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NEW AND REVISED EDITION
AN ENCYCLOPADIA
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ITS KINDRED SCIENCES

COMPRISING

 

THE WHOLE RANGE OF ARTS, SCIENCES AND LITERATURE
AS CONNECTED WITH THE INSTITUTION

BY
ALBERT G. MACKEY, M.D., 83°

AUTHOR OF “‘THE HISTORY OF FREEMASONRY,”’ ‘‘LEXICON OF FREEMASONRY,”’ ‘‘A TEXT-BOOK OF

MASONIC JURISPRUDENCE,” “‘SYMBOLISM OF FREEMASONRY,” ETC., ETC.

THIS NEW AND REVISED EDITION

PREPARED UNDER THE DIRECTION, AND WITH
THE ASSISTANCE, OF THE LATE

WILLIAM J. HUGHAN, 32°

ENGLAND), PAST GRAND WARDEN (EGYPT), PAST GRAND WARDEN (IOWA), PAST

PAST GRAND DBACON (
ONE OF THE FOUNDERS QUATUOR CORONATI

ASSISTANT GRANT SOJOURNER (ENGLAND),

LODGE (LONDON); AUTHOR OF “ENGLISH MASONIC RITE,” ‘OLD CHARGES,” ETC.

BY
EDWARD L. HAWKINS, M.A., 30°

SUSSEX), P. PROV. S. G. W. (OXFORDSHIRE), MEMBER QUATUOR CORONATI

PROV. 8. G. W. (
A OF FREEMASONRY”

LODGE (LONDON), AUTHOR OF ‘‘CONCISE CYCLOPAEDI
PROFUSELY ILLUSTRATED
VOLUME ul
PUBLISHED BY

THE MASONIC HISTORY COMPANY
CHICAGO NEW YORK LONDONCopyriaHt, 1873 AND 1878, py Moss & Co. anp A. G. Mackny

Revisep Eprrion, wits Apppnpum. CopyriaHt, 1884, sy L. H. Everts & Co,

Pronounoine Dictionary, CopryricHt, 1896, py L. H. RverTs
Copyrriaut, 1906, py Louis H. Everts & Co.
Coryziext, 1909, sy Tam Masonic History Company
Coprziaur, 1912, sy Tam Masonic History Company
Copyrriant, 1927, sy Taz Masonic History Company

MANUFACTURED IN THE UNITED StaTgs oF AMERICAMACON

M

M.
in motion, |
line, referring to the surface of the water.
a numeral, M stands for 1000. In Hebrew
its numerical value is 40.
of Deity, applied to this letter, is 12%,
Meborach, Benedictus.

Maacha. In the Tenth Degree
Scottish Rite we are informed that certain
traitors fled to ‘‘Maacha king of Cheth,” by
whom they were delivered up to King Solomon
on his sending for them. In 1 Kings u. 39, |
we find it recorded that two of the servants of
Shimei fled from Jerusalem to “ Achish, son of
Maachah king of Gath.” ‘There can be little
doubt that the carelessness of the early copy-
ists of the ritual led to the doubl

utting Cheth for Gath and of supposing that

faacha was its king instead of its king’s
father. The manuscripts of the /
Accepted Scottish Rite, too often copied by
unlearned persons, show many such corrup-
tions of Hebrew nan
searche3 must eventually correct.
in his Thuileur, makes him King o
calls him Mahakah.

Mac. Masonic writers have generally |
given to this w ord the meaning of ‘‘is smitten,’ |
deriving it probably from the Hebrew verb |
M23, macha, to smite. Others, again, think it |
is the word ~22, mak, rottenness, and suppose |
that it means “he 7s rotten.’ Both deriv: a |
tions are, I think, incorrect.

Mac is a constituent part of the word |
macbenac, which is the substitute Master’s |
word in the French Rite, and which is in- |
terpreted by the French ritualists as meaning
‘he lives in the son.” But such a derivation
ean find no support in any known Hebrew
root. Another interpretation must be sought. |
I think there is evidence, circumstantial at |
least, to show that the word was, if not an|
invention of the Ancient or Dermott Masons,
at least adopted by them in distinction from
the one used by the Moderns, which latter
is the word now in use in this country. Iam|
disposed to attribute the introduction of the
word into Masenry to the adherents of the
house of Stuart, who sought in every WY. to |
make the institution of Freemasonry 4 political |
instrument in their schemes for the restora-

Delaunay, |
f Tyre, and

 

tion of their exiled monarch. Thus the old
phrase, “the widow’s son,” was applied
by them to James IL. who was the son

idow of Charles I.

of Henrietta Maria, the w }
er’s word which

So, instead of the old Mast
had hitherto been used, they invented
macbenac out of the Gaelic, which to them
was, on account of their Highland supporters,
almost a sacred language in the place of
Hebrew. Now, in Gaelic, Mac is son, and
benach is blessed, from the active verb bean-
naich, to bless. The latest dictionary pub-
lished by the Highland Society gives this
example: ‘“‘Benach De Righ Albane, Alexan-

80

(Heb.. 2, Mem), which signifies water der, M
saving for its hieroglyph a waving | King of Scotlan«
As | etc.
( distortions to which etymologists so often
The sacred name | recur, ;
blessed son.”
applied to their idol, the Pretender, the son
of the) of

Ancient and | their

1es, which modern re- gods,

ac Alexander,” etc., i. e., Bless the
of 1, Alexander, son of Alexander,
Therefore we find, without any of those
that macbenac means in Gaelic ‘‘the
This word the Stuart Masons

Charles I.

Macbenac. 1. A significant word in the

Third Degree according to the French Rite
and some other rituals.

(See Mac.)

5. In the Order of Beneficent Knights of

the Holy City, the recipiendary, or novice, 18
called Macbenac.

Maccabees. A heroic family, whose pa-

triotism and valor form bright pictures in the
e error of | Jewish anna

Is. The name is generally sup-

posed to be derived from the letters “+ 2+ 3+ D+
a : ; :

M. C. B. I.—which were inscribed upon

banners—being the initials of the
sentence, “Mi Camocha, Baalim,
Iehovah,” Who is like unto thee among the
OQ Jehovah. The Hebrew sentence has
been appropriated in some of the high Scot-
tish degrees as a significant word.

Macerio. Du Cange gives this as one of
the Middle Age Latin words for mason, de-
riving it from maceria, a wa The word is
now never employed.

Macio. Du Cange Gloss.) defines Macio,
Mattio, or Machio, on the authority of Isi-
dore, as Macon, latomus, a mason, & Con-
structor of walls, from machina, the machines
on which they stood to work on account of
the height of the walls. He gives Mago also.

Mackenzie, Kenneth R. H. (‘“Cryptony-
mus.”) Editor of The Royal Masonic Cyclo-
padia of History, Rites, Symbolism, and
Biography, published in London in 1877, by
Bro. John Hogg, Paternoster Row. He was
one of the founders of the present Rosicrucian
Society in England.

Macon. The following is extracted from
Kenning’s Cyclopedia of Freemasonry: “The
Norman-French word for ‘mason ’—as the
operative mason in early days was called ‘le
macon,’ and this was corrupted into maccon,
maccouyn, Masoun, masouyn, Messouyn, and
even mageon. The word seems to come from
‘maconner,’ which had both its operative
meaning and derivative meaning of conspir-
ing, in 1238, and which again comes from
‘mansio,’ a word of classic use. Some writers
have derived the word ‘macgon ’ from maison;
but though ‘maisonner ? and maconner appear
eventually to be equivalent to ‘mansionem
facere,’ in its first meaning, ‘maison’ seems to
be simply a wooden house, as ‘maisonage’ 18
defined by Roquefort to be ‘Bois de charpente
propre & eas les maisons,’ and then he adds,
‘@est aussi |’action de batir.’ Roquefort
seems to prefer to derive ‘maisonner’ from the
Low Latin verb ‘mansionare.’ Be this as it

may, we have in the word macon, as it appears
to us, a clear evidence of the development of

Hebrew458 MACON

 

the operative guilds through the Norman-
French artificers of the Conquest, who carried
the operative guilds, as it were, back to Latin

terminology, and to a Roman origin.” (See
Mason.)
Macon dans Ia Voie Droite. (The Mason

in the Right Way.) ‘The second grade of the
Hermetic system of Montpellier. (Thory,
Acta Lat., i., 321.)

Macon du Secret. (Zhe Mason of the
Secret.) The sixth grade of the reformed
rite of Baron Tschoudy, and the seventh in
the reformed rite of St. Martin. (Thory,
Acta Lat., i., 321.)

Macon, Ecossais, Maitre.
Scottish Master.

Maconetus. Low Latin, signifying a
Mason, and found in documents of the four-
teenth century.

Maconne. A French word signifying a
female Mason, that is to say, the degrees of
the Rite of Adoption. It isa very convenient
word. Theformation ofthe Englishlanguage
would permit the use of the equivalent word
Masoness, if custom would sanction it.

Maconne Egyptienne. The Third De-
gree in Cagliostro’s Rite of Adoption.

Maconne Maitresse. Third grade of the
Maconnerie d’ Adoption.

Maconner. Du Cange gives citations
from documents of the fourteenth century,
where this word is used as signifying to build.

Maconnerie Rouge. (Red Freemasonry.)
The designation of the four high grades of
the French Rite. Bazot says that the name
comes from the color worn in the forth
grade.

Maconnieke Societeiten. Dutch Ma-
sonic Clubs, somewhat like unto the English
Lodges of Instruction, with more, perhaps,
of the character of a club. Kenning’s Cy-
clopedia says ‘‘there were about nineteen
of these associations in the principal towns
of Holland in 1860.”

**Miacoy’s Cyclopedia.”? ‘A General
History, Clycopedia, and Dictionary of Free-
masonry,” containing some 300 engravings,
by RobertMacoy, 33°, published in New York,
which has passed through a number of edi-
tions. It was originally founded on A Dic-
tuonary of Symbolical Masonry, by George
Oliver, D.D. Bro. Macoy has occupied the
prominent position of Deputy G. Master of
the G. Lodge of New York, and that of G.
Recorder of the State G. Commandery of the
Order of the Temple, K. T.

Macrocosm. — (udkpos kéopos, the great
world.) ‘The visible system of worlds; the
outer world or universe. It is opposed to
Microcosm, the little world, as in man. It
has been used as the Macric soul in opposition
to the Micric animal life, and as the soul of
the universe as opposed to the soul of a single
world or being. A subject of much note to
the Rosicrucians in the study of the Myste-
rium Magnum.

Maczo. Latin of the Middle Ages for a
mason. Du Cange quotes a Computum of
the year 1324, in which it is said that the work

See Mason,

 

 

MAGI

was done “per manum Petri, maczonis de
Lagnicio.”

Made. A technical word signifying initi-
atedinto Masonry. (See Make.)

Madman. Madmen are specially des-
ignated in the oral law as disqualified for
initiation. (See Qualifications.)

Magazine. The earliest Masonic maga-
zine was published at Leipsic in 1738 and
named Der Freymaurer. In 1783 the Frei-
maurerzeitung appeared at Berlin, having
only a short existence of six numbers. The
Journal fiir Freimaurer, which appeared in
1784 at Vienna, had a longer life of some three
years. In England, the first work of this kind
was T'he Freemasons’ Magazine or General and
Complete Library, begun in 17938, and continued
until 1798. In Ireland, in 1792, the Sentimental
and Masonic Magazine appeared and ran to
seven volumes (1792-5). In France the Miroir
de la vérité seems to have been issued from
1800 to 1802, followed by Hermes in 1808.

In England the Freemasons’ Quarterly Re-
view commenced in 1834 and was continued
until 1849, followed by the Freemasons’
Quarterly Magazine in 1858, which lived until
1858. In 1873 a new Masonic Magazine was
issued, but it had not a very long existence;
and the nearest approach to a Masonic maga-
zine now existing is the Ars Quatuor Corona-
torum, published by the Quatuor Coronati
Lodge. Of American Masonic magazines the
earliest is the Freemasons’ Magazine and Gen-
eral Miscellany, published at Philadelphia in
1811. The oldest periodical devoted to Ma-
sonry is the Freemasons’ Monthly Magazine,
published by Charles W. Moore, at Boston.
It was established in the year 1842.

The American Freemason appears monthly,
published at Storm Lake, Iowa, and has now
reached a third volume; The American Tyler-
Keystone, published at Ann Arbor, Michigan,
twice a month, is inits 26th volume.

In Switzerland the “International Bureau
for Masonic Affairs” issues a quarterly maga-
zine, called the Bulletin, which is now in its
9th volume. BH. L. H.

Magi. The ancient Greek historians so
term the hereditary priests among the Persians
and Medians. The word is derived from mog
or mag, signifying priest in the Peblevi lan-
guage. The Illuminati first introduced the
word into Masonry, and employed it in the
nomenclature of their degrees to signify men
of superior wisdom.

Magi, The Three. The “Wise Men of the
East” who came to Jerusalem, bringing gifts
to the infant Jesus. The traditional names
of the three are Melchior, an old man, with a
long beard, offering gold; Jasper, a beardless
youth, who offers frankincense; Balthazar, a
black or Moor, with a large spreading beard,
who tenders myrrh. The patron saints of
travelers. ‘Tradition fixed their number at
three, probably in allusion to the three races
springing from the sons of Noah. The Em-
press Helena caused their corpses to be trans-
ported to Milan from Constantinople. Fred-
erick Barbarossa carried them to Cologne, theMAGIC

piace of their special glory as the Three Kings |
of Cologne.”’—Yonaxn. The three principal |
officers ruling the society of the Rosicruci ans |
are styled Magi.

Magic. The idea that any connection|
exists between Freemasonry and magic is to|
be attributed to the French writers, especially
to Ragon, wad gives many pages of his Ma-
sonic Or ao zy to the subject of Masonic
eBaEte, and still more to Louis Constance
who has written three large volumes on the
History of Magic, on the Ritual and Dogma of
the Higher Magic, and on the Key of the Grand

 

Myster es, in all of which he seeks to trace
an intimate connection between the Masonic
mysteries -and the science of m: ugic. Ragon

designates this sort of M asonry by the name |

of “Occult Masonry.” But he loosely con-|
founds magic with the magism of the an-
cient Persians, ane Medieval philosophy and

sm, all of which, as identical |
sciences, were en ye in the inv estigation of |
the nature of man, the mechanism of his}
thoughts, the faculties of his soul, his power
over nature, and the essence of the occult}
virtues of all things. Magism, he says, is to|
be found in the sentences of Zoroaster, in the
hymns of Orpheus, in the inv ocations of the
Hierophants, and in the symbols of Py ee 2
ras; it is reproduced in the philosophy of
Agrippa and of Cardan, and is recognized
under the name of Magic in the marvelous
results of magnetism. Cagliostro, it is well
known, mingled with his Spurious Freema-
sonry the Superstitions of Magic and the
Ceeuons of Animal Magnetism. But the
writers who have sought to establish a scheme
of Magical Masonry refer almost altogether
to the supposed ] ower of mystical names or
words, which shy say is common to both
Masonry and magic. ‘It is certain that ono-
matology, or the science of names, forms a
very inte resting part of the investigations of
the higher M: ysonry, and it is only in this way
that any connection can be created between
the two sciences. Much light, it must be
confessed, is thrown on many of the mystical
names in the higher degrees by the dogmas of
magic; and hence magic furnishes a curious
and interesting study for the Freemason.

Magicians, Society of the. A society
founded at Florence, which became a division
of the Brothers of Rose Croix. They wore
in their Chapters the habit of members of the
Inquisition.

Magic Squares. A magic square is a
series of numbers arranged in an equal number
of cells constituting a square figure, the
enumeration of all of whose columns, ver-
tically, horizontally, and diagonally, will give
the same sum. The Oriental philosophers,
and especially the Jewish Talmudists, have
indulged in many fanciful speculations in
retarerice to these magic squares, many of
which were considered as talismans. The
following figure of nine squares, containing
the nine digits so arranged as to make fifteen
when counted in every way, was of peculiar
import:

modern magneti

 

  

attributed

and has just been given.
consisted of 16 squares of numbers, whose
total value is 136, and the sum of them added,
horizontally, perpendicularly, and diagonally
is always 34; thus:

    
   
 
 
 
 
 
   
    
 
 
  
 
 
    
 
 
   
 
 
  
  
 
 
  
 
 
 
 
 
 
  
 
 
 
 
 
 
   
  
  
  
 
 
 
  
  
 
 
 
  
 
   
  
   
 
  
 
 
 
  
  
 
 
 
 
   

 

 

 

 

 

 

MAGIC 459
oe a

8 ie 7

am le

 

 

 

 

sacred than
when arranged

There was no talisman more
this among the Orientalists,
in the following figure:

 

 

 

 

9
4 2
3 * 7
8 6
I
3L 31

Thus arranged, they called it by the name
of the planet Saturn, ZaHaL, because the
sum of the 9 digits i in the square was equal to
45 (1+2+3+4+5+6+7+8+9), which is
the numerical value of the letters in the word
ZaHaL, in the Arabic alphabet. The Tal-
mudists also esteemed it as a sacred talisman,
because 15 is the numerical value of the
letters of the word 7°, JaH, which is one of
the forms of the Tete eramnaten

The Hermetic philosophers called these

magic squares ‘‘tables of the planets,” and
to them many occult virtues.
The table of Saturn consisted of 9 squares,
The table of Jupiter

 

 

 

 

 

 

4 14 15 1
9 7 6 12
5 11 10 8
16 2 8 18460 MAGISTER

So the table of Mars consists of 25 squares,
of the Sun of 36, of Venus of 49, of Mercury
of 64, and of the Moon of 81. These magic
squares and their values have been used in
the symbolism of numbers in some of the high
degrees of Masonry.

Magister Coementariorum. A title ap-
plied in the Middle Ages to one who presided
over the building of edifices=Master of the
Masons.

Magister Hospitalis. See Master of the
Hospital.

Magister Lapidum. Du Cange defines
this as Master Mason; and he cites the statutes
of Marseilles as saying: “Tres Magistros
Lapidis bonos et legales,”’ i. e., three good
and lawful Master Masons ‘‘shall be selected
to decide on all questions about water in the
city27

Magister Militiz Christi. See Master of
the Chivalry of Christ.

Magister Perrerius. A name given in
the Middle Ages to a Mason; literally, a Mas-
ter of Stones, from the French pierre, a stone.

Magister Templi. See Master of the
Temple.

Magistri Comacini. See Comacine Mas-
ters; also’‘Como.

Magna est veritas et prevalebit. (The
truth is great, and will prevail.) The motto
of the Red Cross Degree, or Knights of the
Red Cross.

Magnan, B. P. A marshal of France,
nominated by Napoleon III., emperor, as
Grand Master of the Grand Orient of France,
in 1862, and, though not a member of the
great Fraternity at the time, was initiated
and installed Grand Master, February 8,
1862, and so remained until May 29, 1865.

Magnanimous. The title applied in
modern usage to the Order of Knights
Templar.

Magnetic Masonry. This is a form of
Freemasonry which, although long ago prac-
tised by Cagliostro as a species ofcharlatanism,
was first introduced to notice as a philosophic
system by Ragon in his treatise on Maconnerie
Occulte. “The occult sciences,” says this

writer, ‘‘reyeal to man the mysteries of his
nature, the secrets of his organization, the
means of attaining perfection and happiness;
and, in short, the decree of his destiny. Their
study was that of the high initiations of the
Egyptians; it is time that they should be-
come the study of modern Masons.”’ And
again he says: “A Masonic society which
should establish in its bosom a magnetic
academy would soon find the reward of its

MAINE

Magus. 1. The Fourteenth Degree, and
the first of the Greater Mysteries of the sys-
tem of Illuminism. 2. The Ninth and last
degree of the German Rosicrucians. It is
the singular of Magi, which see.

Mah. The Hebrew interrogative pronoun
Mm), signifying what? It is a component
part of a significant word in Masonry. The
combination mahhah, literally “what! the,’
is equivalent, according to the Hebrew method
of ellipsis, to the question, “What! is this
the Me

Mahabharata. A Sanskrit poem, re-
counting the rivalries of the descendants of
King Bharata, and occupying a place among
the Shasters of the Hindus. It contains many
thousand yerses, written at various unknown
periods since the completion of the Ramayana.
Mahadeva. (‘‘The great god.’”’) One of
the common names by which the Hindu god
Siva is called. His consort, Durga, is simi-
larly styled Mahddevi (the great goddess).
In Buddhistie history, Mahadeva, who lived
two hundred years after the death of the
Buddha Sakyamuni, or 343, is a renowned
teacher who caused a schism in the Buddhistic
Church.

Mahakasyapa. The renowned disciple
of Buddha Sakyamuni, who arranged the
metaphysical portion of the sacred writings
called Abhidharma.
Maher-Shalal-Hash-Baz. Hebrew. 13
wn >5w sm. Four Hebrew words which
the prophet Isaiah was ordered to write
upon a tablet, and which were afterward to
be the name of hisson. ‘They signify, “make
haste to the prey, fall upon the spoil,” and
were prognostic of the sudden attack of the
Assyrians. They may be said, in their Ma-
sonic use, to be symbolic of the readiness for
action which should distinguish a warrior, and
are therefore of significant use in the system
of Masonic Templarism.

Maier, Michael. A celebrated Rosi-
crucian and interpreter and defender of Rosi-
crucianism. He was born at Resinsburg,
in Holstein, in 1568, and died at Magdeburg
in 1620. He is said to have been the first to
introduce Rosicrucianism into England. He
wrote many works on the system, among
which the most noted are Adlanta Fugiens,
1618; Septimana Philosophica, 1620; De Fra-
ternitate Rose Crucis, 1618; and Lusus Serius,
1617. Some of his contemporaries having
denied the existence of the Rosicrucian Order,
Maier in his writings has refuted the calumny
and warmly defended the society, of which,
in one of his works, he speaks thus: “Like the

 

labors in the good that it would do, and the| Pythagoreans and Egyptians, the Rosicru-
happiness which it would create.’ There can|cians exact vows of silence and secrecy.
be no doubt that the Masonic investigator | Ignorant men have treated the whole as a
has a right to search everywhere for the means | fiction; but this has arisen from the five years’
of moral, intellectual, and religious perfection; | probation to which they subject even well-
and if he can find anything in magnetism | qualified novices before they are admitted to
which would aid him in the search, it is his| the higher mysteries, and within this period
duty and wisest policy to avail himself of it.|they are to learn how to govern their own
But, nevertheless, Magnetic Masonry, as a| tongues.”

 

special régime, will hardly ever be adopted| Maine. Until the year 1820, the District

by the Fraternity.

of Maine composed a part of the politicalMAITRE MAN 461

territory of the State of Massachusetts, and its{ Mallet. One of the working-tools of 8
Lodges were under the obedience of the Grand Mark Master, having the same emblematic
Lodge of Massachusetts. In that year, & meaning as the common gavel in the Entered
ken place, and | Apprentice’s Degree. Tt teaches us to correct
Maine having been erected into an inde-j the irregularities of temper, and, like enlight-
pendent State, the Masons of Maine took the | ened reason, to curb the aspirations of un-
reliminary steps toward an independent | bridled ambition, to depress the malignity
fasonic organization, in obedience to the|of envy, and to moderate the ebullition of
universally recognized law _ that political | anger. It removes from the mind all the ex-
territory makes Masonic territory, and that | crescences of vice, and fits it, as a well-wrought
changes of political jurisdiction are followed | stone, for that exalted station in the great
by corresponding changes of Masonic jurisdic- temple of nature to which, as an emanation
tion. A memorial was addressed to the/jof the Deity, it is entitled
Grand Lodge of Massachusetts praying for| The mallet or setting maul is also an emblem
its consent to t 1 of the Third Degree, and 1s said to have been

he organization of an inde- |
pendent Grand Lodge and a just division of | the implement by which the stones were set
the charity and other funds

é A favorable|up at the Temple. It is often improperly
response having been receivet

1, a convention confounded with the common gavel.
was held at Portland on June 1, 1820, consist- | The French Masons, to whom the word
ing of delegates from twenty-four Lodges, | gavel ig unknown, uniformly use maiilet, or
when the Grand Lodge of Maine was organ- | mallet, in its stead, and confound its sym-
ized, and William King elected Grand Master. | bolic use, a8 the implement of the presde
The Grand Royal Arch Chapter was organ- | officer, with the mallet of the English an
ized in 1821, the Grand Council of Royal Arch | American Mark Master.

Masons in 1855, and the Grand Commandery | Malta. Anciently, Melita. Asmallisland
in the Mediterranean Sea, which, although

political division having ta

in 1852

Maitre Macon. The name of the Third occupying only about 170 sq. miles, possessed

Degree in French for several centuries a greater degree of
| celebrity than was attached to any other

Maitresse Agissante. Acting Mistress. | k ;
The title of the presiding officer of a female | territory of so little extent. It is now 4 pos-
Lodge in the Egyptian Rite of Cagliostro. | Session of the British Government, but was
Maitresse Macon. The Third Degree of | occupied from 1530 to 1798 by the Knights
the French Rite of Adoption. We have no Hospitalers, then called Knights of Malta,
equivalent word in English It signifies »,| upon whom it was conferred in the former
Mistress in Masonry | year by Charles Me See C Mal
Maitrise. ‘This expressive word wants an | Malta, Cross Ole | ee ross, Ma lesé.
t in English. The French use la| ee oe or ae Knight a Malta
Aattris signs Mz »,| Maltese ross. See Cross, Mattes.
ree to designate the Third or @ ose | Man. 1. Man has been called the micro-
2 : | little world, in contradistinetion to
a cosm, or li 0
Ree. The Sixth Degree of the German | the ‘macrocosm, ns eae World, by some
Major Illuminate. (IUuminatus Major.) | fanciful writers on a BY ns
The Eighth Degree of the Tiluminati of Ba-| of a supposed correspondence 9° ween the
ge : | different parts and qualities of his nature and
veMajority Elections in Masonic Wades those of the universe. But in Masonic sym-=
are as a general rule decided by a majority of | bolism the idea is Borrower om Christ and
Enaieates cast. A pluralit ota tin sete tel the Apostles, who repeatedly refer to man as
Chrous ee pa a symbol of the Temple.
don the standard of

equivalen

missible unless it has been provided for by @|" 3. A man was inscribe
special Dy saWs Sor | the tribe of Reuben, and is borne on the Royal
Make. ‘To make Masons & & very| Arch banners as appropriate to the Grand
ancient term; used in the oldest charges| aster of the second veil. It was also the
extant as synonymous with the verb to 10-| charge in the third quarter of the arms of the
itiate or receive into the Fraternity. It 18| Atholl Grand Lodge.
found in the Lansdowne MS., whose date|" 3, Der Mann, or the man, is the Second
is the latter half of the sixteenth century. | Degree of the German Union.
“These be all the charges - - - read at the! 4 To be “a man, not a woman,” is one of
making of a \ ason.” ioe \the qualifications for Masonic initiation. It
Malach. 4X??. Anangel. A significant | js the first, and therefore the most important,
word in the high degrees. Lenning gives it qualification mentioned in the ritual.
as Melek or Melech. \""Man or Perfected Creation. The sym-
Malachi or Malachias. The last of the | bol representing perfected creation, which 1s
prophets. A significant word in the Thirty-| “very, common on ancient Hindu monuments
aecond Degree of the Scottish Rite. in China,” embraces so many of the Masonic

Malcolm Wl. (King of Scotland.) Re- emblems, and so directly refers to several of
sorted to have chartered. th ht in Ee

e Lodge ‘‘St.! the elementary principles taug a
obn of Glasgow ” in the year 1051. sophic uw

Masonry, that it is here introduc
Maleoim Canmore Charter. See Manu- with its explanations. Forlong, in his Faiths
serupts, Apocruy ef

Man, aives this arrangement:462 MAN

A—ia the Earth, or foundation on which all §
build.
Wa—Water, as in an egg, Or as condensed }
fire and ether i
Ra—Fire, or the elements in motion i
Ka—Air, or wind—Juno, or Io ni; a con-}
densed element
Cha—Ziher,
Kormer

This figure is frequentiy found in India:

or Heaven, the cosmical

Ether, or Heaven,

Earth

 

by those conversant with
glyphs, it may be seen that the elements, in
their ascending scale, show
creation. Forlong remarks that “as it was
difficult to show the All-pervadi
Egypt, for this purpose, surrounded

ame, which on Indra’s garme
This figure gradually developed,
in time a very concrete man, stan
legs instead of a Square base—the horns of the
arms, and the refulgent F
with the Greeks and Roman
Sun, or Fire, and gives Light to all.
being, it was claimed, there were give
Senses; and thus, perfect and erect, stood
Man, rising above the animal state.”
The seven senses were seeing,
tasting, feeling
speech. See Eeclesiasticus xvii. 5:
“The Lord created man
the use of the five operations of
and in the sixth pl
understanding, and
interpreter of the Cogitations thereof.”
€ words “seven senses ” also occur in the
oem of Taliesin, called EaYeBid
acrocosm”’ (Brit. Mag., vol. 21, p. 30).

Mandate.

j The Benedictine editors of Du Cange define

Air, | mandatum as “breve
}1 e., a royal brief or edict, and mandamentum

Fire jas “liters quibus magistratus aliquid man-
: dat,” i e., letters in which
jmands anything,

id

becoming | ary
ding on two |for three years.

S, represented the | lectures and discourses before different Lod
To this | Several of which were published

the Lord; | two principles, Ormudz wa
ace he imparted (to) them | good, while Ahriman w
in the seventh speech, an| evil. The two cl
true, siddi kan; the listeners,

Manichéens, Les Freres. A secret Italian
Mawr, or the Society, founded, accordin

  
 
  
   
    
   
 
  
  
  
  
   
 
 
  
 
  
 
 
 
 
 
 
 
  
 
 
 
 
  
   
 
  
 
 
  
  
 
    
    
   
 
  
   
  
   
   
   
   
   
  
  
 
 
   
  
   
   
 
  
  
  
  
 
  
  
 
 
  
  
   

MANITOBA

And mist, and flowers,

And the southerly wind,

As it were seven senses of reason

For my Father to impel me:

With the first I shall be animated

With the second I shall touch,

With the third I shall cry out,

With the fourth I shall taste,

With the fifth I shall see,

With the sixth I] shall hear,

With the seventh I shall smell.”*
(Cer McClenachan.j

That which js commanded

2

aut edictum regium,”

g
a Iagistrate com-
Hence the orders and

ecrees of a Grand Master or a Grand Lodge
Water lare called mandates, and implicit obedience
are to them is of Masonic obligation.
} @N appeal, yet not a suspensive one, from the
mandate of a Grand Master to the Grand
| Lodge, but there is none from the latter
Mango. The branches of this tree are a
prominent feature in all Eastern religious
| ceremonies,
As these symbols are readily interpretable | India, with
Masonic hiero- | tempted Eve.
Mangourit, Michel Ange Bernard de.
the perfected }A _ distinguished member
| Orient of France.
ng Ether, | Rennes, the Rite of Sublimes Elus de la Vérité,

her | or Sublime Elects of Truth, and at Paris the
figures with a powder of stars instead of | andro

nts were Yonis, |! Th

There is

The mango is the apple-tree of
which man, in Indian tale,

of the Grand
He founded in 1776, at

Bynous society of Dames of Mount

abor, He also created the Masonic Liter-
Society of Free Thinkers, which existed

He delivered lectures which

; Were subsequently published under the title
crescent (Air), being outstretched, formed the | of Cours de Phil

lame the head, which, | pp., 4to.

osophie Maconnique, in 500
He also delivered a great many
Ses,

He died, after

n seven | a long and severe illness, February 17, 1829,

Manichzans.
| A sect taking its rise in the middle of the
hearing, third century, whos
, Smelling, understanding, and | principles of good and evil.

(Also termed Gnostics.)

e belief was in two eternal
They derived their

; name from Manes, a philosopher of Persian
, and they received | birth

sometimes called Manicheus. Of the
I s the author of the
as the master spirit of
asses of neophytes were, the
samma un

g to Thory (Acta

See | Zat., 1., 825) and Clavel ( Hist. Pitt., p. 407), in
further the “Mysterium Magnum’? of Jacob |

Boehmen, which teaches “
man, or his inward holy body,”
Pounded of the seven pro

uence of the seven planets: |

was com-|.

My God, my Supporter, :
Who placed, throughout my head,
e soul of my Treason,
And made for my perception
My seven faculties
Of Fire, and Earth, and Water, and Air,

the eighteenth century, at which
how the soul of | of Manes were set forth in sever
Manitoba.
perties under the in- | issued over the signature of M. W. B
- Mpccon then a i

ee | 4innesota, and “Northern Light
1 will adore my Father, |oOrganized at Fort Garry (Winnipeg), with

Bro. Dr. John Schultz, W Nie

A. fe B, Bannatyne, 8. W., and

the doctrines
al grades.

In 1864 a dispensation was
TO, Awd:
rand Master of Masons in
Lodge was
orshipful ster,
m. Inkster,

“In 1867 Bro. Bannatyne was elected W. M.
and the Lodge went x

out of existence shortlyMANN

er insurrection. At this}
aimed by the “Hon.
ansfer was

vefore the Red Riv
time, the country was cl
Hudson Bay Co.”; but when the tr
made to Canada in 1870 and the Red River
Settlement, as it was then known, became the
Province of Manitoba, the Grand Lodge of
Canada assumed jurisdiction and shortly
afterward issued Charters to “Prince Ru-
pert’s” Lodge, Winnipeg, December, 1870, }
and Lisgar Lodge, Selkirk. }

On May 12, 1875, the three Lodges then!
existing, viz., “ Prince Rupert,” “Lisgar,” and |
“Ancient Landmark,” held a convention and |
formed the ‘Grand Lodge of Manitoba,”
electing M. W. Bro. the Rev. Dr. W.
Clarke as Grand Master. [Will H. Whyte.]

Mann, Der. The Man, the second grade |
of the “Deutsche Union.”

Manna, Pot of. Among the articles laid
up in the Ark of the Covenant by Aaron was &
Pot of Manna. In the substitute ark, com-
memorated in the Royal Arch Degree, there |
was, of course, a representation of it. Manna!
has been considered as a symbol of life; not
the transitory, but the enduring one of a future
world. Hence the Pot of Manna, Aaron’s
rod that budded anew, and the Book of the
Law, which teaches Divine Truth, all found
together, are appropriately considered as the
symbols of that eternal life which it is the
design of the Royal Arch Degree to teach.

Manningham, Thomas. Dr. Thomas}
Manningham was a physician, of London, of
much repute in the last century. He took an
active interest in the concerns of Freemasonry, |
being Deputy Grand Master of England,
1752-6. According to Oliver (Revelations of
a Square, p. 86), he was the author of the
prayer now so well known to the Fraternity,
which was presented by him to the Grand
Lodge, and adopted as a form of prayer to be
used at the initiation of a candidate. Before
that period, no prayer was used on such oc-
casions, and the one composed by Manning-
ham (Oliver says with the assistance of Ander-
son, which is doubtful, as Anderson died in
1739) is here given as a document of the
time. It will be seen that in our day it has
been somewhat modif
first change; and that,
prayer, it has since been div
try at least, into two, the first part bei
as a prayer at th
latter at the initiation 0

“Most Holy and Glorious Lord God, thou
Architect of heaven and earth, who art the
giver of all good eifts and graces; and hath
promised that where two or three are gathered
together in thy Name, thou wilt be in the midst
of them; in thy Name we assemble and meet
together, most humbly beseeching thee to
bless us in all our undertakings: to give us
thy Holy Spirit, to enlighten our minds with
wisdom and understanding; that we may
know and serve thee aright, that all our
doings may tend to thy glory and the salva-
tion of our souls. And we beseech thee, O
Lord God, to bless this our present under-
taking, and to grant that this our Brother

 

originally used as one
ided, in this coun-
ng used

f a candidate.

C.| diligent and active officer” (p.

ied, Preston making the |

e opening of a Lodge, and the |

MANUAL 463
may dedicate his life to thy service, and be a
true and faithful Brother amongst us. Endue

lom, that he may, with
the secrets of Masonry, be able to unfold the
mysteries of godliness and Christianity. This
we humbly beg, in the name and for the sake
of Jesus Christ our Lord and Saviour, Amen.”

Dr. Manningham rendered other important
services to Masonry by his advocacy of
healthy reforms and his determined opposi-
tion to the schismatic efforts of the “ Ancient
Masons.” He died February 3, 1794. The
third edition of the Book of Constitutions
(1756) speaks of him in exalted terms as “a
258.) Two
letters written by Dr. Manning-
length in Gould’s Concise
(pp. 328-334); one
and addressed to

him with Divine wis

interesting
ham are given at
History of Freemasonry
dated December 3, 1756,
what was then the Provincial Grand Lodge of
Holland, refusing leave for the holding of
Scotch Lodges and pointing out that Free-
masonry is the same in all parts of the
world; and another dated July 12, 1757, also
dealing with the so-called Scotch Masonry
and explaining that its orders of Knighthoo
were unknown in England, where the only
Orders known are those of Masters, Fellow-
Crafts, and Apprentices. BH: Woo:
Mantle. A dress placed over all the
others. It is of very ancient date, being a
part of the costume of the Hebrews, Greeks,
and Romans. Among the Anglo-Saxons it
was the decisive mark of military rank, bein
confined to the cavalry. In the Midieval
ages, and on the institution of chivalry, the
long, trailing mantle was especially reserved
as one of the insignia of knighthood, and was
worn by the knight as the most august an
noble decoration that he could have, when he
was not dressed in his armor. The general
color of the mantle, in imitation of that of the
Roman soldiers, was scarlet, which was lined
with ermine or other precious furs. But some
of the Orders wore mantles of other colors.
Thus the Knights Templar were clothed with
a white mantle having a red cross on the
breast, and the Knights Hospitalers a black
mantle with a white cross. The mantle is
| still worn in England and other countries of
Europe as a mark of rank on state occasions
by peers, and by some magistrates as &
token of official rank.
Mantle of Honor.

| The mantle worn by
'a knight was called the Mantle of Honor.
This mantle was presented to a knight when-
ever he was made by the king.

Manu. By reference to the Book of the
Dead, it will be found that this word covers
an ideal space corresponding to the word
west, in whose bosom is received the setting

sun. (See Z'ruth.)
Manual. Relating to the hand, from the
the Masonic use

Latin manus, a hand. See
of the word in the next two articles.
Manual Point of Entrance. Masons are,
in a peculiar manner, reminded, by the hand
of the necessity of a prudent and carefu
observance of all their pledges and duties, and

|464 MANUAL

hence this organ suggests certain symbolic in-
structions in relation to the virtue of prudence.

Manual Sign. In the early English
lectures this term is applied to what is now
called the Manual Point of Entrance.

Manuseripts. Anderson tells us, in the
second edition of his Constitutions, that in
the year 1717 Grand Master Payne ‘‘desired
any brethren to bring to the Grand Lodge any
old writings and records concerning Masons
and Masonry, in order to show the usages of
ancient times, and several old copies of the
Gothic Constitutions were produced and
collated” (Constitutions, 1738, p. 110); but
in consequence of a jealous supposition that
it would be wrong to commit anything to
rint which related to Masonry, an act of
Masonic vandalism was perpetrated. For
Anderson further informs us that in 1720, ‘at
some private Lodges, several very valuable
manuscripts (for they had nothing yet in
rint), concerning the Fraternity, their Lodges,

egulations, Charges, Secrets, and Usages,
(particularly one written by Mr. Nicholas
Stone, the Warden of Inigo Jones,) were too
hastily burnt by some scrupulous Brothers,
that those papers might not fall into strange
hands.” (Jbid. p., 111

The recent labors of Masonic scholars in
England, among whom the late William James
Hughan deserves especial notice, have suc-
ceeded in rescuing many of the old Masonic
manuscripts from oblivion, and we are now
actually in possession of more of these hereto-
fore unpublished treasures of the Craft than
were probably accessible to Anderson and his
contemporaries. (See Records, Old.)

Manuscripts, Apocryphal. There are
certain documents that at various times have
been accepted as genuine, but which are now
rejected, and considered to be fabrications, by
most, if not by all, critical Masonic writers.

The question of their authenticity has been
thoroughly gone into by R.F. Gould in Ch.
XI. of his History of Freemasonry, and he
places them all “within the category of Apoc-
ryphal MSS.”

The first is the ‘“‘Leland-Locke MS.” (See
Leland MS.) The second is the “Steinmetz
Catechism,” given by Krause as one of the
three oldest documents belonging to the Craft,
but of which Gould says, “there appears to me
nothing in the preceding ‘examination’ (or
catechism) that 1s capable of sustaining the
claims to antiquity which have been ad-
vanced on its behalf.’ The third is the
Malcolm Canmore Charter, which came to light
im 1806, consequent upon the “claim of the

 

MANUSCRIPTS

Lodge’ to take precedence of the other Lodges
in the Masonic procession, at the laying of the
foundation-stone of Nelson’s monument on
‘Glasgow Green,’ although at that time it
was an independent organization.” Accord-
ing to the Charter, the Glasgow St. John’s
Lodge was given priority over all the other
Lodges in Scotland by Malcolm III., King of
Scots, in 1051. The controversy as to the
document was lively, but finally it was pro-
nounced to be a manufactured parchment,
and the Grand Lodge of Scotland declined to
recognize it of value. The fourth MS. is that
of Krause, known as Prince Hdwin’s Constitu-
tion of 926. Upon this unquestioned reliance
had for decades been placed, then it came
to be doubted, and is now little credited by
inquiring Masons. Bro. Gould closes his re-
cital of criticisms with the remark: ‘The
original document, as commonly happens in
forgeries of this description, is missing; and
how, under all the circumstances of the case
Krause could have constituted himself the
champion of its authenticity, it is difficult to
conjecture. Possibly, however, the explana-
tion may be, that in impostures of this char-
acter, credulity, on the one part, is a strong
temptation to deceit on the other, especially
to deceit of which no personal injury is the
consequence, and which flatters the student of
old documents with his own ingenuity.” These
remarks are specially quoted as relating to
almost all apocryphal documents. The fifth is
the Charter of Cologne, a document in cipher,
bearing the date June 24, 1535, as to which
see Galecae! Charter of. The sixth is the Lar-
menius Charter, or The Charter of Transmission,
upon which rest the claims cf the French
Order of the Temple to being the lineal suc-
cessors of the historic Knights Templar, for
which see T’emple, Order of the. Be te Ee]
Manuscripts Old. The following is a
list, arranged as far as possible in sequence
of age, of the old Masonic MSS., now usually
known as the Old Charges. They generally
consist of three parts—first, an opening
prayer or invocation; second, the legendary
history of the Craft; third, the peculiar statutes
and duties, the regulations and observances,
incumbent on Masons. There is no doubt
that they were read to candidates on their
initiation, and probably each Lodge had a
copy which was used for this purpose. The
late Bro. W. J. Hughan made a special study
of these old MSS., and was instrumental in dis<
covering a great many of them; and his book
The Old Charges of British Freemasons, pub-
lished in 1895, is the standard work on the

 

‘Glasgow Freemen Operative St. John’s

No. Name. Date. Owner,
1. Regius (also Halliwell). .etrca 1390.. .British Museum

subject.

When and Where Published.

Sain ciwiersies cies By Mr. Halliwell in 1840 and 1844;
by Mr. Whymper in 1889: by the
Quatuor Coronati Lodge in 1889.

Bx Cooke vio .i5.5 50 eccee-Circ@ 1450... British Museum........... By Mr. Cooke in 1861; by the Quatuor

Coronati Lodge in 1890.

3. Grand Lodge, No.1.-.. 1583 ...Grand Lodge of England,...By W. J, Hughan, in Old Charges,

1872; by H. Sadler, in Masonic Facta
and Fictions, 1887; in Hist. of
Freemasonry and Concordant Orders,
1891; by the Quatuor Coronaté
Lodge in 1892No

16.

18.

19.
20.

MANUSCRIPTS

  
 
   
  
  
  
 
  
 
 
    
   
  
  
 
  
  
  
  
 
   
  
   
  
 
 
 
  
 
 
  
   

MANUSCRIPTS 465

 

Name. Date. Ouoner. When and Where Published.
Lansdowne.......--+- circa 1600...British Museum.........-- In_ Freemasons’ Quarter! ly Review,
1848; in ‘reemasons’' Magazine,
weet in Hughan’s Old Charges,
by the Quatuor Coronati
: eth in 1890.
York, No. 1......seee. circa 1600...York Lodge, No. 236....... In Hughan’s Old Charges, 1872; in
Masonic Magazine, 1873; in Ancient
3 York Masonic Rolls, 1894.
WROOG Nicir creismliaiesewces 1610 ..Prov. G. Lodge of Worceater-In- Masonic Magazine, 1881; by the
Quatuor Coronati Lodge in 1895
John T. Thorp.......- 1629 ...J.T. Thorp, Esa. (Leicester) .In Ars Quatuor, Cor sao eaateals tee
1898; in roe ye of Research Trans-
: actions, 189 -99,
Sloane, 3848.......+5+ 1646 . British Museum.........-- In Hughan’s Ol ld Charges, 1872; in Ma-
sonic Magazine, 1873; by the Quat-
’ was uo or Coronati Lodge in 1891.
Sloane, 3323.......++s+ 1659 ..British Museum.......-+-> In Hughs an’s Mas sonic Sketches and Re-
prints, 1871 ; by Ho Quatuor Coro-
: e c nati Lodge in 18
Grand Lodge, No. 2....ciroa 1650.. .Grand Lodge of England....By the Quatuor oucoriet Lodge in
1892.
Harleian, 1942.......+.- circa 1650...British Museum.......---- In Freemasons’ Quarterly Review, 1836;
x Hughan’ aoe d Charges, 1872; by
: E : ; the Quatuor Coronati Lodge in 1890.
G. W. Bain.....----02: circa 1650...R. Wilson, Esq. (Leeds)....- In rear peepee ote yol. xx.,
1907.
Harleian, 2054.....+.-- circa 1660...British Museum.....--+--- In Hughan’s Masonic Sketches and Re-
prints, 1871; in Masontc Magazine
1873; by the Quatuor Coronati
ik Lodge in 1891.
Phillipps, No. 1.....-- circa 1677...Rev. J. E. A. Fenwick (Chel-
tenham)c cos cectse sean Ey Quatuor Coronati Lodge in
894.
Phillipps, No. 2.....-- circa 1677... i In Masonic Magazine, 1876; in
Archeological Library, 1878; by the
Quatuor Coronati Lodge in "1894.
TsOGHMOTO« < cicsc cess ec 1650-1700... Prov. G. Lodge of Worcester. In Masonic Magazine, 1882
Buchanan......+-++++: 1650-1700. . ian Lodge of England. . .In Gould’s Hist. of_Free smasonry, by
Quatuor Coronati Lodge in 1892.
Kilwinning.......-+-++:- circa 1665...Mother Kilwinning Lodge
In Hughan’s Mas sonic Sketches and Re-

Ancient Stirling... ..... 1650-1700...
Taylor....-+«+- NORCO circa 1650...

Atcheson Haven. .

1666

_.G. Lodge of Scotland.....-.-

(Scotland).....--+++++++>
prints, 1871; in Lyo ’s Hist. of the

Lodge ‘of Edinburgh ty 1873.

 

Ancient Stirling Lodge (Scot-
Wand) sc weg de oin'e clare cette als

Prov. G. Lodge of West
Yorkshire. .....+--+ee+s:> In Ars Quatuor Coronatorum, vol. xxi.,
1908.

In Lyon’s Hist. of the Lodge of Edin-
burgh, 1875

By Hughan in 1893.

Aberdeen.....eeesee8 . 1670 ...Aberdeen Lodge, No. 1 tris. . oy ” oice of Masonry, Chicago: U. ‘
874; in Freemason, 1895
Melrose, No. 2..++++++ 1674 Melrose St. John Lodge, No.

1 bis (Scotland) .....---- In Mas sonic ee 1880; in Ve
non’s Hist. of F. M. im Roxburgh,
elc., aaa.

Henery Heade.....---- 1675 ..Inner Temple Library (Lon-
On) ic cles ane cinececcs=niais In Ars Quatuor Coronatorum, vol. xxi.,
1908.
Stanley....cccece fc LOae _.West Yorkshire Masonic Li-
TATY. oe cee cele aenisle er In West Yorkshire Masonic Reproduc-
tions, 1893.
Garsont ee a desaae | Loe Br Hiee wie Cos Ha ee
nati, U. S. A.). .In Masonic Review (Cincinnati), 1890;
in Freemasons’ Chronicle, 1 1890.
Antiquity.....+ss+++* 1686 ...Lodge of pata No. 2
(London _In Hughan’s Old Charges, 1872
Col. Clerke....-+e++e> 1686 . Grand Tae of England. . 1 Freemason, 1888; in es 3 Hole
Crafte, etc., 1894
William Watson....- 1687. ...West Yorkshire Masonic Li-

brary.) ccc cess se peu In Freemason, 1891; in West Yorkshire
Masonic Reprints, 1891; by the
Quatuor Coronati Lodge in 1891.

TW LOW scccns reels circa 1680... West Yorkshire Masonic Li- :
FALV Ee eee iets: In__Christmas Freemason, 1888; in
est Yorkshire Masonic Reprints,
1889 and 1892.
Inigo Jones....+++-e+- circa 1680... Worcestershire Masonic Li-

DALY cco cerae cele me eterno In Masonic Magazine, 1881; by the

Quatuor Coronati Lodge in 1895.
Dumfries, No. 1....--- 1675-1700...Dumfries Kilwinning Lodge,

No. 53 (Scotland).....--- In Smith’s Hist. of the Old Lodge of

Dumfries, 1892.
me In Christmas Freemason, 1892; by

Dumfries, No, 2.....--.

Beaumont. -...-++: :

Dumfries, No. 3.....+..1675-1700.

31

1675-1700...
. 1675-1700...

Hughan, in 1892.
Prov. G. Lodge of West

Yorkshire. ...ssceccoeees In Freemason, 1894
re In Smith's Hist. of the Old Lodge of

Dumfries, 1892.MANUSCRIPTS

 
  
 
  
  
 
  
  
 
  
 
 
 
   
   
   
  
 
 
 
  
  
 
 
 
  
  
   
  
  
 
  
 
  
  
  
  
  
 
  
   
 
 
 
   
 
 
 
 
 
 
  
 
 
 
 
 
   
 
  
  
  
  
 
 
   
   
  
  

MANUSCRIPTS

No. Name. Date. Owner. When and Where Published.
\ ODO astsiercc aciscinen cele 1675-1700...Lodge of Hope, No. 302 5
Bey acre (Bradford, Yorkshire).....In Hughan’s Old Charges, 1872; in
West Yorkshire Masonic Reprints,
1892.
7. - W. Embleton.......1675-1700... West Yorkshire Masonic Li- ;
ei ALY 5 ac cha ere srare cing nen one In_Christmas Freemason, 1889: in
West Yorkshire Masonic Reprints,
1893.
Gace OF ONO Se scree circa 1670... York Lodge, No. 236....... In Masonic Magazine, 1881; in Ancient
York Masonic Constitutions, 1894.
SOn York, NoiGs sac 2 ccs 1675-1700 .. 3 In Masonic Magazine, 1880; in Ancient
ork Masonic Constitutions, 1894.
40 ColnesNooles.. 2... <. 1675-1700... Royal Lancashire Lodge, No. :
116 (Colne, Lancashire). ..In Christmas Freemason, 1887.
ais Clapham. he. os. circa 1700...West Yorkshire Masonic Li- :
LADY iv elevciciouinc see Peete In Freemason, 1890; in West Yorkshire
Masonic Reprints, 1892.
62.0 Hughan® <2). fos... 1675-1700... st n West Yorkshire Masonic Reprints,
1892; in Freemason, 1892 and 1911.
44.) -Dauntesey.s:. sc... ... circa 1690...R. Dauntesey, Esq. (Man- ;
chester) en hs ee In Keystone, Philadelphia, 1886.
Ad PHAITIB NO v1. oc. se - -Bedford Lodge, No. 157 (Lon-
OD) Eee nee In Freemasons’ Chronicle, 1882.
45. David Ramsey........ s .- The Library, Hamburg...... In Freemason, 1906.
Gc Dangdale 0s 6288 a G. W. Bain, Esq. (Sunder-
land) ety ee eae n Freemason, 1895.
47. H.F. Beaumont....... 1690 West Yorkshire Masonic Li-
FAL ieverele cre cle ae ei In Freemason, 1894; in West York-
shire Masenic Reprints, 1901.
AS Walstellevs ics yee. 1693 Ue In West Yorkshtre Masonic Reprints,
GON Mork Novae ns 1693 York Lodge, No. 236....... In Hughan’s Masontc Sketches and Re-
prints, 1871; in Ancient York Ma-
Sonic Rolls, 1894.
50. Thomas Foxcroft...... 1699 ...Grand Lodge of England... .In Freemason, 1900.
51. Newcastle College Roll. . circa 1700... Newcastle College of Rosi-
CMUCIanS ii him Senn ee By F. F. Schnitger in 1894.
52. John Strachan......... fe Quatuor Coronati Lodge, No.
2076 (London)........... In the Transactions of the Lodge of Re-
‘ search, 1899-1900.
Bau Alnwick «aise sehen - 1701 ..Mr. Turnbull (Alnwick)... ..In Hughan’s Masonic Sketches and Re-
rints, 1871, and Old Charges, 1872;
y the Newcastle College of Rosi-
crucians in 1895.
BA Work No2eces esp 1704 - York Lodge, No. 236....... In Hughan’s Masonic Sketches and Re-
prints, 1871; in Ancient York Ma-
sontc Rolls, 1894.
55. Scarborough........ een eh cOS - -G. Lodge of Canada........ In Philadelphia Mirror and Keystone,
1860; in Canadian Masonic Record,
1874; in Masonic Magazine, 1879;
by the Quatuor Coronati Lodge in
1894; in Ancient York Masonic Rolls,
894.
66. Colne, No. 2..... -+++-1700-1725.. Royal Lancashire Lodge,
No. 116 (Colne, Lanca-
is : Shire) i Ge cen ep eno we Has not been reproduced.
Dn eeapworthi ence, oe: etrca 1720...W. Papworth, Esq. (London) .In Hughan’s Old Charges, 1872.
OSs (Macnab gon vet 1722 ...West Yorkshire Masonic Li-
Visgets inra edie tet disalatelstc ee In West Yorkshire Masonic Reprints,
96.
Bose Maddon seni cei oe 1723 .-J. S. Haddon, Esq. (Well-
pa INO) ee wee ke In Hughan’s Old Charges, 1895.
60. Phillipps, No. 3........ 1700-1725... Rev. J. E. A. Fenwick (Chel- z :
tonham)) foe eer By aoe Quatuor Coronati Lodge in
C 94,
61. Dumfries, No. 4....... 1700-1725... Dumfries Kilwinning Lodge,
o. 53 (Scotland)........ In Ars Quatuor Coronatorum, vol. Vis
93.
O2rn Cama eige he is..c, 1700-1725. . -Quatuor Coronati Lodge, No.
2076i(ondon) jn) eaie ne By the Quatuor Coronati Lodge in
1s
Oa Songhuratye sii, 25 5-2 circa 1725... as Has not been reproduced
64 DODEOV rer peicrie aceon oy 26 ore sey Carson, Esq. (Cincin- :
i DAG UE SAN) ie oat In Spencer’s Old onstitutions <
65. Tho. Carmick......... 1727 ...P. F. Smith, Esq. (Pennsy]- : oe ue a
VRDIA) Sees cyeenee a n Ars Quatuor Coronatorum, vol. xxii.
1909.
GO cme Woodford jenn ea. 1728 - -Quatuor Coronati Lodge, No.
s 2076 (London)........... A co f th le
67. Supreme Council....... 1728 -.Supreme Council, 33° (Lon- Poa Sy ooke eas
OTD) iets os aitvete Rost eaRr ecg v s - he
GS" (Gateshead). 3.2 cs 6... circa 1730.. songs of Industry, No. 48
4 sateshead, Durham).... . In Masonic Ma azine, 1875,
89. Rawlinson......... +». 1725-1750. . Bodleian Library (Oxford). . | In Rresntaccne’ Monthly Magazine,
. ;in Masonite Magazine, 1876; in
Ars Quatuor Coronatorum, vol. xi.,
10 1898.

Probity tetera sneer ee C86G 1736,

. .Probity Edges No. 61 (Hali-

fax, Yorkshire)........,.. In Freemason, 1886; in West Yorkshire
asonic Reprints, 1892MARCHESHVAN MARIA 467
No. Name. Date. Owner. When and Where Published.
71. Levander-York........ circa 1740...F. W. Levander, Esq. (Lon-
OND Valet me avai twin w clievatn & alate In Ars Quatuor Coronatorum, vol.
: xviii., 1905.
72% "Thistle Lodge: «es cass 1756 .. Thistle Lodge, No. 62 (Dum-
fries, Scotland). . Has not b
73. Melrose, No. 3......... 1762 .- Melrose St. John, No ot heen reusariares
(Seotland ic. avo eee ee a
74. Crane, No. 1... ..ceaees 1781 ..Cestrian Lodge, No. 425
(CORGStER) io ine cis ce alate wi ctete In F son, 1884.
75. Crane, No. 2........- . 1775-1800... = ie centiaen vie
G@, Marra: No. 2. ...00+08s circa 1781...British Museum........... By the Quatuor Coronati Lodge in
1892.
97. Tunnah..............cirea 1828...Quatuor Coronati Lodge, No.
2076 (London).......+.-- Has not been reproduced.
Re WOM. « occa kone le clan 1852 CU BKMOWE. <7 osc an nnn esineiss In Masonic Magazine, 1879.
{E. L. H.]
Marcheshvan. WM. The second |founder that “The Rite of Memphis is the
month of the Jewish civil year. It begins sole depository of High Masonry, the true

with the new moon in November, and corre-
sponds, therefore, to a part of that month
and of December.

Marconis, Gabriel Mathieu, more fre-
quently known as De Negre, from his dark
complexion, was the founder and first G. Mas-
ter and G. Hierophant of the Rite of Mem-
phis, brought by Sam’l Honis, a native of
Cairo, from Egypt, in 1814, who with Baron
Dumas and the Marquis de la Rogne, founded
a Lodge of the Rite at Montauban, France, on
April 30, 1815, which was closed March 7,
1816. In a work entitled The Sanctuary of
Memphis, by Jacques Etienne Marconis, the
author—presumptively the son of G, M. Mar-
conis—who styles himself the founder of the
Rite of Memphis, thus briefly gives an account
of its origin: “The Rite of Memphis, or Orien-
tal Rite, was introduced into Europe by
Ormus, a seraphic priest of Alexandria and
Egyptian sage, who had been converted by
St. Mark, and reformed the doctrines of the
Egyptians in accordance with the principles
of Christianity. The disciples of Ormus con-
tinued until 1118 to be the sole guardians of
ancient Egyptian wisdom, as purified by
Christianity and Solomonian science. This
science they communicated to the Templars.
They were then known by the title of Knights
of Palestine, or Brethren Rose Croix of the
East. In them the Rite of Memphis recog-
nizes its immediate founders.”

The above, coming from the G. Hierophant
and founder, should satisfy the most scru-
pulous as to the conversion of Ormus by St.
Mark, and his then introducing the Memphis
Rite. But Marconis continues as to the ob-
ject and intention of his Rite: “The Masonic
Rite of Memphis is a combination of the an-
cient mysteries; it taught the first men to
render homage to the Deity. Its dogmas are
based on the principles of humanity; its mis-
sion is the study of that wisdom which serves to
discern truth; it is the beneficent dawn of the
development of reason and intelligence; it isthe
worship of the qualities of the human heart
and the impression of its vices; in fine, it is the
echo of religious toleration, the union of all be-
lief, the bond between all men, the symbol of
sweet illusions of hope, preaching the faith in
God that saves, and the charity that blesses.”

We are further told by the Hierophant

 

 

primitive Rite, the Rite par excellence, which
has come down to us without any alteration,
and is consequently the only Rite that can
justify its origin and the combined exercise of
its rights by constitutions, the authenticity of
which cannot be questioned. The Rite of
Memphis, or Oriental Rite, is the veritable
Masonic tree, and all systems, whatsoever
they be, are but detached branches of this in-
stitution, venerable for its great antiquity, and
born in Egypt. The real deposit of the prin-
ciples of Masonry, written in the Chaldee Jan-
guage, is preserved in the sacred ark of the
Rite of Memphis, and in part in the Grand
Lodge of Scotland, at Edinburgh, and in the
Maronite Convent on Mount Lebanon.”
‘Brother Marconis de Negre, the Grand Hier-
ophant, is the sole consecrated depositary of
the traditions of this Sublime Order.”

The above is enough to reveal the character
of the father and reputed son for truth, as also
of the institution founded by them, which,
like the firefly, is seen now here, now there,

but with no steady beneficial light. (See
Memphis, Rite of.)
Mareconis, Jacques Etienne. Born at

Montauban, January 3, 1795; died at Paris,
November 21, 1868. (See Memphis, Rule of.)

Marduk. A victorious warrior-god, de-
scribed on one of the Assyrian clay tablets of
the British Museum, who was said to have en-
gaged the monster Tiamat in a cosmogonic

struggle. He was armed with a namzar (grap-
pling-hook), ariktu (lance), shibbu (lasso),
qashtu (bow), zizpau (club), and kabab

(shield), together with a dirk in each hand.

Maria Theresa. Empress of Austria, who
showed great hostility to Freemasonry, pre-
sumably from religious leanings and advisers.
Her husband was Francis I., elected Emperor
of Germany in 1745. He was a zealous Mason,
and had been initiated at The Hague in 1731
at a Special Lodge, at which Lord Chesterfield
and Dr. Desaguliers were present. He was
raised at Houghton Hall, the same year, while
ona visit to England. He assisted to found
the Lodge “‘ Drei Kanonen,’’ at Vienna, consti-
tuted in 1742. During the forty years’ reign
of Maria Theresa, Freemasonry was tolerated
in Vienna doubtless through the intercession
of the Emperor. It is stated in the Pocket
Companion of 1754, one hundred grenadiers468 MARK

were sent to break up the Lodge, taking twelve
prisoners, the Emperor escaping by a back
staircase. He answered for and freed the
twelve prisoners. His son, Emperor Joseph,
inherited good-will to Masonry. He was G.
Master of the Viennese Masons at the time of
his death.

Mark. The appropriate jewel of a Mark
Master. It is made of gold or silver, usually
of the former metal, and must be in the form
of a keystone. On the obverse or front sur-
face, the device or “mark” selected by the
Owner must be engraved within a circle com-
posed of the following letters: H. Wes:
S. T. K. 8. On the reverse or posterior sur-
face, the name of the owner, the name of his
Chapter, and the date of his advancement,
may be inscribed, although this ig not abso-
lutely necessary. The “mark” consists of the
device and surrounding inscription on the ob-
verse. The Mark jewel, as prescribed by the
Supreme Grand Chapter of Scotland, is of
mother-of-pearl. The circle on one side is
inscribed with the Hebrew letters YYNURINN,
and the circle on the other side with letters
containing the same meaning in the vernac-
ular tongue of the country in which the Chap-
ter is situated, and the wearer’s mark in the
center. The Hebrew letters are the initials
of a Hebrew sentence equivalent to the Eng-
lish one familiar to Mark Masons. Itis but a
translation into Hebrew of the English mys-
tical sentence.

It is not requisite that the device or mark
should be of a strictly Masonic character, al-
though Masonic emblems are frequently se-
lected in preference to other subjects. As
800n as adopted it should be drawn or de-
seribed in a book kept by the Chapter for that
purpose, and it is then said to be ‘“‘recorded
in the Book of Marks,” after which time it
can never be changed by the possessor for any
other, or altered in the slightest degree, but
remains as his ‘“‘mark”’ to the day of his death.

This mark is not a mere ornamental appen-
dage of the degree, but is a sacred token of the
rites of friendship and brotherly love, and its
presentation at any time by the owner to an-
other Mark Master, would claim, from the
latter, certain acts of friendship which are of
solemn obligation among the Fraternity. A
mark thus presented, for the purpose of ob-
taining a favor, is said to be pledged; though
remaining in the possession of the owner, it
ceases, for any actual purposes of advantage,
to be his PeOperty nor can it be again used by
him until, either by the return of the favor, or
with the consent of the benefactor, it has been
redeemed; for it is a positive law of the Order,
that no Mark Master shall “pledge his mark a
second time until he has redeemed it from its
previous pledge.” By this wise provision, the
unworthy are prevented from making an im-
proper use of this valuable token, or from levy-
ing contributions on their hospitable brethren.
Marks or pledges of this kind were of frequent
use among the ancients, under the name of
tessera hospitalis and “‘arrhabo.”’ The nature
of the tessera hospitalis, or, as the Greeks

 

 

MARK

called it, c¥uBodoy, cannot be better described
than in the words of the Scholiast on the
Medea of Euripides, v. 613, where Jason prom-
ises Medea, on her parting from him, to send
her the symbols of hospitality which should
procure her a kind reception in foreign coun-
tries. It was the custom, says the Scholiast,
when a guest had been entertained, to break a
die in two parts, one of which parts was re-
tained by the guest, so that if, at any future
period he required assistance, on exhibiting
the broken pieces of the die to each other, the
friendship was renewed. Plautus, in one of his
comedies, gives us an exemplification of the
manner in which these tessere or pledges of
friendship were used at Rome, whence it ap-
pears that the privileges of this friendship
were extended to the descendants of the con-
tracting parties. Poenulus is introduced,
inquiring for Agorastocles, with whose family
he had formerly exchanged the tessera.

Ag. Siquidem Antidimarchi queris adopta-
itium.
Ego sum ipsus quem tu quzris.
en. Hem! quid ego audio?
Ag. Antidame me gnatum esse.
Pen. Siita est, tesseram
Conferre si vis hospitalem, eccam, attuli.
g- Agedum huc ostende; est par probe; nam
habeo domum.
@n. O mi hospes, salve multum; nam mihi
tuus pater,
Pater tuus ergo hospes, Antidamas fuit:
zc mihi hospitalis tessera cum illo fuit.
Penul., act. v., s. c. 2, ver. 85.
Ag. Antidimarchus’ adopted son,
If you do seek, I am the very man.
Pen. How! do I hear aright?
Ag. Iam the son
Of old Antidamus.
en. Ifso, I pray you
Compare with me the hospitable die
I’ve brought this with me.
Ag. Prithee, let me see it.
It is, indeed, the very counterpart
Of mine at home.
Pen. All hail, my welcome guest,
Your father was my guest, Antidamus.
Your father was my honored guest, and then
This hospitable die with me he parted.

These tessere, thus used, like the Mark
Master’s mark, for the purposes of perpetuat-
ing friendship and rendering its union more
sacred, were constructed in the following man-
ner: they took a small piece of bone, ivory,
or stone, generally of a square or cubical form,
and dividing it into equal parts, each wrote
his own name, or some other inscription, upon
one of the pieces; they then made a mutual
exchange, and, lest falling into other hands it
should give occasion to imposture, the pledge
was preserved with the greatest secrecy, and
no one knew the name inscribed upon it ex-
cept the possessor.

The primitive Christians seem to have
adopted a similar practise, and the tessera was
carried by them in their travels, as a means of
introduction to their fellow Christians. A
favorite inscription with them were the letters
MI, Y. A. T1., being the initials of Marnp, Twos,
Aywov Myevua, or Father, Son, and Holy Ghost.MARK

The use of these tesser@, in the place of written
certificates, continued, says Dr. Harris (Diss.
on the Tess. Hosp.), until the eleventh cen-
tury, at which time they are mentioned by
Burchardus, Archbishop of Worms, in a visi-
tation charge.

The “arrhabo” was a similar keepsake,
formed by breaking a piece of money in two.
The etymology of this word shows distinctly
that the Romans borrowed the custom of
these pledges from the ancient Israelites, for
it is derived from the Hebrew arabon, a pledge.

With this detail of the customs of the
ancients before us, we can easily explain the
well-known passage in Revelation ii. 17:
“To him that overcometh will I give a white
stone, and in it a new name written, which no
man knoweth saving he that receiveth it.”
That is, to borrow the interpretation of Har-
ris, “‘To him that overcometh will I give a
pledge of my affection, which shall constitute
him my friend, and entitle him to privileges
and honors of which none else can know the
value or the extent.”

Mark Man. According to Masonic tradi-
tion, the Mark Men were the Wardens, as the
Mark Masters were the Masters of the Fellow-
Craft Lodges, at the building of the Temple.
They distributed the marks to the workmen,
and made the first inspection of the work,
which was afterward to be approved by the
overseers. As a degree, the Mark Man is not
recognized in the United States. In England
it is sometimes, but not generally, worked as
preparatory to the degree of Mark Master.
In Scotland, in 1778, it was given to Fellow-
Crafts, while the Mark Master was restricted
to Master Masons. It is not recognized in
the present regulations of the Supreme Grand
Chapter of Scotland. Much of the esoteric
ritual of the Mark Man has been incorporated
into the Mark Master of the American Sys-
tem.

Mark Master. The Fourth Degree of the
American Rite. The traditions of the degree
make it of great historical importance, since
by them we are informed that by its influence
each Operative Mason at the building of the
Temple was known and distinguished, and the
disorder and confusion which might otherwise
have attended so immense an undertaking
was completely prevented. Not less useful
is it in its symbolic signification. As illustra-
tive of the Fellow-Craft, the Fourth Degree is
particularly directed to the inculcation of
order, regularity, and discipline. It teaches
us that we should discharge all the duties of
our several stations with precision and punc-
tuality; that the work of our hands and the
thoughts of our hearts should be good and
true—not unfinished and imperfect, not sin-
ful and defective—but such as the Great
Overseer and Judge of heaven and earth will
see fit to approve as a worthy oblation from

his creatures. If the Fellow-Craft’s Degree is
devoted to the inculeation of learning, that of
the Mark Master is intended to instruct us
how that learning can most usefully and ju-
diciously be employed for our own honor and

 

MARK 469

the profit of others. And it holds forth to the
desponding the encouraging thought that al-
though our motives may sometimes be misin-
terpreted by our erring fellow mortals, our at-
tainments be underrated, and our reputations
be traduced by the envious and malicious,
there is one, at least, who sees not with the
eyes of man, but may yet make that stone
which the builders rejected, the head of the
corner. The intimate connection then, be-
tween the Second and Fourth degrees of Ma-
sonry, is this, that while one inculcates the nec-
essary exercise of all the duties of life, the
other teaches the importance of performing
them with systematic regularity. The true
Mark Master is a type of that man mentioned
in the sacred parable, who received from his
master this approving language—“ Well done,
good and faithful servant; thou hast been
faithful over a few things, I will make thee
ruler over many things: enter thou into the
joys of thy Lord.”

In America, the Mark Master’s is the first
degree given in a Royal Arch Chapter. Its
officers are a Right Worshipful Master, Sen-
ior and Junior Wardens, Secretary, Treas-
urer, Senior and Junior Deacons, Master,
Senior and Junior Overseers. The degree
cannot be conferred when less than six are
present, who, in that case, must be the first
and last three officers above named. The
working tools are the Mallet and Indenting
Chisel (which see). The symbolic color is
purple. The Mark Master’s Degree is now
given in England under the authority of the
Grand Lodge of Mark Masters, which was
established in June, 1856, and is a jurisdiction
independent of the Grand Lodge. ‘The officers
are the same as in America, with the addition
of a Chaplain, Director of Ceremonies, As-
sistant Director, Registrar of Marks, Inner
Guard or Time Keeper, and two Stewards.
Master Masons are eligible for initiation. Bro.
Hughan says that the degree is virtually the
same in England, Scotland, and Ireland. It
differs, however, in some respects from the
American degree.

Mark of the Craft, Regular. In the
Mark Degree there is a certain stone which is
said, in the ritual, not to have upon it the reg-
ular mark of the Craft. This expression is de-
rived from the following tradition of the de-
gree. At the building of the Temple, each
workman placed his own mark upon his own
materials, so that the workmanship of every
Mason might be readily distinguished, and
praise or blame be justly awarded. ‘These
marks, according to the lectures, consisted of
mathematical figures, squares, angles, lines,
and perpendiculars, and hence any figure of a
different kind, such as a circle, would not be
deemed “the regular mark of the Craft.”
Of the three stones used in the Mark Degree,
one is inscribed with a square and another
with a plumb or perpendicular, because these
were marks familiar to the Craft; but the
third, which is inscribed with a circle and
certain hieroglyphics, was not known, and was
not, therefore, called “regular,”470 MARKS

Marks of the Craft. In former times,
Operative Masons, the “Steinmetzen’” of

ermany, were accustomed to place some
mark or sign of their own invention, which,
like the monogram of the painters, would
seem to identify the work of each. They are
to be found upon the cathedrals, churches,
castles, and other stately buildings erected
since the twelfth century, or a little earlier,
in Germany, France, England, and Scotland.
As Mr. Godwin has observed in his History in
Ruins, it is curious to see that these marks
are of the same character, in form, in all these
different countries. They were principally
crosses, triangles, and other mathematical
figures, and many of them were religious sym-

ols. Specimens taken from different build-
ings supply such forms as follow.

bo AX+
+H A+
H ee

The last of these is the well-known vesica
prscis, the symbol of Christ among the prim-
itive Christians, and the last but one is the
Pythagorean pentalpha. A writer in the
London Times (August 13, 1835) is incorrect in
stating that these marks are confined to Ger-
many, and are to be found only since the
twelfth or thirteenth centuries. More recent
researches have shown that they existed in
many other countries, especially in Scotland,
and that they were practised by the builders
of ancient times. Thus Ainsworth, in his
Travels (ii., 167), tells us, in his description of
the ruins of Al-Hadhv in Mesopotamia, that
“every stone, not only in the chief building,
but in the walls and bastions and other public
monuments, when not defaced by time, is
marked with a character which is for the most
part either a Chaldean letter or numeral.”
M. Didron, who reported a series of observa-
tions on the subject of these Masons’ marks to
the Comité Historique des Arts et Monumens of
Paris, believes that he can discover in them
references to distinct schools or Lodges of

asons. He divides them into two classes:
those of the Overseers, and those of the
men who worked the stones. The marks of the
first class consist of monogrammatic charac-
ters; those of the second, are of the nature of
symbols, such as shoes, trowels, mallets, ete.

A correspondent of the Freemasons’ Quar-
terly Review states that similar marks are to be
found on the stones which compose the walls

of the fortress of Allahabad, which was erected
“The walls,” says
“are composed of large oblong

in 1542, in the East Indies,
this writer,

 

 

     
  
 
   

MARSHAL

blocks of red granite, and are almost every=
where covered by Masonic emblems, which
evince something more than mere ornament.
They are not confined to one particular spot,
but are scattered over the walls of the fortress,
in many places as high as thirty or forty feet
from the ground. It is quite certain that
thousands of stones on the walls, bearing
these Masonic symbols, were carved, marked,
and numbered in the quarry previous to the
erection of the building.”

In the ancient buildings of England and
France, these marks are to be found in great
abundance. In a communication, on this
subject, to the London Society of Antiquaries,
Mr. Godwin states that, “in my opinion,
these marks, if collected and compared might
assist in connecting the various bands of Oop-
eratives, who, under the protection of the
Church—mystically unite —spread them-
selves over Europe during the Middle Ages,
and are known as Freemasons.” Mr. Godwin
describes these marks as varying in length
from two to seven inches, and as formed by a
single line, slightly indented, consisting chiefly
of crosses, known Masonic symbols, em-
blems of the Trinity and of eternity, the
double triangle, trowel, square, etc.

The same writer observes that, in a conver-
sation, in September, 1844, with a Mason at
work on the Canterbury Cathedral, he “found
that many Masons (all who were Freemasons)
had their mystic marks handed down from
generation to generation; this man had his
mark from his father, and he received it from
his grandfather.”

Marrow in the Bone. An absurd corrup-
tion of a Jewish word, and still more absurdly
said to be its translation. It has no appro-
priate signification in the place to which it is
applied, but was once religiously believed in
by many Masons, who, being ignorant of the
Hebrew language, accepted it as a true inter-
pretation. It is now universally rejected by
the intelligent portion of the Craft.

Marseilles, Mother Lodge of. A Lodge
was established in 1748, at Marseilles, in
France, Thory says, by a traveling Mason,
under the name of St. Jean d’Ecosse. It
afterward assumed the name of Mother
Lodge of Marseilles, and still later the name
of Scottish Mother Lodge of France. It
granted Warrants of its own authority for
Lodges in France and in the colonies; among
others for one at New Orleans, in Louisiana.

Marshal. An officer common to several
Masonic bodies, whose duty is to regulate pro-
cessions and other public solemnities, In
Grand bodies he is called a Grand Marshal.
In the American Royal Arch System, the Cap-
tain of the Host acts on public occasions as
the Marshal. The Marshal’s ensign of office is
a baton or short rod. The office of Marshal
in State affairs is very ancient. It was found
in the court of the Byzantine emperors, and was
introduced into England from France at the
period of the conquest, His badge of office
was at first arod or verge, which was afterward
abbreviated to the baton, for, as an old writerMARTEL

has observed (Thinne), “‘the verge or rod was
the ensign of him who had authority to reform
evil in warre and in peace, and to see quiet
and order observed among the people.”

Martel. Charles Martel, who died in 741,
although not actually king, reigned over
France under the title of Mayor of the Palace.
Rebold (Hist. Gen., p. 69) says that “at the
request of the eal -Saxon kings, he sent
workmen and Masters into England.” The
Operative Masons of the Middle Ages consid-
ered him as one of their patrons, and give the
following account of him in their Legend of
the Craft. “There was one of the Royal line
of France called Charles Marshall, and he was
a man that loved well the said Craft and took
upon him the Rules and Manners, and after
that By rap Grace or Gop he was elect to be
the King of France, and when he was in his
Estate, he helped to make those Masons that
were now, and sett them on Work and gave
them Charges and Manners and good pay as
he had learned of other Masons, and con-
firmed them a Charter from yeare to yeare to
hold their Assembly when they would, and
Cherished them right well, and thus came this
Noble Craft into France.”’ (Lansdowne MS.)

Martha. The Fourth Degree of the
Eastern Star; a Rite of American Adoptive
Masonry.

Martinism. The Rite of Martinism,
called also the Rectified Rite, was instituted
at Lyons, by the Marquis de St. Martin, a
disciple of Martinez Paschalis, of whose Rite
it was pretended to be a reform. Martinism
was divided into two classes, called Temples,
in which were the following degrees:

I. Temple. 1. Apprentice. 2. Fellow-
Craft. 3. Master Mason. 4. Past Master.
5. Elect. 6. Grand Architect. 7. Mason of

the Secret.

II. Temple. 8. Prince of Jerusalem, 9.
Knight of Palestine. 10. Kadosh.

The degrees of Martinism abounded in the
reveries of the Mystics. (See Saint Martin.)

Martin, Louis Claude de St. See Saint
Martin.
Martyr. A title bestowed by the Tem-

plars on their last Grand Master, James de
Molay. If, as Du Cange says,~the Church
sometimes gives the title of martyr to men o
illustrious sanctity, who have suffered death
not for the confession of the name of Christ,
but for some other cause, being slain by im-
pious men, then De Molay, as the innocent
victim of the malignant schemes of an atro-
cious pope and king, was clearly entitled to
the appellation.

Martyrs, Four Crowned.
Crowned Martyrs.

Maryland. Freemasonry was introduced
into Maryland, in 1750, by the Provincial
Grand Lodge of Massachusetts, which issued a
Charter for the establishment of a Lodge at
Annapolis. Five other Lodges were subse-
quently chartered by the Provincial Grand
Lodge of Pennsylvania, and one in 1765, at
Joppa, by the Grand Lodge of England. On
the 31st of July, 1783, these five Lodges held a

See Four

 

 

MASON 471

convention at Talbot Court-House, and in-
formally organized a Grand Lodge. But as
the Lodge at Annapolis had taken no part
in this movement, another convention of all
the Lodges was held at Baltimore on the 17th
of April, 1787, and the Grand Lodge of Mary-
land was duly organized, John Coates being
elected the Grand Master. The Grand Chap-
ter was established in 1812.

Mason Crowned. (Macon Couronne.) A
degree in the nomenclature of Fustier.

Mason, Derivation of the Word. The
search for the etymology or derivation of the
word Mason has given rise to numerous the-
ories, some of them ingenious, but many of
them very absurd. Thus, a writer in the Zu-
ropean Magazine for February, 1792, who
signs his name as “George Drake,’’ lieutenant
of marines, attempts to trace the Masons to
the Druids, and derives Mason from May’s on,
May’s being in reference to May-day, the great
festival of the Druids, and on meaning men, as
in the French on @*, for homme dit. According
to this, May’s on therefore means the Men of
May. This idea is not original with Drake,
since the same derivation was urged in 1766 by
Cleland, in his essays on The Way to Things in
Words, and on The Real Secret of Freemasons.

Hutchinson, in his search for a derivation,
seems to have been perplexed with the variety
of roots that presented themselves, and, being
inclined to believe that the name of Mason
“(has its derivation from a language in which it
implies some strong indication or distinction
of the nature of the society, and that it has no
relation to architects,’’ looks for the root in the
Greek tongue. Thus he thinks that Mason
may come from Maw acy, Mao Soon, ‘‘I see
salvation,” or from Mvorns, Mystes, ‘an in-
itiate”’; and that Masonry is only a corruption
of Mecovpavew, Mesouraneo, “I am in the
midst of heaven”; or from Ma(opov8, Mazou-
routh, a constellation mentioned by Job, or
from Muaornpiov, Mysterion, ‘‘a mystery.”

Lessing says, in his Ernst und Falk, that
Masa in the Anglo-Saxon signifies a table, and
that Masonry, consequently, is a society of the
table.

Nicolai thinks he finds the root in the Low
Latin word of the Middle Ages Massonya, or

f | Masonia, which signifies an exclusive society

or club, such as that of the round table.

Coming down to later times, we find Bro.
CG. W. Moore, in his Boston Magazine, of May,
1844, deriving Mason from A:@oropos, Lath-
otomos, “a Stone-cutter.” But although fully
aware of the elasticity of etymological rules, it
surpasses our ingenuity to get Mason ety-
mologically out of Lithotomos. ‘

Bro. Giles F. Yates sought for the deriva-
tion of Mason in the Greek word Ma(oves,
Mazones, a festival of Dionysus, and he
thought that this was another proof of the
lineal descent of the Masonic order from the
Dionysiac Artificers.

The late William S. Rockwell, who was
accustomed to find all his Masonry in the
Egyptian mysteries, and who was a thorough
student of the Egyptian hieroglyphic system,472 MASONEY

derives the word Mason from a combination
of two phonetic signs, the one being MAI,
and signifying ‘“‘to love,” and the other being
SON, which means ‘‘a brother.’’ Hence, he
says, ‘this combination, MAISON, expresses
exactly in sound our word MASON, and sig-
nifies literally loving brother, that is, phila-
delphus, brother of an association, and thus cor-
responds also in sense.”’

But all of these fanciful etymologies, which
would have terrified Bopp, Grimm, or Miiller,
or any other student of linguistic relations,
forcibly remind us of the French epigram-
matist, who admitted that alphina came from
equus, but that, in so coming, it had very con-
siderably changed its route.

What, then, is the true derivation of the
word Mason? Let us see what the orthoepists,
who had no Masonic theories, have said upon
the subject.

Webster, seeing that in Spanish masa means
mortar, is inclined to derive Mason, as denot-
ing one that works in mortar, from the root of
mass, which of course gave birth to the Span-
ish word.

In Low or Medieval Latin, Mason was
machio or macio, and this Du Cange derives
from the Latin maceria, ‘a long wall.’ Others
find a derivation in machine, because the
builders stood upon machines to raise their
walls. But Richardson takes a common-sense
view of the subject. He says, “It appears to
be obviously the same word as maison, a house
or mansion, applied to the person who builds,
instead of the thing built. The French Mais-
soner is to build houses; Masonner, to build of
stone. The word Mason is applied by usage
to a builder in stone, and Masonry to work in
stone.”

Carpenter gives Massom, used in 1225, for
a building of stone, and Massonus, used in
1304, for a Mason; and the Benedictine edi-
tors of Du Cange define Massoneria “a build-
ing, the French Magonnerie, and Massoner-
vus,” as Latomus or a Mason, both words in
manuscripts of 1385.

[Dr. Murray, in the New English Dictionary,
says of the word Mason: “the ulterior ety-
mology is obscure, possibly the word is from
the root of Latin ‘maceria’ (a wall),’’]

As a practical question, we are compelled
to reject all those fanciful derivations which
connect the Masons etymologically and his-
torically with the Greeks, the Egyptians, or
the Druids, and to take the word Mason in its
ordinary signification of a worker in stone,
and thus indicate the origin of the Order from
a society or association of practical and oper-
ative builders. We need no better root than

the Medieval Latin Magonner, to build, or|T

Maconetus, a builder.

Masoney. Used in the Strassburg Consti-
tutions, and other German works of the
Middle Ages, as equivalent to the modern
Masonry. Kloss translates it by Masonhood.
Lessing derives it from masa, Anglo-Saxon, a
table, and says it means a Society of the Table.
Nicolai deduces it from the Low Latin mas-
sonya, which means both a club and a key, and

 

   
 
 
  
   
  
  
  
  
  
  
  
  
 
  
 
 
  
  
  
   
  
  
 
  
  
  
 
 
 
  
  
   
  
  
 
 
 
  
  
  
  
 
 
 
 
 
 
  
  
    
  
 
  
  
 
  
   
  
 
   
    
  
   
 
   
 
  
 
 
  
  
  
  
   

MASON

says it means an exclusive society or club, and
s0, he thinks, we get our word Masonry.
Krause traces it to mas, mase, food or a ban-
quet. It is a pity to attack these speculations,
but we are inclined to look at Masonry as
simply a corruption of the English Masonrie.

Mason Hermetic. (Macon Hermétique.)
A. degree in the Archives of the Mother Lodge
of the Eclectic Philosophic Rite.

Masonic Colors. The colors appropriated
by the Fraternity are many, and even shades
of the same color. The principal ones are
blue, to the Craft degrees; purple, to the Royal
Arch; white and black, to the Order of the
Temple; while all colors are used in the
respective degrees of the A. A. Scottish Rite:
notably, the nine-colored girdle, intertwined
with a tenth, worn in the Fourteenth Degree
of the last-named system.

Masonic Hall. See Hall, Masonic.

Masonic Literature. See Literature of
Masonry.

Mason, Ilustrious and Sublime Grand
Master. (Macon Iilustre et Sublime Grand
Maitre.) A degree in the manuscript collec-
tion of Peuvret.

Mason of the Secret. (Macon du Secret.)
1. The Sixth Degree of the Rite of Tschoudy.
2. The Seventh Degree of the Rite of Saint
Martin.

Mason, Operative. SeeOperative Masons.

Mason, Perfect. (Macon Parfait.) The
Twenty-seventh Degree of the collection of the
Metropolitan Chapter of France.

Mason Philosopher. (Macon Philosophe.)
A degree in the manuscript collection of Peu-
vret.

Mason, Practical. The French go call an
Operative Mason, Macon de Pratique.

Masonry. Although Masonry is of two
kinds, Operative and Speculative, yet Masonic
writers frequently employ the word Masonry
as Synonymous with Freemasonry.

Masonry, Operative. See Operative Ma-
sonry.

Masonry, Origin of. See Origin of Free-
masonry.

Masonry, Speculative. See Speculative
Masonry.

Masons, Company of. One of the
ninety-one livery companies of London, but
not one of the twelve greater ones. ‘Their
arms are azure, on a chevron, between three
castles argent, a pair of compasses somewhat
extended of the Ist; crest, a castle of the 2d;
and motto, ‘In the Lord is all our trust.”
These were granted by Clarencieux, King of
arms, in 1472, but they were not incorporated
until Charles II. gave them a charter in 1677.
hey are not to be confounded with the
Fraternity of Freemasons, but originally
there was some connection between the two.
At their hall in Basinghall Street, Ashmole
says that in 1682 he attended a meeting at
which several persons were “admitted into
the Fellowship of Freemasons,” (See Ash-
mole, Elias, and Accepted).

Mason, Scottish Master. (Macon Ecos-
sais Maitre.) Also called Perfect Elect, EluMASONS

arfait. A degree in the Archives of the
{other Lodge of the Philosophie Scottish
Rite.

Masons, Emperor of all the.
Empereur de tous les.) A degree cited in the
nomenclature of Fustier.

Mason, Speculative.
Masonry.

Mason, Stone. See Stone Masons.

Mason Sublime. (Macon sublime.) A
degree in the manuscript collection of Peuvret.

Mason, Sublime Operative. (Macon
Sublime Pratique.) A degree in the manu-
script collection of Peuvret.

Mason’s Wife and Daughter.

See Speculative

A degree

frequently conferred in the United States on }
the wives, daughters, sisters, and mothers of |
Masons, to secure to them, by investing them |
with a peculiar mode of recognition, the aid |

and assistance of the Fraternity. It may be
conferred by any Master Mason, and the re-

quirement is that the recipient shall be the |

wife, unmarried daughter, unmarried sister,
or widowed mother of a Master Mason. It is
sometimes called the Holy Virgin, and has
been by some deemed of so much importance
that a Manual of it, with the title of The
Ladies’ Masonry, or Hieroglyphic Monitor,
was published at Louisville, Kentucky, in
1851, by Past Grand Master William Leigh,
of Alabama.
Mason, True. (Macon Vrai.) A degree
composed by Pernetty. It is the only one of
the high Hermetic degrees of the Rite of
Avignon, and it became the first degree of
the same system after it was transplanted to
Montpellier. (See Academy of True Masons.)
Masora. A Hebrew work on the Bible,
intended to secure it from any alterations
or innovations. Those who composed it
were termed Masorites, who taught from
tradition, and who invented the Hebrew
points. They were also known as Melchites.
Masoretic Points. The Hebrew alphabet
is without vowels, which were traditionally
supplied by the reader from oral instruction,
hence the true ancient sounds of the words
have been lost. But about the eighth
or ninth century a school of Rabbis, called
Masorites, invented vowel points, to be
placed above or below the consonants, so
as to give them a determined pronunciation.
These Masoretic Points are never used by
the Jews in their rolls of the law, and in all
investigations into the derivation and mean-
ing of Hebrew names, Masonic scholars and
other etymologists always reject them.
Massachusetts. Freemasonry was intro-
duced into Massachusetts, in 1733, by a
Deputation granted to Henry Price as Grand
Master of North America, dated April 30,
1733. Price, on July 30th of the same year,
organized the “St. John’s Grand Lodge,”
which immediately granted a Warrant to “St.
John’s Lodge” in Boston, which is now the
oldest Lodge existing in America. In 1752
some brethren in Boston formed a Lodge,
which was afterward known as “St. Andrew’s
Lodge,” and received a Warrant from the

(Macons, |

   
  
  
 
  
 
  
 
  
 
  
  
  
  
 
 
 
 
  
 
  
  
 
  
  
 
  
  
   
  
 
 
 
  
  
 
  
   
  
  
 
 
 
 
  
 
 
 
  
 
  
 
 
 
 
  
 
 
 
  
 
 
  
  
   
  
 
   
   

Lod

MASTER 473

| Grand Lodge of Scotland; the rivalry between
the two Lodges continued for forty years. On
| December 27, 1769, St. Andrew’s Lodge, with
the assistance of three traveling Lodges in the
British army, organized the Grand Lodge of
| Massachusetts, and elected Joseph Warren
|Grand Master. In 1792, the two Grand
| Lodges united and formed the “Grand Lodge
lof the Most Ancient and Honorable Society
lof Free and Accepted Masons for the Com-
monwealth of Massachusetts,” and elected
| John Cutler Grand Master.

| The Grand Chapter of Massachusetts was
organized June 12, 1798, and the Grand
| Council of Royal and Select Masters in 1826.
The Grand Commandery, which exercises
jurisdiction over both Massachusetts and
Rhode Island, was established May 6, 1805.
In 1807 it extended its jurisdiction, and called
litself “The United States Grand Encamp-
ment.”? In 1816, it united with other Encamp-
ments at a convention in Philadelphia, where a
General Grand Encampment of the United
States was formed; and in 1819, at the meet-
ing of that body, the representatives of the
“Grand Encampment of Massachusetts and
Rhode Island” are recorded as being present,
And from that time it has retained that title,
only changing it, in 1859, to “Grand Com:
mandery,” in compliance with the new Con-
stitution of the Grand Encampment of the
United States.

Massena, Andre. Duke of Rivoli, Prince
of Essling, and a Marshal of France, born at
Nice in 1758. Early in the French Revolu-
tion he joined a battalion of volunteers, and
soon rose to high military rank. He was a
prominent Grand Officer of the French Grand

Orient. He was designated by Napoleon, his
master, as the Robber, in consequence of his
| being so extortionate.

Massonus. Used in the thirteenth and
fourteenth centuries, according to Carpenter
(Gloss.), for Mason.

Master, Absolute Sovereign Grand.
(Souverain Grand Mattre absolu.) The Nine-
tieth and last degree of the Rite of Mizraim.

Master ad Vitam. In the French Masonry
of the earlier part of the last century, the
Masters of Lodges were not elected annually,
but held their office for life. Hence they
were called Masters ad Vitam, or Masters for
life.

Master, Ancient.

 

(Maitre Ancien.) The
Fourth Degree of the Rite of Martinism.
This would more properly be translated Past
Master, for it has the same position in the
régime of St. Martin that the Past Master has
in the English system.

Master Architect, Grand. See Grand
Master Architect. i
Master Architect, Perfect. (Matire Arch-

itecte Parfait.) A degree in the Archives of
the Mother Lodge of the Philosophie Scottish
Rite, and in some other collections.

Master Architect, Prussian. Mattre
Architecte Prussien.) A degree in the Ar-
chives of the Mother Lodge of the Philoe
sophic Scottish Rite.474. MASTER

 

Master, Blue. A name sometimes given,
in the Scottish Rite, to Master Masons of the
Third Degree, in contradistinction to some of
the higher degrees, and in reference to the
color of their collar.

Master Builder. Taking the word master
m the sense of one possessed of the highest
degree of skill and knowledge, the epithet
“Master Builder” is sometimes used by
Masons as an epithet of the Great Architect
of the Universe. Urquhart (Pillars of Her-
cules, ii., 67) derives it from the ancient
Hebrews, who, he says, ‘‘used algabil, the
Master Builder, as an epithet of God.”

Master, Cohen. (Maitre Coén.) A de-
gree in the collection of the Mother Lodge of
the Philosophie Scottish Rite.

Master, Crowned. (Maitre Couronne.)
A degree in the collection of the Lodge of Saint
Louis des Amis-Réunis at Calais.

Master, Egyptian. (Mattre Egyptien.)
A degree in the Archives of the Mother Lodge
of the Philosophie Scottish Rite.

Master, Elect. See Hlect Master.

Master, English. (Maitre Anglais.) The
Eighth Degree of the Rite of Mizraim.

Master, English Perfect. (Maitre Par-
fait Anglais.) A degree in the collection of

ouge.

Master, Four Times Venerable. (Matire
quatre fois Vénérable.) A degree introduced
into Berlin by the Marquis de Bernez.

Master, Grand. See Grand Master.

Master Hermetic. (Maitre Hermétique.)
A degree in the collection of Lemanceau.

Master, Dlustrious. (Maitre Iilustre.)
A degree in the collection of Lemanceau.

Master, Dlustrious Symbolie. (Mattre
Symbolique Illustre.) A degree in the nomen-
clature of Fustier.

Master in Israel. See Intendant of the
Building.

Master in Perfect Architecture. (Mattre
en la Parfaite Architecture.) A degree in the
nomenclature of Fustier.

Master in the Chair. (Meister im Stuhl.)
The name given in Germany to the presiding
officer of a Lodge. It is the same as the
Worshipful Master in English.

Master, Irish. (Maitre Irlandais.) The
Seventh Degree of the Rite of Mizraim.
Ramsay gave this name at first to the degree
which he subsequently called Maitre Ecossais
or Scottish Master. It is still the Seventh
Degree of the Rite of Mizraim.

Master, Kabbalistic. (Maitre Cabalis-
tique.) A degree in the collection of the
oer Lodge of the Philosophie Scottish

ite.

Master, Little Elect. (Petit Mattre élu.)
A degree in the Archives of the Mother Lodge
of the Philosophie Scottish Rite.

Master Mason. In all the Rites of Ma-
Sonry, no matter how variant may be their
organization in the high degrees, the Master
Mason constitutes the Third Degree. In
form this degree is also everywhere substan-
tially the same, because its legend is an essen-

 

 

tial part of it; and, as on that legend the

MASTER

degree must be founded, there can nowhere
be any important variation, because the tra-
dition has at all times been the same.

The Master Mason’s Degree was originally
called the summit of Ancient Craft Masonry;
and so it must have been before the dissever-
ance from it of the Royal Arch, by which is
meant not the ritual, but the symbolism of
Arch Masonry. But under its present or-
ganization the degree is actually incomplete,
because it needs a complement that is only
to be supplied in a higher one. Hence its
symbolism is necessarily restricted, in its
mutilated form, to the first Temple and the
present life, although it gives the assurance
of a future one.

As the whole system of Craft Masonry is
intended to present the symbolic idea of man
passing through the pilgrimage of life, each
degree is appropriated to a certain portion
of that pilgrimage. If, then, the First Degree
is a representation of youth, the time to learn,
and the Second of manhood or the time to
work, the Third is symbolic of old age, with
its trials, its sufferings, and its final termina-
tion in death. The time for toiling is now
over—the opportunity to learn has passed
away—the spiritual temple that we all have
been striving to erect in our hearts, is now
nearly completed, and the wearied workman
awaits only the word of the Grand Master of
the Universe, to call him from the labors of
earth to the eternal refreshments of heaven.
Hence, this is, by far, the most solemn and
sacred of the degrees of Masonry; and it has,
in consequence of the profound truths which
it inculeates, been distinguished by the Craft
as the sublime degree. As an Entered Ap-
prentice, the Mason was taught those ele-
mentary instructions which were to fit him
for further advancement in his profession,
just as the youth is supplied with that rudi-
mentary education which is to prepare him for
entering on the active duties of life; as a
Fellow-Craft, he is directed to continue his
investigations in the science of the Insti-
tution, and to labor diligently in the tasks it
prescribes, just as the man is required to
enlarge his mind by the acquisition of new
ideas, and to extend his usefulness to his
fellow-creatures; but, as a Master Mason, he
is taught the last, the most important, and the
most necessary of truths, that having been
faithful to all his trusts, he is at last to die, and
to receive the reward of his fidelity.

It was the single object of all the ancient
rites and mysteries practised in the very
bosom of Pagan darkness, shining as a soli-
tary beacon in all that surrounding gloom,
and cheering the philosopher in his weary
pilgrimage of life, to teach the immortality of
the soul. This is still the great design of the
Third Degree of Masonry. This is the scope
and aim of its ritual. The Master Mason
represents man, when youth, manhood, old
age, and life itself, have passed away as
fleeting shadows, yet raised from the grave
of iniquity, and quickened into another and
a better existence. By its legend and all its--~ my

 

 

 

of J y 2 =
( hy We bot of Ste. aLONMYMASTER

ritual, it is implied that we have been re-
deemed from the death of sin and the sepul-
cher of pollution. ‘The ceremonies and the
lecture,’ says Dr. Crucefix, ‘beautifully
illustrate this all-engrossing subject; and the
conclusion we arrive at is, that youth, properly
directed, leads us to honorable and virtuous
maturity, and that the life of man, regulated
by morality, faith, and justice, will be re-
warded at its closing hour, by the prospect of
eternal bliss.”

Masonic historians have found much diffi-
culty in settling the question as to the time
of the invention and composition of the degree.
The theory that at the building of the Temple
of Jerusalem the Craft were divided into three
or even more degrees, being only a symbolic
myth, must be discarded in any historical
discussion of the subject. The real question
at issue is whether the Master Mason’s Degree,
as a degree, was in existence among the Opera-
tive Freemasons before the eighteenth century,
or whether we owe it to the Revivalists of
1717. Bro. Wm. J. Hughan, in a very able
article on this subject, published in 1873, in
the Voice of Masonry, says that “so far the
evidence respecting its history goes no farther
back than the early part of the last century.”
The evidence, however, is all of a negative
character. There is none that the degree
existed in the seventeenth century or earlier,
and there is none that it did not. All the old
manuscripts speak of Masters and Fellows,
but these might have been and probably were
only titles of rank. The Sloane MS., No.
3329, speaks, it is true, of modes of recognition
peculiar to Masters and Fellows, and also of
a Lodge consisting of Masters, Fellows, and
Apprentices. But even if we give to this MS.
its earliest date, that which is assigned to it
by Findel, near the end of the seventeenth
century, it will not necessarily follow that
these Masters, Fellows, and Apprentices had
each a separate and distinct degree. Indeed,
it refers only to one Lodge, which was, how-
ever, constituted by three different ranks; and
it records but one oath, so that it is possible
that there was only one common form of
initiation.

The first positive historical evidence that
we have of the existence of a Master’s Degree
is to be found in the General Regulations
compiled by Payne in 1720. It is there de-
clared that Apprentices must be admitted
Masters and Fellow-Crafts only in the Grand
Lodge. The degree was then in existence.
But this record would not militate against the
theory advanced by some that Desaguliers
was its author in 1717. ermott asserts
that the degree, as we now have it, was the
work of Desaguliers and seven others, who,
being Fellow-Crafts, but not knowing the
Master’s part, boldly invented it, that they
might organize a Grand Lodge. He intimates
that the true Master’s Degree existed before
that time, and was in possession of the
Ancients. But Dermott’s testimony is abso-
lutely worth nothing, because he was a violent
partisan, and because his statements are

MASTER 475

irreconcilable with other facts. If the An-
cients were in possession of the degree which
had existed before 1717, and the Moderns
were not, where did the former get it?

Documentary evidence is yet wanting to
settle the precise time of the composition of
the Third Degree as we now have it. But it
| would not be prudent to oppose too positively
|the theory that it must be traced to the
}second decade of the eighteenth century.
| The proofs, as they arise day by day, from
|the resurrection of old manuscripts, seem to
| incline that way.

But the legend, perhaps, is of much older
date. It may have made a part of the
| general initiation; but there is no doubt that,
| like the similar one of the Compagnons de
la Tour in France, it existed among the
Operative Gilds of the Middle Ages as an
esoteric narrative. Such a legend all the
histories of the Ancient Mysteries prove to
us belongs to the spirit of initiation. There
would have been no initiation worth preserva-
tion without it.

Master, Most High and Puissant.
(Maitre tres haut et trés puissant.) The
Sixty-second Degree of the Rite of Mizraim.

Master, Most Wise. The title of a pre-
siding officer of a Chapter of Rose Croix,
usually abbreviated as Most Wise.

Master, Mystic. (Maitre Mystique.) A
degree in the collection of Pyron.

Master of all Symbolic Lodges, Grand.
See Grand Master of all Symbolic Lodges.

Master of a Lodge. See Worshipful.

Master of Cavalry. An officer in a Council
of Companions of the Red Cross, whose duties
are, in some respects, similar to those of a
Junior Deacon in a symbolic Lodge. The
two offices of Master of Cavalry and Master
of Infantry were first appointed by Con-
stantine the Great.

Master of Ceremonies. An officer found
in many American Lodges and at one time in
the Lodges of England and the Continent.
In English Lodges the office is almost a
nominal one, without any duties, but in the
continental Lodges he acts as the conductor
of the candidate. Oliver says that the title
should be, properly, Director of Ceremonies,
and he objects to Master of Ceremonies as
‘“unmasonic.” In the Constitutions of the
Grand Lodge of England, issued in 1884, the
title is changed to ‘“‘ Director of Ceremonies.”

Master of Dispatches. The Secretary of
a Council of Companions of the Red Cross.
The Magister Epistolarum was the officer under
the Empire who conducted the correspondence
of the Emperor.

Master of Finances. The Treasurer of
a Council of Companions of the Red Cross.

Master of Hamburg, Perfect. (Maitre
parfait de Hamburg.) A degree in the nomen-
clature of Fustier.

Master of Infantry. The Treasurer of
a Council of Companions of the Red Cross.
(See Master of Cavalry.)

Master of Lodges. (Maitre des Loges.)
The Sixty-first Degree of the Rite of Mizraim.476 MASTER

Master of Masters, Grand. (Grand
Maitre des Maittres.) The Fifty-ninth Degree
of the Metropolitan Chapter of France.

Master of Paracelsus. (Maitre de Para-
celse.) A degree in the collection of Pyron.

Master of Secrets, Perfect. (Maitre
parfait des Secrets.) A degree in the manu-
script collection of Peuvret.

Master of St. Andrew. The Fifth Degree
of the Swedish Rite; the same as the Grand
Elu Ecossais of the Clermont system.

Master of the Chivalry of Christ. So
St. Bernard addresses Hugh de Payens, Grand
Master of the Templars. ‘“Hugoni Militi
Christi et Magistro Militize Christi, Bernardus
Clercevallus,”’ ete.

Master of the Hermetic Secrets, Grand.
(Maitre des Secrets Hermétique, Grand.) A de-
gree in the manuscript collection of Peuvret.

Master of the Hospital. ‘Sacri Domus
Hospitalis Sancto Joannis Hierosolymitani
Magister,” or Master of the Sacred House
of the Hospital of St. John of Jerusalem, was
the official title of the chief of the Order of
Knights of Malta; more briefly, “Magister
Hospitalis,” or Master of the Hospital. Late
in their history, the more imposing title of
“Magnus Magister,” or Grand Master, was
sometimes assumed; but the humbler designa-
tion was still maintained. On the tomb of
Zacosta, who died in 1467, we find ‘“‘Magnus
Magister”; but twenty-three years after,
D’Aubusson signs himself ‘Magister Hospi-
talis Hierosolymitani.”’

Master of the Key to Masonry, Grand.
(Grand Maitre de la Clef de la Maconnerie.)
The Twenty-first Degree of the Chapter of
the Emperors of the East and West.

Master of the Legitimate Lodges,
Grand. (Maitre des Loges légitimes.) A
degree in the Archives of the Mother Lodge
of the Eclectic Philosophic Rite.

Master of the Palace. An officer in a
Council of Companions of the Red Cross,
whose duties are peculiar to the degree.

Master of the Sages. The Fourth Degree
of the Initiated Knights and Brothers of Asia.

Master of the Seven Kabbalistic Se-
crets, Mustrious. (Maitre Illustre des sept
Secrets Cabalistiques.) A degree in the manu-
script collection of Peuvret.

Master of the Temple. Originally the
official title of the Grand Master of the
Templars. After the dissolution of the Order
in England, the same title was incorrectly
given to the custos or guardian of the Temple
Church at London, and the error is continued
to the present day.

Master of the Work. The chief builder
or architect of a cathedral or other important
edifice in the Middle Ages was called the
Master of the work; thus, Jost Dotzinger was,
in the fifteenth century, called the Master
of the work at the cathedral of Strasburg.
In the Middle Ages the “Magister operis”’
was one to whom the public works was en-
trusted. Such an officer existed in the monas-
teries. He was also called operarius and
magister operarum. Du Cange says that

 

  
  
 
   
  
  
 
  
   
 
 
  
  
  
 
   
  
 
 
 
 
  
  
  
  
 
 
  
   
  
  
   
  
 
 
  
  
  
  
  
 
 
  
 
 
 
 
  
  
  
   
  
  
 
  
    
 
  
  
  
   
  
 
 
  
  
   
  
 
  
  

MATERIALS

kings had their operarii, magistri operarum or
masters of the works. It is these Masters of
the works whom Anderson has constantly
called Grand Masters. Thus, when he says
(Constitutions, 1738, p. 69 ) that “King John
made Peter de Cole-Church Grand Master of
the Masons in rebuilding London bridge,” he
should have said that he was appointed
operarius or Master of the works. The use
of the correct title would have made Ander-
son’s history more valuable.

Master, Past. See Past Master.

Master, Perfect. See Perfect Master.

Master, Perfect Architect. The Twen-
ty-seventh Degree of the Rite of Mizraim.

Master, Perfect Irish. See Perfect Irish
Master.

Master Philosopher by the Number 3.
(Maitre philosophe par le Nombre 3.) A
degree in the manuscript collection of Peuvret.

Master Philosopher by the Number 9.
(Maitre philosophe par le Nombre 9.) A
degree in the manuscript collection of Peuvret.

Master Philosopher Hermetic. (Maitre
philosophe Hermétique.) A degree in the
collection of Peuvret.

Master, Private. (Maitre Particulier.)
The Nineteenth Degree of the Metropolitan
Chapter of France.

Master Provost and Judge. (Maitre
Prevét et Juge.) The Highth Degree of the
Metropolitan Chapter of France.

Master, Puissant Irish. See Puissant
Trish Master.

Master, Pythagorean. (Maitre Pythago-
ricien.) Thory says that this is the Third
and last degree of the Masonic system in-
stituted according to the doctrine of Pythago-
ras.

Master, Royal. See Royal Master.

Master, Secret. See Secret Master,

Master, Select. See Select Master.

Master, Supreme Elect. (Maitre su-
préme Elu.) _A degree in the Archives of the
Philosophie Scottish Rite.

Master Theosophist. (Maitre Théos-
ophie.) The Third Degree of the Rite of
Swedenborg.

Master through Curiosity. (Maitre par
Curiosite.) 1. The Sixth Degree of the Rite
of Mizraim; 2. The Sixth Degree of the col-
lection of the Metropolitan Chapter of France.
It is a modification of the Intimate Secretary
of the Scottish Rite.

Master to the Number 15. (Mattre au
Nombre 18.) A degree in the manuscript
collection of Peuvret.

Master, True. (Vrai Maitre.) A degree
of the Chapter of Clermont.

Master, Worshipful. See Worshipful.

Materials of the Temple. Masonic tra-
dition tells us that the trees out of which the
timbers were made for the Temple were felled
and prepared in the forest of Lebanon, and
that the stones were hewn, cut, and squared
in the quarries of Tyre. But both the Book
of Kings and Josephus concur in the state-
ment that Hiram of Tyre furnished only
cedar and fir treesfor the Temple. The stonesMATERS

were most probably (and the explorations of
modern travelers confirm the opinion) taken
from the quarries which abound in and around
Jerusalem. The tradition, therefore, which
derives these stones from the quarries of Tyre,
is incorrect.

Maters.
and it is the only Old Constitution in which
it occurs—we find the word maters: “Hit is
seyd in ye art of Masonry yt no man scholde
make ende so well of worke begonne bi
another to ye profite of his lorde as he began
hit for to end hit bi his maters or to whom he
scheweth his maters,” where, evidently, maters
is a corruption of the Latin matriz, a mold;
this latter being the word used in all the other
Old Constitutions in the same connection.
(See Mold.)

Mathoec. (Amiability, sweetness.) The
name of the Third Step of the Mystic Ladder
of the Kadosh of the A. A. Scottish Rite.

Matriculation Book. In the Rite of
Strict Observance, the register which con-
tained the lists of the Provinces, Lodges, and
members of the Rite was called the Matricu-
lation Book. The term was borrowed from
the usage of the Middle Ages, where matricula
meant ‘‘a catalogue.” It was applied by the
ecclesiastical writers of that period to lists of
the clergy, and also of the poor, who were
to be provided for by the churches, whence
we have matricula clericorum and matricula
pauperum.

Matter. A subject deemed of impor-
tant study to the alchemical and hermetical
devotee. The subject will not be discussed
here. It holds a valued position for instruc-
tion in the Society of the Rosicrucians, who
hold that matter is subject to change, trans-
formation, and apparent dissolution; but, in
obedience to God’s great laws of economy,
nothing is lost, but is simply transferred.

Mature Age. ‘The Charges of 1722 pre-
scribe that a candidate for initiation must be
of “mature and discreet age’’; but the usage
of the Craft has differed in various countries
as to the time when maturity of age is sup-
posed to have arrived. In the Regulations
of 1663, it is set down at twenty-one years
(Constitutions, 1738, p. 102); and this con-
tinues to be the construction of maturity in
all English Lodges both in Great Britain and
this country. France and Switzerland have
adopted the same period. At Frankfort-on-
the-Main it is fixed at twenty, and in Prussia
and Hanover at twenty-five. The Grand
Lodge of Hamburg has decreed that the age
of Masonic maturity shall be that which is
determined by the laws of the land to be the
age of legal majority. [Under the Scotch
Constitution the age was eighteen until 1891,
when it was raised to twenty-one; and under
the Irish Constitution it was twenty-one until
1741, when it was raised to twenty-five and
so remained until 1817, when it was again
lowered to twenty-one.]

Maul or Setting Maul. See Mallet.

Maurer. German for Mason, as Maurerei
is for Masonry, and Freimaurer for Freemason.

In the Cooke MS. (line 825)—|

MEDALS 477

Maurer, Gruss. A German Masonic
| operative expression, divided by some into
| Gruss Maurer, Wort Maurer, Schrift Maurer,
|and Brieftriger—that is, those who claimed
| aid and recognition through signs and proving,
| and those who carried written documents.

Maut. The consort of the god Amon,
usually crowned with a pschent or double
diadem, emblem of the sovereignty of the two
regions. Sometimes a vulture, the symbol of
maternity, of heaven, and knowledge of the
future, shows its head on the forehead of the
goddess, its wings forming the head-dress.
Horapollo says the vulture designates ma-
ternal love because it feeds its young with its
own blood; and, according to Pliny, it rep-
resents heaven because no one can reach its
|nest, built on the highest rocks, and, there-
|fore, that it is begotten of the winds. Maut
lis clothed in a long, close-fitting robe, and
holds in her hand the sacred Anch, or sign
of life.

Maximilian, JosephI. King of Bavaria,
who, becoming incensed against the Frater-
nity, issued edicts against Freemasons in 1799
and 1804, which he renewed in 1814.

Mecklenburg. Masonry was introduced
here in 1754, but not firmly rooted until 1799.
There are two Provincial G. Lodges, with 13
Lodges and 1,250 Brethren.

Medals. A medal is defined to be a piece
of metal in the shape of a coin, bearing figures
or devices and mottoes, struck and distributed
in memory of some person or event. When
Freemasonry was in its operative stage, no
medals were issued. The medals of the Oper-
ative Masons were the monuments which
they erected in the form of massive buildings,
adorned with all the beauties of architectural
art. But it was not long after its transfor-
mation into a Speculative Order before it
began to issue medals. Medals are now
struck every year by Lodges to commemorate
some distinguished member or some remark-
able event in the annals of the Lodge. Many
Lodges in Europe have cabinets of medals, of
which the Lodge Minerva of the Three Palms
at Leipsic is especially valuable. In America
no Lodge has made such a collection except
Pythagoras Lodge at New York.

No Masonic medal appears to have been
found earlier than that of 1733, commemora-
tive of a Lodge being established at Florence,
by Lord Charles Sackville. The Lodge appears
not to have been founded by regular author-
ity; but, however that may be, the event was
commemorated by a medal, a copy of which
exists in the collection in possession of the
Lodge “Minerva of the Three Palms,” at
Leipsic. The obverse contains a bust repre-
sentation of Lord Sackville, with the inserip-

 

tion—“Carolvs Sackville, Magister, Hehe
The reverse represents Harpocrates 1n the atti-

tude of silence, leaning upon a broken column,
and holding in his left arm the cornucopia
filled with rich fruits, also the implements of
Masonry, with a thyrsus, staff, and serpent
resting upon the fore and back ground.

The minimum of charity found among Marh.478 MEDITERRANEAN

Masters is the Roman penny (denarius),
weighing 60 grains silver, worth fifteen cents.

 

THH PENNY OF THE MARK MASTHR.

The above was struck at Rome, under Ti-
berius, a.D. 18. The portrait is “Tiberius ’’;
the reverse the “Goddess Clemency.” The
inscription reads: “Tiberius Cesar Augustus,
the son of the Deified Augustus, the High
Priest.”’

Two medals, weighing 120 grains each, of
silver, about thirty cents, were struck off at

 

THE JEWISH HALF-SHEKEL OF SILVER,
(TWO SPECIMENS.)

Jerusalem, under Simon Maccahee, the Jew-
ish ruler, B.c. 138, 139. They are the old-
est money coined by the Jews. The devices
are the brazen laver that stood before the
Temple, and three lilies springing from one
stem. The inscriptions, translated from the
Hebrew of the oldest style, say, “ Half-shekel;
Jerusalem the Holy.”

Bro. Robt. Morris and Bro. Coleman, in
their Calendar, furnish much valuable in-
formation on this subject.

[The earliest work on Masonic Medals is by
Ernest Zacharias, entitled N umotheca Numis-
matica Latomorum. It was issued at Dres-
den in parts, the first appearing on Septem-
ber 13, 1840, the eighth and last on January
29, 1846. It gave 48 medals in all. Then came

te Denkmiinzen der Freimaurerbruderschaft,
by Dr. J. F. L. Theodor Merzdorf, published
at Oldenburg in 1851, and degerihine 334
medals.

The standard work now on the subject,
is The Medals of the Masonic Fraternity, by
W.T.R. Marvin, privately printed at Boston

| in 1880, in which over 700 medals are de

scribed.
Mediterranean Pass. A side degree
Sometimes conferred in America on Royal
rch Masons. It has no lecture or legend,
and should not be confounded, as it some-

    

MELECH

Knight of the Mediterranean Pass. It is,
however, now nearly obsolete.

Meeting of a Chapter. See Convocation.

Meeting of a Lodge. See Communica-
tion,

Meet on the Level. In the Prestonian
lectures as practised in the beginning of the
last century, it was said that Masons met on
the square and hoped to part on the level. In
the American system of Webb a change was
made, and we were instructed that they meet
on the level and part on the square. And in
1842 the Baltimore Convention made a still
further change, by adding that they act by the
plumb; and this formula is now, although
quite modern, generally adopted by the
Lodges in America. *

Megacosm. An intermediate world, Breat,
but not equal to the Macrocosm, amd yet
greater than the Microcosm, or little world,
man.

Mehen. An Egyptian mythological ser-
pent, the winding of whose body represented
the tortuous course of the sun in the nocturnal
regions. The serpentine course taken when
traveling through darkness. The direction
metaphorically represented by the initiate in
his first symbolic journey as Practicus in the
Society of the Rosicrucians.

Mehour. Space, the name given to the
feminine principle of the Deity by the Egyp-
tians.

Meister. German for Master; in French,
Maitre; in Dutch, Meester; in Swedish, Mas-
tar; in Italian, Maestro; in Portuguese, Mes-
tre. The old French word appears to have
been Meistrier. In old French operative
laws, Le Mestre was frequently used.

Meister im Stuhl. (Master in the Chair.)
The Germans so call the Master of a Lodge.

Melancthon, Philip. The name of this
celebrated reformer is signed to the Charter
of Cologne as the representative of Dantzic.
The evidence of his connection with Free-
masonry depends entirely on the authenticity
of that document.

Melchizedek. King of Salem, and a priest
of the Most High God, of whom all that we
know is to be found in the passages of Scrip-
ture read at the conferring of the degree of
High Priesthood. Some theologians have
supposed him to have been Shem, the son of
oah. The sacrifice of offering bread and
wine is first attributed to Melchizedek; and
hence, looking to the similar Mithraic sacri-
fice, Higgins is inclined to believe that he pro-
fessed the religion of Mithras. He aban-
doned the sacrifice of slaughtered animals,
and, to quote the words of St. Jerome, “offered
bread and wine asa type of Christ.”? Hence, in
the New Testament, Christ is represented as
a priest after the order of Melchizedek. In
Masonry, Melchizedek is connected with the
order or degree of High Priesthood, and some
of the high degrees.

Melechizedek, Degree of. The Sixth
Degree of the Order of Brothers of Asia.
elech. Properly, Malach, a messenger,

 

times is, with the very different degree of

and hence an angel, because the angels wereMELESINO

supposed to be the messengers of God. In
the ritual of one of the high degrees we meet
with the sentence hamelech Gebalim, which has
been variously translated. The French ritual-
ists handle Hebrew words with but little at-
tention to Hebrew grammar, and hence they
translate this sentence as ‘‘Jabulum est un bon
Macon.” The former American ritualists gave
it as meaning ‘‘Guibulum is a good man.”
Guibulum is undoubtedly used as a proper
name, and is a corrupt derivation from the
Hebrew Masonic Giblim, which means stone-
squarers or masons, and melach for malach
means & messenger, one sent to accomplish a
certain task. Bros. Pike and Rockwell make
the first word hamalek, the king or chief. If
the words were reversed, we should have the
Hebnew vocative, ‘‘O! Gibulum the messen-
ger.’ As itis, Bro. Pike makes it vocative, and
interp#ets it, “Oh! thou glory of the Build-
ers.” Probably, however, the inventor of the
degree meant simply to say that Gibulum was
a messenger, or one who had been sent to make
a discovery, but that he did not perfectly ex-
press the idea according to the Hebrew idiom,
or that his expression has since been corrupted
by the copyists.

Melesino, Rite of. Thisis a Rite scarcely
known out of Russia, where it was founded
about the year 1765, by Melesino, a very
learned man and Mason, a Greek by birth, but
high in the military service of Russia. It
consisted of seven degrees, viz.: 1. Appren-
tice. 2. Fellow-Craft. 3. Master Mason.
4. The Mystic Arch. 5. Scottish Master and
Knight. 6. The Philosopher. 7. The Priest
or High Priest of the Templars. The four
higher degrees abounded in novel traditions
and myths unknown to any of the other Rites,
and undoubtedly invented by the founder.
The whole Rite was a mixture of Kabbalism,
magic, Gnosticism, and the Hermetic philos-
ophy mixed in almost inextricable confusion.
The Seventh or final degree was distinctly
Rosicrucian, and the religion of the Rite was
Christian, recognizing and teaching the belief
in the Messiah and the dogma of the Trinity.

Melita. The ancient name of the island
of Malta.

Member, Honorary. See Honorary Mem-

bers.

Member, Life. See life Member.

Member of a Lodge. As soon as perma-
nent Lodges became a part of the Masonic or-
ganization, it seems to have been required that
every Mason should belong to one, and this
is explicitly stated in the charges approved
in 1722. (See Affiliated Mason.)

Membership, Right of. The first right
which a Mason acquires, after the reception of
the Third Degree, 1s that of claiming member-
ship in the Lodge in which he has been initi-
ated. The very fact of his having received
that degree makes him at once an inchoate
member of the Lodge—that is to say, no fur-
ther application is necessary, and no new bal-
lot is required; but the candidate, having
now become a Master Mason, upon signifying
his submission to the regulations of the So-

 

 

MEMPHIS 479

ciety by affixing his signature to the book of
by-laws, is constituted, by virtue of that act,
a full member of the Lodge, and entitled to all
the rights and prerogatives accruing to that
position.

{Under the English Constitution (Rule 191),
initiation is sufficient for membership.]

Memphis, Rite of. In 1839, two French
Masons, named respectively Marconis and
Moullet, of whom the former was undoubtedly
the leader, instituted, first at Paris, then at
Marseilles, and afterward at Brussels, a new
Rite which they called the ‘Rite of Mem-
phis,’”’ and which consisted of ninety-one de-
grees. Subsequently, another degree was
added to this already too long list. The Rite,
however, has repeatedly undergone modifi-
cations. The Rite of Memphis was undoubt-
edly founded on the extinct Rite of Mizraim;
for, as Ragon says, the Egyptian Rite seems
to have inspired Marconis and Moullet in the
organization of their new Rite. It is said by
Ragon, who has written copiously on the Rite,
that the first series of degrees, extending to the
Thirty-fifth Degree, is an assumption of the
thirty-three degrees of the Ancient and Ac-
cepted Rite, with scarcely a change of name.
The remaining degrees of the Rite are bor-
rowed, according to the same authority, from
other well-known systems, and some, perhaps,
the invention of their founders.

The Rite of Memphis was not at first rec-
ognized by the Grand Orient of France, and
consequently formed no part of legal French
Masonry. So about 1852 its Lodges were
closed by the civil authority, and the Rite, to
use a French Masonic phrase, “went to sleep.”

In the year 1862, Marconis, still faithful to
the system which he had invented, applied to
the Grand Master of France to give to it a new
life. The Grand College of Rites was con-
sulted on the subject, and the Council of the
Order having made a favorable decree, the
Rite of Memphis was admitted, in November,
1862, among those Masonic systems which
acknowledge obedience to the Grand Orient
of France, and perform their functions within
its bosom. To obtain this position, however,
the only one which, in France, preserves a
Masonic system from the reputation of being
clandestine, it was necessary that Marconis,
who was then the Grand Hierophant, should,
as a step preliminary to any favorable action
on the part of the Grand Orient, take an obli-
gation by which he forever after divested him-
self of all authority, of any kind whatsoever,
over the Rite. It passed entirely out of his
hands, and, going into “obedience” to the
Grand Orient, that body has taken complete
and undivided possession of it, and laid its
high degrees upon the shelf, as Masonic curi-
osities, since the Grand Orient only recognizes,
in practise, the thirty-three degrees of the
Ancient and Accepted Rite. oS

This, then, is the present position of the
Rite of Memphis in France. Its original pos-
sessors have disclaimed all further control or
direction of it. It has been admitted by the
Grand Orient among the eight systems of480 MEMPHIS

Rites which are placed “under its obedience ”’;
that is to say, it admits its existence, but it
does not suffer it to be worked. Like all Ma-
sonic Rites that have ever been invented, the
organization of the Rite of Memphis is
founded on the first three degrees of Ancient
Craft Masonry. These threedegrees, of course,
are given in Symbolic Lodges. In 1862, when
Marconis surrendered the Rite into the hands
of the ruling powers of French Masonry,
many of these Lodges existed in various parts
of France, although in a dormant condition,
because, as we have already seen, ten years
before they had been closed by the civil au-
thority. Had they been in active operation,
they would not have been recognized by the
French Masons; they would have been looked
upon as clandestine, and there would have
been no affiliation with them, because the
Grand Orient recognizes no Masonic bodies as
legal which do not in return recognize it as the
head of French Masonry.

But when Marconis surrendered his powers
as Grand Hierophant of the Rite of Memphis
to the Grand Orient, that body permitted
these Lodges to be resuscitated and reopened
only on the conditions that they would ac-
knowledge their subordination to the Grand
Orient; that they would work only in the first
three degrees and never confer any degree
higher than that of Master Mason; the mem-
bers of these Lodges, however high might be
their dignities in the Rite of Memphis, were to
be recognized only as Master Masons; every
Mason of the Rite of Memphis was to deposit
his Masonic titles with the Grand Secretary of
the Grand Orient; these titles were then to be
visé or approved and regularized, but only as
far as the degree of Master Mason; no Mason
of the Rite of Memphis was to be permitted to
claim any higher degree, and if he attempted
to assume any such title of a higher degree
which was not approved by the Grand Master,
he was to be considered as irregular, and was
not to be affiliated with by the members of
any of the regular Lodges.

Such is now the condition of the Rite of
Memphis in France. It has been absorbed
mto the Grand Orient; Marconis, its founder
and head, has surrendered all claim to any
jurisdiction over it; there are Lodges under the
jurisdiction of the Grand Orient which orig-
inally belonged to the Rite of Memphis, and
they practise its ritual, but only so far as to
give the degrees of Apprentice, Fellow-Craft,
and Master Mason. Its “Sages of the Pyra-
mids,”’ its “Grand Architects of the Mysteri-
ous City,” its “Sovereign Princes of the Magi
of the Sanctuary of Memphis,” with its
“Sanctuary,” its ‘Mystical Temple,” its
“Liturgical College,” its “Grand Consistory,”’
and its “Supreme Tribunal,” exist no longer
except in the diplomas and charters which
have been quietly laid away on the shelves of
the Secretariat of the Grand Orient. To at-
tempt to propagate the Rite is now in France
a high Masonic offense. The Grand Orient
alone has the power, and there is no likelihood
that it will ever exercise it. Some circum-

 

 

MEMPHIS

stances which have recently occurred in the
Grand Orient of France very clearly show the
true condition of the Rite of Memphis. A
meeting was held in Paris by the Council of the
Order, a body which, something like the Com-
mittee of General Purposes of the Grand Lodge
of England, does all the preliminary business
for the Grand Orient, but which is possessed of
rather extensive legislative and administrative
powers, as it directs the Order during the re-
cess of the Grand Orient. At that meeting, a
communication was received from a Lodge in
Moldavia, called “The Disciples of Truth,”
which Lodge is under the jurisdiction of the
Grand Orient of France, having been char-
tered by that body. This communication
stated that certain brethren of that Lodge had
been invested by one Carence with the degree
of Rose Croix in the Rite of Memphis, and
that the diplomas had been dated at the
“Grand Orient of Egypt,” and signed by Bro.
Marconis as Grand Hierophant. The com-
mission of the Council of the Order, to whom
the subject was referred, reported that the con-
ferring of these degrees was null and void;
that neither Carence nor Marconis had any
commission, authority, or power to confer
degrees of the Memphis Rite or to organize
bodies; and that Marconis had, by oath,
solemnly divested himself of all right to claim
the title of Grand Hierophant of the Rite;
which oath, originally taken in May, 1862,
had at several subsequent times, namely, in
September, 1863, March, 1864, September,
1865, and March, 1866, been renewed. Asa
matter of clemency, the Council determined
not, for the present at least, to prefer charges
against Marconis and Carence before the
Grand Orient, but to warn them of the error
they committed in making a traffic of Masonic
degrees. It also ordered the report to be pub-
lished and widely diffused, so that the Fra-
ternity might be apprised that there was no
power outside of the Grand Orient which could
confer the high degrees of any Rite.

An attempt having been made, in 1872, to
establish the Rite in England, Bro. Mon-
tague, the Secretary-General of the Supreme
Council, wrote to Bro. Thevenot, the Grand
Secretary of the Grand Orient of France, for
information as to its validity. From him he
received a letter containing the following
statements, from which official authority we
gather the fact that the Rite of Memphis is a
dead Rite, and that no one has authority in
any country to propagate it.

‘Neither in 1866, nor at any other period,
has the Grand Orient of France recognized
‘the Ancient and Primitive Rite of Masonry,’
concerning which you inquire, and which has
been recently introduced in Lancashire.

_ “At a particular time, and with the inten-
tion of causing the plurality of Rites to dis-
appear, the Grand Orient of France annexed
and absorbed the Rite of Memphis, under the
express condition that the Lodges of that Rite,
which were received under its jurisdiction,
should confer only the three symbolic degrees
of Apprentice, Fellow-Craft, and Master, ad-MEMPHIS

cording to its special rituals, and refused to
recognize any other degree, or any other title,
belonging to such Rite.

“At the period when this treaty was nego-
tiated with the Supreme Chief of this Rite by
Bro. Marconis de Négre, Bro. H. J. Seymour

was at Paris, and seen by us, but no power was |

conferred on him by the Grand Orient
of France concerning this Rite; and, what is
more, the Grand Orient of France does not
give, and has never given, to any single per-
son the right to make Masons or to create
Lodges.

“ Afterwards, and in consequence of the bad
faith of Bro. Marconis de Négre, who pre-
tended he had ceded his Rite to the Granc
Orient of France for France alone, Bro. Harry
J. Seymour assumed the title of Grand Master
of the Rite of Memphis in America, and
founded in New York a Sovereign Sanctuary
of this Rite. A correspondence ensued be-
tween this new power and the Grand Orient of
France, and even the name of this Sovereign
Sanctuary appeared in our Calendar for 1867.
But when the Grand Orient of France learned
that this power went beyond the three sym-
bolic degrees, and that its confidence had been
deceived, the Grand Orient broke off all con-
nection with this power, and personally with
Bro. Harry J. Seymour; and, in fact, since
that period, neither the name of Bro. Harry J.
Seymour, as Grand Master, nor the Masonic
power which he founded, have any longer ap-
peared in the Masonic Calendar of the Grand
Orient.

“Your letter leads me to believe that Bro.
Harry J. Seymour is endeavoring, I do not
know with what object, to introduce a new
Rite into England, in that country of the prim-
itive and only true Masonry, one of the most
respectable that I know of. I consider this
event as a misfortune.

“The Grand Orient of France has made the
strongest efforts to destroy the Rite of Mem-
phis; it has succeeded. The Lodges of the
Rite, which it at first received within its juris-
diction, have all abandoned the Rite of Mem-
phis to work according to the French Rite. I
sincerely desire that it may be the same in the
United Kingdom, and you will ever find me
ready to second your efforts.

“Referring to this letter, I have, very illus-
trious brother, but one word to add, and that

is, that the Constitution of the Grand Orient
of France interdicts its founding Lodges in

countries where a regular Masonic power al-

ready exists; and if it cannot found Lodges
@ fortiori, it cannot grant charters to establish

Grand Masonie Powers: in other terms, the

Grand Orient of France never has given to

Bro. Harry J. Seymour, nor to any other per-
ge, or to create

son, powers to constitute a Lod

a Rite, or to make Masons. Bro. Harry J.

Seymour may perfectly well have the signa-

tures of the Grand Master and of the Chief of

the Secretary’s office of the Grand Orient of
France on a diploma, as a fraternal visé; but

certainly he has neither a charter nor a power.

T also beg you to make every effort to obtain

82

MERIT 481

| the textual copy of the documents of which
| Bro. Harry J. Seymour takes advantage. It
is by the inspection of this document it will be
necessary to judge the question, and I await
new communications on this subject from your
fraternal kindness.”

Menatzchim. In 2 Chron. ii. 18, it is
said that at the building of the Temple there
were “three thousand and six hundred over-
seers to set the people awork.” The word
|translated “overseers” is, in the original,

O73), MeNaTZCHIM. Anderson, in his
|eatalogue of workmen at the Temple, calls
these Menatzchim ‘‘expert Master Masons’’;
and so they have been considered in all sub-
sequent rituals.

ee A

| Mental Qualifications. See Qualifica-
lions.
Menu. Inthe Indian mythology, Menu is

the son of Brahma, and the founder of the
Hindu religion. Thirteen other Menus are
said to exist, seven of whom have already
reigned on earth. But it is the first one whose
| instructions constitute the whole civil and
| religious polity of the Hindus. The code at-
| tributed to him by the Brahmans has been

translated by Sir William Jones, with the title
of The Institutes of Menu.

| Mercy. The point of a Knights Templar’s
sword is said to be characterized by the
quality of “mercy unrestrained”; which re-
| minds us of the Shakespearian expression—
| “the quality of mercy is not strained.” In the
| days of chivalry, mercy to the conquered foe
| was an indispensable quality of a knight. An
lact of cruelty in battle was considered infa-
mous, for whatever was contrary to the laws
| of generous warfare was also contrary to the
| laws of chivalry.

Mercy, Prince of. See Prince of Mercy.

Mercy-Seat. The lid or cover of the ark
of the covenant was called the Mercy-seat or
| the Propitiatory, because on the day of the
|atonement the High Priest poured on it the
| blood of the sacrifice for the sins of the people.

Meridian Sun. The sun in the South is
represented in Masonry by the Junior Warden,
for this reason: when the sun has arrived at
the zenith, at which time he is in the South,
the splendor of his beams entitles him to the
appellation which he receives in the ritual a
“the beauty and glory of the day.” Hence, as
the Pillar of Beauty which supports the Lodge
is referred to the Junior Wastion: that officer is
said to represent ‘the sun in the Southat High
Twelve,’’ at which hour the Craft are called by
him to refreshment, and therefore is he also
placed in the South that he may the better
observe the time and mark the progress of the
shadow over the dial-plate as it crosses the
meridian line.

Merit. The Old Charges say, “all prefer-
ment among Masons is grounded upon real
worth and personal merit only; that so the
Lords may be well served, the Brethren not
put to shame, nor the Royal Craft despised.
Therefore no Master or Warden is chosen by
seniority, but for his merit.’ (See Prefer
ment.)

 

@482 MER-SKER

Mer-Sker. The space in which the sun
moves, as an Egyptian personification, signi-
fying the habitation of Horus.

Merzdorf, J. L. T. A learned German
Mason, born in 1812. Initiated in Apollo
Lodge, at Leipsic, in 1834. He resuscitated the
Lodge “Zum goldenen Hirsch,” Oldenburg,
and was for years Deputy Master. He pub-
lished Die Symbole, etc., Leipsic, 1836, and
later several other works,

Meshia, Meshiane. Corresponding to
Adam and Eve, in accordance with Persian
cosmogony.

Mesmer, Friedrich Anton. A German
physician who was born in Suabia, in 1734, and,
after a long life, a part of which was passed in
notoriety and the closing years in Bheercts
died in 1815. He was the founder of the doc.
trine of animal magnetism, called after him
Mesmerism. He visited Paris, and became
there in some degree intermixed with the
Masonic charlatanism of Cagliostro, who used
the magnetic operations of Mesmer’s new
science in his initiations. (See Mesmeric
Masonry.)

Mesmeric Masonry. In the year 1782,
Mesmer established in Paris a society which
he called “the Order of Universal Harmony.”
It was based on the principles of animal mag-
netism or mesmerism, and had a form of initi-
ation by which the founder claimed that its
adepts were purified and rendered more fit
to propagate the doctrines of his science.
French writers have dignified this Order by the
title of “‘Mesmeric Masonry.”

Mesopolyte. The Fourth Degree of the

erman Union of XXII.

Mesouraneo. A Greek word, pecov-
pavew, Signifying, I am in the center of heaven.
Hutchinson fancifully derives from it the
word Masonry, which he says is a corruption
of the Greek, and refers to the constellation
Magaroth mentioned by Job; but he fails to
five a satisfactory reason for his etymology.
Nevertheless, Oliver favors Gs

fetals. In the divestiture of metals as a
preliminary to initiation, we are symbol-
leally taught that Masonry regards no man on
account of his wealth. The Talmudical
treatise ‘“Beracoth,” with a like spirit of sym-
bolism, directs in the Temple service that no
man shall go into the mountain of the house,
that is, into the Holy Temple, “with money
tied up in his purse.”

Metal Tools. We are told in Scripture
that the Temple was “built of stone made
ready before it was brought thither: so that
there was neither hammer, nor axe, nor any
tool of iron heard in the house while it was in
building.” (1 Kings vi. 7.) Masonry has
adopted this as a symbol of the peace and har-
mony which should reign in a Lodge, itself a
type of the world. But Clarke, in his com-
mentary on the place, suggests that it was in-
tended to teach us that the Temple was a type
of the kingdom of God, and that the souls of
men are to be prepared here for that place of

blessedness, There is no repentance, tears,

MEZUZA

and fitted here for their place in the New Jeru-
salem; and, being living stones, must be built
up a holy temple for the habitation of God.

Metropolitan Chapter of France. There
existed in France, toward the end of the last
century, a body calling itself the Grand Chap-
ter General of France. It was formed out of
the débris of the Council of Emperors of the
East and West, and the Council of Knights of
the East, which had been founded by Pirlet.
In 1786, it united with the schismatic Grand
Orient, and then received the title of the Met-
ropolitan Chapter of France. It possessed in
its archives a large collection of manuscript
cahiers of degrees, most of them being mere
Masonic curiosities,

Metusael. The name given to the Hebrew
quarryman, who is represented in some leg-
ends as one of the assassins, Fanor and Amru
being the other two.

Mexico. Masonry was introduced into

Mexico, in the Scottish Rite, some time prior to
1810, by the civil and military officers of Spain,
but the exact period of its introduction is un.
known. The first Work Charters were granted
for a Lodge at Vera Cruz in 1816, and one at
Campeche in 1817, by the Grand Lodge of
| Louisiana, followed by a Charter for a Lodge at
Vera Cruz in 1823 by the “City” Grand Lodge
of New York, and one in the same city in
1824 from the Grand Lodge of Pennsylvania.
February 10, 1826, five Charters were granted
for Lodges in the City of Mexico by the ‘“Coun-
try’ Grand Lodge of New York, on the rec-
ommendation of Joel R. Poinsett, Past Dep-
uty Grand Master of South Carolina, at that
time United States Minister to Mexico, who
constituted the Lodges and organized them
into a Grand Lodge with Jose Ignacio Esteva
as Grand Master.

The Masonic bodies, both York and Scot-
tish_ Rite, however, soon degenerated into
rival political clubs, and the bitter factional-
ism became so strong that in 1833 the authori-
ties issued an edict suppressing all secret soci-
eties. The bodies met, however, secretly, and
about 1834 the National Mexican Rite was
organized with nine degrees copied after the
Scottish Rite. In 1843 a Lodge was char-
tered at Vera Cruz, and in 1845 at Mexico by
the Grand Orient of France. In 1859 a Su-
preme Council 33°, with jurisdiction over the
Symbolic degrees, was organized by authority
of Albert Pike, and for a time the Supreme
Council dominated all the bodies. In 1865
the Grand Lodge Valle de Mexico was organ-
ized as a York Rite Grand Lodge, and worked
as such until 1911, when a number of the
Lodges, under the leadership of Past Grand
Masters Levi and Pro, left the Grand Lodge
and organized a rival body, under the obedi-
ence of the Supreme Council. BWee dis Avy

Mezuza. ‘The third fundamental principle
of Judaism, or the sign upon the door-post
The precept is founded upon the command,
“And thou shalt write them upon the posts
of thy house, and on thy gates.” (Deut. vi.
ety bak, MEL anes door-posts must be

 

hor prayers: the stones must be all squared,

those of a dwelling; synagogues are excluded.MICHAEL

   

 

MIDDLE 483

The Karaite Jews affix Mezuzas to synagogues, | ence to a Canadian, and in October, 1803,

and not to private houses.

The Mezuza is con- | the members of the Lodge voted to petition

structed as follows: the two above-mentioned | the Grand Lodge of New York for a Charter,
ortions of Scripture are written on ruled vel-| proposing to surrender their Canadian Char-
um prepared according to Rabbinical rules, | ter. Chiefly on account of the slowness of com-

a metallic tube.

tube, through a slot.
Mezuza is then nailed at each
end on the right-hand door-
post, while the following
prayer is being said: “‘ Blessed
art thou, O Lord our God!
King of the Universe, who
hath sanctified us with His
laws, and commanded us to
fix the Mezuza.”’ Under the
word Shaddai some Jews
write the three angelic names
Coozu, Bemuchsaz, Coozu.
To these some pray for suc-
cess in business.

The Talmud estimates the
virtue of the Talith, the Phy-
lacteries, and the Mezuza in
the following terms: “ Who-
soever has the phylacteries
bound to his head and arm,
and the fringes thrown over
his garments, and the Mezuza
fixed on his door-post, is safe from sin; for
these are excellent memorials, and the angels
secure him from sin; as it is written, ‘The
angel of the Lord encamped round about
them that fear Him, and delivereth them.’ ’”’
(Ps. xxxiv. 7.) [C. T. McClenachan.]

Michael. >X2°. Who is like unto God.
The chief of the seven archangels. He is the
leader of the celestial host, as Lucifer is of the
infernal spirits, and the especial protector of
Israel. He is prominently referred to in the
Twenty-eighth Degree of the Ancient and
Accepted Scottish Rite, or Knight of the Sun.

Michigan. A Charter was issued by the
Prov. Grand Master of New York under date
of April 27, 1764, for a Lodge at Detroit, and
upon this foundation it has been customary to
rest the claim that Michigan Masonry dates
from 1764. In fact, there is no evidence that
any work was ever done under the Charter of
1764, and if a Lodge ever came into existence
thereunder, as is probable, it is certain that it
was short-lived, and differed in no respect
from several other Lodges known to have been
temporarily held at Detroit at various times
prior to 1794 by British soldiers and other
sojourners.

In 1794 Detroit was still garrisoned by Brit-
ish soldiers and it was British soldiers who
were founders of the Lodge of 1794, After-
ward, when the British Government had
tardily turned the post over to the Americans,
and the British soldiers had been removed and
the region had become somewhat American-
ized, a sentiment arose in favor of building
under some American Grand Lodge in prefer-

 

 

 

 

 

 

then rolled and fitted into | munication in those days, this transaction was
The word | not brought to a close until the session of the
Shaddai (Almighty) is writ-| Grand Lodge of New York, held in September,
ten on the outside of the roll, | 1806.
and can be read, when in the capture of Detroit by the British, but after
The | the war the Grand Lodge of New York gave

Zion Lodge died in 1812, owing to the

the members a new Charter.

Other Lodges were subsequently estab-
lished, and on July 31, 1826, a Grand Lodge
was organized by them, and Lewis Cass elected
Grand Master. In consequence of the political
pressure of the anti-Masonic party at that

\time, the Grand Lodge suspended its labors

in 1829, and remained in a dormant condition
until 1841, when, at a general meeting of the
Masons of the State, it was resolved that the
old Grand Officers who were still alive should,
on the principle that their prerogatives hac
never ceased, but only been in abeyance,
grant dispensations for the revival of the
Lodges and the renewal of labor. But this
course having been objected to as irregular
by most of the Grand Lodges of the United
States, delegates of a constitutional number of
Lodges met in September, 1844, and organ-
ized the Grand Lodge, electing John Mullett
Grand Master.

The Grand Chapter was organized in 1848,
the Grand Commandery in 1857, and the
Grand Council in 1858, [A. G. Pitts.]

Microcosm. See Man.

Middle Ages. ‘These are supposed by
the best historians to extend from the time
Theodoric liberated Rome (493) to the end
of the fifteenth century, the important events
being the fall of Constantinople in 1453,
the discovery of America in 1492, and the
doubling of the Cape of Good Hope in 1497.
This period of ten centuries is one of great
importance to the Masonic student, because it
aaceaee within its scope events intimately
connected with the history of the Order, such
as the diffusion throughout Europe of the
Roman Colleges of Artificers, the establish-
ment of the architectural school of Como, the
rise of the gilds, the organization of the
building corporations of Germany, and the
company of Freemasons of England, as well as
many customs and usages which have de-
scended with more or less modification to the
modern Institution.

Middle Chamber. There were three
stories of side chambers built around the
Temple on three sides; what, therefore, is
called in the authorized version a middle cham-
ber was really the middle story of those three.
The Hebrew word is YS°, yatsang. They are
thus described in 1 Kings vi. 5, 6, 8. “And
against the wall of the house he built chambers
round about, against the walls of the house
round about, both of the temple and of the
oracle: and he made chambers round about.
The nethermost chamber was five cubits
broad, and the middle was six cubits broad,484 MILES

and the third was seven cubits broad: for
without in the wall of the house he made
narrowed rests round about, that the beams
should not be fastened in the walls of the
house. The door for the middle chamber was
in the right side of the house: and they went
up with winding stairs into the middle cham-
ber, and out of the middle into the third.”

These chambers, after the Temple was com-
pleted, served for the accommodation of the
priests when upon duty; in them they de-
posited their vestments and the sacred vessels.
But the knowledge of the purpose to which the
middle chamber was appropriated while the
Temple was in the course of construction, is
only preserved in Masonic tradition. This
tradition is, however, altogether mythical and
symbolical in its character, and belongs to the
symbolism of the Winding Stairs, which see.

Miles. 1. In pure Latin, miles means a
soldier; but in Medieval Latin the word was
used to designate the military knights whose
institution began at that period. Thus a
Knight Templar was called Miles Templarius,
and a Knight Banneret, Miles Bannerettus.
The pure Latin word eques, which signified a
knight in Rome, was never used in that sense
in the Middle Ages. (See Knighthood.)

2. The Seventh Degree of the Rite of Afri-
can Architects.

Military Lodges. Lodges established in
anarmy. They are of an early date, having
long existed in the British army. In America,
the first Lodge of this kind of which we have
any record was one the Warrant for which was
granted by the Grand Lodge of Massachu-
setts, in 1738, to Abraham Savage, to be used
in the expedition against Canada. A similar
one was granted by the same authority, in
1756, to Richard Gridley, for the expedition
against Crown Point. In both of these in-
stances the Warrants were of a general charac-
ter, and might rather be considered as deputa-
tions, as they authorized Savage and Gridley
to congregate Masons into one or more Lodges.
In 1779, the Grand Lodge of Pennsylvania
granted a Warrant to Col. Proctor, of the ar-
tillery, to open a Military Lodge, which in the
Warrant is called a “Movable Lodge.” In the
Civil War in the United States between 1861
and 1865, many Military Lodges were estab-
lished on both sides; but it is questionable
whether they had a good effect. They met,
certainly, with much opposition in many juris-
dictions. In England, the system of Mili-
tary Lodges is regulated by special provisions
of the Grand Lodge Constitution. They are
strictly limited to the purposes for mh the
Warrants were granted, and no new Lodge can
be established in a regiment without the con-
currence of the commanding officer. They
cannot make Masons of any but military men
who have attained some rank in the army
above that of a private soldier, although the
latter may by Hie eneation be admitted as
Serving Brethren; and they are strictly en-
Joined not to interfere with the Masonic juris-
diction of any country in which they may be
stationed. Military Lodges also exist on the

    
 
  
 
 
 
  
  
 
 
 
 
 
 
  
 
 
  
  
 
 
 
 
 
 
 
  
 
  
  
 
 
  
  
 
 
  
  
 
  
 
  
  
   
 
 
 
 
 
 
 
 
 
  
  
   
 
 
 
   
    
 
   
 
 
  
   
  
 
  
  
  
 
  
  
 
 
 
   
   
 
 
     
   
   
 
  

MISCONDUCT

| Continent of Europe. We find one at Berlin,

in Prussia, as far back as 1775, under the name
of the “Military Lodge of the Blazing Star,”
of which Wadzeck, the Masonic writer, was
the orator.

Militia. In Medieval Latin, this word
signifies chivalry or the body of knighthood.
Hence Militia Templi, a title sometimes given
to Knights Templar, does not signify, as it has
sometimes been improperly translated, the
army of the Temple, but the chivalry of the
Temple.

Millin de Grand Maison, A. L. Born,
1759; died, 1818. Founder of the Magasin
Encyclopedique. He was a Mason under the
Rite Ecossais, and also belonged to the ‘‘Mére
Loge” of the “Rite Ecossais Philosophique.”

Minerval. The Third Degree of the II-
luminati of Bavaria.

Minister of State. An officer in the Su-
preme Councils, Grand Consistories, and some
of the high degrees of the Ancient and Ac-
cepted Scottish Rite.

Minnesota. Masonry was introduced into
this State in 1849 by the constitution in the
city of St. Paul of a Lodge under a Warrant is-
sued by the Grand Lodge of Ohio. Two other
Lodges were subsequently constituted by the
Grand Lodges of Wisconsin and Illinois. A
convention of delegates from these Lodges
was held at St. Paul, and a Grand Lodge or-
ganized on February 12, 1853. A. E. Ames
was elected Grand Master. The Grand Chap-
ter was organized December 17, 1859, and the
Grand Commandery was organized in 1866.

Minor. The Fifth Degree of the German
Rose Croix.

Minor Illuminate. (Illuminatus Minor.)
The Fourth Degree of the Illuminati of Ba-
varia.

Minute-Book. Therecords of a Lodge are
kept by the Secretary in a journal, which is
called the Minute-Book. The French call it
Planche tracée, and the Minutes a Morceau
d’ Architecture.

Minutes. The records of a Lodge are
called its minutes. The minutes of the pro-
ceedings of the Lodge should always be read
just before closing, that any alterations or
amendments may be proposed by the breth-
ren; and again amenthtele after opening at
the next communication, that they may be
confirmed. But the minutes of a regular com-
munication are not to be read at a succeeding
extra one, because, as the proceedings of a
regular communication cannot be discussed at
an extra, it would be unnecessary to read them,
for, if incorrect, they could not be amended
until the next regular communication.

Mischchan, Mischaphereth, Mischtal,
MDA jw, Tent of Testimony. N23 20%,
Tent of Festival. (See Twenty-fourth Degree
of the Scottish Rite.) “WW? is used in the Thir-
tieth Degree.

Misconduct. The Constitution of the
Grand Lodge of England provides that “if
any brother behave in such a manner as to

 

disturb the harmony of the Lodge, he shall be
thrice formally admonished by the Master;MISERABLE

and if he persist in his irregular conduct, he
shall be punished according to the by-laws of
that particular Lodge, or the case may be re-
ported to higher Masonic authority.” A sim-
ilar rule prevails wherever Masonry exists.
Every Lodge may exercise instant discipline
over any member or visitor who violates the

rules of order and propriety, or disturbs the |

harmony of the Lodge, by extrusion from
the room.

Misereble Scald Masons. See Scald
Miserables.

Mishna. See Talmud.

Mississippi. Masonry was introduced
into this State at least as far back as 1801, in
which year the Grand Lodge of Kentucky
chartered a Lodge at Natchez, which became
extinct in 1814. The Grand Lodge of Ken-
tucky subsequently granted charters to two
other Lodges in 1812 and 1815. Two Lodges
were also constituted by the Grand Lodge of
Tennessee. The delegates of three of these
Lodges met in convention at the city of Nat-
chez in July and August, 1818, and on the
25th of the latter month organized the Grand
Lodge of Mississippi, Henry Tooley being
elected Grand Master. The Grand Chapter
was organized at Vicksburg, May 18, 1846;
the Grand Council of R. and S. Master, Jan-
uary 19, 1856; and the Grand Commandery,
January 22, 1857. Scottish Masonry was in-
troduced into the State in 1815 by the estab-
lishment of a Grand Council of Princes of
Jerusalem under the obedience of the South-
ern Supreme Council.

Missouri. Masonry was introduced into
this State in 1807 by the constitution of a
Lodge in the town of St. Genevieve, under a
charter granted by the Grand Lodge of Penn-
sylvania, which body granted a charter for
another Lodgein 1809. Several charters were
subsequently granted by the Grand Lodge of
Tennessee. In 1821 there appear to have been
but three Lodges in the State. Delegates from
these organized, April 23, 1821, a Grand Lodge
at St. Louis, and elected Thomas F’. Riddick
Grand Master. The Grand Chapter was or-
ganized May 18, 1846, and the Grand Com-
mandery May 22, 1860.

Mistletoe. (Viscum Album.) A sacred
plant among the Druids. It was to them a
symbol of immortality, and hence an analogue
of the Masonic Acacia. ‘The mistletoe,”
says Vallancey, in his Grammar of the Trish
Language, “was sacred to the Druids, because
not only its berries but its leaves also grow in
clusters of three united to one stock. The
Christian Irish hold the shamrock (clover,
trefoil) sacred, in like manner, because of the
three leaves united to one stalk.”

In Scandinavian countries it is called Mistel.
It is a parasitic evergreen plant bearing a
glutinous fruit. It was from a fragment of
this plant that the dart was made which cost
the life of Balder, according to the Scandina-
vian Mysteries. (See Balder.)

The Mistletoe, to the Scandinavian, is the
coincident symbol of the acacia to the Mason,
the ivy to those of the Mysteries of Dionysius,

 

 

 

 

MITHRAS 485

 

the myrtle to those of Ceres, the erica or heath
to those of the Osirian, the lettuce to those of
the Adonisian, and the lotus or water-lily to
those of India and Egypt. The Mistletoe
that caused the death of Balder was deemed
sacred as the representative of the number
three. The berries and leaves of the plant or
vine grow in clusters of three united on one
stalk. It was profanation to touch it. It
was gathered with ceremony, and then con-
secrated, when it was reputed to possess every
sanative virtue, and denominated “All Heal.”

Mitchell, James W. S. A Masonic writer
and journalist, was born in the State of Ken-
tucky, in the year 1800. He was initiated
into Masonry in Owen Lodge, at Port William,
now Carrollton, Kentucky, in the year 1821.
He subsequently removed to the State of Mis-
souri, where he took a prominent position in
the Masonic Fraternity, and held the offices of
Grand Master of the Grand Lodge, Grand
High Priest of the Grand Chapter, and Grand
Commander of the Grand Commandery of
Knights Templar. In 1848 he established, in
the city of St. Louis, a monthly journal en-
titled the Masonic Signet and Literary Mirror,
which he removed to Montgomery, Alabama,
in 1852, where it lasted for a short time, and
then was discontinued for want of patronage.
In 1858 he published The History of Free-
masonry and Masonic Digest, in two vol-
umes, octavo. Bro. Mitchell was a warm-
hearted and devoted Mason, but, unfortu-
nately for his reputation as an author, not an
accomplished scholar, hence his style is de-
ficient, not only in elegance, but even in
grammatical purity. His natural capacity,
however, was good, and his arguments as a
controversialist were always trenchant, if the
language was not polished. As a Masonic
jurist his decisions have been considered gen-
erally, but by no means universally, correct.
His opinions were sometimes eccentric, and
his History possesses much less value than
such a work should have, in consequence of
its numerous inaccuracies, and the adoption
by its author of all the extravagant views of
earlier writers on the origin of Masonry. de
died at Griffin, Georgia, November 12, 1873,
having been for many years a great sufferer
from illness.

Mithras, Mysteries of. There are none
of the Ancient Mysteries which afford a more
interesting subject of investigation to the
Masonic scholar than those of the Persian god
Mithras. Instituted, as it is supposed, by
Zeradusht or Zoroaster, as an initiation into
the principles of the religion which he had
founded among the ancient Persians, they in
time extended into Europe, and lasted so long
that traces of them have been found in the
fourth century. “With their penances,”
says Mr. King (Gnostics, p. 47), “and tests of
the courage of the candidate for admission,
they have been maintained by a constant tra-
dition through the secret societies of the Mid-
dle Ages and the Rosicrucians down to the
modern faint reflex of the latter—the Free-
masons.”eee ee eeeeeetreerrereeenercennenensersmeeemeeeeemesser

486 MITHRAS

Of the identity of Mithras with other deities
there have been various opinions. Herodotus
says he was the Assyrian Venus and the Arab-
ian Alitta; Porphyry calls him the Demi-
urgos, and Lord of Generation; the Greeks
identified him with Phcebus; and Higgins
supposed that he was generally considered the
same as Osiris. But to the Persians, who first
practised his mysteries, he was a sun god, and
worshiped as the God of Light. He was rep-
resented as a young man covered with a Phryg-
jan turban, and clothed in a mantle and
tunic. He presses with his knee upon a bull,
one of whose horns he holds in his left hand,
while with the right he plunges a dagger into
his neck, while a dog standing near laps up
the dripping blood.

This symbol has been thus interpreted: His
piercing the throat with his dagger signifies
the penetration of the solar rays into the
bosom of the earth, by which action all nature
is nourished; the last idea being expressed by
the dog licking up the blood as it flows from the
wound. But it will be seen hereafter that this
last symbol admits of another interpretation.

The mysteries of Mithras were always cele-
brated in caves. They were divided into seven
stages or degrees (Suidas says twelve), and
consisted of the most rigorous proofs of forti-
tude and courage. Nonnus the Greek poet
says, in his Dionysiaca, that these proofs were
eighty in number, gradually increasing in se-
verity. No one, says Gregory Nazianzen,
could be initiated into the mysteries of Mith-
ras unless he had passed through all the trials,
and proved himself passionless and pure.
The aspirant at first underwent the purifica-
tions by water, by fire, and by fasting; after
which he was introduced into a cavern repre-
senting the world, on whose walls and roof
were inscribed the celestial signs. Here he
submitted to a species of baptism, and re-
ceived a mark on his forehead. He was pre-
sented with a crown on the point of a sword,
which he was to refuse, declaring at the same
time, “Mithres alone is my crown.” He was
prepared, by anointing him with oil, crowning
him with olive, and clothing him in enchanted
armor, for the seven stages of initiation
through which he was about to pass. ‘These
commenced in the following manner: In the
first cavern he heard the howling of wild
beasts, and was enveloped in total darkness,
EA when the cave was illuminated by the
fitful glare of terrific flashes of lightning, He
was hurried to the spot whence the sounds
proceeded, and was suddenly thrust by his
silent guide through a door into a den of wild
beasts, where he was attacked by the initiated
in the disguise of lions, tigers, hyenas, and
other ravenous beasts. Hurried through this
apartment, in the second cavern he was again
shrouded in darkness, and for a time in fearful
silence, until it was broken by awful peals of
thunder, whose repeated reverberations shook
the very walls of the cavern, and could not
fail to inspire the aspirant with terror. He
was conducted through four other caverns, in
which the methods of exciting astonishment

    
 
 
  
  
 
 
 
  
  
 
   
    
  
  
  
  
  
  
 
 
  
  
 
 
  
 
  
  
  
  
  
  
 
  
   
  
  
  
  
  
  
   
  
  
 
  
 
 
  
 
  
  
 
  
 
  
  
 
 
   
    
 
 
 
   
  
  
  

MITHRAS

[and fear were ingeniously varied. He was
{made to swim over a raging flood; was sub-
| jected to a rigorous fast; exposed to all the
| horrors of a dreary desert; and finally, if we
may trust the authority of Nicextas, after
being severely beaten with rods, was buried
|for many days up to the neck in snow. In
the seventh cavern or Sacellum, the darkness
| was changed to light, and the candidate was
|introduced into the presence of the Archi-
|magus, or chief priest, seated on a splendid
throne, and surrounded by the assistant dis-
pensers of the mysteries. Here the obliga-
| tion of secrecy was administered, and he was
| made acquainted with the sacred words. He
received also the appropriate investiture,
which, says Maurice (Ind. Antig., V., ch. i.),
consisted of the Kara or conical cap, and
| candys or loose tunic of Mithras, on which was
| depicted the celestial constellations, the zone,
or belt, containing a representation of the fig-
ures of the zodiac, the pastoral staff or crozier,
alluding to the influence of the sun in the
labors of agriculture, and the golden serpent,
which was placed in his bosom as an emblem
of his having been regenerated and made a dis-
ciple of Mithras, because the serpent, by cast-
ing its skin annually, was considered in these
mysteries as a symbol of regeneration.

He was instructed in the secret doctrines of
the rites of Mithras, of which the history of
the creation, already recited, formed a part.
The mysteries of Mithras passed from Persia
into Europe, and were introduced into Rome
in the time of Pompey. Here they flourished,
with various success, until the year 378, when
they were proscribed by a decree of the Sen-
ate, and the sacred cave, in which they had
been celebrated, was destroyed by the pre-
torian prefect.

The Mithraic monuments that are still
extant in the museums of Europe evidently
show that the immortality of the soul was one
of the doctrines taught in the Mithraic initia-
tion. The candidate was at one time made to
personate a corpse, whose restoration to life
dramatically represented the resurrection.
Figures of this corpse are found in several of
the monuments and talismans. There is
circumstantial evidence that there wasa Mith-
raic death in the initiation, just as there was a
Carbiric death in the mysteries of Samothrace,
and a Dionysiac in those of Eleusis. Com-
modus, the Roman emperor, had been initi-
ated into the Mithraic mysteries at Rome, and
is said to have taken great pleasure in the cere-
|monies. Lampridius, in his Lives of the
| Emperors, records, as one of the mad freaks of
Commodus, that during the Mithraic cere-
monies, where ‘‘a certain thing was to be done
for the sake of inspiring terror, he polluted the
rites by a real murder”; an expression which
evidently shows that a scenic representation
of a fictitious murder formed a part of the cere-
mony of initiation. The dog swallowing the
blood of the bull was also considered as asym-~
bol of the resurrection.

It is in the still existing talismans and gems
that we find the most interesting memorialsMITER

MIZRAIM 487

of the old Mithraic initiation. One of these | Hebrew name of Egypt, and was adopted as the

is thus described by Mr. C. W. King, in his

valuable work on the Gnostics and their Re-

mains (London, 1864):

“There is a talisman which, fram its fre-
quent repetition, would seem to be a badge of
some particular degree amongst the initiated,
perhaps of the first admission.
folded, with hands tied behind his back, is
bound to a pillar, on which stands a gryphon
holding a wheel; the latter a most ancient
emblem of the sun. Probably it was in this
manner that the candidate was tested by the
appearance of imminent death when the
bandage was suddenly removed from his eyes.”

As Mithras was considered as synonymous
with the sun, a great deal of solar symbolism
clustered around his name, his doctrines, and
his initiation. ‘Thus, MEI@PA= was found, by
the numerical value of the letters in the Greek
alphabet, to be equal to 365, the number of
days in a solar year; and the decrease of the
solar influence in the winter, and its revivifi-
cation in the summer, was made a symbol of
the resurrection from death to life.

Miter. The head-covering of the high priest |

-_ ASA

the Jews was called !
which, coming from
to roll around, signified
around the head, a turban; J
the form of the Jewish miter. It is described
by Leusden, in his Philolo-

DIS, metznephet,

of

something rolled

made of dark linen twisted
in many folds around the
head.
tend that the miter was
peculiar to the high priest;

 

but Josephus and the Mishna assert that it)

was worn by all the priests, that of the high
priest being distinguished from the rest by the

golden band, or holy crown, which was at-|
tached to its lower rim and fastened around |

the forehead, and on which was inscribed the
words 77>) wip, KADOSH L’ YEHOVAH,
Holiness to Jehovah, or, as it is commonly trans-
lated, Holiness to the Lord. The miter is worn
by the High Priest of a Royal Arch Chapter,
because he represents the Jewish high priest;
but the form is inaccurate. The vestment, as
usually made, is a representation rather of the
modern Episcopal than of the Jewish miter.

The modern miter—which is but an imita-
tion of the Phrygian cap, and peculiar to
bishops of the Christian Church, and which
should therefore be worn by the
Prelate of a Commandery of
Knights Templar, who is sup-
posed to hold Episcopal rank—
differs in form from the Jewish
vestment. It is a conical cap,
divided in the middle so as to
come to two points or horns,
: one in front and one behind,

AG which, Durandus says, are
symbolic of the two laws of the Old and New
Testament.

Mizraim. Often by Masonic writers im-
properly spelled Misravm. It is the ancient

 

A man blind-

the verb NAPHAT, |

and this was really |

gus Hebreo-Miztus, as being |

Many writers con-|

| preserved

name of a Rite to indicate the hypothesis that
it was derived from the old Egyptian initiation.

Mizraim, Rite of. This Rite originated,
says Clavel, at Milan, in the year 1805, in con-
sequence of several brethren having been re-
fused admission into the Supreme Council of
the Ancient and Accepted Rite, which had
just been established in that city. One Lech-
angeur has the credit of organizing the Rite
and selecting the statutes by which it was to
be governed. It consisted at first of only
eighty-seven degrees, to which three others
were subsequently added. Sixty-six of the

|ninety degrees thus formed are said to have

been taken from the Ancient and Accepted
Rite, while the remaining twenty-four were
either borrowed from other systems or were
the invention of Lechangeur and his colleagues,
Joly and Bedarride. The system of Mizraim
spread over Italy, and in 1814 was introduced
into France. Dissensions in the Rite soon
took place, and an attempt was unsuccess-
fully made to obtain the recognition of the
Grand Orient of France. This having been
refused, the Supreme Council was dissolved
in 1817; but the Lodges of the Rite still con-
tinued to confer the degrees, although, accord-
ing to the constitution of French Masonry,
their non-recognition by the Grand Orient
had the effect of making them illegal. But
eventually the Rite ceased altogether to exist
as an active and independent system, and its
place in Masonic history seems only to be
by two massive volumes on the
subject, written by Mark Bedarride, the most
intelligent and indefatigable of its founders,

| who published at Paris, in 1835, a history of

the Rite, under the title of De V’Ordre de
Misraim.

The Rite of Mizraim consisted of 90 degrees,
divided into 4 series and 17 classes. Some of
these degrees are entirely original, but many
of them are borrowed from the Scottish Rite.

For the gratification of the curious in-
spector, the following list of these degrees
is subjoined. The titles are translated as

| literally as possible from the French.

I. Serrmes—SYMBOLIC.

1st Class: 1, Apprentice; 2, Fellow-Craft;
3, Master. 2d Class: 4, Secret Master; 5,
Perfect Master; 6, Master through Curiosity;
7, Provost and Judge or Irish Master; 8,
English Master. 3d Class: 9, Elect of Nine;
10, Elect of the Unknown; 11, Elect of Fifteen;
12, Perfect Elect; 13, Illustrious Elect. 4th
Class: 14, Scottish Trinitarian; 15, Scottish
Fellow-Craft; 16, Scottish Master; 17, Scottish
panisiére; 18, Master Ecossais; 19, Ecossais
of the three J. J. J.; 20, Ecossais of the Sacred
Vault of James VI.; 21, Ecossais of St.
Andrew. 5th Class: 22, Little Architect; 23,
Grand Architect; 24, Architecture; 25, Ap-
prentice Perfect Architect; 26, Fellow-Craft
Perfect Architect; 27, Master Perfect Archi-
tect; 28, Perfect Architect; 29, Sublime Ecos-
sais; 30, Sublime Ecoss

Grand Ax;

 

ais of Heroden. 6th
Class: 31, Grand Royal Arch; 32,488 MIZRAIM

      
  

MOIRA

33, Sublime Knight of Election, Chief of the|to his family, after the completion of the

First Symbolic Series.

II. Serms—PuiLosopnic.,

7th Class: 34, Knight of the Sublime Elec-

tion; 35, Prussian Knight; 36, Knight of the

Temple; 37, Knight of the Eagle; 38, Knight |

of the Black Eagle; 39, Knight of the Red
Hagle; 40, White Knight of the East:
Knight of the East.

| his days in peace and opulence.

 

| Temple, and to have passed the remainder of
The legend,
substituted by the Rite of Mizraim for that
admitted by all the other rites, is carried
| back to the days of Lamech, whose son Jubal,
under the name of Hario-Jubal-Abi, is re-

| ported to have been slain by three traitors,
41,| Hagava, Hakina, and Heremda.
8th Class: 42, Comman- |}

Lenning calls the Rite of Mizraim “one

der of the East; 43, Grand Commander of the |of the latest of the monstrous visionary
East; 44, Architecture of the Sovereign Com-| schemes introduced into Freemasoury ”’; and

manders of the Temple; 45, Prince of Jeru-| Ragon characterizes it as a

salem. 9th Class: 46, Sovereign Prince Rose
Croix of Kilwinning and Heroden; 47, Knight
of the West; 48, Sublime Philosopher; 49,
Chaos the first, discreet; 50, Chaos the second,
wise; 51, Knight of the Sun. 10th Class: D2
Supreme Commander of the Stars; 53, Sub-
lime Philosopher; 54, First Degree of the Key
of Masonry, Minor; 55, Second
Washer; 56, Third Degree, Bellows-blower;
57, Fourth Degree, Caster; 58, True Mason
Adept; 59, Sovereign Elect; 60, Sovereign of
Sovereigns; 61, Grand Master of Symbolic
Lodges; 62, Most High and Most Powerful
Grand Priest Sacrificer; 63, Knight of Pales-
tine; 64, Grand Knight of the White and
Black Eagle; 65, Grand Elect Knight Kadosh;
66, Grand Inquiring Commander, Chief of
the Second Series.

III. Serrss—Mysricat.

11th Class: 67, Benevolent Knight; 68,
Knight of the Rainbow; 69, Knight Cha-
nuka, called Hynaroth; 70, Most Wise Is-
raelitish Prince. 12th Class: 71, Sovereign
Princes Talmudim; 72, Sovereign Prince
Zadkim; 73, Grand Haram. 13th Class: 74,
Sovereign Princes Haram; 75, Sovereign
Princes Hasidim; 77, Grand Inspector In-
tendant, Regulator General of the Order,
Chief of the Third Series,

IV. Serms—Kappauistic.

15th and 16th Classes: 78, 79, 80, 81, 82, 83,
84, 85, 86, degrees whose names are concealed
from all but the possessors. 17th Class: 87,
Sovereign Grand Princes, constituted Grand
Masters, and legitimate representatives of
the order for the First Series; 88, Ditto for
the Second Series; 89, Ditto for the Third
Series; 90, Absolute Sovereign Grand Master,
Supreme Power of the Order, and Chief of
the Fourth Series,

The chiefs of this Rite demanded the
privilege—which, of course, was never con-
ceded to them—of directing and controlling
all the other Rites of Freemasonry, as their
common source. Its friends claimed for it
an eminently philosophical character. The
organization of the Rite is, however, too com-
plicated and diffuse to have ever been prac-
tically convenient. Many of its degrees were
founded upon, or borrowed from, the Egyp-
tian rites, and its ritual is a very close imita-~
Hon of the ancient system of initiation.

The Jegend of the Third Degree in this Rite
HAB is said to have returned

is abolished,

 

Degree, |

 

“fantastical con-
nection of various rites and degrees.”
Moabite Stone. A relic of black basalt,
rounded at the top, two by four feet, across
it being an inscription of thirty-four lines in
the letters of the Hebrew-Phcenician alphabet,
discovered in the ruins of ancient Dibon, by
Dr. Klein, a German missionary, in 1869. A
record of Mesha, King of Moab, who (2

| Kings iii. 5), after Ahab’s death, “rebelied

against the King of Israel.’ Chemosh was
the national god of the Moabites. The coy-
enant name of the God of Israel occurs in the
inscription, showing that the name was not
then unpronounceable, or unknown to the
neighboring nations. The described wars
date in the tenth century B.c.

Moabon (j28%). He whom the Junior
Warden represents in the Fourreenth Degree
of the A. A. Scottish Rite, as the tried and
trusty friend of Hiram the Builder. (See
Gen. xix. 36.)

Moabon. This word is found in some of
the high degrees according to the French
ritual, where it is explained as expressin?
“Praised be God that the crime and the
criminal are punished.” (Les plus secrets deg
hauts grades, etc., p. 33.) There is no such
word in Hebrew, and the explanation is a
fanciful one. The word is undoubtedly a
Gallic corruption, first in sound and then in
letters, of the Master’s Word.

Mock Masons. A name given, says
Noorthouck, to the unfaithful brethren and
profanes who, in 1747, got up a procession in
ridicule of that made at the Grand Feast.
(Constitutions, 1784, p. 252.) (See Scald
Miserables.) _

Modern Rite. (Rite See
French Rite.

Moderns. The Irish Masons who formed
a rival Grand Lodge in London in 1751, called
the supporters of the original Grand Lodge
established in 1717 Moderns, while for them-
selves they assumed the title of Anczents.
(See Ancients.)

Mohammed.

Mohrims. Initiates, pilgrims, those en-
tering upon an important undertaking.

Moira, Francis Rawdon, Baron.
1754, died 1826, <A distinguished statesman
and Mason. He was Acting Grand Master
of England from 1790 to 1812. Also Grand
Master of Scotland in 1806. As a Mason he
was always energetic. Dr. Oliver says, “To
no person had Masonry for many years been
more indebted than to the Earl of Moira, now

Moderne.)

See Koran.

BornMOLART

He died while Gov-|

Marquess Hastings.”
ernor of Malta.
Molart, William.
tions, 1738, p. 74) writes: ‘Nay, even during
this King’s (Henry VI.) Minority, there was <
good Lodge under Grand Master Chicheley

oe Be el

(Constitu-

|

held at Canterbury, as appears from the
|

Anderson

Latin Register of William Molart (entitled
Liberatis generalis Domini Gulielmt Prioris
Ecclesiae Christi Cantuartensis erga Festum
Natalis Domini 1429) Prior of Canterbury, in
Manuscript, pap. 88, in which are named
Thomas Stapylton the Master, and John
Morris Custos de la Lodge Lathomorum or |
Warden of the Lodge of Masons, with fifteen |
Fellow Crafts, and three Enter’d Prentices all |
named there.”

What appears to be the register alluded to |
by Anderson is among the Tanner MSS. (165) |
in the Bodleian Library, Oxford, and proves
to be merely a list kept by William Molassh
or Molessh (the name occurs in both forms,
but not as Molart), the Prior, of persons con-}
nected with the Priory and receiving livery |
fromit. On page 133 there is a list of persons
for 1429, which contains ‘“ Magr Thom |
Mapylton Mgr Lathamorum, Morys custos |
de la loygge Lathamorum” and a list headed |
“Lathami”’ with 16 names including Mapyl-|
ton and below “‘Apprenticii idem’ followed |
by three names. Similar lists are given for
subsequent years, and thus it is plain that |
there was an organized body of Operative |
Masons attached to the Priory at that time. |

E. L. H.]

Molay, James de. The twenty-second |
and last Grand Master of the Templars at the |
destruction of the Order in the fourteenth |
century. He was born about the year 1240, |
at Besancon, in Burgundy, being descended }
from a noble family. He was received into
the Order of Knights Templar in 1265, by
Imbert de Peraudo, Preceptor of France,
in the Chapel of the Temple at Beaune. He
immediately proceeded to Palestine, and
greatly distinguished himself in the wars
against the infidels, under the Grand Master-
ship of William de Beaujeu. In 1298, while
absent from the Holy Land, he was unan-
imously elected Grand Master upon the death
of Theobald Gaudinius. In 1305, he was
summoned to France by Pope Clement V.,
upon the pretense of a desire, on the part of
the Pontiff, to effect a coalition between the
Templars and the Hospitalers. He was
received by Philip the Fair, the treacherous
King of France, with the most distinguished
honors, and even selected by him as the god-
father of one of his children. In April, 1307,
he repaired, accompanied by _ three of his
knights, to Poitiers, where the Pope was
then residing, and as he supposed satisfac-
torily exculpated the Order from the charges
which had been preferred against it. But
both Pope and King were guilty of the most
infamous deceit.

On the 12th of September, 1307, the order
was issued for the arrest of the Templars, and

 

 

De Molay endured an imprisonment for five

MONITORIAL 489

years and a half, during which period he was
subjected to the utmost indignities and
sufferings for the purpose of extorting from
him a confession of the guilt of his Order.
But he was firm and loyal, and on the 11th
of March, 1314, he was publicly burnt in front
of the Cathedral of Nétre Dame, in Paris.
When about to die, he solemnly affirmed the
innocence of the Order, and, it is said, sum-
moned Pope Clement to appear before the
judgment-seat of God in forty days and the
King of France within a year, and both, it is
well known, died within the periods specified.
(See Transactions of the Quatuor Coronati

Lodge, Vol. 20.)

Moloch. (Heb. Molech, king.) The chief

|god of the Phcenicians, and a god of the

Ammonites. Human sacrifices were offered
at his shrine, and it was chiefly in the valley
of Tophet, to the east of Jerusalem, that this
brutal idolatry was perpetrated. Solomon
built a temple to Moloch upon the Mount of
Olives, and Manasseh, long after, imitated
his impiety by making his son pass through
the fire kindled in honor of this deity. Wierus
calls Moloch Prince of the realm of tears.
First Moloch, horrid king, besmeared with blood
Of human sacrifice and parents’ tears;
Though for the noise of drums and timbrels loud,
Their children’s cries unheard, that passe
through fire
To his grim idol. . Nor content with such
Audacious neighborhood, the wisest heart
Of Solomon he led, by fraud, to build
His temple right against the temple of God,
On that opprobrious hill; and made his grove,
The pleasant valley of Hinnom, Tophet thence
And black Gehenna called, the type of Hell.
—Par. Lost, B. 1.

Monad. The Monad in the Pythagorean
system of numbers was unity or the number
one. (See Numbers and One.)

Monitor. Those manuals published for
the convenience of Lodges, and containing
the charges, general regulations, emblems,
and account of the public ceremonies of the
Order, are called Monitors. The amount
of ritualistic information contained in these
works has gradually increased: thus the
monitorial instructions in Preston’s Illus-
trations, the earliest Monitor in the English
language, are far more scanty than those con-
tained in Monitors of the present day. As
a general rule, it may be said that American
works of this class give more instruction than
English ones, but that the French and German
manuals are more communicative than either.

Of the English and American manuals
published for monitorial instruction, the
first was by Preston, in 1772, This has been
succeeded by the works of the following au-
thors: Webb, 1797; Dalcho, 1807; Cole, 1817;
Hardie, 1818; Cross, 1819; Tannehill, 1824;
Parmele, 1825; Charles W. Moore, 1846;
Cornelius Moore, 1846; Dove, 1847; Davis,
1849; Stewart, 1851; Mackey, 1852; Macoy,
1853; Sickels, 1866. ‘

Monitorial Instruction. The instruc-
tion contained in Monitors is called monitorial,
to distinguish it from esoteric instruction,490 MONITORIAL

which is not permitted to be written, and can
be obtained only in the precincts of the Lodge.

Monitorial Sign. A sign given in the
English system, but not recognized in this
country. Oliver says of it that it “reminds
us of the weakness of human nature, unable of
itself to resist the power of Darkness, unless
aided by that Light which is from above.”

Monitor, Secret. See Secret Monitor.

Monogram. An abbreviation of a name
by means of a cipher composed of two or

more letters intertwined with each
other. The Constantinian mono-
gram of Christ is often used by
Knights Templar. The Triple Tau,
or Royal Arch badge, is also a mono-
gram; although there is a difference
of opinion as to its real meaning, some sup-
posing that it is a monogram of
Templum Hierosolyme or the Tem-
ple of Jerusalem, others of Hiram
of Tyre, and others, again, bestow-
ing on it different significations.

Montana. April 27, 1863, the Grand
Lodge of Nebraska granted a Warrant for
a Lodge at Bannack, in Montana; but in
consequence of the removal of the petitioners,
the Lodge was never organized. Three other
Lodges were subsequently established by
Warrants from the Grand Lodges of Kansas
and Colorado. On January 24, 1866, three
Lodges met in convention at Virginia City,
and organized the Grand Lodge of Montana,
John J. Hull being elected Grand Master.

Royal Arch Masonry and Templarism were
introduced, the one by the General Grand
Chapter, and the other by the Grand Encamp-
ment of the United States.

Montfaucon, Prior of. One of the two
traitors on whose false accusations was based
the persecution of the Templars. (See Squin
de Flexian.)

Months, Hebrew. Masonsof the Ancient
and Accepted Scottish Rite use in their
documents the Hebrew months of the civil
year. Hebrew months commence with the
full moon; and as the civil year began about
the time of the autumnal equinox, the first
Hebrew month must have begun with the new
moon in September, which is also used by Scot-
tish Masons as the beginning of their year. An-
nexed is a table of the Hebrew months, and
their correspondence with our own calendar.

IWR Tisri, Sept. and Oct.
pwn Khesvan, Oct. and Nov.

sbD5 Kisley, Nov. and Dec.

JD) Tebeth, Dec. and Jan.
3% Schebet, Jan. and Feb,
TIN = Adar, Feb. and March.
j0’3 Nisan, March and April.

“WN Tjar, April and May.
{VD Sivan, May and June.
M9 Tamuz, June and July.

a Ab, July and Aug.
IN Ell.

August and Sept

 

MONUMENT

As the Jews computed time by the appears
ance of the moon, it is evident that there soon
would be a confusion as to the keeping of these
feasts, if some method had not been taken
to correct it; since the lunar year is only 354
days, 8 hours, and 48 minutes, and the solar
year is 365 days, 6 hours, 15 minutes, and 20
seconds. Accordingly, they intercalated »
month after their 12th month, Adar, when.
ever they found that the 15th day of the
following month, Abib, would fall before the
vernal equinox. This intercalated month
was named 7X), Ve-adar, or “the second
Adar,” and was inserted every second or third
year, as they saw occasion; so that the differ-
ence between the lunar and solar year could
never, in this way, be more than a month.

Months, Masonic. In the French Rite
the old calendar is retained, and the year
begins with the month of March, the months
being designated numerically and not by
their usual names. Thus we find in French
Masonic documents such dates as this: “Le
10me jour du 3me mois Magonnique,” that is,
the 10th day of the 3d Masonic month, or the
10th of May.

Montpellier, Hermetic Rite of. The
Hermetic Rite of Pernetty, which had been
established at Avignon in 1770, was in 1778
transported to Montpellier, in France, by a
Past Master, and some of the members of the
Lodre of Persecuted Virtue in the former
place, ~*ho laid the foundations of the Acad-
emy of sue Masons, which see. Hence the
degrees given in that Academy constituted
what is known as the Hermetic Rite of
Montpellier.

Monument. It is impossible to say
exactly at what period the idea of a monu-
ment in the Third Degree was first intro-
duced into the symbolism of Freemasonry.
The early expositions of the eighteenth
century, although they refer to a funeral,
make no allusion to a monument. The
monument adopted in the American sys-
tem, and for which we are indebted, it’ is
said, to the inventive genius of Cross, con-
sists of a weeping virgin, holding in one
hand a sprig of acacia and in the other an
urn; before her is a broken column, on
which rests a copy of the Book of Constitu-
tions, while Time behind her is attempting to
disentangle the ringlets of her hair. The
explanation of these symbols will be found
in their proper places in this work. Oliver,
in his Landmarks (ii., 146), cites this monu-
ment without any reference to its American
origin. Early in the last century the Master’s
monument was introduced into the French
system, but its form was entirely different
from the one adopted in this country. It is
described as an obelisk, on which is inscribed
a golden triangle, in the center of which the
Tetragrammaton is engraved. On the top
of the obelisk is sometimes seen an urn pierced
by a sword. In the Scottish Rite an entire
degree has been consecrated to the subject
of the Hiramic monument. Altogether, the
monument is simply the symbolic expressionMOON MOPSES 491

of the idea that veneration should always |an office which he held until his resignation
be paid to the memory of departed worth. jin 1862.

Moon. The adoption of the moon in} ‘When he was elected R. G. Secretary
the Masonic system as a symbol is analogous| of the Grand Lodge in 1834,” says Bro.
to, but could hardly be derived from, the em- John T. Heard, in his Historical Account of
ployment of the same symbol in the ancient | Columbian Lodge (p. 472), “it was the mo-
religions. In Egypt, Osiris was the sun, | ment when the anti-Masonic excitement
and Isis the moon; in Syria, Adonis was the} was raging with its greatest violence in this
sun, and Ashtoroth the moon; the Greeks} State, and his first official act was to attest
adored her as Diana, and Hecate; in the|the memorial written by him, surrendering to
mysteries of Ceres, while the hierophant or|the Legislature the act of incorporation of
chief priest represented the Creator, and the | the Grand Lodge.”
torch-bearer the sun, the ém:Sdmuos, or} The Grand Lodge surrendered its charter
officer nearest the altar, represented the moon. | and its corporate powers that it might escape
In short, moon-worship was as widely dis-|the persecution of an anti-Masonic Legis-
seminated as sun-worship. Masons retain|lature. The memorial, however, boldly
her image in their Rites, because the Lodge | stated that “by divesting itself of its corporate
is a representation of the universe, where, | powers, the Grand Lodge has relinquished
as the sun rules over the day, the moon pre-| none of its Masonic attributes or preroga-
sides over the night; as the one regulates] tives.” In Masonic authorship, Bro. Moore
the year, so does the other the months, and | is principally distinguished as a journalist.
as the former is the king of the starry hosts|In 1825 he established the Masonic Mirror,
of heaven, so is the latter their queen; but which was merged in 1834 in the Bunker Hill
both deriving their heat, and light, and} Aurora, a paper with whose Masonic depart-
power from him, who, as the third and the| ment he was associated. In 1841 he com-
greatest light, the master of heaven and | menced the publication of the Freemasons’
earth, controls them both. Monthly Magazine, which he published for

Moore, Charles Whitlock. A distin-| thirty-three years; in fact, until ris death. In
guished American Masonic journalist, born 1828 and 1829 he published the Amaranth, or
in Boston, Mass., March 29, 1801. His own | Afasonic Garland, and in 1843 the Masonic
account of his initiation into Masonry is in| 7'resile-Board. Bro. Moore died at Boston,
the following words: “In February, 1822, I} Mass., of pneumonia, on December 12, 1873.
was proposed for the degrees of Masonry in {C. T. McClenachan.]
Massachusetts Lodge, then, as now, one of Moore, James. He was, in 1808, the
the three oldest in Boston, and but for the| Senior Grand Warden of the Grand Lodge
intervention of business engagements, I should | of Kentucky, and in conjunction with Carey
have been received into Masonry on the|L. Clarke compiled, by order of that body,
evening of my coming of age. Before that | the Masonic Constitutions or Illustrations of
evening arrived, however, I was called tem-| Masonry, Lexington, 1808, pp. 191, 12mo.

orarily to the State of Maine, where, in May This was the first Masonic work published
folawine, I was admitted into Kennebec|in the Western States. With the exception
Lodge, at Hallowell, with the consent and|of the Constitution of the Grand Lodge,
approbation of the Lodge in which Thad been |it is little more than a compilation taken
originally proposed. I received the third| from Anderson, Preston, and Webb. It was
degree on the evening of the 12th of June.” adopted by the Grand Lodge of Kentucky

On October 10, 1822, he affiliated with the | as its official Book of Constitutions.

Lodge St. Andrew. In October, 1872, that| Mopses. In 1738 Pope Clement XII.
Lodge celebrated his semicentennial mem- issued a bull, condemning and forbidding
bership by a festival. the practise of the rites_of Freemasonry.

In 1825 he took the Capitular Degrees in | Several brethren in the Catholic States of
St. Andrew’s Chapter, and was elected High | Germany, unwilling to renounce the Order
Priest in 1840, and subsequently Grand High | and yet fearful of offending the ecclesiastica,
Priest of the Grand Chapter. He was made | authority, formed at Vienna, September 22,
a Knights Templar in Boston Encampment | 1738, under the name of Mopses, what was
about the year 1830, and was Eminent Com- | pretended to be a new association, but which
mander in 1837. In 1841 he was elected Grand | was in truth nothing else than an imitation of
Master of the Grand Encampment of Massa- | Freemasonry under a less offensive appella-
chusetts and Rhode Island, which office he held | tion. It was patronized by the most illus-
for three years. In 1832 he received the Royal | trious persons of Germany, and many
and Select degrees in Boston Council, over Princes of the Empire were its Grand Masters;
which he presided for twelve years. He was| the Duke of Bavaria especially. took it under
elected General Grand Captain-General of the | his protection. The title is derived from the
Grand Encampment of the United States in| German word mops, signifying a pug-dog,
1847, and General Grand Generalissimo in | and was indicative of the mutual fidelity and
1850. In 1844 he was received into the Ancient | attachment of the brethren, these virtues
Accepted Scottish Rite, and in the same year | being characteristic of that animal. The
was elected Secretary-General of the Holy | alarm made for entrance was to imitate the
Empire in the Supreme Council for the | barking of a dog.

Northern Jurisdiction of the United States,| The Mopses were an androgynous Order,ji
ty
f

eR

<a

492 MORALITY

and admitted females to all the offices, except
that of Grand Master, which was held for
life. There was, however, a Grand Mistress,
and the male and female heads of the Order
alternately assumed, for six months each,
the supreme authority. With the revival
of the spirit of Masonry, which had been
in some degree paralyzed by the attacks of
the Church, the society of Mopses ceased to
exist.

Morality. In the American system it is
one of the three precious jewels of a Master
Mason.

Morality of Freemasonry. No one who
reads our ancient Charges can fail to see that
Freemasonry is a strictly moral Institution,
and that the principles which it inculcates
inevitably tend to make the brother who obeys
their dictates a more virtuous man. Hence
the English lectures very properly define
Freemasonry to be “a system of morality.”

Moral Law. “A Mason,” say the old
Charges of 1722, ‘is obliged by his tenure to
obey the moral law.’’ Now, this moral law
is not to be considered as confined to the
decalogue of Moses, within which narrow
limits the ecclesiastical writers technically
restrain it, but rather as alluding to what is
called the lez nature, or the law of nature.
This law of nature has been defined, by an
able but not recent writer on this subject, to
be “the will of God, relating to human actions,
grounded on the moral differences of things;
and because discoverable by natural light,
obligatory upon all mankind,” (Grove, Sys-
tem of Moral Philosophy, vol. ii., p. 122. Lon-
don, 1749.) This is the “moral law,” to
which the old Charge already cited refers,
and which it declares to be the law of Masonry.
And this was wisely done, for it is evident that
no law less universal could have been appro-
riately selected for the government of an
nstitution whose prominent characteristic is
its universality.

Morana. The Bohemian goddess of winter
and death, Maryana of Scandinavia.

Moravian Brethren. The religious sect
of Moravian Brethren, which was founded
in Upper Lusatia, about 1722, by Count
Zinzendorf, is said at one time to have formed
a society of religious Freemasons. For an
account of which, see Mustard Seed, Order of.

Morgan, William. Born in Culpeper
County, in Virginia, in 1775. He published
in 1826 a pretended Exposition of Masonry,
which attracted at the time more attention
than it deserved. Morgan soon after disap-
peared, and the Masons were charged by some
enemies of the Order with having removed
him by foul means. What was the real fate
of Morgan has never been ascertained, There
are various myths of his disappearance, and
subsequent residence in other countries.
They may or may not be true, but it is certain
that there is no evidence of his death that
would be admitted in a Court of Probate.

‘© was a man of questionable character and
dissolute habits, and his enmity to Masonry is
said to have originated from the refusal of

 

 

    
  
  
  

MORIN

the Masons of Le Roy to admit him to mem-
bership in their Lodge and Chapter.

Moriah, Mount. An eminence situated
in the southeastern part of Jerusalem. In
the time of David it must have been culti-
vated, for it is called ‘the threshing-floor
of Ornan the Jebusite,”’ from whom that
monarch purchased it for the purpose of plac-
ing there an altar. Solomon subsequently
erected there his magnificent Temple. Mount
Moriah was always profoundly venerated
by the Jews, among whom there is an early
tradition that on it Abraham was directed to
offer up his son. The truth of this tradition
has, it is true, been recently denied by some
Biblical writers, but it has been as strenuously
maintained by others. The Masons, however,
have always accepted it, and to them, as the
site of the Temple, it is especially sacred, and,
combining with this the Abrahamic legend,
they have given to Mount Moriah the appella-
tion of the ground floor of the Lodge, and as-
sign it as the place where what are called “the
three grand offerings were made.”

Morin, Stephen. The founder of the
Scottish Rite in America. On the 27th of
August, 1761, the “Deputies General of the
Royal Art, Grand Wardens, and officers of the
Grand Sovereign Lodge of St. John of Jeru-
salem established at Paris” (so reads the docu-
ment itself) granted a Patent to Stephen
Morin, by which he was empowered “to mul-
tiply the sublime degrees of High Perfection,
and to create Inspectors in all places where the
sublime degrees are not established.” This
Patent was granted, Thory, Ragon, Clavel,
and Lenning say, by the Grand Council of
Emperors of the East and West. Others say
by the Grand Lodge. Dalcho says by the
Grand Consistory of Princes of the Royal
Secret at Paris. Bro. Albert Pike, who has
very elaborately investigated the question,
says that the authority of Morin was “a joint
authority ” of the two then contending Grand
Lodges of France and the Grand Council,
which is, I suppose, what Dalcho and the
Supreme Council of Charleston call the Grand
Consistory. From the Grand Lodge he re-
ceived the power to establish a Symbolic
Lodge, and from the Grand Council or
Consistory the power to confer the higher
degrees.

Not long after receiving these powers,
Morin sailed for America, and established
Bodies of the Scottish Rite in St. Domingo
and Jamaica. He also appointed M. M.
Hayes a Deputy Inspector-General for North
America. Hayes, subsequently, appointed
Isaac da Costa a Deputy for South Carolina,
and through him the Sublime degrees were
disseminated among the Masons of the United
States. (See Scottish Rite.) After appointing
several Deputies and establishing some Bodies
in the West India Islands, Morin is lost sight
of. We know not anything of his subsequent
history, or of the time or place of his death.
Ragon, Thory, and Clavel say that Morin was
a Jew; but as these writers have judaized all
Scottish Rite in America,

the founders of theMORITZ

we have no right to place any confidence in
their statements. The name of Morin has
been borne by many French Christians of lit-
erary reputation, from Peter Morin, a learned
ecclesiastical writer of the sixteenth century,
to Stephen Morin, an antiquary and Protes-
tant clergyman, who died in 1700, and his son
Henry, who became a Catholic, and died in
1728.

Moritz, Carl Philipp. A Privy Council-
lor, Professor, and Member of the Academy of
Sciences in Berlin, was born at Hameln on the
15th of September, 1757, and died the 26th of
June, 1793. Gidicke says that he was one of
the most celebrated authors of his age, and
distinguished by his works on the German
language. He was the author of several Ma-
sonic works, among which are his Contribu-
tions to the Philosophy of Life and the Diary of a
Freemason, Berlin, 1793, and a Book of Masonic
Songs.

Mormon Falth. See Book of Mormon.

Morphey. The name of one of the twelve
Inspectors in the Eleventh Degree of the An-
cient and Accepted Scottish Rite. This name,
like the others in the same catalogue, bids
defiance to any Hebraic derivation. They
are all either French corruptions, worse even
than Jakinai for Shekinah, or they have some
allusion to names or events connected with the
political intrigues of the exiled house of Stuart,

which had, it is known, a connection with some |

of the higher degrees which sprang up at Arras,
and other places where Masonry is said to
have been patronized by the Pretender. This
word Morphey may, for instance, be a cor-
ruption of Murray. James Murray, the
second son of Lord Stormont, escaped to the
court of the Stuarts in 1715. He was a de-
voted adherent of the exiled family, and be-
vame the governor of the young prince and the
chief minister of his father, who conferred
upon him the empty title of Earl of Dunbar.
He died at Avignon in 1770. But almost
every etymology of this kind must be entirely
conjectural.

Morris, Robert, LL.D. Born August 31,
1818. Was first brought to Masonic light
March 5, 1846, in Oxford Lodge, at a place of
the same name in Mississippi. The life of
Bro. Morris was so active and untiring for the
benefit of the Institution of Masonry, that he
had the opportunity of filling very many posi-
tions in all the departments of Masonry, and
was Grand Master of Masons of the Grand
Lodge of Kentucky in 1858-59. His writings
cover Masonic jurisprudence, rituals and
handbooks, Masonic belles-lettres, history
and biography, travels, and contributions to
The Review, Keystone, Advocate, N.Y. Dis-
patch, and other papers and periodicals. His
Masonic songs and poetic effusions stand out
in prominent volumes. He was the author of
We Meet upon the Level, which is sufficient to
render his name immortal. A complete
biography of Bro. Robert Morris would fill
volumes. He died in 1888.

Mortality, Symbol of. The ancient
Egyptians introduced a skeleton at their

MOSAIC 493

| feasts, to impress the idea of the evanescence of

all earthly enjoyments; but the skeletons or
deaths’ heads did not make their appearance
|in Grecian art, as symbols of mortality, until
later times, and on monuments of no artistic
importance. In the earliest periods of ancient
art, the Greeks and Romans employed more
| pleasing representations, such as the flower
plucked from its stem, or the inverted torch.
The moderns have, however, had recourse to
more offensive symbolization. In their hatch-
ments or funeral achievements the heralds
employ a death’s head and crossed bones, to
denote that the deceased person is the last of
his family. The Masons have adopted the
same symbol, and in all the degrees where it is
necessary to impress the idea of mortality, a
skull, or a skull and crossed bones, are used
for that purpose.

Mortar, Untempered.
Mortar.

Mosaic Pavement. Mosaic work consists
properly of many little stones of different col-
ors united together in patterns to imitate a
painting. It was much practised among the
| Romans, who called it musivum, whence the
Italians get their musaico, the French their
mosaique, and we our mosaic. The idea that
the work is derived from the fact that Moses
used a pavement of colored stones in the
tabernacle has been long since exploded by
etymologists. The Masonic tradition is that
| the floor of the Temple of Solomon was deco-
rated with a mosaic pavement of black and
white stones. There is no historical evidence
to substantiate this statement. Samuel Lee,
however, in his diagram of the Temple, rep-
resents not only the floors of the building, but
of all the outer courts, as covered with such a
pavement. The Masonic idea was perhaps
first suggested by this passage in the Gospel of
St. John (xix. 13), “when Pilate, therefore,
heard that saying, he brought Jesus forth, and
sat down in the judgment-seat in a place that
is called the Pavement, but in the Hebrew,
Gabbatha.” The word here translated Pave-
ment is in the original Lithostroton, the very
word used by Pliny to denote a mosaic pave-
ment. The Greek word, as well as its Latin
equivalent, is used to denote a pavement
formed of ornamental stones of various colors,
precisely what is meant by a mosaic pave-
ment.

There was, therefore, a part of the Temple
which was decorated with a mosaic pavement.
The Talmud informs us that there was such a
pavement in the conclaye where the Grand
Sanhedrim held its sessions.

By a little torsion of historical accuracy, the
Masons have asserted that the ground floor
of the Temple was a mosaic pavement, an
hence, as the Lodge is a representation of the
Temple, that the floor of the Lodge should
also be of the same pattern.

The mosaic pavement is an old symbol of
the Order. It is met with in the earliest rit-
uals of the last century. It is classed among
the ornaments of the Lodge in combination
with the indented tessel and the blazing star.

See UntemperedRE I

494.

MOSAIC

Its party-eolored stones of black and white | Judzeus says that “

   

MOST

Moses was instructed by

have been readily and appropriately inter-| the Egyptian priests in the philosophy of sym-

preted as symbols of the evil and good of

human life, e
Mosaic Symbolism. In the religion of
Moses, more than in any other which preceded

or followed it, is symbolism the predominating

idea. From the tabernacle, which may be con-
sidered as the central point of the whole system,
down to the vestments which clothed the sery-

ants at the altar, there will be found an un- |

derlying principle of symbolism. Long before
the days of Pythagoras the mystical nature of
numbers had been inculeated by the Jewish
lawgiver, and the very name of God was con-
structed in a symbolical form, to indicate his
eternal nature. Much of the Jewish ritual of
worship, delineated in the Pentateuch with
so much precision as to its minutest details,
would almost seem puerile were it not for
the symbolic idea that is conveyed. So the
fringes of the garments are patiently described,
not as decorations, but that by them the peo-
ple, in looking upon the fringe, might “remem-

ber all the commandments of the Lord and|

do them.” Well, therefore, has a modern
writer remarked, that in the symbolism of the
Mosaic worship it is only ignorance that can
find the details trifling or the prescriptions
minute; for if we recognize the worth and
beauty of symbolism, we shall in vain seck in
the Mosaic symbols for one superfluous enact-
ment or one superstitious idea. To the Mason
the Mosaic symbolism is very significant, be-
cause from it Freemasonry has derived and
transmitted for its own uses many of the most

recious treasures of its own symbolical art.
ndeed, except in some of the higher, and
therefore more modern degrees, the symbolism
of Freemasonry is almost entirely deduced
from the symbolism of Mosaism. Thus the
symbol of the Temple, which persistently
pervades the whole of the ancient Masonic
system, comes to us directly from the symbol-
ism of the Jewish tabernacle. If Solomon is
revered by the Masons as their traditional

rand Master, it is because the Temple con-
structed by him was the symbol of the Divine
life to be cultivated in every heart. And this
symbol was borrowed from the Mosaic taber-
nacle; and the Jewish thought, that every
Hebrew was to be a tabernacle of the Lord,
has been transmitted to the Masonic system,

which teaches that every Mason is to be a/]

temple of the Grand Architect. The Papal
Church, from which we get all ecclesiastical
symbolism, borrowed its symbology from the
ancient Romans. Hence most of the high
degrees of Masonry which partake of a Chris-
tian character are marked by Roman sym-
bolism transmuted into Christian. But Craft
Masonry, more ancient and more univer-
sal, finds its symbolic teachings almost ex-
clusively in the Mosaic symbolism instituted
in the wilderness,

If we inquire whence the Jewish lawgiver
derived the symbolic system which he intro-
duced into his religion, the history of his

Philo-

life will readily answer the question.

 

 

 

 

bols and hieroglyphics as well as in the mys-
teries of the sacred animals.’”’ The sacred his-
torian tells us that he was “learned in all the
wisdom of the Egyptians’; and Manetho and
other traditionary writers tell us that he was
educated at Heliopolis as a priest, under his
Egyptian name of Osarsiph, and that there he
was taught the whole range of literature and
science, which it was customary to impart to
the priesthood of Egypt. When, then, at the
head of his people, he passed away from the
servitude of Egyptian taskmasters, and began
in the wilderness to establish his new religion,
it is not strange that he should have given a
holy use to the symbols whose meaning he had
learned in his ecclesiastical education on the
banks of the Nile.

‘Thus is it that we find in the Mosaic symbol-
ism so many identities with the Egyptian
ritual. Thus the Ark of the Covenant, the
Breastplate of the High Priest, the Miter,
and many other of the Jewish symbols, will
find their analogies in the ritualistic ceremo-
nies of the Hgyptians. Reghellini, who has
written an elaborate work on Masonry con-
sidered as the result of the Egyptian, Jewish,
and Christian Religions, says on the subject:
“Moses, in his mysteries, and after him Sol-
omon, adopted a great part of the Egyptian
symbols, which, after them, we Masons have
preserved in our own.”

Moses, 7, which means drawn out; but
the true derivation is from two Egyptian
words, “o, mo, and ovxe, oushes, signifying
saved from the water. The lawgiver of the
Jews, and referred to in some of the higher
degrees, especially in the Twenty-fifth Degree,
or Knight of the Brazen Serpent in the Scot-
tish Rite, where he is represented as the pre-
siding officer. He plays also an important
part in the Royal Arch of the York and Amer-
ican Rites, all of whose ritual is framed on the
Mosaic symbolism.

Mossdorf, Friedrich. An eminent Ger-
man Mason, who was born March 2, 1757, at
Eckartsberge, and died about 1830. He re-
sided in Dresden, and took an active part in
the affairs of Masonry. He was a warm sup-
porter of Fessler’s Masonic reforms, and made
several contributions to the Freyberg Frei-
maurerischen Taschenbuche in defense of Fess-
er’s system. e became intimately con-
nected with the learned Krause, the author of
The Three Most Ancient Records of the Masonic
Fraternity, and wrote and published in 1809 a
critical review of the work, in consequence of
which the Grand Lodge commanded him to
absent himself for an indefinite period from
the Lodges. Mosdorf then withdrew from
any further connection with the Fraternity.
Fis most valuable contributions to Masonic
literature are his additions and emendations
to Lenning’s Eneyclopddie der Freimaurerei.
He is the author also of several other works
of great value.

Most Excellent. The title given to a
Royal Arch Chapter, and to its presiding off-MOST MOUR} 495

cer, the High Priest; also to the presiding | Treatise on Parliamentary Law as applied to
officer of a Lodge of Most Excellent Mas-| Masonic Bodies.)
ters. Motto. In imitation of the sentences a
Most Excellent Master. The Sixth De- | pended to the coats of arms and seals ap the
gree in the York Rite. Its history refers to | gilds and other societies, the Masons have for
the dedication of the Temple by King Solo-| the different branches of their Order mottoes,
mon, who is represented by its presiding officer which are placed on their banners or put at
under the title of Most Excellent. Its officers | the head of their documents, which are ex-
are the same as those in a Symbolic Lodge. | pressive of the character and design, either of
There are, however, some rituals in which the | the whole Order or of the particular branch to
Junior Warden is omitted. ‘This degree is | which the motto belongs. Thus, in Ancient
peculiarly American, it being practised in no | Craft Masonry, we have as mottoes the sen-
other country. It was the invention of Webb, | tences, Ordo ab Chao, and Lux e tenebris; in
who organized the capitular system of Ma- | Capitular Masonry, Holiness to the Lord; in
sonry as it exists in America, and established |Templar Masonry, Jn hoc signo vinces; in
the system of lectures which is the foundation Scottish Masonry, Ne plus ultra is the motto
of all subsequent systems taught here. lof the Thirtieth Degree, and Spes mea in deo
Most Puissant. The title of the presiding | est of the Thirty-second; while the Thirty-
officer of a Grand Council of Royal and Select | third has for its motto Deus meumque Jus.
Masters. | All of these will be found with their significa-
Most Worshipful. The title given to aj tion and origin in their appropriate places.
Grand Lodge and to its presiding officer, the | Mold. This word is very common in the
Grand Master. The title of Grand Master of | Old Constitutions, where it is forbidden that a
Pennsylvania is Right Worshipful. Freemason should give a mold to a rough
Mot de Semestre. Half yearly word.| Mason, whereby, of course, he would be im-
Every six months the Grand Orient of France parting to him the secrets of the Craft. Thus,
sends to each of the Lodges of its obedience a|in the Harleian MS., No. 2054: ‘‘Alsoe that
password, to be used by its members as an|noe Mason make moulds, square or rule to
additional means of gaining admission into a | any rough layers. Also, that no Mason set
Lodge. Each Mason obtains this word only | Doe layes within a lodge or without to haue
from the Venerable of his own Lodge. It was | Mould Stones with one Mould of his worke-
instituted October 28, 1773, when the Dnke|ing.” We find the word in Piers Plough-
of Chartres was elected Grand Master. man’s Vision:
) ail. The Supreme C | “
of Ree pee Sex ttish Ey ifeny Maron thengids makede amolde
aan aes — Lo uve With alle here wyse castes.
the Southern Jurisdiction of the United States |
of America, which was organized in 1801, at | Parker (Gloss. Architect., p. 313) thus defines
Charleston, is called the ‘‘Mother Council of | it: “The model or pattern used by workmen,
the World,” because from it have issued di- | especially by Masons, as a guide in working
rectly or indirectly all the other Supreme mouldings and ornaments. It consists of a
Councils of the Rite which are now in exist-| thin board or plate of metal, cut to represent
ence, or have existed since its organization. |the exact section of the mouldings to be
Mother Lodge. In the last century worked from it.”” Inthe Cooke MS. the word
certain Lodges in France and Germany as- | maters is used, which is evidently a corruption
sumed an independent position, and issued | of the Latin matrix.
Charters for the constitution of Daughter | Mold Stone. In the quotation from the
Lodges claiming the prerogatives of Grand | Harleian MS. in the preceding article, the ex-
Lodges. ‘Thus we find the Mother Lodge of | pression mould. stones occurs, as it does in
Marseilles, in France, which constituted many | other Constitutions and in many old contracts.
Lodges. InScotland the Lodge of Kilwinning | It means, probably, large and peaked stones
took the title of Mother Lodge, and issued | for those parts of the building which were to
Charters until it was merged in the Grand | have moldings cut upon them, as window
Lodge of Scotland. The system is altogether | and door jambs.
irregular, and has no sanction in the present} Mount Calvary. See Calvary.
laws of the Fraternity. Mount Caf. In the Mohammedan myth-
Motion. A motion when made by a|ology, «a, fabulous mountain which encircles the
member cannot be brought before the Lodge | earth. The home of the giants and fairies,
acred stone Sakhral, of

 

   
  
  
 
 
 
 
  
  
  
 
  
 
 
  
  
  
 
  
  
  
  
   
 
  
 
 
  
  
 
 
 
 
  
 
 
 
 
 
  
 
 
  
 
 
 
 
  
 
 
  
 
   
  
 
 
  
  
   

 

for deliberation unless it is seconded by an-
other member. Motions are of two kinds,
principal and subsidiary; a principal motion
is one that presents an independent propo-
sition for discussion. Subsidiary motions are
those which are intended to affect the prin-
cipal motion—such as to amend it, to lay it on
the table, to postpone it definitely or indefi-
nitely, or to reconsider it, all of which are gov-
erned by the parliamentary law under certain
modifications to suit the spirit and genius of
the Masonic organization. (See Dr. Mackey’s

 

 

  

and rests upon the s
which a single grain gives miraculous powers.
It is of an emerald color, and its reflected light
is the cause of the tints of the sky. . .
Mount Moriah. See Moriah.
Mount Sinai. See Sinai.

Mourning. The mourning color has been
various in different times and countries. .

Thus, the Chinese mourn in white; the Turks
in blue. or in violet;» the Egyptians in yellow;
the Ethiopians in gray. In all the degrees
and rites of Masonry, with a single exception.496 MOUTH

   

MUSICAL

black is the symbol of grief, and therefore the | France. King Joachim Murat accepted the su-

mourning color. But in the highest degrees of
the Scottish Rite the mourning color, like that |
used by the former kings of France, is violet. |

Mouth to Ear. The Mason is taught by |

} an expressive symbol, to whisper good counsel

in his brother’s ear, and to warn him of ap-
proaching danger. “It is a rare thing,” says
Bacon, “except it be from a perfect and entire
friend, to have counsel given that is not bowed
and crooked to some ends which he hath that
giveth it.” And hence it is an admirable
lesson, which Masonry here teaches us, to use
the lips and the tongue only in the service of a
brother.

Movable Jewels. See Jewels of a Lodge.

Mozart, J. C. W. G. Born in 1756 at
Salzburg, and died December 5, 1791, at Vi-
enna. One of the greatest and most delight-
ful of musical composers. He first saw the
Masonic light about 1780, and was a member
of the Lodge “Zur gekrénten Hoffnung.”
There were many musical compositions and
dedications to Masonry by this eminent com-

oser.

z Muenter, Friederich. Born in 1761, and
died in 1830. He was Professor of Theology
in the University of Copenhagen, and after-
ward Bishop of Seeland. He was the author
of a treatise On the Symbols and Art Repre-
sentations of the Early Christians. In 1794 he
published his Statute Book of the Order of
Knights Templar, “Statutenbuch des Ordens
der Tempelherren”’; a work which is one of
the most valuable contributions that we have
to the history of Templarism.

Munkhouse, D.D., Rey. Richard. The
author of A Discourse in Praise of Freemasonr, ;
8vo, Lond., 1805; An Bzhortation to the Prac.
tice of those Specific Virtues which ought to pre-
vail in the Masonic Character, with Historical
Notes, 8vo, Lond., 1805; and Occasional Dis-
courses on Various Subjects, with Copious An-
notations, 3 vols., 8vo, Lond., 1805. This last
work contains many discourses on Masonic
subjects. Dr. Munkhouse was an ardent ad-
mirer and defender of Freemasonry, into which
he was initiated in the Phoenix Lodge of Sun-
derland. On his removal to Wakefield, where
he was rector of St. John the Baptist’s Church,
he united with the Lodge of Unanimity, under
the Mastership of Richard Linnecar, to whose
virtues and Masonic knowledge he has paid
a high tribute. Dr. Munkhouse died in the
early part of this century.

Murat, Joachim. Bornin 1771, executed
in 1815. The great cavalry general of Napo-
leon, and titular king of Naples. In 1803 he
was appointed §. G. Warden in the Grand
Orient of France. When the fifth Supreme
Council of the World was established at
Naples, on June 11, 1809, by the Supreme
Council at Milan, a concordat became
necessary, and was executed May 3, 1811,
between the Grand Orient which was created
June 24, 1809, and the Supreme Council of
Naples, whereby the latter should have sole
control over the degrees beyond the eighteenth,

| twenty-six;

 

in like manner as signified in the concordat of

preme command of both bodies, The change
in his political surroundings allowed him no
permanent rest.

Murat, Joachim, Prince. Son of the
King of Naples. Was appointed Grand Mas-
ter of the Grand Orient of France, and initi-
ated February 26, 1825. He resigned the
office in 1861. :

Murr, Christoph Gottlieb yon. A dis-
tinguished historical and archeological writer,
who was born at Nuremberg, in 1733, and
died April 8, 1811. In 1760 he published an
Essay on the History of the Greek Tragic Poets,
in 1777-82, six volumes of Antiquities of Her-
culaneum, and several other historical works.
In 1803 he published an essay On the True
Origin of the Orders of Rosicrucianism and
Freemasonry, with an Appendix on the His-
tory of the Order of Templars. In this work,
Murr attempts to trace Freemasonry to the
times of Oliver Cromwell, and maintains that
it and Rosicrucianism had an identical origin,
and the same history until the year 1633,
when they separated.

Muscus Domus. In the early rituals of
the last century, the tradition is given, that
certain Fellow-Crafts, while pursuing their
search, discovered a grave covered with green
moss and turf, when they exclaimed, Muscus
Domus, Deo gratias, which was interpreted,
“Thanks be to God, our Master has a mossy
house.” Whence a Mason’s grave came to be
called Muscus Domus. But both the tradi-
tion and its application have become obsolete
in the modern rituals.

Music. One of the seven liberal arts and
sciences, whose beauties are inculeated in
the Fellow-Craft’s Degree. Music is recom-
mended to the attention of Masons, because as
the “concord of sweet sounds” elevates the
generous sentiments of the soul, so should the
concord of good feeling reign among the breth-
ren, that by the union of friendship and
brotherly love the boisterous passions may
be lulled and harmony exist throughout the
Craft.

Musieal Instruments, Ancient. As in
the Fellow-Craft’s Degree, music is dilated
upon as one of the liberal arts, the sweet and
harmonious sounds being the representative
of that harmony which should ever exist
among the brethren, we are apt to inquire
what were the instruments used by the an-
cients in their mystical service, The oldest
ever discovered, we believe, is a small clay
pipe not over three inches in length, found by
Captain Willock among the presumed ruins of
Babylon; if so, it must be 2,600 years old.
By the use of the two finger holes, the intervals
of the common chord, C, E, and G, are pro-
duced, or the harmonic triad. From the ruins
of Nineveh we have countless representations
of the harp, with strings varying from ten to

v the lyre, identical in structure
with that of the Greeks; a har -shaped in-
strument held horizontally, and the six to.ten
strings struck with a plectrum, which has
been termed the Asor, from its resemblance teMUSTARD

the Hebrew instrument of that name. There
is also the guitar-shaped instrument, and a
double pipe with a single mouthpiece and
finger-holes on each pipe. The Assyrians used

musical bells, trumpets, flutes, drums, cym-

bals, and tambourines. The Abyssinians
call their lyre the Kissar (Greek, kithara).

There is also the flute, called Monaulos, which
is of great antiquity, and named by the

Egyptians Photins, or curved flute. The
crooked horn or trumpet, called Buccina, and

the Cithara, held sacred in consequence of its |

shape being that of the Greek delta.

Mustard-Seed, Order of. (Der Orden
vom Senfkorn.) This association, whose mem-
bers also called themselves “‘ The Fraternity of
Moravian Brothers of the Order of Religious
Freemasons,”’ was one of the first innovations
introduced into German Freemasonry. It
was instituted in the year 1739. Its mys-
teries were founded on that passage in the
fourth chapter of St. Mark’s Gospel in which
Christ compares the kingdom of heaven to a
mustard-seed. The brethren wore a ring, on
which was inscribed Keiner von uns lebt ihm
selber, i. e., “No one of us lives for himself.”
The jewel of the Order was a cross of gold sur-
mounted by a mustard-plant in full bloom,
with the motto, Quod fuit ante nthil, i. e.,
““What was before nothing.”’ It was sus-
pended from a green ribbon. The professed
object of the association was, through the in-
strumentality of Freemasonry, to extend the
kingdom of Christ over the world. It has
long been obsolete.

Muta. The Roman goddess of silence.

Muttra or Mathura. The birthplace of
the Hindu Redeemer, Krishna. The capital
of a district in the Northwest Provinces of
British India.

Myrrh. A resinous gum of a tree growing
in Arabia, valued from the most ancient times.
(Gen. xxxvii. 25.) It was among the presents
Jacob sent to Egypt, and those brought to the
infant Jesus by the wise men of the East.

Myrtle. The sacred plant of the Eleusin-
lan mysteries, and analogous in its symbol-
ism to the acacia of the Masons.

Mystagogue. The one who presided at
the Ancient Mysteries, and explained the
sacred things to the candidate. He was also
called the hierophant. The word, which is
Greek, signifies literally one who makes or
conducts an initiate.

Mysteries, Ancient. Each of the Pagan
gods, says Warburton (Div. Leg., L., ii., 4), had,
besides the public and open, a secret worship
paid to him, to which none were admitted but
those who had been selected by preparatory
ceremonies called Initiation. This secret wor-
ship was termed the Mysteries. And this is
supported by Strabo (lib. x., cap. 8), who says
that it was common, both to the Greeks and
the Barbarians, to perform their religious cere-
monies with the observance of a festival, and
that they are sometimes celebrated publicly,
and sometimes in mysterious privacy. Noel

(Dict. de la Fable) thus defines them: Secret
eeremonies which were practised in honor of

38

    
  
 
   
 
   
  
 
 
 
  
 
 
  
 
  
 
 
   
  
 
  
 
  
 
 
  
 
 
  
 
   
  
 
 
   
 
  
  
  
 
   
  
 
  
  
 
  
 
   
 
 
 
 
 
 
    
   
 
  
 
 
  
 
  
 
 
 
  
 
 

MYSTERIES 497

| certain gods, and whose secret was known to
| the initiates alone, who were admitted only
after long and painful trials, which it was more
| than their life was worth to reveal.
| As to their origin, Warburton is probably
| not wrong in his statement that the first of
| which we have any account are those of Isis
and Osiris in Egypt; for although those of
Mithras came into Europe from Persia, they
| were, it is supposed, carried from Egypt by
| Zoroaster.

The most important of these mysteries were
|the Osiric in Egypt, the Mithraic in Persia,
| the Cabiric in Thrace, the Adonisian in Syria,
|the Dionysiac and Eleusinian in Greece, the
| Scandinavian among the Gothic nations, and
| the Druidical among the Celts.
| In all these mysteries we find a singular
| unity of design, clearly indicating a common
| origin, and a purity of doctrine as evidently

proving that this common origin was not to
be sought for in the popular theology of the
| Pagan world. The ceremonies of initiation
| were all funereal in their character. They
| celebrated the death and the resurrection of
!some cherished being, either the object of
esteem as a hero, or of devotion as a god.
Subordination of degrees was instituted, and
|the candidate was subjected to probations
| varying in their character and severity: the
|rites were practised in the darkness of night,
!and often amid the gloom of impenetrable
forests or subterranean caverns; and the full
fruition of knowledge, for which so much labor
was endured, and so much danger incurred,
was not attained until the aspirant, well tried
and thoroughly purified, had reached the place
of wisdom and of light.

These mysteries undoubtedly owed their
origin to the desire to establish esoteric phi-
losophy, in which should be withheld from
popular approach those sublime truths which
it was supposed could only be entrusted to
those who had been previously prepared for
their reception. Whence these doctrines were
originally derived it would be impossible to
say; but I am disposed to accept Creuzer’s
hypothesis of an ancient and highly instructed
body of priests, having their origin either in
Egypt or in the East, from whom was derived
religious, physical, and historical knowledge,
under the veil of symbols.

By this confinement of these doctrines to a
system of secret knowledge, guarded by the
most rigid rites, could they only expect to pre-
serve them from the superstitions, innovations,
and corruptions of the world as it then existed.
“The distinguished few,’ says Oliver (Hist.
Init., p. 2), “who retained their fidelity, un-
contaminated by the contagion of evil exam-
ple, would soon be able to estimate the su-
perior benefits of an isolated institution,
which afforded the advantage of a select soci-
ety, and kept at an unapproachable distance
the profane scoffer, whose presence might pol-
lute their pure devotions and social converse,
by contumelious language or unholy mirth.
And doubtless the prevention of this intrusion,
and the preservation of these sublime truths,498 MYSTERIES

was the original object of the institution of the
ceremonies of initiation, and the adoption of
other means by which the initiated could be
recognized, and the uninitiated excluded.
Such was the opinion of Warburton, who says
that “the mysteries were at first the retreats
of sense and virtue, till time corrupted them in
most of the gods.”

The Abbé Robin in a learned work on this
subject entitled Récherches sur les Initiations
Anciens et Modernes (Paris, 1870), places the
origin of the initiations at that remote period
when crimes first began to appear upon earth.
The vicious, he remarks, were urged by the
terror of guilt to seek among the virtuous for
intercessors with the Deity. The latter, re-
tiring into solitude to avoid the contagion of
growing corruption, devoted themselves to a
life of contemplation and the cultivation of
several of the useful sciences. The periodical
return of the seasons, the revolution of the
stars, the productions of the earth, and the
various phenomena of nature, studied with
attention, rendered them useful guides to men,
both in their pursuits of industry and in their
social duties. These recluse students in-
vented certain signs to recall to the remem-
brance of the people the times of their festi-
vals and of their rural labors, and hence the
origin of the symbols and hieroglyphics that
were in use among the priests of all nations.
Having now become guides and leaders of the
people, these sages, in order to select as asso-
ciates of their learned labors and sacred func-
tions only such as had sufficient merit and
capacity, appointed strict courses of trial and
examination, and this, our author thinks,
must have been the source of the initiations of
antiquity. The Magi, Brahmans, Gymnoso-
phists, Druids, and priests of Egypt, lived
thus in sequestered habitations and subter-
ranean caves, and obtained great reputation
by their discoveries in astronomy, chemistry,
and mechanics, by their purity of morals, and
by their knowledge of the science of legislation.
It was in these schools, says M. Robin, that
the first sages and legislators of antiquity were
formed, and in them he supposes the doctrines
taught to have been the unity of God and the
immortality of the soul; and it was from these
mysteries, and their symbols and hieroglyph-
ics, that the exuberant fancy of the Greeks
drew much of their mythology.

Warburton deduces from the ancient writ-
ers—from Cicero and Porphyry, from Origen
and Celsus, and from others—what was the
true object of the mysteries, They taught
the dogma of the unity of God in Opposition
to the polytheistic notions of the people, and
in connection with this the doctrine of a future
life, and that the initiated should be happier
in that state than all other mortals; that while
the souls of the profane, at their leaving the
body, stuck fast in mire and filth and re-
mained in darkness, the souls of the initiated
winged their flight directly to the happy
islands and the habitations of the gods,
“Thrice happy they,” says Sophocles, “who
descended to the shades below after having

 

  

MYSTERIES

beheld these rites; for they alone have life in
Hades, while all others suffer there every kind
of evil.” And Isocrates declares that “those
who have been initiated in the mysteries, en-
tertain better hopes both as to the end of life
and the whole of futurity.”’

Others of the ancients have given us the
same testimony as to their esoteric character.
“All the mysteries,’ says Plutarch, “refer to a
future life and to the state of the soul after
death.” In another place, addressing his
wife, he says, ‘‘We have been instructed, in
the religious rites of Dionysus, that the soul
is immortal, and that there is a future state of
existence.”’ Cicero tells us that, in the mys-
teries of Ceres at Eleusis, the initiated were
taught to live happily and to die in the hope of
a blessed futurity. And, finally, Plato in-
forms us that the hymns of Muszus, which
were sung in the mysteries, celebrated the
rewards and pleasures of the virtuous in an-
other life, and the punishments which awaited
the wicked.

These sentiments, so different from the de-
based polytheism which prevailed among the
uninitiated, are the most certain evidence that
the mysteries arose from a purer source than
that which gave birth to the religion of the
vulgar.

I must not pass unnoticed Faber’s notion of
their arkite origin. Finding, as he did, a pro-
totype for every ancient cultus in the ark of
Noah, it is not surprising that he should apply
his theory to the mysteries. ““The initiations,”
he says (Orig. Pag. Idol., II., iv., 5), “into the
mysteries scenically represented the mythic
descent into Hades and the return from thence
to the light of day, by which was meant the
entrance into the ark and the subsequent lib-
eration from its dark ‘enclosure. They all
equally related to the allegorical disappear-
ance, or death, or descent of the great father,
at their commencement; and his invention,
or revival, or return from Hades, at their con-
clusion.”

Déllinger Gent. and Jeu, i, 126) says,
speaking of the mysteries, ‘the whole was a
drama, the prelude to which consisted in puri-
fications, sacrifices, and injunctions with re-
gard to the behavior to be observed. The
adventures of certain deities, their sufferings
and joys, their appearance on earth, and rela-
tions to mankind, their death, or descent to
the nether world, their return, or their rising
again—all these, as symbolizing the life of
nature, were represented in a connected series
of theatrical scenes. These representations,
tacked on to a nocturnal solemnity, brilliantly
got up, particularly at Athens, with all the re-
sources of art and sensual beaut y, and accom-
panied with dancing and song, were eminently
calculated to take a powerful hold on the im-
agination and the heart, and to excite in the
Spectators alternately conflicting sentiments
of terror, and calm, sorrow, and fear, and
hope. They worked upon them, now by agi-
tating, now by soothing, and meanwhile had a
strong bearing upon susceptibilities and capac-
ities of individuals, according ag their severalMYSTERIES

dispositions inclined them more to reflection
and observation, or to a resigned credulity.”’

Bunsen God in History, II., b. iv., ch. 6)
gives the most recent and the most philo-
sophic idea of the character of the mysteries.

They did, he says, “indeed exhibit to the in-|

itiated coarse physical symbols of the genera-
tive powers of Nature, and of the universal
Nature herself, eternally, self-sustaining
through all transformations; but the religious
element of the mysteries consisted in the rela-
tions of the universe to the soul, more espe-
cially after death. Thus, even without philo-
sophic proof, we are justified in assuming that
the Nature symbolism referring to the Zodiac
formed a mere framework for the doctrines
relating to the soul and to the ethical theory
of the universe. So, likewise, in the Samo-
thracian worship of the Kabiri, the contest

waged by the orb of day was represented by |

the story of the three brothers (the seasons of
the year), one of whom is continually slain by
the other two, but ever and anon arises to life
again. But here, too, the beginning and end
of the worship were ethical. A sort of confes-
sion was demanded of thecandidates before ad-
mission, and at the close of the service the vic-
torious God (Dionysus) was displayed as the
Lord of the spirit. Still less, however, did theo-
rems of natural philosophy form the subject-
matter of the Eleusinian mysteries, of which,
on the contrary, psychical conceptions were
the beginning and the end. ‘The predominat-
ing idea of these conceptions was that of the
soul as a Divine, vital force, held captive here
on earth and sorely tried; but the initiated
were further taught to look forward to a final
redemption and blessedness for the good and
pious, and eternal torment after death for the
wicked and unjust.”

The esoteric character of the mysteries
was preserved by the most powerful sanctions.
An oath of secrecy was administered in the
most solemn form to the initiate, and to vio-
late it was considered a sacrilegious crime, the
prescribed punishment for which was imme-
diate death, and we have at least one instance
in Livy of the infliction of the penalty. The
ancient writers were therefore extremely re-
luctant to approach the subject, and Lobeck
gives, in his Aglaophamus (vol. i., app. 131,
151; ii., 12, 87), several examples of the cau-
tious manner in which they shrunk from di-
vulging or discussing any explanation of a
symbol which had been interpreted to them in
the course of initiation. I would forbid, says
Horace (L. iii., Od. 2, 26), that man who
would divulge the sacred rites of mysterious
Ceres from being under the same roof with me,
or from setting sail with me in the same pre-
carious bark.

On the subject of their relation to the rites
of Freemasonry, to which they bear in many
respects so remarkable a resemblance, that
some connection seems necessarily implied,
there are five principal theories. The first is
that embraced and taught by Dr. Oliver,
namely, that they are but deviations from that
soemmon source, both of them and of Free-

 

MYSTERIES 499

 

| masonry, the patriarchal mode of worship es<
| tablished by God himself. With this pure
|system of truth, he supposes the science of
| Freemasonry to have been coeval and identi-
| fied. But the truths thus revealed by divinity
came at length to be doubted or rejected
| through the imperfection of human reason,
|} and though the visible symbols were retained
in the mysteries of the Pagan world, their
| true interpretation was lost.

There is a second theory which, leaving the
| Origin of the mysteries to be sought in the
| patriarchal doctrines, where Oliver has placed
it, finds the connection between them and
| Freemasonry commencing at the building of
| King Solomon’s Temple. Over the construc-
| tion of this building, Hiram, the Architect of
|Tyre, presided. At Tyre the mysteries of
Bacchus had been introduced by the Dio-
nysian Artificers, and into their fraternity
| Hiram, in all probability, had, it is necessa-
|rily suggested, been admitted. Freemasonry,
| whose tenets had always existed in purity
among the immediate descendants of the
patriarchs, added now to its doctrines the
guard of secrecy, which, as Dr. Oliver himself
remarks, was necessary to preserve them from
perversion or pollution.

A third theory has been advanced by the
Abbé Robin, in which he connects Freema-
sonry indirectly with the mysteries, through
the intervention of the Crusaders. In the
work already cited, he attempts to deduce,
from the ancient initiations, the orders of
chivalry, whose branches, he says, produced
the Institution of Freemasonry.

A fourth theory, and this has been recently
advanced by the Rev. Mr. King in his treatise
On the Gnostics, is that as some of them, espe-
cially those of Mithras, were extended beyond
the advent of Christianity, and even to the
very commencement of the Middle Ages, they
were seized upon by the secret societies of
that period as a model for their organization,
and that through these latter they are to be
traced to Freemasonry.

But perhaps, after all, the truest theory is
that which would discard all successive links
in a supposed chain of descent from the mys-
teries to Freemasonry, and would attribute
their close resemblance to a natural coinci-
dence of human thought. The legend of the
Third Degree, and the legends of the Eleusin-
jan, the Cabiric, the Dionysian, the Adonic,
and all the other mysteries, are identical in
their object to teach the reality of a future life;
and this lesson is taught in all by the use of the
same symbolism, and, substantially, the same
scenic representation. And this is not be-
cause the Masonic rites are a lineal succession
from the Ancient Mysteries, but because there
has been at all times a proneness of the human
heart to nourish this belief in a future life and
the proneness of the human mind to clothe
this belief in a symbolic dress. And if there is
any other moredirect connection between them
it must be sought for in the Roman Colleges
of Artificers, who did, most probably, exercise

 

some influence over the rising Freemasons of500 MYSTERIES

the early ages, and who, as the contemporaries
of the mysteries, were, we may well suppose,
imbued with something of their organization.

I conclude with a notice of their ultimate
fate. They continued to flourish until long
after the Christian era; but they at length
degenerated. In the fourth century, Chris-
tianity had begun to triumph. The Pagans,
desirous of making converts, threw open the
hitherto inaccessible portals of their mys-
terious rites. The strict scrutiny of the can-
didate’s past life, and the demand for proofs
of irreproachable conduct, were no longer
deemed indispensable. The vile and the
vicious were indiscriminately, and even with
avidity, admitted to participate in privileges
which were once granted only to the noble and
the virtuous. The sun of Paganism was set-
ting, and its rites had become contemptible
and corrupt. Their character was entirely
changed, and the initiations were indiscrim-
inately sold by peddling priests, who wan-
dered through the country, to every applicant
who was willing to pay a trifling fee for that
which had once been refused to the entreaties
of a monarch. At length these abominations
attracted the attention of the emperors, and
Constantine and Gratian forbade their cele-
bration by night, excepting, however, from
these edicts, the initiations at Eleusis. But
finally Theodosius, by a general edict of pro-
scription, ordered the whole of the Pagan mys-
teries to be abolished, in the four hundred and
thirty-eighth year of the Christian era, and
eighteen hundred years after their first estab-
lishment in Greece.

Clavel, however, says that they did not en-
tirely cease until the era of the restoration of
learning, and that during a part of the Middle
Ages the mysteries of Diana, under the name
of the “Courses of Diana,” and those of Pan,
under that of the ‘“‘Sabbats,” were practised
in country places. But these were really only
certain superstitious rites connected with the
belief in witchcraft. The mysteries of Mith-
ras, which, continually attacked by the Fath-
ers of the Church, lived until the beginning of
the fifth century, were, I think, the last of the
old mysteries which had once exercised so
much influence over the Pagan world and the
Pagan religions.

Mysteries, Mexican. Instituted among
the Mexicans (Aztecs), and were of a sacred
nature. The adherents adopted the worship
of some special deity, Quetzalcoatl (the Mex-
ican Savior), under secret rites, and rendered
themselves seclusive. A similar order was
that called Tlamacazajotl, also the order
known as Telpochtliztl. It is understood
that under the sway of the Aztecs, the Mex-
ican Mysteries had some Masonic affinities,
(See Aztec Writings.)

Mystery. From the Greek pvornpioy, a
secret, something to be concealed. The gilds
or companies of the Middle Ages, out of which
we trace the Masonic organization, were called
mysteries, because they had trade-secrets,
the preservation of which was a primary
ordination of these fraternities, “Mys-

 

     

MYSTICISM

tery” and “Craft” came thus to be synony-
mous words. In this secondary sense we
speak of the ‘Mystery of the Stone-Masons”
as equivalent to the “Craft of the Stone-
Masons.” But the Mystery of Freemasonry
refers rather to the primary meaning of the
word as immediately derived from the Greek.

Mystes. (From the Greek ptw, to shut
the eyes.) One who had been initiated into
the Lesser Mysteries of Paganism. He was
now blind; but when he was initiated into the
Greater Mysteries, he was called an Epopt,
or one who saw.

The Mystes was permitted to proceed no
farther than the vestibule or porch of the
temple. To the Epopts only was accorded
the privilege of admission to the adytum or
sanctuary. A female initiate was called a
Mystis.

Mystical. A word applied to any lan-
guage, symbol, or ritual which is understood
only by the initiated. The word was first
used by the priests to describe their mysteri-
ous rites, and then borrowed by the philoso-
phers to be applied to the inner, esoteric doc-
trines of their schools. In this sense we speak
of the mystical doctrines of Speculative Ma-
sonry. Suidas derives the word from the
Greek ytw, to close, and especially to close the
lips. Hence the mystical is that about which
the mouth should be closed.

Mysticism. A word applied in religious
phraseology to any views or tendencies which
aspire to more direct communication between
God and man by the inward perception of the
mind than can be obtained through revela-
tion. “Mysticism,” says Vaughan (Hous with
the Mystics, i., 19), “presents itself in all its
phases as more or less the religion of internal
as opposed to external revelation—of heated
feeling, sickly sentiment, or lawless imagina-
tion, as opposed to that.reasonable belief in
which the intellect and the heart, the inward
witness and the outward, are alike engaged.”
The Pantheism of some of the ancient philoso-
phers and of the modern Spinozaists, the Spec-
ulations of the Neoplatonists, the Anabaptism
of Munster, the system of Jacob Behmen, the
Quietism of Madame Guyon, the doctrines of
the Bavarian Illuminati, and the reveries of
Swedenborg, all partake more or less of the
spirit of mysticism. The Germans have two
words, mystik and mysticismus—the former of
which they use in a favorable, the latter in an
unfavorable sense. Mysticism is with them
only another word for Pantheism, between
which and Atheism there is but little differ-
ence. Hence a belief in mysticism is with the
German Freemasons a disqualification for in-
itiation into the Masonic rites. Thus the sec-
ond article of the Statutes of the Grand Lodge
of Hanover prescribes that “ein Freimaurer
muss vom Mysticismus und Atheismus gleich
weit entfernt stehen,” i. e., “a Freemason
must be equally distant from Mysticism and
Atheism.” Gadicke (Freimaurer-Lexicon ) thus
expresses the German sentiment: “twas
mystisch sollte wohl jeder Mensch seyn, aber
man hiite sich vor grobem Mysticismus,” i. @.:MYSTIC

‘Every man ought to be somewhat mystical,
but should guard against coarse mysticism.”
Mystic Crown, Knights and Compan-
fons of the. A society formed by the ad-
herents of Mesmer, in August, 1787, of a benef-
icent, non-political, and non-sectarian nature,
to which Master Masons only were admitted.
Mystic Tie. That sacred and inviolable
bond which unites men of the most discord-
ant opinions into one band of brothers, which
gives but one language to men of all nations
and one altar to men of all religions, is prop-

erly, from the mysterious influence it exerts, |

denominated the mystic tie; and Freemasons,
because they alone are under its influence, or
enjoy its benefits, are called “Brethren of the
mystic tie.”

Myth. The word myth, from the Greek
#000s, a story, in its original acceptation, sig-
nified simply a statement or narrative of an
event, without any necessary implication of
truth or falsehood; but, as the word is now
used, it conveys the idea of a personal narra-
tive of remote date, which, although not neces-
sarily untrue, is certified only by the interna
evidence of the tradition itself. This defini-
tion, which is substantially derived from Mr.
Grote ( Hist. of Greece, vol. i., ch. xvi., p. 295),
may be applied without modification to the
myths of Freemasonry, although intended by
the author only for the myths of the ancient
Greek religion.

The myth, then, is a narrative of remote
date, not necessarily true or false, but whose
truth can only be certified by internal evidence.
The word was first applied to those fables of
the Pagan gods which have descended from
the remotest antiquity, and in all of which
there prevails a symbolic idea, not always,
however, capable of a positive interpretation.
As applied to Freemasonry, the words myth
and legend are synonymous.

From this definition it will appear that the
myth is really only the interpretation of an
idea. But how we are to read these myths
will best appear from these noble words of
Max Miller (Science of Lang., 2d Ser., p. 578):
“Everything is true, natural, significant, if we
enter with a reverent spirit into the meaning
of ancient art and ancient language. Every-
thing becomes false, miraculous, and unmean-
ing, if we interpret the deep and mighty words
of the seers of old in the shallow and feeble
sense of modern chroniclers.”

A fertile source of instruction in Masonry is
to be found in its traditions and mythical
legends; not only those which are incorpo-
rated into its ritual and are exemplified in its
ceremonies, but those also which, although
forming no part of the Lodge lectures, have
been orally transmitted as portions of its his-
tory, and which, only within a comparatively
recent period, have been committed to writ-
ing. But for the proper appreciation of these
traditions some preparatory knowledge of
the general character of Masonic myths is
necessary. If all the details of these tradi-

—

MYTH 501

 

tions be considered as asserted historical facts,
seeking to convey nothing more nor less than
historical information, then the improbabili-
ties and anachronisms, and other violations
of historical truth which distinguish many of
them, must cause them to be rejected by the
scholar as absurd impostures. But there is
another and a more advantageous view in
which these traditions are to be considered.
Freemasonry is a symbolic institution—every-
thing in and about it is symbolic—and nothing
more eminently so than its traditions. Al-
though some of them—as, for instance, the
legend of the Third Degree—have in all
srobability a deep substratum of truth lying
freent h, over this there is superposed a beauti-
ful structure of symbolism. History has, per-
haps, first suggested the tradition; but then
the legend, like the myths of the ancient poets,
becomes a symbol, which is to enunciate some
sublime philosophical or religious truth. Read
in this way, and in this way only, the myths
or legends and traditions of Freemasonry will

become interesting and instructive. (See
Legend.) : : ;
Myth, Historical. Anhistorical mythisa

myth that has a known and recognized foun-
dation in historical truth, but with the admix-
ture of a preponderating amount of fiction in
the introduction of personages and circum-
stances. Between the historical myth and
the mythical history, the distinction cannot
always be preserved, because we are not al-
ways able to determine whether there is a pre-
ponderance of truth or of fiction in the legend
or narrative under examination.

Mythical History. A myth or legend, in
which the historical and truthful greatly pre-
ponderate over the inventions of fiction, may
be called a mythical history. Certain por-
tions of the legend of the Third Degree have
such a foundation in fact that they consti-
tute a mythical history, while other portions,
added evidently for the purposes of symbolism,
are simply an historical myth. ‘ ;

Mythology. Literally, the science of
myths; and this is a very appropriate defini-
tion, for mythology is the science which treats
of the religion of the ancient Pagans, which
was almost altogether founded on myths or
popular traditions and legendary tales; and
hence Keightly (Mythol. of Ancient Greece and
Italy, p. 2) says that “mythology may be re-
garded as the repository of the early religion
of the people.” Its interest to a Masonic
student arises from the constant antagonism
that existed between its doctrines and those
of the Primitive Freemasonry of antiquity and
the light that the mythological mysteries
throw upon the ancient organization of Spec-
ulative Masonry. oe

Myth, Philosophical. This is a myth or
legend that is almost wholly unhistorical, and
which has been invented only for the purpose
of enunciating and illustrating a particular
thought or dogma. ‘The legend of Euclid is

 

 

clearly a philosophical myth.N. (Heb.3.) The fourteenth letter in the
English and Hebrew alphabets; its numerical
value is 50, and its definition, fish. Asa final,
Nun is written }, and then is of the value of
700. The Hebrew Divine appellation is N73,
or Formidabilis.

Naamah. The daughter of Lamech. To
her the “Legend of the Craft” attributes the
invention of the art of weaving, and she is
united with her three brothers, by the same
legend, in the task of inscribing the several
sciences on two pillars, that the knowledge of
them might be preserved after the flood.

Nabaim. See Schools of the Prophets.

Naharda, Brotherhood of. After the
destruction of the Solomonial Temple, the
captives formed an association while slaves at
Naharda, on the Euphrates, and are there said
to have preserved the secret mysteries.

Naked. In Scriptural symbology, naked-
ness denoted sin, and clothing, protection.
But the symbolism of Masonry on this sub-
Ject is different. There, to be “neither naked
nor clothed” is to make no claim through
worldly wealth or honors to preferment in
Masonry, where nothing but internal merit,
which is unaffected by the outward appear-
ance of the body, is received as a recom-
mendation for admission.

Name of God. A reverential allusion to
the name of God, in some especial and peculiar
form, is to be found in the doctrines and cere-
monies of almost all nations. This wnutter-
able name was respected by the Jews under the
sacred form of the word Jehovah. Among the
Druids, the three letters I. O. W. constituted
the name of Deity. They were never pro-
nounced, says Giraldus Cambrensis, but an-
other and less sacred name was substituted for
them. Each letter was a name in itself. The
first is the Word, at the utterance of which in
the beginning the world burst into existence}
the second is the Word, whose sound still con-
tinues, and by which all things remain in exist-
ence; the third is the Word, by the utterance
of which all things will be consummated in
happiness, forever approaching to the imme-
diate presence of the Deity. The analogy be-
tween this and the past, present, and future
significations contained in the Jewish Tetra-
grammaton will be evident.

Among the Mohammedans there is a science
called ISM ALLAH, or the science of the
name of God. “They pretend,” says Nie-
buhr, “that God is the lock of this science,
and Mohammed the key; that, consequently,
none but Mohammedans can attain it; that
it discovers what passes in different countries}
that it familiarizes the possessors with the
gen, who are at the command of the initiated,
and who instruct them; that it places the
winds and the seasons at their disposal, and
heals the bites of serpents, the lame, the
maimed, and the blind.”

., In the chapter of the Koran entitled Araaf,
itis written: “God has many excellent names,

N

 

   

Invoke him by these names, and separate
yourselves from them who give him false
names.” The Mohammedans believe that
God has ninety-nine names, which, with that
of ALLAH, make one hundred; and, therefore,
their chaplets or rosaries are composed of one
hundred beads, at each of which they invoke
one of these names; and there is a tradition,
that whoever frequently makes this invoca-
tion will find the gates of Paradise open to
him. With them ALLAH is the Jsm al adhem
the Great Name, and they bestow upon it all
the miraculous virtues which the Jews give to
the Tetragrammaton. This, they say, is the
name that was engraven on the stone which
Japheth gave to his children to bring down
rain from heaven; and it was by virtue of this
name that Noah made the ark float on the
waters, and governed it at will, without the
aid of oars or rudder.

Among the Hindus there was the same ven-
eration of the name of God, as is evinced in
their treatment of the mystical name AUM.
The “Institutes of Menu” continually refer
to the peculiar efficacy of this word, of which it
is said, “All rites ordained in the Veda, obla-
tions to fire, and solemn sacrifices pass away;
but that which passes not away is the syllable
AUM, thence called aishara, since it is a sym-
bol of God, the Lord of created beings.”

There was in every ancient nation a sacred
name given to the highest god of its religious
faith, besides the epithets of the other and
subordinate deities. The old Aryans, the
founders of our race, called their chief god
DYAUS, and in the Vedas we have the invo-
cation to Dyaus Pilar, which is the same as
the Greek Zev mdérnp, and the Latin, Jupiter,
all meaning the Heaven-Father, and at once
reminding us of the Christian invocation to
“Our Father which art in heaven.”

There is one incident in the Hindu mythol-
ogy which shows how much the old Indian
heart yearned after this expression of the
nature of Deity bya name. There wasa name-
less god, to whom, as the “source of golden
light,” there was a worship. This is expressed
im one of the Veda hymns, where the invoca-
tion in every stanza closes with the exclama-
tion, ‘Who is the god to whom we shall offer
our sacrifice?’ Now, says Bunsen (God in
History, i., 302), “the Brahmanic expositors
must needs find in every hymn the name of a
god who is invoked in it, and so, in this case
they have actually invented a grammatica
divinity, the god Who.”” What more preg-
nant testimony could we have of the tend-
ency of man to seek a knowledge of the Di-
vine nature in the expression of a name?

The Assyrians worshiped Assur, or Asarae,
as their chief god. Onan obelisk, taken from
the palace of Nimrod, we find the inscription
“to Asarac, the Great Lord, the King of all
the great gods.”

f the veneration of the Egyptians for the
name of their supreme god, we have a strikingNAME

NAME 503

evidence in the Sea of Herodotus, the|the sanctity of the Tetragrammaton, pre-

Father of History, as he has been called, who
during a visit to Egypt was initiated into the
Osirian mysteries. Speaking of these initia-
tions, he says (B. . c. 171), “the Egyptians
represent by mete his sufferings, whose name
I refrain from mentioning.” It was no more
lawful among the Egyptians than it was
among rn Jews, to give utterance aloud to
that Holy Name.

At Byblos the Phcenicians worshiped Eliun,
the Most High God. From him was de-
scended Hl, whom Pi ilo identifies with Saturn,
and to whom he traces the Hebrew Elohim.
Of this EL, Max Miille r says that there was
undeniably a primitive religion of the whole
Semitic race, and that the Strong One in
Heaven was invoked under this name by the
ancestors of the Semitic races, before there
were Babylonians in Babylonia, Phoenicians
in Sidon and Tyre, or Jews in Mesopotamia
and Jerusalem. If so, then the Mosaic adop-
tion of Jehovah, with its more precise teach-
ing of the Divine essence, was a step in the
progress to the knowledge of the Divine
Truth.

In China there is an infinite variety of
names of elemental powers, and even of an-

 

cestral spirits, who are worshiped as subordi- |

nate deities; but the imeffs able name is TIEN,
compounded of the two signs for great and one,
and which the Imperial Dictionary tells us
signifies ‘‘The ore: One—He that dwells on
high, and regulates all below.”

Drummond (Origines) says that ABAUR

was the name of the Supreme Deity among
the ancient Chaldeans. It is Sypeoy the |
Hebrew 1)N 28, and signifies ‘“‘The Father of |
Light.”

The Scandinavians had twelve subordinate |
gods, but their chief or supreme deity was |
Al-Fathr, or the All Father.

Even among the red men of America we |
find the idea of an invisible deity, whose name |
was to be venerated. Garcilasso de la Vega
tells us that while the Peruvians paid public
worship to the sun, it was but as a symbol of
the Supreme Being, whom they called Pach-
acamac, a word meaning “the soul of the
world,’ and which was so sacred that it was
spoken only with extreme dread.

The Jews had, besides the Tetragramma-
ton or four-lettered name, two others: one
consisting of twelve and the other of forty-
two letters. But Maimonides, in his More
Nevochim (p. i., elxii.), remarks that it is
impossible to suppose that either of these
constituted a single name, but that each
must have been composed of several words,
which must, however, have been significant
in making man approximate to a knowledge
of the true essence of God. The Ke abbalis-
tical book called the Sohar confirms this
when it tells us that there are ten names of
God mentioned in the Bible, and that when
these ten names are combined into one word,
the number of the letters amounts to forty-
two. But the Talmudists, although they did
not throw around the forty-two-lettered name

|

 

scribed that it should be communicated only
to men of middle age and of virtuous habits,
and that its knowledge would confirm them as
heirs of the future as well as the present life.
The twelve-lettered name, although once
common, became afterward occult; and
when, on the death of Simon I., the priests
ceased to use the Tetragrammaton, they
were accustomed to bless the people with
the name of tw A re letters. Maimonides very
wisely rejects the idea, that any power was
derived from these letters or their pronunci-
ation, and claims that the only virtue of the
names consisted in the holy ideas expressed
by the word of which they were composed.

The following are the ten Kabbalistic
names of Gods corresponding to the ten
Sephiroth: Eheyeh; 2. Jah; 3. Jehovah;
4. El; 5. "leah; 6. E lohim; 7. Jehovah Sa-
baoth; 8. Elohim Sabaoth; 9. Elhi; 10.
Adonai.

Lanzi extends his list of Divine names to
twenty-six, eens with their signification,
ar as follow

. Ab: The Aleph and Tau, that is, Alpha
oe Omega. A name figurative of the Tetra-
gramm: aton.

Thoh. The eternal, absolute principle a¢
creation, an

3. Hoh. Destruction, the male and fe-
male principle, the author and regulator of
time and motion.

Jah. The Lord and Remunerator.
Oh. The severe and punisher.

Jao. The author of life

Azazel. The author of death.

. Jao-Sabaoth. God of the coordinations

Oo Or

Con

| of ley es and hatreds. Lord of the solstices

and the equinoxes.

9. Ehie. The Being; the Ens.

10. El. The first cause. The principle
or beginning of all things.

11. Elo-hi. The good principle.

12. Elo-ho. The evil principle.

13. El-raccum. The succoring principle.

14. El-cannum. The abhorring principle.

15. Ell. The most luminous.

16. Jl. The omnipotent.

17. Ellohim. The omnipotent and benefi-
cent.

18. Elohim. The most beneficent.

19. Elo. The Sovereign, the Excelsus.

20. Adon. The Lord, the Dominator.

21. Eloi. The illuminator, the most ef-

92. Adonai. ‘The most firm, the strongest.

23. Elion. The most high. :

24. Shaddat. The most victorious.

25. Yeshurun. The most generous.

26. Noil. The most sublime.

Like the Mohammedan Jsm Allah, Free-
masonry presents us as its most important
feature with this science of the names of
God. But here it elevates itself above Tal-
mudical and Rabbinical reveries, and be-
comes a symbol of Divine Truth. The
names of God were undoubtedly intended
originally to be a means of communicatingSSeS Fer Se

504 NAMES

the knowledge of God himself. The name
was, from its construction and its literal
powers, used to give some idea, however
scanty, in early times, of the true nature
and essence of the Deity. The ineffable
name was the symbol of the unutterable
sublimity and perfection of truth which
emanate from the Supreme God, while the
subordinate names were symbols of the
subordinate manifestations of truth. Free-
masonry has availed itself of this system,
and, in its reverence for the Divine Name,
indicates its desire to attain to that truth
as the ultimate object of all its labor. The
significant words of the Masonic system,
which describe the names of God wherever
they are found, are not intended merely as
words of recognition, but as indices, point-
ing—like the symbolic ladder of Jacob of
the First Degree, or the winding stairs of
the Second, or the three gates of the Third
—the way of progress from darkness to
light, from ignorance to knowledge, from
the lowest to the highest conceptions of Di-
vine Truth. And this is, after all, the real
object of all Masonic science.

Names of Lodges. The precedency of
Lodges does not depend on their names,
but on their numbers. The rule declaring
that “the precedency of Lodges is grounded
on the seniority of their Constitution” was
adopted on the 27th of December, 1727,
(Constitutions, 1738, p. 154.) The number
of the Lodge, therefore, by which its prece-
dency is established, is always to be given by
the Grand Lodge.

In England, Lodges do not appear to have
received distinctive names before the latter
part of the last century. Up to that period
the Lodges were distinguished simply by
their numbers. Thus, in the first edition
of the Book of Constitutions, published in
1723, we find a list of twenty Lodges, reg-
istered by their numbers, from “No. 1” to
“No. 20,” inclusive, Subsequently, they
were further designated by the name of
the tavern at which they held their meetings.
Thus, in the second edition of the same work,
published in 1738, we meet with a list of one
hundred and six Lodges, designated some-
times, singularly enough, as Lodge No. 6, at
the Rummer Tavern, in Queen Street; No. 84,
at the Black Dog, in Castle Street; or No. 98,
at the Bacchus Tavern, in Little Bush Lane.
With such names and localities, we are not to
wonder that the “three small glasses of
punch,” of which Dr. Oliver go feelingly
speaks in his Book of the Lodge, were duly
appreciated; nor, as he admits, that “there
were some brethren who displayed an anxiety
to have the allowance increased.”

In 1766 we read of four Lodges that were
erased from the Register, under the similar
designations of the Globe, Fleet Street:
the Red Cross Inn, Southwark; No. 85, at
the George, Ironmongers’ Lane; and ‘the
Mercers’ Arms, Mercers’ Street, To only
one of these, it will be perceived, was a
mumber annexed. The name and locality

 

   
  
 
  
  
   
 
 
  
  
  
 
 
  
  
 
 
 
 
 
 
 
 
  
 
 
 
  
  
   
 
  
 
  
   
 
 
 
  
 
 
 
 
 
  
 
 
  
 
 
 
 
 
  
 
  
  
 
  
 
  
    
   
   
 
 
  
   
 
  
 
  
   
   
 
 
  
 
 
 
  
 
 
 
 
  
  
 
 
  
     
   
 
  
   

NAMES

of the tavern was presumed to be a sufficient
distinction. It was not until about the
close of the eighteenth century, as has
been already observed, that we find distinc-
tive names beginning to be given to the
Lodges; for in 1793 we hear of the Shak-
speare Lodge, at Stratford-on-Avon; the Royal
Brunswick, at Sheffield; and the Lodge of
Apollo, at Alcester. From that time iv
became a usage among our English brethren,
from which they have never since departed.

But a better taste began to prevail at a
much earlier period in Scotland, as well as
in the continental and colonial Lodges. In
Scotland, especially, distinctive names ap-
pear to have been used from a very early
period, for in the very old charter granting
the office of Hereditary Grand Masters to
the Barons of Rosslyn, of which the date can-
not be more recent than 1600, we find among
the signatures the names of the officers of
the Lodge of Dunfermline and the Lodge of
St. Andrew's. Among the names in the list
of the Scotch Lodges, in 1736 are those of
St. Mary’s Chapel, Kilwinning, Aberdeen, etc.
These names were undoubtedly borrowed
from localities; but in 1763, while the English
Lodges were still content with their numerical
arrangement only, we find in Edinburgh such
designations as St. Luke’s, St. Giles’s, and
St. David’s Lodges.

The Lodges on the Continent, it is true,
at first adopted the English method of
borrowing a tavern sign for their appella-
tion; whence we find the Lodge at the Golden
Lion, in Holland, in 1734, and before that
the Lodge at Hure’s Tavern, in Paris, in 1725.
But they soon abandoned this inefficient
and inelegant mode of nomenclature; and
accordingly, in 1739, a Lodge was organized
in Switzerland under the appropriate name of
Stranger’s Perfect Union. Tasteful names,
more or less significant, began thenceforth
to be adopted by the continental Lodges.
Among them we may meet with the Lodge
of the Three Globes, at Berlin, in 1740; the
Minerva Lodge, at Leipsic, in 1741; Absalom
Lodge, at Hamburg, in 1742; St. George’s
Lodge, at the same place, in 1743; the Lodge
of the Crowned Column, at Brunswick, in
1745; and an abundance of others, all with
distinctive names, selected sometimes with
much and sometimes with but little taste.
But the worst of them was undoubtedl
better than the Lodge at the Goose and Grid-
tron, which met in London in 1717,

In America, from the very introduction
of Masonry into the continent, significant
names were selected for the Lodges; and
hence we have, in 1734, St. John’s Lodge, at
Boston; a Solomon’s Lodge, in 1735, at both
Charleston and Savannah; and a Union Kil-
winning, in 1754, at the former place.

This brief historical digression will serve
as an examination of the rules which should
govern all founders in the choice of Lodge
names. The first and most important rule
is that the name of a Lodge should be tech-
nically significant; that is, it must alludeNAMES NAMES 505

to some Masonic fact or characteristic; in|and Babylon, because it was the place where
other words, there must be something | “language was confounded and Masonry
lost,’’ and the scene of the subsequent cap-

 

Masonic about it. Under this rule, all names
derived from obscure or unmasonic localities} tivity of our ancient brethren; Jericho, be-
should be rejected as unmeaning and in-| cause it was under a curse; and Misgab and
appropriate. Dr. Oliver, it is true, thinks|Tophet, because they were places of idol
otherwise, and says that “the name of a/worship. In short, it may be adopted as a
hundred, or wahpentake, in which the Lodge] rule; that no name should be adopted whose
is situated, or of a navigable river, which] antecedents are in opposition to the prin-
confers wealth and dignity on the town, | ciples of Masonry.

are proper titles for a Lodge.’ But a] The ancient patrons and worthies of Free-
pame should always convey an idea, and|masonry furnish a very fertile source of
there can be conceived no idea worth treas-| Masonic nomenclature, and have been very
uring in a Mason’s mind to be deduced | liberally used in the selection of names of

 

from bestowing such names as New York,
Philadelphia, or Baltimore, on a Lodge. |
The selection of such a name shows but|
little originality in the chooser; and, be- |
sides, if there be two Lodges in a town, |
each is equally entitled to the appellation; |
and if there be but one, the appropriation |
of it would seem to indicate an intention |
to have no competition in the future.

Yet, barren of Masonic meaning as are
such geographical names, the adoption of
them is one of the most common faults in
American Masonic nomenclature. The ex-|
amination of a very few Registers, taken at
random, will readily evince this fact. Thus,

 

 

Lodges. Among the most important may
be mentioned St. John, Solomon, Hiram,
King David, Adoniram, Enoch, Archimedes,
and Pythagoras. The Widow's Son Lodge,
of which there are several instances in the
United States, is an affecting and significant
title, which can hardly be too often used.
Recourse is also to be had to the names
of modern distinguished men who have
honored the Institution by their adherence
to it, or who, by their learning in Masonry,
and by their services to the Order, have
merited some marks of approbation. And
hence we meet, in Tnglont as the names
of Lodges, with Susser, Moira, Frederick,

eighty-eight, out of one hundred and sixty |Zetland, and Robert Burns; and in this

Lodges in Wisconsin, are named after towns |
or counties; of four hundred and thirty-|
seven Lodges in Indiana, two hundred and |
fifty-one have names derived from the}
same source; geographical names are found |
in one hundred and eighty-one out of four |
hundred and three Lodges in Ohio, and in|
twenty out of thirty-eight in Oregon. But, |
to compensate for this, we have seventy-one |
Lodges in New Hampshire, and only two |
local geographical appellations in the list.
There are, however, some geographical
names which are admissible, and, indeed,
highly appropriate. These are the names
of places celebrated in Masonic history.
Such titles for Lodges as Jerusalem, Tyre,
Lebanon, and Joppa are unexceptionable.
Patmos, which is the name of a Lodge in
Maryland, seems, as the long residence of
one of the patrons of the Order, to be un-
objectionable. So, too, Bethel, because it
signifies “the house of God’; Mount Mo-
riah, the site of the ancient Temple; Cal-
vary, the small hill on which the sprig of
acacia was found; Mount Ararat, where the
ark of our father Noah rested; Ophir, whence
Solomon brought the gold and precious
stones with which he adorned the ‘Temple;
Tadmor, because it was a city built by King
Solomon; and Salem and Jebus, because they
are synonyms of Jerusalem, and because the
latter is especially concerned with Ornan
the Jebusite, on whose ‘‘threshing-floor’”’
the Temple was subsequently built—are all
excellent and appropriate names for Lodges.
But all Scriptural names are not equally
admissible. Cabul, for instance, must be
rejected, because it was the subject of con-

 

tention between Solomon and Hiram of Tyre;

country with Washington, Lafayette, Clinton,
Franklin, and Clay. Care must, however, be
taken that no name be selected except of
one who was both a Mason and had distin-
guished himself, either by services to his
country, to the world, or to the Order.
Oliver says that “the most appropriate titles
are those which are assumed from the name
of some ancient benefactor or meritorious
individual who was a native of the place
where the Lodge is held; as, in a city, the
builder of the cathedral church.’”’ In this
country we are, it is true, precluded from a
selection from such a source; but there are
to be found some of those old benefactors
of Freemasonry, who, like Shakespeare and
Milton, or Homer and Virgil, have ceased
to belong to any particular country, and
have now become the common property of
the world-wide Craft. There are, for instance,
Carausius, the first royal patron of Masonry
in England; and St. Alban, the first Grand
Master; and Athelstan and Prince Edwin,
both active encouragers of the art in the same
kingdom. There are Wykeham, Gundulph,
Giffard, Langham, Yevele (called, in the old
records, the King’s Freemason), and Chicheley,
Jermyn, and Wren, all illustrious Grand Mas-
ters of England, each of whom would be well
entitled to the honor of giving name to a
Lodge, and any one of whom would be better,
more euphonious, and more spimt-stirring
than the unmeaning, and oftentimes crabbed,
name of some obscure village or post-office,
from which too many of our Lodges derive
their titles.

And, then, again, among the great bene-
factors to Masonic literature and laborers
in Masonic science there are such names as\p

SENT SNE HY SST RE ST 9 REY

506 NAMES

Anderson, Dunckerley, Preston, Hutchinson,
Town, Webb, and a host of others, who,
though dead, still live by their writings in our
memories. :

The virtues and tenets—the inculcation
and practise of which constitute an impor-
tant part of the Masonic system—form very
excellent and appropriate names for Lodges,
and have always been popular among correct
Masonic nomenclators. Thus we every-
where find such names as Charity, Concord,
Equality, Faith, Fellowship, Harmony, Hope,
Humility, Mystic Tie, Relief, Truth, Union,
and Virtue. Frequently, by a transposition
of the word “Lodge” and the distinctive
appellation, with the interposition of the
preposition “of,” a more sonorous and
emphatic name is given by our English and
European brethren, although the custom is
but rarely followed in this country. Thus
we have by this method the Lodge of Regu-
larity, the Lodge of Fidelity, the Lodge of
Industry, and the Lodge of Prudent Brethren,
in England; and in France, the Lodge of
Benevolent Friends, the Lodge of Perfect Union,
the Lodge of the Friends of Peace, and the cele-
brated Lodge of the Nine Sisters.

As the names of illustrious men will some-
times stimulate the members of the Lodges
which bear them to an emulation of their
characters, so the names of the Masonic
virtues may serve to incite the brethren to
their practise, lest the inconsistency of their
names and their conduct should excite the
ridicule of the world.

Another fertile and appropriate source of
names for Lodges is to be found in the sym-

ols and implements of the Order. Hence,
we frequently meet with such titles as Level,
Trowel, Rising Star, Rising Sun, Olive Branch,
Evergreen, Doric, Corinthian, Delta, and Cor-
ner-Stone Lodges. Acacia is one of the most
common, and at the same time one of the most
beautiful, of these symbolic names; but, un-
fortunately, through gross ignorance, it is
often corrupted into Cassia—an insignificant
plant, which has no Masonic or symbolic
meaning.

An important rule in the nomenclature of
Lodges, and one which must at once recom-
mend itself to every person of taste, is that
the name should be euphonious. This prin-
ciple of euphony has been too little attended
to in the selection of even geographical names
in this country, where names with imprac-
ticable sounds, or with ludicrous associations,
are often affixed to our towns and rivers.
Speaking of a certain island, with the un-
pronounceable name of “Srh,’”’ Lieber says,
‘If Homer himself were born on such an
island, it could not become immortal, for the
best-disposed scholar would be unable to
remember the name”; and he thinks that it
was no trifling obstacle to the fame of many
Polish heroes in the revolution of that country,
that they had names which left upon the
mind of foreigners no effect but that of utter
confusion. An error like this must always
be avoided in bestowing a name upon a Lodge.

 
     

NAMUR

The word selected should be soft, vocal—
not too long nor too short—and, above all,
be accompanied in its sound or meaning by
no low, indecorous, or ludicrous association.
For this reason such names of Lodges should
be rejected as Sheboygan and Oconomowoc
from the registry of Wisconsin, because of
the uncouthness of the sound; and Rough and
Ready and Indian Diggings from that of
California, on account of the ludicrous
associations which these names convey.
Again, Pythagoras Lodge is preferable to
Pythagorean, and Archimedes is better than
Archimedean, because the noun is more eu-
phonious and more easily pronounced than
the adjective. But this rule is difficult to
illustrate or enforce; for, after all, this thing

 

 

of euphony is a mere matter of taste, and we
all know the adage, “de gustibus.”

A few negative rules, which are, however,
easily deduced from the affirmative ones
already given, will complete the topic.

No name of a Lodge should be adopted
which is not, in some reputable way, con-
nected with Masonry. Everybody will ac-
knowledge that Morgan Lodge would be an
anomaly, and that Cowan Lodge would, if
possible, be worse. But there are some
names which, although not quite as bad as
these, are on principle equally as objection-
able. Why should any of our Lodges, for
instance, assume, as many of them have,
the names of Madison, Jefferson, or Taylor,
since none of these distinguished men were
Masons or patrons of the Craft?

The indiscriminate use of the names of
Saints unconnected with Masonry is for a
similar reason objectionable. Beside our
patrons St. John the Baptist and St. John
the Evangelist, but three other saints can
lay any claims to Masonic honors, and these
are St. Alban, who introduced, or is said to
have introduced, the Order into England,
and has been liberally complimented in the
nomenclature of Lodges; and St. Swithin,
who was at the head of the Craft in the
reign of Ethelwolf; and St. Benedict, who
was the founder of the Masonic fraternity
of Bridge Builders. But St. Mark, St.
Luke, St. Andrew, all of whom have given
names to numerous Lodges, can haye no
pretensions to assist as sponsors in these
Masonic baptisms, since they were not at
all connected with the Craft.

To the Indian names of Lodges there is
a radical objection. It is true that their
names are often very euphonious and al-
ways significant, for the red men of our
continent are tasteful and ingenious in their
selection of names—much more so, indeed,
than the whites, who borrow from them;
but their significance has nothing to do
with Masonry.

What has been said of Lodges may with
equal propriety be said, mutatis mutandis,
of Chapters, Councils, and Commanderies.

Namur. A city of Belgium, where the
Primitive Scottish Rite was first established;
hence sometimes called the Rite of Namur.NAOS

Naos. The ark of the Egyptian gods.
A chest or structure with more height than
depth, and thereby unlike the Israelitish
Ark of the Covenant, The winged figures
embraced the lower part of the Naos, while
the cherubim of the Ark of Yahveh were
placed above its lid. Yahveh took up his
abode above the propitiatory or covering
between the wings of the cherubim, exte-
riorly, while the gods of Egypt were reputed
as hidden in the interior of the Naos of the
sacred barks, behind hermetically closed doors.
(See Cherubim.)

Naphtall. The territory of the tribe of
Naphtali adjoined, on its western border, to
Phoenicia, and there must, therefore, have
been frequent and easy communication
between the Phoenicians and the Naphtal-
ites, resulting sometimes in intermarriage.
This will explain the fact that Hiram the
Builder was the son of a widow of Naphtali
and a man of Tyre.

Naples. Freemasonry must have been
practised in Naples before 1751, for in that
year King Charles issued an edict forbidding
it in his dominions, The author of Anti-
Saint Nicaise says that there was a Grand
Lodge at Naples, in 1756, which was in
correspondence with the Lodges of Germany.
But its meetings were suspended by a royal
edict in September, 1775. In 1777 this edict
was repealed at the instigation of the Queen,
and Masonry was again tolerated. This
toleration lasted, however, only for a brief
period. In 1781 Ferdinand IV. renewed the
edict of suppression, and from that time until
the end of the century Freemasonry was
subjected in Italy to the combined persecu-
tions of the Church and State, and the Masons
of Naples met only in secret. In 1793, after
the French Revolution, many Lodges were
openly organized. A Supreme Council of the
Scottish Rite was established on the 11th of
June, 1809, of which King Joachim was
elected Grand Master, and the Grand Orient
of Naples on the 24th of the same month,
The fact that the Grand Orient worked
according to the French Rite, and the Supreme
Council according to the Scottish, caused
dissensions between the two bodies, which,
however, were finally healed. And on the
23d of May, 1811, a Concordat was estab-
lished between the Supreme Council and the
Grand Orient, by which the latter took the
supervision of the degrees up to the Eight-
eenth, and the former of those from the
Eighteenth to the Thirty-third. In October,
1812, King Joachim accepted the presi-
dency of the Supreme Council as its Grand
Commander. Both bodies became extinct
in 1815, on the accession of the Bourbons.

Napoleon I. It has been claimed, and
with much just reason, as shown in his course
of life, that Napoleon the Great was a
member of the Brotherhood, and it is said
was initiated at Malta, between June 12 and
July 19, 1798, The Abeille Maconnique of

1829, and Clavel, in 1830, allege that he

e

visited a Lodge incognito in Paris.

 
 

 

NAYMUS GRECUS 507

indicated favor to the Fraternity, and in 1804
he appointed Joseph Buonaparte G. Master
of the Grand Orient. Lucien and Louis
Buonaparte were of the Fraternity, as also
Jerome. Louis Napoleon III. was a member
of the Supreme Council A. A. Scottish Rite of
France.

Napoleonic Masonry. An Order under
this name, called also the French Order of
Noachites, was established at Paris, in 1816,
by some of the adherents of the Emperor
Napoleon. It was divided into three degrees:
1. Knight; 2. Commander; 3. Grand Elect.
The last degree was subdivided into three
points: i, Secret Judge; 1. Perfect Initiate;
lii, Knight of the Crown of Oak. The mys-
tical ladder in this Rite consisted of eight
steps or stages, whose names were Adam,
Eve, Noah, Lamech, Naamah, Peleg, Oubal,
and Orient. The initials of these words,
properly transposed, compose the word Na-
POLEON, and this is enough to show the char-
acter of the system, General Bertrand was
elected Grand Master, but, as he was then
in the island of St. Helena, the Order was
directed by a Supreme Commander and two
Lieutenants. It was Masonic in form only,
and lasted but for a few years.

Narbonne, Rite of. See Primitive Rite.

National Grand Lodge of Germany.
The Royal Mother Lodge of the Three
Globes, which had been established at Berlin
in 1740, and recognized as a Grand Lodge
by Frederick the Great in 1744, renounced
the Rite of Strict Observance in 1771, and
declaring itself free and independent, assumed
the title of “The Grand National Mother
Lodge of the Three Globes,” by which appella-
tion it is still known,

The Grand Orient of France, among its
first acts, established, as an integral part
of itself, a National Grand Lodge of France
which was to take the place of the old Grand
Lodge, which, it declared, had ceased to
exist. But the year after, in 1773, the Na-
tional Grand Lodge was suppressed by the
power which had given it birth; and no such
power is now recognized in French Masonry.
Naymus Grecus. The Grand Lodge,
o. 1., MS. contains the following passage:

Yt befell that their was on’ curious Masson
that height [was called) Naymus Grecus
that had byn at the making of Sallomon’s
Temple, and he came into ffraunce, and there
he taught the science of Massonrey to men of
ffraunce.”’ Who was this “ Naymus Grecus’’?
The writers of these old records of Masonry
are notorious for the way in which they
mangle all names and words that are in @
foreign tongue. Hence it is impossible to
say who or what is meant by this word. It is
differently spelled in the various manuscripts;
Namas Grecious in the Lansdowne, Naymus
Grecus in the Sloane, Grecus alone in the
Edinburgh-Kilwinning, and Maymus Grecus
in the Dowland.* Anderson, in the second

u

“

* Vor a table of the various spellings, see Arg
Quatuor Coronatorum, ui., 163.ms

 

 

a RS

a

SE mo en
AN SE TTT RET — SRI Fo

508 NAZARETH

edition of his Constitutions (1738, p: 16);
calls him Ninus. Now, it would not be
an altogether wild conjecture to sup-
pose that some confused idea of Magna
Grecia was floating in the minds of these
unlettered Masons, especially since the
Leland Manuscript records that in Magna
Grecia Pythagoras established his school, and
then sent Masons into France. Between
Magna Grecia and Maynus Grecus the bridge
is a short one, not greater than between
Tubal-cain and Wackan, which we find in
a German Middle Age document. The one
being the name of a place and the other of a
person would be no obstacle to these accom-
modating record writers; nor must we flinch
at the anachronism of placing one of the
disciples of Pythagoras at the building of
the Solomonic Temple, when we remember
that the same writers make Euclid and
Abraham contemporaries.

Nazareth. A city of Galilee, in which
our Savior spent his childhood and much
of his life, and whence he is often called,
in the New Testament, the Nazarene, or
Jesus of Nazareth. Jesus Nazarenus was a
portion of the inscription on the cross. (See
IN. k. Tb In the Rose Croix, Nazareth
is a significant word, and Jesus is designated
as “our Master of Nazareth,” to indicate
the origin and nature of the new dogmas
on which the Order of the Rosy Cross was
instituted.

Nebraska. Masonry was introduced into
Nebraska, in October, 1855, by a Charter
from the Grand Lodge of Illinois to Nebraska
Lodge. Two other Lodges were subsequently
chartered by the Grand Lodges of Missouri
and Iowa. In September, 1857, the Grand
Lodge of Nebraska was organized by a con-
vention of delegates from these three Lodges,
and R. C. Jordan was elected Grand Master.
The Grand Chapter was organized March
19, 1867. The Grand Commandery of Ne-
braska was instituted at Omaha, December
28, 1871.

Nebuchadnezzar. About 630 years B.c,
the empire and city of Babylon were con-
quer by Nebuchadnezzar, the king of the

 

haldeans, a nomadic race, who, descending
from their homes in the Caucasian mountains,
had overwhelmed the countries of Southern
Asia. Nebuchadnezzar was engaged during
his whole reign in wars of conquest. Among
other nations who fell beneath his victorious
arms was Judea, whose king, Jehoiakim, was
slain by Nebuchadnezzar, and his gon,
Jehoiachin, ascended the Jewish throne,
After a reign of three years, he was deposed
by Nebuchadnezzar, and his kingdom given
to his uncle, Zedekiah, a monarch distin-
guished for his vices, aving repeatedly
rebelled against the Babylonian king, Nebu-
chadnezzar repaired to Jerusalem, and, after
& siege of eighteen months, reduced it. The

 

ay was leveled with the ground, the Temple
pil aged and burned, and the inhabitants
carried captive to Babylon. These events
are commemorated in the first section of

 
  
  
 
 
   
  
 
 
 
 
  
   
  
 
  
 
   
   
  
    
  
  
  
 
  
  
  
  
 
  
 
  
  
  
 
 
  
 
 
  
 
 
 
  
 
 
 
    
   
  
   
  
 
 
  
    
  
  
 
 
 
 
  
 
  
  
  
  
   
   
    

NEGRO LODGES

the English and American Royal Arch sys-
tem.

Nebuzaradan. A captain, or, as we
would now call him, a general of Nebu-
chadnezzar, who commanded the Chaldean
army at the siege of Jerusalem, and who
executed the orders of his sovereign by
the destruction of the city and Temple, and
by carrying the inhabitants, except a few
husbandmen, as captives to Babylon.

Negro Lodges. The subject of Lodges
of colored persons, commonly called “Negro
Lodges,” was for many years a source of
agitation in the United States, not on account,
generally, of the color of the members of these
Lodges, but on account of the supposed
illegality of their Charters. The history of
their organization was thoroughly investi-
gated, many years ago, by Bro. Philip S.
Tucker, of Vermont, and Charles W. Moore,
of Massachusetts, and the result is here
given, with the addition of certain facts
derived from a statement made by the officers
of the Lodge in 1827,

Prince Hall and thirteen other negroes were
made Masons in a military Lodge in the Brit-
ish Army then at Boston, on March 6, 1775.
When the Army was withdrawn these negroes
applied to the Grand Lodge of England for
a Charter and on the 20th of September,
1784, a Charter for a Master’s Lodge was
granted, although not received until 1787, to
Prince Hall and others, all colored men, under
the authority of the Grand Lodge of England.
The Lodge bore the name of “African Lodge,
No. 429,” and was situated in the city of
Boston. This Lodge ceased its connection
with the Grand Lodge of England for many
years, and about the beginning of the present
century its registration was stricken from the
rolls of the United Grand Lodge of England,
when new lists were made as were many other
Lodges in distant parts of the world, its legal
existence, in the meantime, never having been
recognized by the Grand Lodge of Massa-
chusetts, to which body it had always refused
to acknowledge allegiance.

After the death of Hall and his colleagues,
to whom the Charter had been granted, the
Lodge, for want of some one to conduct its
affairs, fell into abeyance, or, to use the tech-
nical phrase, became dormant. After some
years 1t was revived, but by whom, or under
what process of Masonic law, is not stated,
and information of the revival given to the
Grand Lodge of England, but no reply or rec-
ognition was received from that body. After
some hesitation as to what would be the
proper course to pursue, they came to the con-
clusion, as they have themselves stated, “that,
with what knowledge they possessed of Ma.
sonry, and as people of color by themselves
they were, and ought by rights to be, free an
independent of other Lodges.” Accordingly,
on the 18th of June, 1827, they issued a proto-
col, in which they said: “We publicly declare
ourselves free and independent of any Lodge
from this day, and we will not be tributary or
governed by any Lodge but that of our own.”NEIGHBOR

They soon after assumed the name of the
“Prince Hall Grand Lodge,” and issued Char-
ters for the constitution of subordinates, and
from it have proceeded all the Lodges of col-
ored persons now existing in the United States.

Admitting even the legality of the English
Charter of 1784—it will be seen that there was
already a Masonic authority in Massachu-
setts upon whose prerogatives of jurisdiction
such Charter was an invasion—it cannot be
denied that the unrecognized self-revival of
1827, and the subsequent assumption of
Grand Lodge powers, were illegal, and ren-
dered both the Prince Hall Grand Lodge and
all the Lodges which emanated from it clan-
destine. And this has been the unanimous
opinion of all Masonic jurists in America.

[However, Masonry has spread among the
negroes until now they have Lodges and
Grand Lodges in most of the States and in
Canada and Liberia. As they wear emblems
of all the other bodies it is presumable they
have them as well.]

Neighbor. All the Old Constitutions have
the charge that “every Mason shall keep true
counsel of Lodge and Chamber.”’ (Sloane MS.,
No. 3848.) This is enlarged in the Anderson-
ian Charges of 1722 thus: “‘ You are not to let
your family, friends, and neighbours know the
concerns of the Lodge.” (Constitutions, 1723,
p. 55.) However loquacious a Mason may be
in the natural confidence of neighborhood in-
tercourse, he must be reserved in all that re-
lates to the esoteric concerns of Masonry.

Neith. The Egyptian synonym of the
Greek Athené or Minerva.

Nekam. Op). But properly according to
the Masoretic pointing, NAKAM. A Hebrew
word signifying Vengeance, and a significant
word in the high degrees. (See Vengeance.)

Nekamah. 7p). Hebrew, signifying
Vengeance, and, like Nakam, a significant
word in the high degrees.

Nembroth. A corruption of Nimrod, fre-
quently used in the Old Records.

Nemesis. According to Hesiod, the daugh-
ter of Night, originally the personification of the
moral feeling of right and a just fear of crimi-
nal actions} in other words, Conscience. A tem-
ple was erected to Nemesis at Attica. She was
at times called Adrastea and Rhamnusia, and
represented in the earliest days a young virgin
like unto Venus; at a later period, as older
and holding a helm and wheel. At Rhamnus
there was a statue of Nemesis of Parian marble
executed by Phidias. The festival in Greece
held in her honor was called Nemesia.

Neocorus. A name of the guardian of the
Temple.

Neophyte. Greek, véoputos, newly planted.
In the primitive church, it signified one who
had recently abandoned Judaism or Pagan-
ism and embraced Christianity; and in the
Roman Church those recently admitted into
its communion are still so called. Hence it
has also been applied to the young disciple of
any art or science. Thus Ben Jonson calls a
young actor, at his first entrance ‘on the

 

NETHERLANDS 509

boards,” a neophyte player. In Freemasonry

the newly initiated and uninstructed candi-
date is sometimes so designated.

Neoplatonism. A philosophical school,
founded at Alexandria in Egypt, which added
to the theosophic theories of Plato many mys-
tical doctrines borrowed from the East. The
principal disciples of this school were Philo-
Judzus, Plotinus, Porphyry, Jamblichus,
Proclus, and Julian the Apostate. Much
of the symbolic teaching of the higher de-
grees of Masonry has been derived from the
school of the Neoplatonists, especially from
the writings of Jamblichus and Philo-Judus.

Nephalia. Festivals, without wine, cele-
brated in honor of the lesser deities.

Nergal. (Heb. bs9).) The synonym of
misfortune and ill-luck. The Hebrew name
for Mars; and in astrology the lesser Malefic.
The word in Sanskrit is Nrigal.

Ne plus ultra. Latin. Nothing more be-
yond. The motto adopted for the degree of
Kadosh by its founders, when it was sup-
posed to be the summit of Masonry, beyond

| which there was nothing more to be sought.

 

 

And, although higher degrees have been since
added, the motto is still retained.
Netherlands. Speculative Masonry was
first introduced in the Netherlands by the
opening at The Hague, in 1731, of an occa-
sional Lodge under a Deputation granted by
Lord Lovel, G. M. of England, of which Dr.
Desaguliers was Master, for the purpose of
conferring the First and Second degrees on
the Duke of Lorraine, afterward the Em-
peror Francis J. He received the Third De-
gree subsequently in England. But it was
not until September 30, 1734, that a regular
Lodge was opened by Bro. Vincent de la
Chapelle, as Grand Master of the United
Provinces, who may therefore be regarded as
the originator of Masonry in the Netherlands, -
In 1735, this Lodge received a Patent or Dep-
utation from the Grand Lodge of England,
John Cornelius Rademaker being appointed
Provincial Grand Master, and several daugh-
ter Lodges were established by it. In the
same year the States General prohibited all
Masonic meetings by an edict issued Novem-
ber 30, 1735. The Roman clergy actively per-
secuted the Masons, which seems to have pro-
duced a reaction, for in 1737 the magistrates
repealed the edict of suppression, and forbade
the clergy from any interference with the
Order, after which Masonry flourished in the
United Provinces. The Masonic innovations
and controversies that had affected the rest
of the continent never successfully obtruded
on the Dutch Masons, who practised_ with
great fidelity the simple rite of the Grand
Lodge of England, although an attempt had
been made in 1757 to introduce them. In
1798, the Grand Lodge adopted a Book of
Statutes, by. which it accepted the three Sym-
bolic degrees, and referred the four high
degrees of the French Rite to a Grand Chap-
ter. In 1816, Prince Frederick attempted a
reform in the degrees, which was, however,
only partially successful. The Grand LodgeSS

RS RE FE TE {

510 NETWORK

of the Netherlands, whose Orient is at The
Hague, tolerates the high degrees without ac-
tually recognizing them. Most of the Lodges
confine themselves to the Symbolic degrees
of St. John’s Masonry, while a few practise
the reformed system of Prince Frederick.

Network. One of the decorations of the
pillars at the porch of the Temple. (See Pil-
lars of the Porch.) ‘

Nevada. Nevada was originally a part of
California, and when separated from it in
1865, there were eight Lodges in it working
under Charters from the Grand Lodge of Cal-
ifornia. These Lodges in that year held a
convention at Virginia, and organized the
Grand Lodge of Nevada.

Ne Varietur. Latin. Lest it should be
changed. These words refer to the Masonic
usage of requiring a Brother, when he receives
a certificate from a Lodge, to affix his name,
in his own handwriting, in the margin, as a

recautionary measure, which enables distant
bretnra, by a comparison of the handwriting,
to recognize the true and original owner of the
certificate, and to detect any impostor who
may surreptitiously have obtained one.

New Brunswick. Freemasonry was in-
troduced into this province about the middle

of the last century by both the Grand Lodges | N

of Scotland and England, and afterward by

that of Ireland. The former two bodies ap-| Lo

ne at a later period, Provincial Grand
Masters, and in 1844 the Provincial Grand
Lodge of Nova Scotia and New Brunswick
was organized on the registry of Scotland.
The province of New Brunswick becoming an
independent portion of the Dominion of Can-
ada, a Grand Lodge was established in Oc-
tober, 1867, by a majority of the Lodges of
the territory, and B. Lester Peters was elected
Grand Master. Capitular, Cryptic, and Tem-
plar Masonry each have bodies in the Province.

Newfoundland. The Ancient Colony of
Newfoundland still remains without the Con-
federation of the Canadian Provinces. Ma-
sonry in this island dates back to 1746, the
first Warrant being granted by the Provincial
Grand Lodge at Boston. Bro. J. Lane’s list
gives six Lodges warranted in the eighteenth
century. The Grand Lodge of the Ancients
(England) is credited with four—one in 1774
and three in 1788—and the Grand Lodge of
England (Moderns) with two—one each in
1784 and 1785. Nine others were chartered

by the present Grand Lodge of England up| N

to 1881, a number still remaining active.

New Hampshire. Freemasonry was in-
troduced into New Hampshire in June, 1734,
by the constitution of St. John’s Lodge at
Portsmouth, under a Charter from the Grand
Lodge of Massachusetts. Several other Lodges
were subsequently constituted by the same au-
thority. In 1789 a convention of these Lodges
was held at Dartmouth, and the Grand Lodge
of New Hampshire organized, and John Sulli-
van, the President of the State, was elected

Grand Master. A Grand Chapter was or-| )V

a in 1819, and a Grand Commandery in

 

     
    
 
   
 
  
   
  
 
  
  
  
  
 
 
 
 
 
    
  
 
 
 
  
 
  
 
 
 
  
 
 
   
  
 
  
 
 
 
   
 
  
  
  
 
 
  
  
  
  
  
 
 
  
  
  
   
   
 
  
 
  
  
 
 
 
 
  
 
 
   
  
   
  
 
 
 
 
    
   
  
 
  
  
 
  
 
  

NEW JERSEY

New Jersey. The history of Freemasonry
in New Jersey prior to the establishment of
the Grand Lodge in a.p. 1786, was invoived
m such obscurity that only by the diligence
and perseverance of the late Grand Secretary
Joseph H. Hough, and the cooperation of an
intelligent historical committee, has it been
possible to ascertain and collate the fragmen-
tary and scanty data into a sequent, albeit
incomplete, narrative.

The general upturning due to the Revolu-
tionary War, the unsettled conditions which
prevailed for many years, and the infrequency
of opportunity for Masonic meetings, must
account for the dispersion of such records as
were kept, and suggest why it was that the
information contained in the earlier works
purporting to be Masonic history was so brief
and unsatisfactory as to appear to be tradi-
tional rather than authentic. The researches
of this committee of the Grand Lodge of New
Jersey have removed much of the obscurity
surrounding the few obtainable facts.

It proved the issue of the first deputation
by the Duke of Norfolk, then Grand Master
of England, to Daniel Coxe, on June 5
1730, empowering the latter as “Provincial
Grand Master of the Provinces of New York,
New Jersey and Pensilvania, in America.’
Diligent search in the archives of the Grand
dge of England, and thorough inquiry for
the letters and papers bearing upon the sub-
ject among the descendants of Bro. Coxe,
failed to disclose any testimony whatever of
the exercise by him, or by anyone acting
under his authority, of the prerogatives con-
tained in that deputation. The chronological
fact remains, however, that Daniel Coxe was
the first appointed Provincial Grand Master
of Masons in the new world.

The establishment of the first Lodges in

ew Jersey appears to be recorded as follows:
The Provincial Grand Master of N ew York,
George Harrison, issued a warrant erecting &
Lodge in the city of Newark, dated May 13,
1761, and although the minutes of this Lodge
are not continuous, and the meetings were
intermitted, once, apparently for sixteen
years, yet it survives, venerated and held in
high regard for its honorable history, as St.
John’s Lodge, No. 1, upon the present register.

A year later Provincial Grand Master Jer-
emy Gridley of Massachusetts procured the
issue of a deputation to erect Temple Lodge,

0. 1 in Elizabethtown, dated June 24, 1762.
and on December 27, 1763, the same Grand
Lodge granted a petition for the erection of a
Lodge by the name of St. John’s, at Prince-
ton. No record of the actual transactions of
these two Lodges has been discovered, but
the late Recording Grand Secretary of Massa-
chusetts, was the sufficient authority for the
averment that both Lodges had been duly or-
ganized, and did Masonic work, evidenced by
documents regarding them, which were sub-
sequently destroyed in the burning of the

Aasonic Temple in Boston in 1865. After
an interval of three years, Provincial Grand
Master Ball of Pennsylvania warranted aNEW MEXICO

Lodge at Baskingridge, N. J., as No. 10, on
the register of Pennsylvania, another was
warranted in 1779 at Middletown, and in 1781
Burlington Lodge, No. 32, was given existence,

A word as to the organization of the Grand
Lodge of New Jersey. A convention of Free
and Accepted Masons was held pursuant to
notice in the city of New Brunswick on De-
cember 18, 1786, and “being Master Masons,
as every one of them find upon strict trial ana
due examination, and residing in the state of
New Jersey, taking into consideration the pro-
priety and necessity of forming a Grand
Lodge of F. & A. M. of the state of New Jer-
sey, do hereby unanimously nominate and
elect the following Master Masons to the sev-
eral offices following, to wit.”

The civic titles of the respective officers fol-
low: Chief Justice, Vice President of New

Jersey, late High Sheriff, Representative in|

the Assembly, late Colonel in the Army of

 

the U. S., Clerk of the General Assembly and |

another High Sheriff.

Individual Masons therefore, not Lodges,
had the honor of establishing this Grand
Lodge, the complete records of which, care-
fully preserved, are in print and available for
information respecting the growth of the Fra-
ternity in New Jersey.

The Grand Chapter was organized at Bur-
lington, December 30, 1856; the Grand Coun-
cil, November 26, 1860; and the Grand Com-
mandery, February 14, 1860. [R. A. S.]

New Mexico. The Grand Lodge of Mis-
souri issued warrants to the following Lodges
in New Mexico, viz.: Aztec Lodge, No. 108;
Chapman Lodge, No. 95; and Montezuma
Lodge, No. 109.

These Lodges met in convention, August 6,
1877, at Santa Fé, for the purpose of discussing
the question of forming a Grand Lodge.
Bro. Simon B. Newcomb presided. T
committee on credentials found the repre-
sentatives of the three above-mentioned
Lodges to be present.

The next day a Constitution and By-Laws
were adopted, the Grand Officers were elected
and installed, Bro. Wm. W. Griffin being
M. W. Grand Master, and David J. Miller
R. W. Grand Secretary.

New Templars. An Order of five degrees
instituted in France in the early part of this
century. The degrees were termed—Initiati;
Intimi Initiati; Adepti; Orientales Adepti;
and Magne aquile nigre sancti Johannes
Apostoli Adepti.

New York. The first Deputation for the
American Colonies was that of Daniel Coxe by
the Duke of Norfolk, for the Provinces of
New York, New Jersey and Pennsylvania, and
was for two years. There are no authentic
records that he exercised his authority. Rich-
ard Riggs was appointed by the Earl of Darn-
ley, November 15, 1737, but, as with his pred-
ecessor, there are no records extant except
newspaper notices of meetings of “the

dge.” Francis Goelet was appointed by
Lord Byron in 1751, and was succeeded by
George Harrison, appomted June 9, 1753, by

©

 

NICOLAI 511

Lord Carysfort. Harrison chartered Lodges
in New York, New Jersey, Connecticut, and
Michigan. Sir John Johnson was appointed
by Lord Blany in 1767, but did not assume
office until 1771, and was the last of the ‘‘ Mod-
ern” Provincial Grand Masters. The pres-
ent Grand Lodge was organized December 15,
1782, under a Provincial Grand Warrant from
the ‘‘Atholl’’ Grand Lodge, dated September
5, 1781, declared its independence June 6,
1787, and assumed the title of the “Grand
Lodge of Free and Accepted Masons of the
State of New York.” There have been four
schisms, all of which were creditably adjusted.
A Grand Chapter was organized in 1783, which
had but a short existence and was succeeded
by the present Grand Chapter March 4, 1798.
The Grand Commandery was organized June
18, 1814, and the Grand Council Royal and
Select Masters January 25, 1823. The Su-
preme Council, Northern Jurisdiction, A. A.
S. R. was organized by Emmanuel De La
Motta in New York City in 1813, but was pre-
ceded by a Lodge of Perfection at Albany,
N. Y., in 1767. [W. J. A.]

Nick. (Danish, Nikken.) The spirit of the
waters, an enemy of man, the devil, or in the
vulgate ‘Old Nick.”

Nicolai, Christoph Friedrich. Chris-
topher Frederick Nicolai, author of a very in-
teresting essay on the origin of the Society of
Freemasons, was a bookseller of Berlin, and
one of the most distinguished of the German
savants of that Augustan age of German liter-
aturé in which he lived. He was born at Ber-
lin on the 18th of March, 1733, and died in the
same city on the 8th of January, 1811. He
was the editor of, and an industrious con-
tributor to, two German periodicals of high
literary character, a learned writer on various
subjects of science and philosophy, and the
intimate friend of Lessing, whose works he
edited, and of the illustrious Mendelssohn.

In 1782-3, he published a work with the fol-
lowing title: Versuch tiber die Beschuldigun-
gen welche dem Tempelherrnorden gemacht
worden und tiber dessen Geheimniss; nebst
einem Anhange riber das Entstehen der Freix
maurergesellschaft; i. e., “An Essay on the
accusations made against the Order of Knights
Templars and their mystery; with an Appen-
dix on the origin of the Fraternity of Free-
masons.” In this work Nicolai advanced his
peculiar theory on the origin of Freemasonry,
which is substantially as follows:

Lord Bacon, taking certain hints from the
writings of Andrea, the founder of Rosicru-
cianism and his English disciple, Fludd, on
the subject of the regeneration of the world,
proposed to accomplish the same object, but
by a different and entirely opposite method,
For, whereas, they explained everything eso-
terically, Bacon’s plan was to abolish all dis-
tinction between the esoteric and the exoteric,
and to demonstrate everything by proofs
from nature. This idea he first promulgated
in his Instauratio Magna, but afterward more
fully developed in his New Atlanits. | In this
latter work, he intraduced his beautiful apo-KO are

SS

512 NICOTIATES

logue, abounding in Masonic ideas, in which he
described the unknown island of Bensalem,
where a king had built a large edifice, called
after himself, Solomon’s House. Charles Ue
it is said, had been much attracted by this
idea, and had intended to found something of
the kind upon the plan of Solomon’s Temple,
but the occurrence of the Civil War prevented
the execution of the project.

The idea lay for some time dormant, but
was subsequently revived, in 1646, by Wallis,
Wilkins, and several other learned men, who
established the Royal Society for the purpose
of carrying out Bacon’s plan of communicating
to the world scientific and philosophical truths.
About the same time another society was
formed by other learned men, who sought to
arrive at truth by the investigations of al-
chemy and astrology. To this society such
men as Ashmole and Lily were attached, and
they resolved to construct a House of Solo-
mon in the island of Bensalem, where they
might communicate their instructions by
means of secret symbols. To cover their
mysterious designs, they got themselves ad-
mitted into the Masons’ Company, and held
their meetings at Masons’ Hall, in Masons’
Alley, Basinghall Street. As freemen of
London, they took the name of Freemasons,
and naturally adopted the Masonic imple-
ments assymbols. Although this association,
like the Royal Society, sought, but by a differ-
ent method, to inculcate the principles of nat-
ural science and philosophy, it subsequently
took a political direction. “Most of its mem-
bers were strongly opposed to the puritanism
of the dominant party and were in favor of
the royal cause, and hence their meetings,
ostensibly held for the purpose of scientific
investigation, were really used to conceal their
secret political efforts to restore the exiled
house of Stuart. From this society, which
subsequently underwent a decadence, sprang
the revival in 1717, which culminated in the
establishment of the Grand Lodge of England.

Such was the theory of Nicolai. Few will
be found at the present day to concur in all his
views, yet none can refuse to award to him the
praise of independence of opinion, originality

thought, and an entire avoidance of the
beaten paths of hearsay testimony and unsup-
pred tradition. His results may be rejected,

ut his method of attaining them must be
commended.

Nicotiates, Order of.
mentioned by
of Pythagoras.

Night. Lodges, all over the world, meet,
except on special occasions, at night. In this
selection of the hours of night and darkness for
initiation, the usual coincidence will be found
between the ceremonies of Freemasonry and
those of the Ancient Mysteries, showing their
evident derivation from a common origin.
Justin says that at Eleusis, Triptolemus in-
vented the art of sowing corn, and that, in
honor of this invention, the nights were con-
The application is,

_A secret order
Clavel, teaching the doctrines

secrated to initiation.
however, rather abstruse.

 

    
   
    
  

NILE

In the Bacche of Euripides, that author in-
troduces the god Bacchus, the supposed in-
ventor of the Dionysian mysteries, as replying
to the question of King Pentheus in the fol-
lowing words:

HEN.
A@l.

Ta Siepa vixrwp, } wc” nucpav TeAdcts;
Nvxtwp Ta TOAAG GeuvérnT’ bxeL TKOTOS.
Eurip. Bacch. Act II., 1. 485.
“ Pentheus.—By night or day, these sacred rites
perform’st thou?
Bacchus.—Mostly by night, for venerable is
arkness’’;

and in all the other mysteries the same reason
was assigned for nocturnal celebrations, since
night and darkness have something solemn
and august in them which is disposed to fill
the mind with sacred awe. And hence black,
as an emblem of darkness and night, was con-
sidered as the color appropriate to the myster-
les.

In the mysteries of Hindustan, the candi-
date for initiation, haying been duly prepared
by previous purifications, was led at the dead
of night to the gloomy cavern, in which the
mystic rites were performed.

The same period of darkness was adopted
for the celebration of the mysteries of Mit ras,
in Persia. Among the Druids of Britain and
Gaul, the principal annual initiation com-
menced at “low twelve,” or midnight of the
eve of May-day. In short, it is indisputable
that the initiations in all the Ancient Mys-
teries were nocturnal in their character.

The reason given by the ancients for this
selection of night as the time for initiation, is
equally applicable to the system of Freema-
sonry. ‘Darkness,’ says Oliver, “was an
emblem of death, and death was a prelude to
resurrection. It will be at once seen, there-
fore, in what manner the doctrine of the res-
urrection was inculecated and exemplified in
these remarkable institutions.”

Death and the resurrection were the doc-
trines taught in the Ancient Mysteries; and
night and darkness were necessary to add to
the sacred awe and reverence which these doc-
trines ought always to inspire in the rational
and contemplative mind. The same doc-
trmes form the very groundwork of Free-
masonry; and as the Master Mason, to use
the language of Hutchinson, “represents a
man saved from the grave of iniquity and
raised to the faith of salvation,” darkness and
night are the appropriate accompaniments to
the solemn ceremonies which demonstrate
this profession.

Nihongi. (‘‘Chronicles of Nihon.”) The
companion of the Kojiki; the two works to-
gether forming the doctrinal and historic basis
of Sintonism. The Japanese adherents of
Sinsyn are termed Sintus, or Sintoos, who
worship the gods, the chief of which is Ten-sio-
dai-yin. The Nihongi was composed about
720 A.D., with the evident design of giving a
Chinese coloring to the subject-matter of the
Koils, upon which it is founded.

e.

 

i There is a tradition in the old Ma-
sonic Records that the inundations of the riverNIGUT

o
io
fn
5)
<
&
Si
=
Si
oeFSAI OER EE +

ETT

 

TES Fe ST

\

iNIL

NINEVEH 513

Nile, in Egypt, continually destroying the] become the symbo! of all formations of bodies,

perishable landmarks by which one man could |
distinguish his possessions from those of an-|
other, Euclid instructed the people in the art |
of geometry, by which they might measure |
their lands; and then taught them to bound |
them with walls and ditches, so that after an|
inundation each man could identify his own |
boundaries.

The tradition is given in the Cooke MS.
thus: ‘‘Euclyde was one of the first founders
of Geometry, and he gave hit name, for in|
his tyme there was a water in that lond of
Egypt that is called Nilo, and hit flowid so
ferre into the londe that men myght not dwelle |
therein. Then this worthi

clerke Enclide |
taught hem to make grete wallys and diches to |
holde owt the watyr, and he by Gemetria |
mesured the londe and departyd hit in divers |
partys, and made every man to close his owne |
parte with walles and diches.” (Lines 455-472.) |
This legend of the origin of the art of geometry |
was borrowed by the old Operative Masons |
from the Origines of St. Isidore of Seville, |
where a similar story is told.

Nil nisi clavis deest. Latin. Nothing but
the key is wanting. A motto or device often |
attached to the double triangle of Royal Arch |
Masonry. It is inscribed on the Royal Arch |
badge or jewel of the Grand Chapter of Scot- |
land, the other devices being a double triangle |
and a triple tau.

Nimrod. The legend of the Craft in the
Old Constitutions refers to Nimrod as one of
the founders of Masonry. Thus in the York
MS., No. 1, we read: “At ye makeing of
y® Toure of Babell there was Masonrie first
much esteemed of, and the King of Babilon
yt was called Nimrod was A mason himselfe
and loved well Masons.’”’ And the Cooke
MS. thus repeats the story: ‘And this same
Nembroth began the towre of babilon and he
taught to his werkemen the craft of Masonrie,
and he had with him many Masons more than
forty thousand. And he loved and cherished
them well.” (Line 343.) The idea no doubt
sprang out of the Scriptural teaching that
Nimrod was the architect of many cities; a
statement not so well expressed in the author-
ized version, as it is in the improved one of
Bochart, which says: ‘‘From that land Nim-
rod went forth to Asshur, and builded Nine-
veh, and Rehoboth city, and Calah, and Resen
between Nineveh and Calah, that is the great
city.

Nine. If the number three was celebrated
among the ancient sages, that of three times
three had no less celebrity; because, according
to them, each of the three elements which con-
stitute our bodies is ternary: the water con-
taining earth and fire; the earth containing
igneous and aqueous particles; and the fire
being tempered by globules of water and ter-
restrial corpuscles which serve to feed it. No
one of the three elements being entirely sep-
arated from the others, all material beings
composed of these three elements, whereof
each is triple, may be designated by the fig-
urative number of three times three, which has

34

 

Hence the name of ninth envelop given to
matter. Every material extension, every cir-
cular line, has for its representative sign the
number nine among the Pythagoreans, who
had observed the property which this number
possesses of reproducing itself incessantly and
entire in every multiplication; thus offering to
the mind a very striking emblem of matter,
which is incessantly composed before our eyes,
after having undergone a thousand decompo-
sitions.

The number nine was consecrated to the
Spheres and the Muses. It is the sign of every
circumference; because a circle or 360 degrees
is equal to 9, that is to say, 3 +6+0=9.
Nevertheless, the ancients regarded this num-
ber with a sort of terror; they considered it a
bad presage; as the symbol of versatility, of
change, and the emblem of the frailty of
human affairs. Wherefore they avoided all
numbers where nine appears, and chiefly 81,
the produce of 9 multiplied by itself, and the
addition whereof, 8 + 1, again presents the
number 9.

As the figure of the number 6 was the
symbol of the terrestrial globe, animated by a
Divine spirit, the figure of the number 9 sym-
bolized the earth, under the influence of the
Evil Principle; and thence the terror it in-
spired. Nevertheless, according to the Kab-
balists, the cipher 9 symbolizes the generative
egg, or the image of a little globular being,
from whose lower side seems to flow its spirit
of life.

The Ennead, signifying an aggregate of
nine things or persons, is the first square of
unequal numbers.

Everyone is aware of the singular properties
of the number 9, which, multiplied by itself or
any other number whatever, gives a result
whose final sum is always 9, or always divis-
ible by 9.

9, multiplied by each of the ordinary num-
bers, produces an arithmetical progression,
each member whereof, composed of two fig-
ures, presents a remarkable fact; for exam-

ple:

12 2s 34040 Oh Or 27 BS OO
9 18627436). 45, 04 6dr (2s Ole o0

The first line of figures gives the regular
series, from 1 to 10.

The second reproduces this line doubly;
first ascending from the first figure of 18, and
then returning from the second figure of 81.

In Freemasonry, 9 derives its value from its
being the product of 3 multiplied into itself,
and consequently in Masonic language the
number 9 is always denoted by the expression
3 times 3. For a similar reason, 27, which is
3 times 9, and 81, which is 9 times 9, are es-
teemed as sacred numbers in the higher de-

rees. :
Nineveh. The capital of the ancient king-
dom of Assyria, and built by Nimrod. The
traditions of its greatness and the magnifi-
cence of its buildings were familiar to theRE regres epee

EE

we

EE

 

514 NISAN

Arabs, the Greeks, and the Romans. The
modern discoveries of Rich, of Botta, and
other explorers, have thrown much light upon
its ancient condition, and have shown that it
was the seat of much architectural splendor
and of a profoundly symbolical religion, which
had something of the characteristics of the
Mithraic worship. In the mythical relations
of the Old Constitutions, which make up the
legend of the Craft, it is spoken of as the an-
cient birthplace of Masonry, where Nimrod,
who was its builder, and ‘‘was a Mason and
loved well the Craft,” omployed 60,000 Ma-
sons to build it, and gave them a charge ‘that
they should be true,” and this, says the Har-
leian MS., No. 1942, was the first time that
any Mason had any charge of Craft.

Nisam. }D°). The seventh month of the
Hebrew civil year, and corresponding to the
months of March and April, commencing with
the new moon of the former.

Noachidz. The descendants of Noah.
A term applied to Freemasons on the theory,
derived from the “legend of the Craft,” that
Noah was the father and founder of the
Masonic system of theology. And hence the
Freemasons claim to be his descendants, be-
cause in times past they preserved the pure
principles of his religion amid the corruptions
of surrounding faiths.

Dr. Anderson first used the word in this
sense in the second edition of the Book of Con-
stitutions: “A Mason is obliged by his tenure
to observe the moral law as a true Noa-
chida.”” But he was not the inventor of the
term, for it occurs in a letter sent by the Grand
Lodge of England to the Grand Lodge of Cal-
cutta in 1735, which letter is preserved among
the Rawlinson MSS. in the Bodleian Library,
ae (See Ars Quatuor Coronatorum, xi.,

oO.
Noachite, or Prussian Knight. (Noachite
ou Chevalier Prussien.) 1. The Twenty-first
Degree of the Ancient and Accepted Scot-
tish Rite. The history as well as the charac-
ter of this degree is a very singular one. It is
totally unconnected with the series of Masonic
degrees which are founded upon the Temple of
Solomon, and is traced to the tower of Babel.
Hence the Prussian Knights call themselves
Noachites, or Disciples of Noah, while they
designate all other Masons as Hiramites, or
Disciples of Hiram. The early French rit-
uals state that the degree was translated in
1757 from the German by M. de Beraye,
Knight of Eloquence in the Lodge of the
Count St. Gelaire, Inspector-General of Prus-
sian Lodges in France. Lenning gives no
credit to this statement, but admits that the
origin of the degree must be attributed to
the year abovenamed. The destruction of the
tower of Babel constitutes the legend of the
degree, whose mythical founder is said to have
been Peleg, the chief builder of that edifice.
A singular regulation is that there shall be no
artificial light in the Lodge room, and that the
meetings shall be held on the night of the full
moon of each month.

The degree was adopted by the Council of

 

     
    
   

NOACHITES

Emperors of the East and West, and in that
way became subsequently a part of the system
of the Scottish Rite. But it is misplaced in
any series of degrees supposed to emanate
from the Solomonic Temple. It is, as an un-
fitting link, an unsightly interruption of the
chain of legendary symbolism substituting
Noah for Solomon, and Peleg for Hiram Abif.
The Supreme Council for the Southern Juris-
diction has abandoned the original ritual and
made the degree a representation of the Vehm-
gericht or Westphalian Franc Judges. But
this by no means relieves the degree of the
objection of Masonic incompatibility. That
it was ever adopted into the Masonic system
is only to be attributed to the passion for high
degrees which prevailed in France in the mid-
dle of the last century.

In the modern ritual the meetings are called
Grand Chapters. The officers are a Lieuten-
ant Commander, two Wardens, an Orator,
Treasurer, Secretary, Master of Ceremonies,
Warder, and Standard-Bearer. The apron is
yellow, inscribed with an arm holding a sword
and the Egyptian figure of silence. The order
is black, and the jewel a full moon ora triangle
traversed by an arrow. In the original ritual
there is a coat of arms belonging to the degree,
which is thus emblazoned: Party per fess;
in chief, azure, semé of stars, or a full moon,
argent; in base, sable, an equilateral triangle,
having an arrow suspended from its upper
point, barb downward, or.

The legend of the degree describes the trav-
els of Peleg from Babel to the north of Europe,
and ends with the following narrative: “In
trenching the rubbish of the salt-mines of
Prussia was found in a. p. 553, at a depth of
fifteen cubits, the appearance of a triangular
building in which was a column of white mar-
ble, on which was written in Hebrew the whole
history of the Noachites. At the side of this
column was a tomb of freestone on which was
a piece of agate inscribed with the following
epitaph: Here rest the ashes of Peleg, our
Grand Architect of the tower of Babel. The
Almighty had pity on him because he became
humble.”

This legend, although wholly untenable on
historic grounds, is not absolutely puerile.
The dispersion of the human race in the time
of Peleg had always been a topic of discussion
among the learned. Long dissertations had
been written to show that all the nations of
the world, even America, had been peopled by
the three sons of Noah and their descendants.
The object of the legend seems, then, to have
been to impress the idea of the thorough dis-
persion. The fundamental idea of the degree
is, under the symbol of Peleg, to teach the
crime of assumption and the virtue of humil-
ity.

2. The degree was also adopted into the
Rite of Mizraim, where it is the Thirty-fifth.

Noachite, Sovereign. (Noachite Sou-
verain.) A degree contained in the nomencla-
ture of Fustier.

Noachites. The same as Noachide, which
see,NOAH NOAH 515

Noah. In all the old Masonic manuseript |for another series of symbolic myths com
Constitutions that are extant, Noah and the {nected with the dove, which has thus been in-
flood play an important part in the ‘‘Legend | troduced into Masonry.

of the Craft.” Hence, as the Masonic system! After forty days, when Noah opened the
became developed, the Patriarch was looked | window of the ark that he might learn if the
upon as what was called a patron of Masonry, | waters had subsided, he despatched a raven,
And this connection of Noah with the mythic| which, returning, gave kim no satisfactory in-
history of the Order was rendered still closer by | formation. He then sent forth a dove three
the influence of many symbols borrowed from | several times, at an interval of seven days
the Arkite worship, one of the most predomi-| between each excursion. The first time, the
nant of the ancient faiths. So intimately were| dove, finding no resting-place, quickly re-
incorporated the legends of Noah with the| turned; the second time she came back in
legends of Masonry that Freemasons began, | the evening, bringing in her mouth an olive-
at length, to be called, and are still called, | leaf, which showed that the waters must have
“Noachide,” or the descendants of Noah, aj sufficiently abated to have exposed the tops
term first applied by Anderson, and very fre-| of the trees; but on the third departure, the

quently used at the present day. |dry land being entirely uncovered, she re-
It is necessary, therefore, that every scholar | turned no more
who desires to investigate the legendary sym- In the Arkite rites, which arose after the

bolism of Freemasonry should make himself dispersion of Babel, the dove was always con-
acquainted with the Noachic myths upon} sidered asa sacred bird, in commemoration of
which much of it is founded. Dr. Oliver, it is| its having been the first discoverer of land. Its
true, accepted them all with a childlike faith; | name, which in Hebrew is zonah, was given to
but it is not likely that the skeptical inquirers | one of the earliest nations of the earth; and,
of the present day will attribute to them any | as the emblem of peace and good fortune, it
character of authenticity. Yet they are in-| became the bird of Venus. Modern Masons
teresting, because they show us the growth of | have commemorated the messenger of Noah
legends out of symbols, and they are instruc-| in the honorary degree of ‘Ark and Dove,”
tive because they are for the most part sym-| which is sometimes conferred on Royal Arch
bolic. Masons.

The “Legend of the Craft” tells us that the} Onthe27thday of the second month, equiva-~
three sons of Lamech and his daughter, | lent to the 12th of November, in the year of
Naamah, “did know that God would take | the world 1657, Noah, with his family, left the
vengeance for sin, either by fire or water;|ark. It was exactly one year of 365 days, or
wherefore they wrote these sciences which | just one revolution of the sun, that the patri-
they had found in two pillars of stone, that | arch was enclosed in the ark. This was not
they might be found after the flood.” Sub-| unobserved by the descendants of Noah, and
sequently, this legend took a different form, | hence, in consequence of Enoch’s life of 368
and to Enoch was attributed the precaution | days, and Noah’s residence in the ark for the
of burying the stone of foundation in the}/ same apparently mystic period, the Noachites
bosom of Mount Moriah, and of erecting the confounded the worship of the solar orb with
two pillars above it. the idolatrous adoration which they paid te

The first Masonic myth referring to Noah | the patriarchs who were saved from the del-
that presents itself is one which tells us that, |uge. They were led to this, too, from an ad-
while he was piously engaged in the task of | ditional reason, that Noah, as the restorer
exhorting his contemporaries to repentance, lof the human race, seemed, in some sort, to
his attention had often been directed to the| be a type of the regenerating powers of the
pillars which Enoch had erected on Mount / sun.

Moriah. By diligent search he at length de-’ So important an event as the deluge, must
tected the entrance to the subterranean vault, | have produced a most impressive effect upon
and, on pursuing his inquiries, discovered the | the religious dogmas and rites of the nations
stone of foundation, although he was unable | which succeeded it. Consequently, we shall
to comprehend the mystical characters there | find some allusion to it in the annals of every
deposited. Leaving these, therefore, where| people and some memorial of the principal
be had found them, he simply took away the | circumstances connected with it, in their
stone of foundation on which they had been | religious observances. At first, it is to be sup-
deposited, and placed it in the ark as a con-| posed that a veneration for the character oi
venient altar. the second parent of the human race must

Another myth, preserved in one of the inef-| have been long preserved by his descendants.
fable degrees, informs us that the ark was| Nor would they have been unmindful of the
built of cedars which grew upon Mount Leb-| proper reverence due to that sacred vessel—
anon, and that Noah employed the Sidonians sacred in their eyes—which had preserved
to cut them down, under the superintendence] their great_progenitor from the fur, jof the
of Japheth. The successors of these Sidoni-| waters. ‘They would long cherish, says
ans, in after times, according to the same tra-} Alwood (Lit, Antig. of Greece, p- 182), “the
dition, were employed by King Solomon to| memory of those worthies who were rescued
fell and prepare cedars on the same mountain | from the common lot of utter ruin; they
for his stupendous Temple. would call to mind, with an extravagance of

The record of Genesis lays the foundation | admiration, the means adopted for their pres-5

16 NOAH NOFFODEI

ervation, vhey would adore the wisdom which ' Ararat, where, until then, they had resided
contrived, and the goodness which prompted | and “‘travelling from the East, found a lain
to, the execution of such a plan.” So pious; in the land of Shinar, and dwelt there.’’ Here
a feeling would exist, and be circumscribed | they commenced the building of a lofty tower
within its proper limits of reverential grati-|This act seems to have been displeasing to
tude, while the legends of the deluge continued | God, for in consequence of it, he confounded
to be preserved in their purity, and while; their language, so that one could not under-
the Divine preserver of Noah was remembered | stand what another said; the result of which
as the one god of his posterity. But when, | was that they separated and dispersed over
by the confusion and dispersion at Babel, the! the face of the earth in search of different
true teachings of Enoch and Noah were lost, | dwelling-places. With the loss of the original
and idolatry or polytheism was substituted language, the great truths which that language
for the ancient faith, then Noah became a, had conveyed, disappeared from their minds.
god, worshiped under different names in dif- |The worship of the one true God was aban-
ferent countries, and the ark was transformed doned. A multitude of deities began to be
into the temple of the Deity. Hence arose|adored. Idolatry took the place of pure the-
those peculiar systems of initiations which,/ism. And then arose the Arkite rites, or the
known under the name of the “‘Arkite rites,’ worship of Noah and the Ark, Sabaism, or the
formed a part of the worship of the ancient! adoration of the stars, and other superstitious
world, and traces of which are to be found | observances, in all of which, however, the
in almost all the old systems of religion. | priesthood, by their mysteries or initiations

It was in the six hundredth year of his age,
that Noah, with his family, was released from |
the ark. Grateful for his preservation, he|
erected an altar and prepared a sacrifice of |
thank-offerings to the Deity. A Masonic |
tradition says, that for this purpose he made |
use of that stone of foundation which he had
discovered in the subterranean vault of Enoch, |
and which he had carried with him into the
ark. It was at this time that God made his
covenant with Noah, and promised him that |
the earth should never again be destroyed by a |
flood. Here, too, he received those command~
ments for the government of himself and his |
posterity which have been called ‘‘the seven |
precepts of the Noachide.”

Tt_is to be supposed that Noah and his im-|
mediate descendants continued to live for!
many years in the neighborhood of the moun- |
sain upon which the ark had been thrown |
by the subsidence of the waters. There is
indeed no evidence that the patriarch ever
removed from it, In the nine hundred and
fiftieth year of his age he died, and, according
to the tradition of the Orientalists, was buried
in the land of Mesopotamia. During that
period of his life which was subsequent to the
deluge, he continued te instruct his children
in the great truths of religion. Hence, Ma-
sons are sometimes called Noachida, or the
sons of Noah, to designate them, in a pecu-
liar manner, as the preservers of the sacred
deposit of Masonic truth bequeathed to them
by their great ancestor; and circumstances
intimately connected with the transactions of
the immediate descendants of the patriarch
are recorded in a degree which has been
adopted by the Ancient and Accepted Scot-
tish Rite under the name of “Patriarch
Noachite.”’

The primitive teachings of the patriarch,
which were simple but comprehensive, con-
tinued to be preserved in the line of the patri-
archs and the prophets to the days of Solo-
mon, but were soon lost to the other descend-
ints of Noah, by a circumstance to which we
must now refer. After the death of Noah,

 

his sons removed from the region of Mount,

 

inte a kind of Spurious Freemasonry, pre-
served, among a multitude of errors, some
faint allusions to the truth, and retained just
Bo auch light as to make their ‘‘darkness vis-
ible.

Such are the Noachic traditions of Ma-
rant which, though if considered as ma-
terials of history, would be worth but little,
pet have furnished valuable sources of sym-

olism, and in that way are full of wise in-
struction.

Noah, Precepts of. The precepts of the
patriarch Noah, which were preserved as the
Constitutions of our ancient brethren, are
seven in number, and are as follows:

2. Renounce all idols.

2. Worship the only true God
Commit no murder.

. Be not defiled by incest.

. Do not steal.

. Be just.

. Eat no flesh with blood in 1

The “‘proselytes of the gate,’ as the Jews
termed those who lived among them without
undergoing circumcision or observing the cere
monial law, were bound to obey the seven pre-
cepts of Noah. The Talmud says that the
first six of these precepts were given originally
by God to Adam, and the seventh afterward
to Noah. These precepts were designed to
be obligatory on all the Noachide, or de-
scendants of Noah, and consequently, from
the time of Moses, the Jews would not suffer
a stranger to live among them unless he ob-
served these precepts, and never gave quarter
in battle to an enemy who was ignorant of
them.

Noffodel. The name of this person is dif-
ferently spelled by different writers. Villani,
and after him Burnes, call him Noffo Dei,
Reghellini Neffodet, and Addison Nosso de
Florentin; but the more usual spelling is Nof-
fodet. He and Squin de Flexian were the first
to make those false accusations against the
Knights Templars which led to the downfall! of
the Order. Naffodei, who was a Florentine,
is asserted by some writers to have been an

“I cp 69

| apostate Templar, who had been condemneéNOMENCLATURE

by the Preceptor and Chapter of France
to perpetual imprisonment for impiety and
crime.

But Dupui denies this, and says that |

he never was a Templar, but that, having been |

banished from his native country, he had been

condemned to rigorous penalties by the Pre- |

vost of Paris for his crimes. For a history of
his treachery to the Templars, see Squin de
Flexian.

Nomenclature. There are several Ma-
sonic works, printed or in manuscript, which
contain lists of the names of degrees in Ma-
sonry. Such a list is called by the French
writers a nomenclature. The most important
of these nomenclatures are those of Peuvret,
Fustier, Pyron, and Lemanceau. Ragon has
a nomenclature of degrees in his Tutleur Gén-
érale. And Thory has an exhaustive and de-
scriptive one in his Acta Latomorum. Oliver
also gives a nomenclature, but an imperfect
one, of one hundred and fifty degrees in his
Historical Landmarks.

Nomination. It is the custom in some

Grand Lodges and Lodges to nominate candi- |

dates for election to office, and in others this
custom is not adopted. But the practise o
nomination has the sanction of ancient usage.
Thus the records of the Grand Lodge of Eng-
land, under date of June 24, 1717, tell us that
“‘hefore dinner the oldest Master Mason .
in the chair proposed a list of proper candi-
dates, and the brethren, by a majority of
hands, elected Mr. Anthony Sayer, Gentleman,
Grand Master of Masons.” (Constitutions,
1738, p. 109.) And the present Consti-
tution ‘of the Grand Lodge of England re-
quires that the Grand Master shall be nom-
inated in December, and the Grand Treasurer
in September, but that the election shall not
take place until the following March. Nomi-
nations appear, therefore, to be the correct Ma-
sonic practise; yet, if a member be elected to
any office to which he had not previously been
nominated, the election will be valid, for a
nomination is not essential.

Non-Affiliation. The state of being un-
connected by membership with a Lodge.
(See Unaffiliated Mason.)

Nonesynches. In the Old Constitutions
known as the Dowland MS. is found the
following passage: ‘‘St. Albones loved well
Masons and cherished them much. And he
made their paie right good, . . . for he gave
them ijs-vjd, a weeke, and iijd. to their non-
esynches.” This word, which cannot, in this
precise form, be found in any archaic diction-
ary, evidently means food or refreshment, for
in the parallel passage in other Constitutions
the word used is cheer, which has the same
meaning. The old English word from which
we get our luncheon is noonshun, which is
defined to be the refreshment taken at
noon, when laborers desist from work to shun

  

 

the heat. Of this, nonesynches is a corrupt
form.
Nonis. A significant word in the Thirty-

second Degree of the Scottish Rite. The
original old French rituals endeavor to ex-
plain it, and say that it and two other words

 

NORNZ 517

in conjunction are formed out of the initials
of the words of a particular aphorism which
has reference to the secret arcana and “sacred
treasure” of Masonry. Out of several inter-
pretations, no one can be positively asserted
as the original, although the intent is apparent
to him to whom the same may lawfully belong.
(See Salix and T’engu.)

Non nobis. It is prescribed that the motto
beneath the Passion Cross on the Grand
Standard of a Commandery of Knights Tem-
plar shall be “Non nobis Domine! non nobis,
sed nomini tuo da Gloriam.” That is, Not
unto us, O Lord! not unto us, but unto Thy
name give Glory. It is the commencement
of the 115th Psalm, which sung in the
Christian church on occasions of thanks-
giving. It was the ancient Templar’s shout
of victory.

Non-Resident. The members of a Lodge
who do not reside in the locality cf a Lodge,
but live at a great distance from it in another
State, or, perhaps, country, but still continue
members of it, and contribute to its support
by the payment of Lodge dues, are called
‘non-resident members.”’ Many Lodges, in
view of the fact that such members enjoy
none of the local privileges of their Lodges,
require from them a less amount of annual
payment than they do from their resident
members.

Noorthouck, John. The editor of the
fifth, and by far the best, edition of the Book
of Constitutions, which was published in 1784.
He was the son of Herman Noorthouck, a
bookseller, and was born in London about the
year 1746. Oliver describes him as “a clever
and intelligent man, and an expert Mason.”
His literary pretensions were, however, greater
than this modest encomium would indicate.
He was patronized by the celebrated printer,
William Strahan, and passed nearly the whole
of his life in the occupations of an author, an
index maker, and a corrector of the press.
He was, besides his edition of the Book of
Constitutions, the writer of a History of Lon-
don, 4to, published in 1773, and an Historical
and Classical Dictionary, 2 vols., 8vo, pub-
lished in 1776. ‘To him also, as well as to
some others, has been attributed the author-
ship of a once popular book entitled The
Man after God’s own Heart. In 1852, J. R.
Smith, a bookseller of London, advertised
for sale ‘the original autograph manuscript
of the life of John Noorthouck.” He calls
this “‘a very interesting piece of autobiog-
raphy, containing many curious _ literary
anecdotes of the last century, and deserving
to be printed.” Noorthouck died in 1816,
aged about seventy years.

Normal. A perpendicular to a curve; and
included between the curve and the axis of
the abscissas. Sometimes a square, used by
Operative Masons, for proving angles. j

Nornz. In the Scandinavian Mysteries
these were three maidens, known as Urd,
Verdandi, and Skuld, signifying Past, Present,
and Future. Their position is seated near the
Urdar-wells under the world-tree Yggdrasil,

is518 NORTH

and there they determine the fate of both
gods and men. They daily draw water from
the spring, and with it and the surrounding
clay sprinkle the ash-tree Yggdrasil, that the
branches may not wither and decay.

North. The north is Masonically called | oath

a place of darkness. The sun in his progress
through the ecliptic never reaches farther
than 23° 28’ north of the equator. A wall
being erected on any part of the earth farther
north than that, will therefore, at meridian,
receive the rays of the sun only on its south
side, while the north will be entirely in
shadow at the hour of meridian. The use of
the north as a symbol of darkness is found,
with the present interpretation, in the early
rituals of the last century. It isa portion of
the old sun worship, of which we find so many
relics in Gnosticism, in Hermetic philosophy,
and in Freemasonry. The east was the place
of the sun’s daily birth, and hence highly
revered; the north the place of his annual
death, to which he approached only to lose
his vivific heat, and to clothe the earth in the
darkness of long nights and the dreariness
of winter.

However, this point of the compass, or
place of Masonic darkness, must not be con-
strued as implying that in the Temple of Sol-
omon no light or ventilation was had from
this direction. The Talmud, and as well
Josephus, allude to an extensive opening
toward the North, framed with costly mag-
nificence, and known as the great “Golden
Window.” There were as many openings
in the outer wall on the north as on the south
side. There were three entrances through
the “Chel” on the north and six on the south.
(See Temple.)

While once within the walls and Chel of
the Temple all advances were. made from
east to west, vet the north side was mainly
used for stabling, slaughtering, cleansing,
ete., and contained the chambers of broken
knives, defiled stones, of the house of burn-
ing, and of cheep. The Masonic symbol-
ism of the entrance of an initiate from the
north, or more practically from the north-
west, and advancing toward the position
occupied by the corner-stone in the north-
east, forcibly calls to mind the triplet of

omer:

“Two marble doors unfold on either side;

Sacred the South by which the gods descend:

But mortals enter on the Northern end,”

So in the Mysteries of Dionysos, the gate
of entrance for the aspirant was from the
north; but when purged from his corrup-
tions, he was termed indifferently new-born
or immortal, and the sacred south door was
thence accessible to his steps.

_In the Middle Ages, below and to the
right of the judges stood the accuser, facing
north; to the left was the defendant, in the
north facing south. Bro. George F. Fort,

in his Antiquities of Freemasonry, says: “In
the centre of the court, directly before the

wudge, stood an

raged justice,

 

altar piece or shrine, upon

 

  

NORTH

\which an open Bible was displayed. The
!south, to the right of the justiciaries, was
| deemed honorable and worthy for a plaintiff;
; but the north was typical of a frightful and

diabolical sombreness.”’

Thus, when a solemn
of purgation was taken in grievous
criminal accusations, the accused turned
toward the north. ‘The judicial headsman,
in executing the extreme penalty of out-
turned the convict’s face
northward, or towards the place whence em-
anated the earliest dismal shades of night.
When Earl Hakon bowed a tremulous knee
before the deadly powers of Paganism,
and sacrificed his seven-year-old child, he
gazed out upon the far-off, gloomy north.

“In Nastrond, or shores of death, stood
a revolting hall, whose portals opened toward
the north—the regions of night. North,
by the Jutes, was denominated black or
sombre; the Frisians called it fear corner.
The gallows faced the north, and from these
hyperborean shores everything base and
terrible proceeded. In consequence of this
belief, it was ordered that, in the adjudica-
tion of a crime, the accused should be on
the north side of the court enclosure. And
in harmony with the Scandinavian super-
stition, no Lodge of Masons illumines the
darkened north with a symbolic light, whose
brightness would be unable to dissipate the
gloom of that cardinal point with which was
associated all that was sinstrous and dire-
flees (E2925)

North Carolina. The early history of
Masonry in no State is more uncertain than
in that of North Carolina, in consequence
of the carelessness of the authorities who have
attempted to write its early annals. Thus,
Robert Williams, the Grand Secretary, in a
letter written to the Grand Lodge of Ken-
tucky in 1808, said that “the Grand Lodge
of North Carolina was constituted by Charter
issued from the Grand Lodge of Scotland in
the year 1761, signed by Henry Somerset,
Duke of Beaufort. . . as Grand Master; and
attested by George John Spencer, Earl of
Spencer. . . as Grand Secretary.” Now this
statement contains on its face the evidences
of flagrant error. 1. The Duke of Beaufort
never was Grand Master of Scotland. 2.
The Grand Master of Scotland in 1761 was
the Earl of Elgin. 3. The Earl of Spencer
never was Grand Secretary either of England
or Scotland, but Samuel Spencer was Grand
Secretary of the Grand Lodge of England from
1757 to 1767, and died in 1768. 4. The Duke
of Beaufort was not Grand Master of Eng-
land in 1761, but held that office from 1767
to 1771. There is no mention in the printed
records of the Grand Lodge of England of
a Charter at any time granted for a Pro-
vincial Grand Lodge in North Carolina.
But in two lists of Lodges chartered by that
body, we find that on August 21, 1767, a
Warrant was granted for the establishment
of ‘Royal White Hart Lodge,” at Halifax,
in North Carolina. Probably this is the
true date of the introduction of MasonryNORTH

into that State. A record in the transactions
of the St. John’s Grand Lodge of Massachu-
setts says that on October 2, 1767, that
body granted a deputation to Thomas Cooper,
Master of Pitt County Lodge, as Deputy
Grand Master of the province; but there 1s
no evidence that he ever exercised the pre-
rogatives of the office. Judge Martin, in a
discourse delivered on June 24, 1789, says
that Joseph Montford was appointed, toward
the year 1769, as Provincial Grand Master
by the Duke of Beaufort, and that in 1771
he constituted St. John’s Lodge at Newbern.
This was probably the true date of the
Provincial Grand Lodge of North Carolina,
for in 1787 we find nine Lodges in the terri-
tory, five of which, at least, had the provin-
cial numbers 2, 3, 4, 5, and 8, while the Royal
Hart Lodge retained its number on the
English Register as 403, a number which
agrees with that of the English lists in my
possession. On December 16, 1787, a con-

vention of Lodges met at Tarborough and |

organized the ‘‘Grand Lodge of the State
of North Carolina,” electing Hon. Samuel
Johnston Grand Master.

There was a Grand Chapter in North
Carolina at an early period in the present
century, which ceased to exist about the
year 1827; but Royal Arch Masonry was
cultivated by four Chapters instituted by
the General Grand Chapter. On June 28,
1847, the Grand Chapter was reorganized.

The Grand Council was organized in
June, 1860, by Councils which had been
established by Dr. Mackey, under the au-
thority of the Supreme Council of the Ancient
and Accepted Scottish Rite.

North Dakota. As soon as it was deter-
mined by the Grand Lodge of Dakota, at its
session, held June 11-13, 1889, that there
should be a division of the Grand Lodge of
Dakota to correspond with the political
division of the Territory into North and South
Dakota, a convention was held June 12, 1889,
at the city of Mitchell, where the Grand Lodge
was in session, and the following Lodges of
North Dakota were represented, viz.:

Shiloh, No. 8; Pembina, No. 10; Casselton,
No. 12; Acacia, No. 15; Bismarck, No. 16;
Jamestown, No. 19; Valley City, Ne. 21;
Mandan, No. 23; Cereal, No. 29; Hillsboro,
No. 32; Crescent, No. 36; Cheyenne Valley,
No. 41; Ellendale, No. 49; Sanborn, No. 51;
Wahpeton, No. 58; North Star, No. 59;
Minto, No. 60; Mackey, No. 63; Goase River,
No. 64; Hiram, No. 74; Minnewaukan, No.
75; Tongue River, No. 78; Bathgate, No. 80;
Euclid, No. 84; Anchor, No. 88; Golden Val-
ley, No. 90; Occidental, No. 99.

The convention resolved that it was expe-
dient to organize a Grand Lodge for North
Dakota. A constitution and by-laws were
adopted.

On June 13th, the first session of the Grand
Lodge was held in the city of Mitchell. The
elected and appointed officers were present
and representatives of the above twenty
Lodges.

 

NOVA 519

North Star. This star is frequently used
as a Masonic symbol, as are the morning
star, the day star, the seven stars. Thus,
the morning star is the forerunner of the
Great Light that is about to break upon the
Lodge; or, as in the grade of G. Master
Architect, twelfth of the Scottish system,
the initiate is received at the hour “‘when
the day star has risen in the east, and the
north star looked down upon the seven stars
that circle round him.” The symbolism
is truth; thus, the North star is the pole
star, the Polaris of the mariner, the Cyno-
sura, that guides Masons over the stormy
seas of time. The seven stars are the sym-
bol of right and justice to the order and the
country.

Northeast Corner. In the “Institutes
of Menu,” the sacred book of the Brahmans,
it is said: “If any one has an incurable
disease, let him advance in a straight path
towards the invincible northeast point, feeding
on water and air till his mortal frame totally
decays, and his soul becomes united with
the supreme.”

It is at the same northeast point that
those first instructions begin in Masonry
which enable the true Mason to commence
the erection of that spiritual temple in
which, after the decay of his mortal frame,
“his soul becomes united with the su-
preme.”’

In the important ceremony which refers
to the northeast corner of the Lodge, the
candidate becomes as one who is, to all
outward appearance, a perfect and upright
man and Mason, the representative of a
spiritual corner-stone, on which he is to erect
his future moral and Masonic edifice.

This symbolic reference of the corner-stone
of a material edifice to a Mason when, at
his first initiation, he commences the moral
and intellectual task of erecting a spiritual
temple in his heart, is beautifully sustained
when we look at all the qualities that are
required to constitute a ‘‘well-tried, true,
and trusty” corner-stone. The squareness
of its surface, emblematic of morality—its
cubical form, emblematic of firmness and
stability of character—and the peculiar finish
and fineness of the material, emblematic of
virtue and holiness—show that the ceremony
of the northeast corner of the Lodge was un-
doubtedly intended to portray, in the conse-
crated language of symbolism, the necessity
of integrity and stability of conduct, of truth-
fulness and uprightness of character, and of
purity and holiness of life, which, just at that
time and in that place, the candidate is most
impressively charged to maintain. —

Notuma. A significant word in some of
the high degrees of the Templar system.
It is the unagram of Aumont, who is said to
have been the first Grand Master of the
Templars in Scotland, and the restorer of
the Order after the death of De Molay.

Nova Scotia. The first Lodge established
in Nova Scotia was at Annapolis and under
authority from Boston by the 8t. John’s520 NOVICE

 

Grand Lodge of Massachusetts. Under date
of 1740 the minutes read: ‘‘The Rt. Worsh’l
Grand Master granted a Deputation at the
Petition of sundry Brethren for holding a
lodge at Annapolis in Nova Scotia, and
appointed the Right Worshipful Erasmus
James Phillips, D.G.M., there, who after-
ward erected a Lodge at Halifax and appointed
His Excellency Edward Cornwallis their first
Master.” For the next hundred years,
Lodges were instituted and Provincial Mas-
ters appointed by England and Scotland, and
Lodges alone without superior provincial
authority by Ireland. In June, 1866, an
independent Grand Lodge was instituted and
recognized by most of the Masonic powers
of the United States. But as none of the
Lodges holding Warrants from the Grand
Lodge of Scotland would recognize it, a
subsequent and more satisfactory arrange-
ment took place, and on June 24, 1869, a Grand
Lodge was organized by the union of all the
subordinate Lodges and Alexander Keith
was elected Grand Master.

Novice. 1. The Second Degree of the
Illuminati of Bavaria. 2. The Fifth Degree
of the Rite of Strict Observance.

Novice, Maconne. That is to say, a
female Mason who is a Novice. It is the
First Degree of the Moral Order of the
Dames of Mount Tabor.

Novice, Mythological. (Novice Mytho-
logigue.) The First Degree of the Historical
Order of the Dames of Mount Tabor.

Novice, Scottish. (Novice Ecossaise.)
The First Degree of initiation in the Order of
Mount Tabor.

Novitiate. The time of probation, as
well as of preparatory training, which, in all
religious orders, precedes the solemn pro-
fession at least one year. By dispensation
only can the period of time be reduced.
Novices are immediately subject to a superior
called Master of Novices, and their time
must be devoted to prayer and to liturgical
training.

Nuk-pe-nuk. The Egyptian equivalent
for the expression “I am that I am.”

Numbers. The symbolism which is de-
rived from numbers was common to the
Pythagoreans, the Kabbalists, the Gnostics,
and all mystical associations. Of all super-
stitions, it is the oldest and the most gen-
erally diffused. Allusions are to be found
to it in all systems of religion; the Jewish
Scriptures, for instance, abound in it, and
the Christian shows a share of its influence.
It is not, therefore, surprising that the most
predominant of all symbolism in Freemasonry
is that of numbers.

The doctrine of numbers as symbols is
most familiar to us because it formed the

fundamental idea of the philosophy of
Pythagoras. Yet it was not original with
him, since he brought his theories from

Egypt and the East, where this numerical
Sean had always prevailed. Jambli-
chus tells us (Vit. Pyth., c. 28) that Pythago-
ras himself admitted that he had received

 

   

NUMBERS

the doctrine of numbers from Orpheus,
who taught that numbers were the most
provident beginning of all things in heaven,
earth, and the intermediate space, and the
root of the perpetuity of Divine beings, of
the gods and of demons. From the disciples
of Pythagoras we learn (for he himself
taught only orally, and left no writings) that
his theory was that numbers confain the ele-
ments of all things, and even of the sciences.
Numbers are the invisible covering of beings
as the body is the visible one. They are the
primary causes upon which the whole system
of the universe rests; and he who knows these
numbers knows at the same time the laws
through which nature exists. The Pythago-
reans, said Aristotle (Metaph., xii., 8), make
all things proceed from numbers. Dacier
(Vie de Pyth.), it is true, denies that this
was the doctrine of Pythagoras, and contends
that it was only a corruption of his disciples.
It is an immaterial point. We know that
the symbolism of numbers was the basis
of what is called the Pythagorean philosophy.
But it would be wrong to suppose that from it
the Masons derived their system, since the
two are in some points antagonistic; the
Masons, for instance, revere the nine as a
sacred number of peculiar significance, while
the Pythagoreans looked upon it with de-
testation. In the system of the Pythagoreans,
ten was, of all numbers, the most perfect,
because it symbolizes the completion of things;
but in Masonic symbolism the number ten
isunknown. Four is not, in Masonry, a num-
ber of much representative importance; but
it was sacredly revered by the Pythago-
reans as the tetractys, or figure derived
from the Jewish Tetragrammaton, by which
they swore.

Plato also indulged in a theory of sym-
bolic numbers, and calls him happy who
understands spiritual numbers and_per-
ceives their mighty influences. Numbers
according to him, are the cause of universal
harmony, and of the production of all things.
The Neoplatonists extended and developed
this theory, and from them it passed over
to the Gnostics; from them probably to the
Rosicrucians, to the Hermetic philosophers,
and to the Freemasons.

Cornelius Agrippa has descanted at great
length, in his Occult Philosophy, on the sub-
ject of numbers. “That there lies,” he
says, “wonderful efficacy and virtue in
numbers, as well for good as for evil, not
only the most eminent philosophers teach,
but also the Catholic Doctors’ And he
quotes St. Hilary as saying that the seventy
Elders brought the Ps into order by the
efficacy of numbers.

the prevalence of what are called
representative numbers in the Old and New
Testament, there is abundant evidence.
‘However we may explain it,” says Dr.
Mahan (Palmoni, p. 67), ‘certain numerals
in the Scriptures occur so often in connection
with certain classes of ideas, that we are
naturally led to associate the one with theNUMERATION

other. This is more or less admittea with|
regard tc the numbers Seven, Twelve, Forty, |
Seventy, and it may be a few more. The
Fathers were disposed to admit it with regerd
to many others, and to see in it the marks of |
a supernatural design.”

Among the Greeks and the Romans there
was a superstitious veneration for certain|
numbers. The same practise is found among |
all the Eastern nations; it entered more or|
less into all the ancient systems of philoso-|
phy; constituted a part of all the old relig-|
1ons; was accepted to a great extent by the}
early Christian Fathers; constituted an im-|
pee Ee of the Kabbala; was pooper

y the Gnostics, the Rosicrucians, and all
the mystical societies of the Middle Ages;
and finally has carried its influence into
Freemasonry.

The respect paid by Freemasons to certain
numbers, all of which are odd, is founded
not on the belief of any magical virtue,
but because they are assumed to be the types
or representatives of certain ideas. That
is to say, a number is in Masonry a symbol,
and no more. It is venerated, not because
it has any supernatural efficacy, as thought!

the Pythagoreans and others, but because}

it has concealed within some allusion to a|
sacred object or holy thought, which i
symbolizes. The number three, for instance,
like the triangle, is a symbol; the number
nine, like the triple triangle, another. The
Masonic doctrine of sacred numbers must
not, therefore, be confounded with the
doctrine of numbers which prevailed in other
systems.

The most important symbolic or sacred
numbers in Masonry are three, five, seven,
nine, twenty-seven, and eighty-one. Their
interpretation will be found under their
respective titles.

Numeration by Letters. There is a
Kabbalistical process especially used in the
Hebrew language, but sometimes applied to
other languages, for instance, to the Greek,
by which a mystical meaning of a word is
deduced from the numerical value of the
words of which it is composed, each letter
of the alphabet being equivalent to a number.
Thus in Hebrew the name of God, 7°, JAH,
is equivalent to 15, because °=10 ‘and n=5,
and 15 thus becomes a sacred number. In
Greek, the Kabbalistic word Abraxas, or
aBpetas, is made to symbolize the solar year
of 365 days, because the sum of the value of
the letters of the word is 365; thus, a=1,
8=2, p=100, e=1, €=60, a=1, and s=200.
To facilitate these Kabbalistic operations,

t |

5

NYCTAZONTES 21.

which are sometimes used in the high ant

especially the MHermetical Masonry, the
HEBREW GREEK

& i A,a t
2 2 B, 6 2
3 3 iy 8
4 4 A, 4
i? 6 E, 2 5
4 6 Z,¢ é
? 7 H,7 8
rt 8 6, 8 g
0 9 ye 10
9 10 Kix 20
20 A,A 80
5 3 M, 4 40
D,D 40 N,»* 50
ae 50 =é 60
D 60 0, o 70
70 Il, z 80
y 80 Pep 100
ne 90 =, , 200
100 To 800
E 200 Le 400
vw 800 , ¢ 500
n 400 x vy  -600
vy 700
Q,e 800

-

/numerical value of the Hebrew and Greek
| letters is here given.

Nun. (Heb. })3, a fish, in Syriac an
inkhorn.) The Chaldaie and hieroglyphic
form of this Hebrew letter was like Fig. 1,
and the Egyptian like Fig. 2, signifying

Fig. 1. Fig. 2.
ti ee
fishes in any of these forms. Joshua was
the son of Nun, or a fish, the deliverer of
Israel. As narrated of the Noah in the
Hindu account of the deluge, whereby the
forewarning of a fish caused the construction
of an ark and the salvation of one family of
the human race from the flood of waters.
(See Beginnings of History, by Lenormant.)
Nursery. The first of the three classes
into which Weishaupt divided his Order of
Illuminati, comprising three degrees. (See
Illuminati.)
Nyaya.
great systems of a

The name of thesecond of thethree
ncient Hindu philosophy

Nyctazontes. An ancient sect who praised
God by day, but rested in quiet and pre
sumed security during the night.®@. The fifteenth letter in the English
and in most of the Western alphabets. The
corresponding letter in the Hebrew and
heenician alphabets was called Ayn, that
is, eye; the primitive form of the Phcenician

letter being the rough picture of an eye, or

@ circle with a dot in the center. This dot,

will be observed in ancient Mi ,
but being dropped the circle forms
the letter O. The numerical value
is 70, and in Hebrew is formed thus,
¥, the hieroglyphic being a plant,
as well as at times a circle or an eye.
Oak Apple, Society of the. Instituted
about 1658, and lapsed under the disturb-
ances in England during the reign of James
II., but it lingered among the Stuart ad-
herents for many years.
annes. The earliest instructor of man
in letters, sciences, and
arts, especially in archi-
g tecture, geometry, bot-
any, and agriculture, and
in all other useful know]l-
edge, was the fish god
Oannes (myth). This
universal teacher, accord-
ing to Berossus, appeared
in the Persian Gulf,
bordering on Babylonia,
and, although an animal,
. was endowed with reason
and great knowledge.
: The usual appearance of
the creature was that of a fish, having a
human head beneath that of a fish, and feet
like unto a man. This ersonage conversed
with men during the day, but never ate
with them. At Kouyunjik there was a
colossal statue of the fish-god Oannes. The
following is from the Book of Enoch (vol.
u., p. 154): “The Masons hold their grand
festival on the day of St. John, not knowing
that therein they merely signify the fish-god

 

Oannes, the first Hermes and the first | d

founder of the Mysteries, the first messenger
to whom the Apocalypse was given, and
whom they ignorantly confound with the
fabulous author of the common Apocalypse.
The sun is then (midsummer day) in its great-
est altitude, In this the Naros is commemor-
a

Oath. In the year 1738, Clement XII,
at that time Pope of Rome, issued a bull of
excommunication against the Freemasons,
and assigned, as the reason of his condem-
nation, that the Institution confederated
persons of all religions and sects in a mys-
terious bond of union, and compelled them to
secrecy by an oath taken on the Bible, accom-
panied by certain ceremonies, and the im-
precation of heavy punishments,

This persecution of the Freemasons, on
account of their having an obligatory prom-
ise of secrecy among their ceremonies, has
not been confined to the Papal see. We

O

 

shall find it existing in a sect which we
should suppose, of all others, the least likel

to follow in the footsteps of a Roman pontiff.
In 1757, the Associate Synod of Seceders
of Scotland adopted an act, concerning what
they called “‘the Mason oath,” in which it is
declared that all persons who ghall refuse to
make such revelations as the Kirk Sessions
may require, and to promise to abstain from
all future connection with the Order, “shall

.be reputed under scandal and incapable of

admission to sealing ordinances,” or as Pope
Clement expressed it, be “ipso facto ex-
communicated.”

In the preamble to the act, the Synod
assign the reasons for their objections to
this oath, and for their ecclesiastical censure
of all who contract it. These reasons are:
“That there were very strong presumptions,
that, among Masons, an oath of secrecy is
administered to entrants into their society,
even under a capital penalty, and before
any of those things, which they swear to
keep secret, be revealed to them; and that
they pretend to take some of these secrets
from the Bible; besides other things which
are ground of scruple in the manner of swear-
ing the said oath.”

These have, from that day to this, consti-
tuted the sum and substance of the objec-
tions to the obligation of Masonic secrecy,
and, for the purpose of brief examination,
they may be classed under the following
heads:

First. It is an oath.

Secondly. It is administered before the
secrets are communicated.

Thirdly. It is accompanied by certain
superstitious ceremonies,

Fourthly. It is attended by a penalty.

Fifthly. It is considered, by Masons, as
paramount to the obligations of the laws
of the land.

In replying to these statements, it is evi-

ent that the conscientious Freemason
labors under great disadvantage. He is at
every step restrained by his honor from
either the denial or admission of his adver-
saries in relation to the mysteries of the
Craft. But it may be granted, for the sake
of argument, that every one of the first
four charges is true, and then the inquiry
will be in what respect they are offensive or
immoral,

First. The oath or promise cannot, in
itself, be sinful, unless there is somet ing
immoral in the obligation it imposes. Sim-
ply to promise secrecy, or the performance
of any good action, and to strengthen this
promise by the solemnity of an oath, is
not, in itself, forbidden by any Divine or
human law. Indeed, the infirmity of hu-
man nature demands, in many instances,
the sacred sanction of such an attestation}
and it is continually exacted in the transat-
tions of man with man, without any notionOATH

of sinfulness. Where the time, and place,
and circumstances are unconnected with
levity, or profanity, or crime, the adminis-
tration of an obligation binding to secrecy,
or obedience, or veracity, or any other virtue,
and the invocation of Deity to witness, and
to strengthen that obligation, or to punish
its violation, is incapable, by any perversion
of Scripture, of being considered a criminal

ct.

Secondly. The objection that the oath
is administered before the secrets are made
known, is sufficiently absurd to provoke a
smile. The purposes of such an oath would
be completely frustrated, by revealing the
thing to be concealed before the promise
of concealment was made. In that case, it
would be optional with the ecsndidate to
give the obligation, or to withhold it, as
best suited his inclinations. If it be con-
ceded that the exaction of a solemn promise
of secrecy is not, in itself, improper, then
certainly the time of exacting it is before
and not after the revelation.

Dr. Harris (Masonic Discourses, Disc.
TX., p. 184) has met this objection in the
following language:

“What the ignorant call ‘the oath,’ is
simply an obligation, covenant, and prom-
ise, exacted previously to the divulging of
the specialties of the Order, and our means
of recognizing each other; that they shall
be kept from the knowledge of the world,
lest their original intent should be thwarted,
and their benevolent purport prevented.
Now, pray, what harm is there in this? Do
you not all, when you have anything of a
private nature which you are willing to
confide in a particular friend, before you tell
him what it is, demand a solemn promise of
secrecy? And is there not the utmost pro-
priety in knowing whether your friend is de-
termined to conceal your secret, before you
presume to reveal it? Your answer confutes
your cavil,”

Thirdly. The objection that the oath is
accompanied by certain superstitious cere-
monies does not seem to be entitled to much
weight. Oaths, in all countries and at all
times, have been accompanied by peculiar
rites, intended to increase the solemnity
and reverence of the act. The ancient
Hebrews, when they took an oath, placed
the hand beneath the thigh of the person
to whom they swore. Sometimes the an-
cients took hold of the horns of the altar,
and touched the sacrificial fire, as in the
league between Latinus and Alneas, where
the ceremony is thus described by Virgil:

“Tango aras; mediosque ignes, et numina,
9

testor.

Sometimes they extended the right hand to

eaven, and swore by earth, sea, and stars.
Sometimes, as among the Romans in pri-
vate contracts, the person swearing laid his
hand upon the hand of the party to whom
he swore. In all solemn covenants the oath
was accompanied by a sacrifice; and some

 

OATH 528
of the hair being cut from the victim’s
head, a part of it was given to all present,
that each one might take a share in the
oath, and be subject to the imputation.
Other ceremonies were practised at various
times and in different countries, for the
purpose of throwing around the act of at-
testation an increased amount of awe and
respect. The oath is equally obligatory
without them; but they have their signifi-
cance, and there can be no reason why the
Freemasons should not be allowed to adopt
the mode most pleasing to themselves of
exacting their promises or confirming their
covenants.

Fourthly. It is objected that the oath is
attended with a penalty of a serious or
capital nature. If this be the case, it does
not appear that the expression of a penalty
of any nature whatever can affect the pur-
port or augment the solemnity of an oath,
which is, in fact, an attestation of God to
the truth of a declaration, as a witness and
aveoger; and hence every oath includes in
it/elf, and as its very essence, the covenant
of God’s wrath, the heaviest of all penal-
ties, as the necessary consequence of its vio-
ation. A writer, in reply to the Synod of
Scotland (Scot’s Mag., October, 1757), quotes
the opinion of an eminent jurist to this effect:

“Tt seems to be certain that every promis-
sory oath, in whatever form it may be con-
ceived, whether explicitly or implicitly, vir-
tually contains both an attestation and an
obsecration; for in an oath the execration
supposes an attestation as a precedent, and
the attestation infers an execration as a
necessary consequence.

“Hence, then, to the believer in a super-
intending Providence, every oath is an affir-
mation, negation, or promise, corroborated by
the attestation of the Divine Being.’ This
attestation includes an obsecration of Divine
punishment in case of a violation, and it is,
therefore, a matter of no moment whether
this obsecration or penalty be expressed in
words or only implied; its presence or absence
does not, in any degree, alter the nature of the
obligation. If in any promise or vow made by
Masons, such a penalty is inserted, it may
probably be supposed that it is used only with
a metaphorical and paraphrastical signifi~
cation, and for the purpose of symbolic or his-
torical allusion, Any other interpretation
but this would be entirely at variance with
the opinions of the most intelligent Masons,
who, it is to be presumed, best know the intent
and meaning of their own ceremonies.

Fifthly. The last, and, indeed, the most
important objection urged is, that these oaths
are construed by Masons as being of higher
obligation than the law of the land. It is in
vain that this charge has been repeatedly and
indignantly demiea, it is in vain that Masons
point to the integrity ot character of thou-
sands of eminent men who have been mem-
bers of the Fraternity; it is in vain that they
recapitulate the order-loving and law-fearing
regulations of the Institution; the charge is

—524 OATH

 

renewed with untiring pertinacity, and be-
lieved with a credulity that owes its birth to
rancorous prejudice alone. To repeat the
denial is but to provoke a repetition of the
tharge. The answer is, however, made by

one who, once a Mason, was afterward an op-|

ponent and an avowed enemy of the Institu-
tion, W. L. Stone (Letters on Masonry and
Anti-Masonry, Let. VII., p. 69), who uses the
following language:

“Ts it, then, to be believed that men of
acknowledged talents and worth in public
stations, and of virtuous and, frequently,
religious habits, in the walks of private life,
with the Holy Bible in their hands—which
they are solemnly pledged to receive as the
rule and guide of their faith and practice—and
under the grave and positive charge from the
officer administering the obligation, that it is
to be taken in strict subordination to the civil
Jaws—can understand that obligation, what-
ever may be the peculiarities of its phrase-
ology, as requiring them to countenance vice
and criminality even by silence? Can it fora
moment be supposed that the hundreds of
eminent men, whose patriotism is unques-
tioned, and the exercise of whose talents and
virtues has shed a lustre upon the church his-
tory of our country, and who, by their walk
and conversation, have, in their own lives,
illustrated the beauty of holiness? Is it to be
credited that the tens of thousands of those
persons, ranking ae the most intelligent
and virtuous citizens of the most moral and
enlightened people on earth—is it, I ask, pos-
sible that any portion of this community can,
on calm reflection, believe that such men have
oaths upon their consciences binding them to
eternal silence in regard to the guilt of any
man because he happens to be a Freemason,
no matter what be the grade of offence,
whether it be the picking of a pocket or the
shedding of blood? It does really seem to me
impossible that such an opinion could, at any
moment, have prevailed, to any considerable
extent, amongst reflecting and intelligent cit-
izens.”*

Oath, Corporal. The modern form of
taking an oath is by placing the hands on the
Gospels or on the Bible. The corporale, or
corporal cloth, is the name of the linen cloth on
which, in the Roman Catholic Church, the
sacred elements consecrated as “the body of
our Lord” are placed. Hence the expression
corporal oath originated in the ancient custom
of swearing while touching the corporal cloth.
Relics were sometimes made use of. The
laws of the Allemanni (cap. 657) direct that he
who swears shall place his hand upon the
coffer containing the relics. The idea being
that something sacred must be touched by
the hand of the jurator to give validity to the
oath, in time the custom was adopted of sub-
stituting the holy Gospeis tor the corporal
cloth or the relics, though the same title was
retained, Haydn (Dict. of Dates) says that
the practise of swearing on the Gospels pre-
vailed in England as early as a.p. 528. ‘The

laws of the Lombards repeatedly mention the

 

 

 

   
   

OATH

custom of swearing on the Gospels. The
sanction of the church was given at an early
period to the usage. Thus, in the history of
the Council of Constantinople (Anno 381), it
is stated that ‘‘George, the well-beloved of
God, a deacon and keeper of the records, hav-
ing touched the Holy Gospels of God, swore
in this manner,” etc. And a similar practise
was adopted at the Council of Nice, fifty-six
years before. The custom of swearing on
the book, thereby meaning the Gospels, was
adopted by the Medieval gild of Freemasons,
and allusions to it are found in all the Old Con-
stitutions. Thus in the York MS., No. 1,
about the year 1600, it is said, “These
charges .. . you shall well and truly keep to
your power; so help you God and by the con-
tents of that book.” And in the Grand
Lodge MS., No. 1, in 1583 we find this:
“These charges ye shall keepe, so healpe you
God, and your haly dome and by this booke
in your hande unto your power.” The form
of the ceremony required that the corporal
oath should be taken with both hands on the
book, or with one hand, and then always the
right hand.

Oath of the Gild. The oath that was ad-
ministered in the English Freemasons’ gild of
the Middle Ages is first met with in the Har-
leian MS., No. 1942, written about the year
1670. The 31st article prescribes: ‘‘That noe
person shall bee accepted a Free Mason, or
know the secrets of the said Society, until hee
hath first taken the oath of secrecy hereafter
following:

“J, A. B. Doe, in the presence of Almighty
God and my Fellowes and Brethren here pres-
ent, promise and declare that I will not at any
time hereafter, by any act or circumstance
whatsoever, directly or indirectly, publish,
discover, reveale, or make knowne any of the
secrets, priviledges or counsells of the Fra-
ternity or fellowship of Free Masonry, which at
this time, or any time hereafter, shall be made
knowne unto mee; soe helpe mee God and the
holy contents of this booke.’’ In the Roberts
Constitutions, published in 1722, this oath,
substantially in the same words, is for the
first time printed with the amendment of
“privities”’ for ‘‘priviledges.”’

Oath, Tiler’s. Before any strange and
unknown visitor can gain admission into a
Masonic Lodge, he is required in America to
take the following oath:

s B., do hereby and hereon solemnly
and sincerely swear that I have been regularly
initiated, passed, and raised to the sublime
degree of a Master Mason in a just and legally
constituted Lodge of such; that I do not now
stand suspended or expelled; and know of no
reason why I should not hold Masonic com-
munication with my brethren.”

It is called the ‘‘Tiler’s oath,” because it is
usually taken in the Tiler’s room, and was
formerly administered by that officer, whose
duty it is to protect the Lodge from the ap-
proach of unauthorized visitors. It is now
administered by the committee of examina-
tion, and not only he to whom it is adminis-OB OBLIGATION 525

tered, but he who administers it, and all who in ancient Egypt, where they are still to be
are present, must take it at thesame time. It {found in great numbers, the sides being sev-
is a process of purgation, and each one present, | ered with hieroglyphic inscriptions. Obelisks
the visitor as well as the members of the! were, it is supposed, originally erected in
Lodge, is entitled to know that all the others| honor of the sun god. Pliny says (Holland's
are legally qualified to be present at the eso-|trans.), “The kings of Egypt in times past
teric examination which is about to take| made of this stone certain long beams, which
place. [This custom is unknown in English} they called obelisks, and consecrated them
Masonry.] unto the sun, whom they honored as a god;

B. A Masonic abbreviation of the word and, indeed, some resemblance they carry of
Obligation, sometimes written O. isunbeams.” In continental Masonry the

bed. (Heb. 72), serving.) One of nine; monument in the Master’s Degree is often
favored officials, selected by Solomon after | made in the form of an obelisk, with the letters
the death of H. Abif. M. B. inscribed upon it. And this form is

Obedience. The doctrine of obedience to
constituted authority is strongly inculcated in
all the Old Constitutions as necessary to the
preservation of the association. In them it is
directed that ‘every Mason shall prefer his
elder and put him to worship.” Thus the
Master Mason obeys the order of his Lodge,
the Lodge obeys the mandates of the Grand
Lodge, and the Grand Lodge submits to the
landmarks and the old regulations.
doctrine of passive obedience and non-re-
sistance in politics, however much it may be
supposed to be inimical to the progress of free
institutions, constitutes undoubtedly the great
principle of Masonic government. Such a
pace would undoubtedly lead to an un-

earable despotism, were it not admirably
modified and controlled by the compensating
principle of appeal. The first duty of every
Mason is to obey the mandate of the Master.
But if that mandate should have been unlaw-
ful or oppressive, he will find his redress in the
Grand Lodge, which will review the case and
render justice. This spirit of instant obedi-
ence and submission to authority constitutes
the great safeguard of the Institution. Free-
masonry more resembles a military than a po-
litical organization. The order must at once
be obeyed; its character and its consequences
may be matters of subsequent inquiry. The
Masonic rule of obedience is like the nautical,
imperative: ‘Obey orders, even if you break
owners.”

Obedience of a Grand Body. Obedience,
used in the sense of being under the jurisdic-
tion, is a technicality borrowed only recently
by Masonic authorities from the French,
where it has always been regularly used. Thus
“the Grand Lodge has addressed a letter to all
the Lodges of its obedience’? means “‘to all the
Lodges under its jurisdiction.’ In French,
“4 toutes les Loges de sou obedience.” It
comes originally from the usage of the Middle
Ages, in the Low Latin of which obedientia
meant the homage which a vassal owed to his
lord. In the ecclesiastical language of the
same period, the word signified the duty or
office of a monk toward his superior.

Obelisk. The obelisk is a quadrangular,
monolithic column, diminishing upward, with
the sides gently inclined, but not so as to ter~
minate in a pointed apex, but to form at the
top a flattish, pyramidal figure, by which the
whole is finished off and brought to a point
It was the most common species of monument

 

The |

 

|} appropriate, because in Masonic, as in Chris-
|tian, iconography the obelisk is a symbol of
| the resurrection.
| Objections to Freemasonry. The prin-
| cipal objections that have been urged by its
| opponents to the Institution of Freemasonry
|may be arranged under six heads: 1. Ite
| secrecy; 2. The exclusiveness of its charity;
|3. Its admission of unworthy members; 4
Its claim to be a religion; 5. Its ad-
| ministration of unlawful oaths; and, 6. Its
| puerility as a system of instruction. Each
lof these objections is replied to in this work
| under the respective heads of the words which
are italicized above.
|! QObligated. To be obligated, in Masonic
| language, is to be admitted into the covenant
of Masonry. ‘‘An obligated Mason”’ is tau-
|tological, because there can be no Mason
' who is not an obligated one.
| Obligation. Thesolemn promise made by
|a Mason on his admission into any degree is
| technically called his obligation. In a legal
lsense, obligation is synonymous with duty.
| Its derivation shows its true meaning, for the
| Latin word obligatio literally signifies a tying
lor binding. ‘The obligation is that which binds
la man to do some act, the doing of which thus
| becomes his duty. By his obligation, a Mason
lis bound or tied to his Order. Hence the
Romans called the military oath which was
taken by the soldier his obligation, and,
too, it is said that it is the obligation that
makes the Mason. Before that ceremony;
there is no tie that binds the candidate to the
Order so as to make him a part of it; after the
ceremony, the tie has been completed, and the
candidate becomes at once a Mason, entitled
to all the rights and privileges and subject to
all the duties and responsibilities that enure
in that character. The jurists have divided
obligations into imperfect and perfect, or nat-
ural and civil. In Masonry there is no such
distinction. ‘The Masonic obligation is that
moral one which, although it cannot be en-
forced by the courts of law, is binding on the
party who makes it, in conscience and accord-
ing to moral justice. It varies in each degree,
but in each is perfect. Its different clauses,
in which different duties are prescribed, are
called its poinis, which are either affirmative
or negative, a division like that of the pre-
cepts of the Jewish law. The affirmative
oints are those which require certain acts to
fa performed; the negatwe points are those526 OBLONG

  

OFFICERS

which forbid certain other acts to be done. | which existed in the Middle Ages. Many of
The whole of them is preceded by a general | the speculations of these so-called sciences
point of secrecy, common to all the degrees, were in the eighteenth century made use of

and this point is called the fie.
Oblong Square. A_ parallelogram,

or / have even 5 “Hermetic Rite

in the construction of the high degrees. We
’ which is based

four-sided figure, all of whose angles are equal, | on the dogmas of alchemy.

but two of whose sides are longer than the}

others.

Occupied Territory. A state or kingdom

[Of course the term “oblong square” | where there is a Grand Lodge organization

is strictly without any meaning, but it is used } and subordinate Lodges working under it is
to denote two squares joined together to form | said to be occupied territory, and, by the

a rectangle.]

American and English law, all other Grand

This is the symbolic form of a Masonic! Lodges are precluded from entering in it and

Lodge, and it finds its prototype in many of
the structures of our ancient brethren. The
ark of Noah, the camp of the Israelites, the
Ark of the Covenant, the Tabernacle, and,
lastly, the Temple of Solomon, were all oblong
squares. (See Ground-Floor of the Lodge.)

Oboth. Ventriloquism. It will be found
so denominated in the Septuagint version,
Isaiah xxix. 3, also xix. 3.

Obrack, Hibernus. Grand Master of the
Order of the Temple in 1892, according to the
chronology of the Strict Observance of Ger-
many

Observance, Clerks of Strict. See
Llerks of Strict Observance.

Observance, Lax. See Lar Observance.

Observance, Relaxed. (Observance Re-
Yachée.) This is the term by which Ragon
translates the lata observantia or lax observ-
ance applied by the disciples of Von Hund to
the other Lodges of Germany. Ragon (Orth.
Macon., p. 236) calls it incorrectly a Rite, and
conicuits it with the Clerks of Strict Ob-
servance. (See Lar Observance.)

Observance, Strict. See Strict Observance,
Rite of.

Obverse. In numismatics that side of a
coin or medal which contains the principal
figure, generally a face in profile or a full or
half-length figure, is called the obverse.

Occasional Lodge. A temporary Lodge
convoked by a Grand Master for the parpose
of making Masons, after which the Lodge is
dissolved. The phrase was first used by An-
derson in the second edition of the Book of
Constitutions, and is repeated by subsequent
editors. To make a Mason in an Occasional
Lodge is equivalent to making him ‘at sight.’
But any Lodge, called temporarily by the
Grand Master for a specific purpose and im-
mediately afterward dissolved, is an Occa~
sional Lodge. Its organization as to officers,
and its regulations as to ritual, must be the
Same as in a permanent and properly war-
ranted Lodge. (See Sight, Making Masons at.)

Occult Masonry. Ragon, in his Ortho-
doxie Maconnique, proposes the establishment
of a Masonic system, which he calls “Occult
Masonry.” It consists of three degrees, which
are the same as those of Ancient Craft Ma-
sonry, only that all the symbols are inter-
reted after alchemical principles. It is, in
act, the application of Masonic symbolism to
Hermetic symbolism—two things that never
did, according to Hitchcock, materially differ.

Occult Sciences. This name is given to
the sciences of alchemy, magic, and astrology,

exercising jurisdiction.
Grand Lodge.)

Octagon. The regular octagon is a geo-
metrical figure of eight equal sides and angles.
It is a favorite form in Christian ecclesiology,
and most of the Chapter-Houses of the ca-
thedrals in England are eight sided. It is
sometimes used in rituals of Knights of Malta,
and then, like the eight-pointed cross of the
same Order, is referred symbolically to the
eight beatitudes of our Savior.

Odd Numbers. In the numerical philos-
ophy of the Pythagoreans, odd numbers
were male and even numbers female. It is
wrong, however, to say, as Oliver and some
others after him have, that odd numbers were
perfect, and even numbers imperfect. The
combination of two odd numbers would make
an even number, which was the most perfect.
Henee, in the Pythagorean system, 4, made by

(See Jurisdiction of a

'the combination of 1 and 3, and 10, by

the combination of 3 and 7, are the most per-
fect of all numbers. Herein the Pythagorean
differs from the Masonic system of numerals.
In this latter all the sacred numbers are odd,
such as 3, 5, 7, 9,27, and 81. Thus it is evi-
dent that the Masonic theory of sacred num-
bers was derived, not, as it has been supposed,
from the school of Pythagoras, but from a
much older system.

Odem. (Heb. BAN.) The carnelian or
agate in the high priest’s breastplate. It was
of a red color, and claimed to possess medical
qualities.

Cdin. The chief Scandinavian deity and
father of Balder, which see. The counter-
part of Hermes and Mercury in the Egyptian
and Roman mythologies. Odin and_ his
brothers Vili and Ve, the sons of Boer, or the
first-born, slew Ymir or Chaos, and from his
body created the world. As ruler of heaven,
he sends daily his two black ravens, Thought
and Memory, to gather tidings of all that is
being done throughout the world.

Offenses, Masonie. See Crimes, Masonic.

Offerings, The Three Grand. See Ground
Floor of the Lodge.

Officers. The officers of a Grand Lodge,
Grand Chapter, or other Supreme body in
Masonry, are divided into Grand and Subor-
dinate; the former, who are the Grand and
Deputy Grand Master, the Grand Wardens
and Grand Treasurer, Secretary, and Chap-
lain, are also sometimes called. the Digni-
taries. The officers of a Lodge or Chapter are

 

divided into the Elected and the Appointed,
the former in America being the Master,OFFICERS’

Wardens, Treasurer, and Secretary,
England only the Master and Treasurer are
elected.

Officers’ Jewels. See Jewels, Official.

Office, Tenure of. In Masonry the ten- |
ure of every office is not only for the time for
which the incumbent was elected or appointed,
but extends to the day on which his successor
is installed. During the period which elapses
from the election of that successor until his
installation, the old officer is technically said
to “hold over.”

Ogmius. The Druidical name for Her-
cules, who is represented with numberless fine
chains proceeding from the mouth to the ears
of other people, hence possessing the powers of
eloquence and persuasion.

Oheb Eloah. 728 278. Love of God. This
and Ours Karoso, Love of our Neighbor, are
the names of the two supports of the Ladder
of Kadosh. Collectively, they allude to that
Divine passage, ‘‘Thou shalt love the Lord thy
God with all thy heart, and with all thy soul,
and with all thy mind. This is the first and
great commandment. And the second is like
unto it, Thou shalt love thy neighbor as thy-
self, On these two commandments hang all
the law and the prophets.” Hence the Lad-
der of Kadosh is supported by these two
Christian commandments.

Oheb Karobo. See Oheb Eloah.

Ohio. Freemasonry was introduced into
Ohio early in the present century. On Jan-
uary 4, 1808, a convention of delegates from
the five Lodges then in the State met at Chilli-
cothe, and on January 7th organized a Grand
Lodge, electing Rufus Putnam first Grand

Master. The Grand Chapter of Ohio was
organized in 1816, the Grand Council in 1829,
and the Grand Commandery in 1843.

Oklahoma. The Gaia Lodge of Okla-
homa was organized at a convention of ten
Lodges, holding warrants from the Grand
Lodge of Indian Territory, held at Oklahoma
City, November 10, 1892, when after electing

OLIVER 527

while in | piled by Grand Master Payne in 1720, and ap-
proved by the Grand Lodge in 1
lished by Anderson in 1723, in the first edition
of the Book of Constitutions, under the name of

721 were pub-

General Regulations. In 1738 Anderson pub-
lished a second edition of the Book of Constitu-
tions, and inserted these regulations under the
name of Old Regulations, placing in an oppo-
site column the alterations which had been
made in them by the Grand Lodge at different
times between 1723 and 1737, and called these
New Regulations. When Dermott published
his Ahiman Rezon, or Book of Constitutions of
the rival Grand Lodge, he adopted Anderson’s
plan, publishing in two columns the Old and
the New Regulations. But he made some im-
portant changes in the latter to accommodate
the policy of his own Grand Lodge. The Old
Regulations, more properly known as the
“General Regulations of 1722,’ are recog-
nized as the better authority in questions of
Masonic law.

Olive. In a secondary sense, the olive
plant is a symbol of peace and victory; but in
its primary sense, like all the other sacred
plants of antiquity, it was a symbol of resur-
rection and immortality. Hence in the An-
cient Mysteries it was the analogue of the
Acacia of Freemasonry.

Olive-Branch in the East, Brotherhood
of the. A new Order, which was proposed at

3ombay, in 1845, by Dr. James Burnes, the
author of a History of the Knights Templar,
who was then the Provincial Grand Master of
India for Scotland. It was intended to pro-
vide a substitute for native Masons for the
chivalric degrees, from which, on account of
their religious faith, they were excluded. It
consisted of three classes, Novice, Companion,
and Officer. For the first, it was requisite
that the candidate should have been initiated
into Masonry; for the second, that he should
be a Master Mason; and for the third it was
recommended, but not imperatively required,
that he should have attained the Royal Arch

 

Grand Officers, who were installed at a special
communication of the Grand Lodge of Indian
Territory, the Grand Lodge was opened and
a constitution adopted. The first annual
communication was held at El Reno, February
14, 1893. February 10, 1909, the Grand
Lodges of Oklahoma and Indian Territory
were merged together under the title of
“The Grand Lodge of Ancient Free and Ac-
cepted Masons of the State of Oklahoma.”
[W. J. A.]

Oil. The Hebrews anointed their kings,
prophets, and high priests with oil mingled
with the richest spices. ‘They also anointed
themselves with oil on all festive occasions,
whence the expression in Psalm xlv. 7, “God
hath anointed thee with the oil of gladness.’
(See Corn, Wine and Oil.)

Old Charges. See Manuscripts, Old.

Old Man. Old men in their dotage are by
the laws of Masonry disqualified for initiation.
For the reason of this law, see Dotage.

Old Regulations. The regulations tor the
government of the Craft, which were first com-

Degree. The badge of the Order was a dove
descending with a green olive-branch in its
mouth. The new Order was received with
much enthusiasm by the most distinguished
Masons of India, but it did not secure a per-
manent existence.

Oliver, George. The Rev. George Oliver,
D.D., one of the most distinguished and
learned of English Masons, was descended
from an ancient Scottish family of that name,
some of whom came into England in the time
of James I., and settled at Clipstone Park,
Nottinghamshire. He was the eldest son of
the Rev. Samuel Oliver, rector of Lambley,
Nottinghamshire, and Elizabeth, daughter of
George Whitehead, Esq. e was born at
Pepplewick, November 5, 1782, and received
a liberal education at Nottingham. In 1803,
when but twenty-one years of age, he was
elected second master of the grammar school
at Caiston, Lincoln. In 1809 he was ap-
pointed to the head mastership of King Ed-
ward’s Grammar School at Great Grimsby.

 

In 1813 he entered holy orders in the Church528 OLIVER

of England, and was ordained a deacon. The
subsequent year he wasmade a priest. In the
spring of 1815, Bishop Tomline collated him to
the living of Clee, his name being at the time

laced on the boards of Trinity College, Cam-
Genes as a ten-year man by Dr. Bayley, Sub-
dean of Lincoln and examining Chaplain to
the Bishop. In the same year he was ad-
mitted as Surrogate and a Steward of the Cleri-
cal Fund. In 1831, Bishop Kaye gave him
the living of Seopwick, which he held to the
time of his death. He graduated as Doctor of
Divinity in 1836, being then rector of Wolver-
hampton, and a prebendary of the collegiate
church at that place, both of which positions
had been presented to him by Dr. Hobart,
Dean of Westminster. In 1846 the Lord
Chancellor conferred on him the rectory of
South Hykeham, which vacated the incum-
bency of Wolverhampton. At the age of
seventy-two Dr. Oliver’s physical powers
began to fail, and he was Bblined to confine
the charge of his parishes to the care of cur-
ates, and he passed the remaining years of his
life in retirement at Lincoln. In 1805 he had
married Mary Ann, the youngest daughter of
Thomas Beverley, Esq., by whom he left five
children. He died March 3, 1867, at East-
gate, Lincoln.

To the literary world Dr. Oliver was well
known as a laborious antiquary, and his works
on ecclesiastical antiquities during fifty
years of his life, from fifty-five, earned for
im a high reputation. Of these works the
most papain were, History and Antiquities
of the Collegiate Church of Beverley, History and
Antiquities of the Collegiate Church of Wolver-
hampton, History of the Conventual Church of
Grimsby, Monumental Antiquities of Grimsby,
History of the Gild of the Holy Trinity, Slea-
ford, Letters on the Druidical Remains near
Lincoln, Guide to the Druidical Temple at Not-
lingham and Remains of Ancient Britons be-
tween Lincoln and Sleaford.

But it is as the most learned Mason and the
most indefatigable and copious Masonic au-
thor of his age that Dr. Oliver principally
claims our attention. He had inherited a love
of Freemasonry from his father, the Rev.
Samuel Oliver, who was an expert Master of
the work, the Chaplain of his Lodge, and who
contributed during a whole year, from 1797
to 1798, an original Masonic song to be sung
on every Lodge night. His son has repeatedly
acknowledged his indebtedness to him for
valuable information in relation to Masonic
usages.

Dr. Oliver was initiated by his father, in the
year 1801, in St. Peter’s Lodge, in the city of
Peterborough. He was at that time but
nineteen years of age, and was admitted by
dispensation during his minority, according
to the practise then prevailing, as a lewis, or
the son of a Mason,

Under the tuition of his father, he made
much progress in the rites and ceremonies
then in use among the Lodges. He read with
po attention every Masonic book within

of the Masonic services of Dr. Oliver.

 

18 reach, and began to collect that store of

 

   

OLIVER

knowledge which he afterward used with so
much advantage to the Craft.

Soon after his appointment as head mas-
ter of King Edward’s Grammar School at
Grimsby, he established a Lodge in the bor-
ough, the chair of which he occupied for four-
teen years. So strenuous were his exertions
for the advancement of Masonry, that in 1812
he was enabled to lay the first stone of a Ma-
sonic hall in the town, where, three years be-
fore, there had been scarcely a Mason residing.

About this time he was exalted as a Royal
Arch Mason in the Chapter attached to the
Rodney Lodge at Kingston-on-Hull. In Chap-
ters and Consistories connected with the
same Lodge he also received the high degrees
and those of Masonic Knighthood. In 1818,
he was appointed a Provincial Grand Steward;
in 1816, Provincial Grand Chaplain; and in
1832, Provincial Deputy Grand Master of the
Province of Lincolnshire. These are all the
official honors that he received, except that of
Past Deputy Grand Master, conferred, as an
honorary title, by the Grand Lodge of Massa-
chusetts. In the year 1840, Dr. Crucefix had
undeservedly incurred the displeasure of the
Grand Master, the Duke of Sussex. Dr.
Oliver, between whom and Dr. Crucefix there
had always been a warm personal friendship,
assisted in a public demonstration of the Fra~
ternity in honor of his friend and brother.
This involved him in the odium, and caused
the Provincial Grand Master of Lincolnshire,
Bro. Charles Tennyson D’Eyncourt, to re-
quest the resignation of Dr. Oliver as his
Deputy. He complied with the resignation,
and after that time withdrew from all active
participation in the labors of the Lodge. The
transaction was not considered by any means
as creditable to the independence of character
or sense of justice of the Provincial Grand
Master, and the Craft very generally ex-
pressed their indignation of the course which
he had pursued, and their warm ap pect sion
n
1844, this appreciation was marked by the
presentation of an offering of plate, which had
been very generally subscribed for by the
Craft throughout the kingdom.

Dr. Oliver's first contribution to the litera-

ture of Freemasonry, except a few Masonic
Sermons, was a work entitled The Antiquities
of Freemasonry,
five Grand Periods of M asonry, from the Crea-
tion of the World to the Dedication of King Sol-
omon’s Temple,
His next production was a little work entitled
The Star in the
the testimony
nection between
In 1841 he published twelve lectures on the
Signs and Symbols of Freemasonry, in which
he went into a learned detail of the history
and signification of
of the Order.

comprising illustrations of the

which was published in 1823.

East, intended to show, from
of Masonic writers, the con-
Freemasonry and religion.

all the recognized symbols
His next important contribu-

tion to Freemasonry was The H tstory of Initi-
ation in twelve lectures;
account of the Riles and
and Discipline, of all the

comprising a detailed
Ceremonies, Doctrines
Secret and MysteriousOLIVER

Institutions of the Ancient World, published in

840. The professed object of the author was
to show the resemblances between these an-
cient systems of initiation and the Masonic,
and to trace them to a common origin; a
theory which, under some modification, has
been very generally accepted by Masonic
scholars.

Following this was The Theocratic Philoso-
phy of Freemasonry, a highly interesting work,
in which he discusses the speculative charac-
ter of the Institution. A History of Freema-
sonry from 1829 to 1840 has proved a valuable
appendix to the work of Preston, an edition
of which he had edited in the former year.
His next and most important, most inter-
esting, and most learned production was his
Historical Landmarks and other Evidences of
Freemasonry Explained. No work with such
an amount of facts in reference to the Masonic
system had ever before been published by any
author. It will forever remain asa monument
of his vast research and his extensive read-
ing. But it would be no brief task to enumer-
ate merely the titles of the many works whic!
he produced for the instruction of the Craft.
A few of them must suffice. These are the
Revelations of a Square, a sort of Masonic ro-
mance, detailing, in a fictitious form, many of
the usages of the last centuries, with anecdotes
of the principal Masons of that period; The
Golden Remains of the Early Masonic Writers,
in 5 volumes, each of which contains an inter-
esting introduction by the editor; 7’he Book of
the Lodge, a useful manual, intended as a guide
to the ceremonies of the Order; The Symbol of
Glory, intended to show the object and end of
Freemasonry; A Mirror for the Johannite
Masons, in which he discusses the question of
the dedication of Lodges to the two Saints
John; The Origin and Insignia of the Royal
Arch Degree, a title which explains itself; A
Dictionary of Symbolic Masonry, by no means
the best of his works. Almost his last contri-
bution to Masonry was his Jnstitutes of Ma-
sonic Jurisprudence, a book in which he ex-
pressed views of law that did not meet with
the universal concurrence of his English read-
ers. Besides these elaborate works, Dr.
Oliver was a constant contributor to the early
volumes of the London Freemasons’ Quarterly
Review, and published a valuable article, “On
the Gothic Constitutions,” in the American
Quarterly Review of Freemasonry.

The great error of Dr. Oliver, as a Masonic
teacher, was a too easy credulity or a too great
warmth of imagination, which led him to ac-
cept without hesitation the crude theories of
previous writers, and to recognize documents
and legends as unquestionably authentic
whese truthfulness subsequent researches
have led most Masonic scholars to doubt or to
deny. His statements, therefore, as to the
origin or the history of the Order, have to be
received with many grains of allowance. Yet
it must be acknowledged that no writer in the
English language has ever done so much to
elevate the scientific character of Freema-
gonry.

35

 

   
 
   
 
  
  
 
 
  
  
 
  
  
 
 
  
 
 
   
   
 
 
  
 
 
  
  
 
 
 
 
 
  
  
  
 
 
 
  
  
  
   
 
 
 
 
   
  
  
  
  
   
 
 
  
 
  
 
  
 
   
 
 
 
 
 
  
 
 
 

ON 529

Dr. Oliver was in fact the founder of what
may be called the literary school of Masonry.
Bringing to the study of the Institution an
amount of archeological learning but seldom
surpassed, an inexhaustible fund of mul-
tifarious reading, and all the laborious re-
searches of a genuine scholar, he gave to Free-
masonry a literary and philosophic character
which has induced many succeeding scholars
to devote themselves to those studies which
he had made so attractive. While his errone-
ous theories and his fanciful speculations will
be rejected, the form and direction that he has
given to Masonic speculations will remain,
and to him must be accredited the enviable
title of the Father of Anglo-Saxon Masonic Lit-
erature.

In reference to the personal character of Dr.
Oliver, a contemporary journalist (Stanford
Mercury) has said that he was of a kind and
genial disposition, charitable in the highest
sense of the word, courteous, affable, self-
denying, and beneficent; humble, unassum-
ing, and unaffected; ever ready to oblige, easy
of approach, and amiable, yet firm in the right.

Dr. Oliver’s theory of the system of Free-
masonry may be briefly stated in these words:
He believed that the Order was to be found
in the earliest periods of recorded history. It
was taught by Seth to his descendants, and
practised by them under the name of Primi-
tive or Pure Freemasonry. It passed over to
Noah, and at the dispersion of mankind suf-
fered a division into Pure and Spurious. Pure
Freemasonry descended through the Patri-
archs to Solomon, and thence on to the present
day. The Pagans, although they had slight
glimmerings of the Masonic truths which had
been taught by Noah, greatly corrupted them,
and presented in their mysteries a system of
initiation to which he gave the name of the
Spurious Freemasonry of Antiquity. These
views he had developed and enlarged and
adorned out of the similar but less definitely
expressed teachings of Hutchinson. Like
that writer also, while freely admitting the
principle of religious tolerance, he contended
for the strictly Christian character of the In-
stitution, and that, too, in the narrowest sec-
tarian view, since he believed that the earliest
symbols taught the dogma of the Trinity, and
that Christ was meant by the Masonic refer-
ence to the Deity under the title of Great
Architect of the Universe.

Omega. See Alpha and Omega. :

Omnifie Word. The Tetragrammaton 1s
so called because of the omnific powers attrib-
uted by the Kabbalists to its possession and
true pronunciation. (See Tetragrammaton.)
The term is also applied to the most significant
word in the Royal Arch system.

On. This is a significant word in Royal
Arch Masonry, and has been generally ex-
plained as being the name by which Jehovah
was worshiped among the Egyptians. As
this has been recently denied, and the word
asserted te be only the name of a city in
Egypt, it is proper that some inquiry should
be made into the authorities on the subject.SS SS

530 ON

The first mention of On in the Bible is in the
history of Joseph, to whom Pharaoh gave “‘to
wife Asenath, the daughter of Poti-pherah,
riest of On.” The city of On was in Lower
gypt, between the Nile and the Red Sea,
and “adorned,” says Philippson, “by a gor-
geous temple of the sun, in which a numerous
priesthood officiated.” :

The investigations of modern Egyptologists
have shown that this is an error. On was the
name of a city where the sun-god was wor-
shiped, but On was not the name of that god.

Champollioin, in his Dictionnaire Egyptien,

| gives the phonetic characters,

with the figurative symbols of

a serpent and disk, and a seated
figure, as the name of the sun-god. Now, of
these two characters, the upper one has the
power of R, and the lower of A, and hence the
name of the god is Ra. And this is the con-
current testimony of Bunsen, Lepsius, Glid-
don, and all recent authorities.

But although On was really the name of a
city, the founders of the Royal Arch had, with
the lights then before them, assumed that it
was the name of a god, and had so incorpo-
rated it with their system. With better light
than theirs, we can no longer accept their
definition; yet the word may still be retained
as a symbol of the Egyptian god. I know not
who has power to reject it; and if scholars
preserve, outside of the symbolism, the true
interpretation, no harm will be done. It is
not the only significant word in Masonry
whose old and received meaning has been
shown to be incorrect, and sometimes even
absurd. Higgins (Celt. Druids, 171) quotes
an Irish commentator ag showing that the
name AIN or ON was the name of a triad of

gods in the Irish language. “All etymolo-|C

gists,” Higgins continues, “have supposed the
word On to mean the sun; but how the name
arose has not before been explained.” In
another work (Anacalypsis, vol. i., p. 109),
Higgins makes the following important re-
marks: “Various definitions are given of the
word ON; but they are all unsatisfactory. It
18 written in the Old Testament in two ways,
JIN, aun, and 8, an. It is usually rendered in
English by the word On. This word is sup-
posed to mean the sun, and the Greeks trans-
lated it by the word jAws, or Sol. But I think
it only stood for the sun, as the emblem of the
procreative power of nature.” Bryan says
(Ant. Mythol., i., 19), when speaking of this
word: “On, Eon or Aon, was another title of
the sun among the Amonians. The Seventy,
where the word occurs in the Scriptures, in-
terpret it the sun, and call the city of On,
Heliopolis; and the Coptic Pentateuch ren-
ders the city On by the city of the sun.”
Plato, in his Timeus, says: “Tell me of the
god ON, which is, and never knew beginning.”’
And although Plato may have been here
thinking of the Greek word ON, which means
Being, it is not improbable that he may have
referred to the Beal worshiped at On, or Heli-
opolis, as it was thence that the Greeks de-
rived so much of their learning. It would be
vain to attempt to make an analogy between
the Hindu sacred word AUM and the

 

   
  
  
  
  
 
   
  
  
 
 
  
  
 
 
 
  
  
 
  
   
    
 
  
 
 
 
 
 
 
 
 
  
  
  
  
 
 
  
    
  
  
 
  
 
  
  
  
 
   
    
  
  
 
 
  
 
  
  
  
 
 
 
 
 
   
   
  
 
 
 
 
 
  
   
  
   

ONTARIO

tian ON. The fact that the M in the former
word is the initial of some secret word, renders
the conversion of it into N impossible, because
it would thereby lose its signification.

The old Masons, misled by the authority of
St. Cyril, and by the translation of the name
of the city into “City of the Sun” by the He-
brews and the Greeks, very naturally sup-
posed that On was the Egyptian sun-god,
their supreme deity, as the sun always was,
wherever he was worshiped. Hence, they ap-
propriated that name as a sacred word explan-
atory of the Jewish Tetragrammaton. 3

Onech. (Heb. pay.) The bird Pheenix,
named after Enoch or Phenoch. Enoch sig-
nifies initiation. The Phcenix, in Egyptian
mythological sculptures, as a bird, is placed in
the mystical palm-tree. The Phoenix is the
representative of eternal and continual regen-
eration, and is the Holy Spirit which brooded
as a dove over the face of the waters, the dove
of Noah and of Hasisatra or Xysuthrus (which
see), which bore a sprig in its mouth. g

Ontario. Lodge No. 156, in the Eighth
Regiment of Foot, appears to have been the
first Lodge to hold meetings in this Province,
at Fort Niagara, about 1755-80. From
1780 to 1792 some ten lodges appear to have
worked in what was called “Upper Canada.”
Some chartered by England, others by the
Provincial Grand Lodge at Quebec, among
them St. James in the Kings’ Rangers, No. 14,
at Cataraqui (Kingston), 1781; St. John’s,
No. 15, at Michilimakinae (Michigan), then
part of Canada; St. John’s, No. 19, at Niagara
and Oswegatchie Lodge, 1786, at Elizabeth-
town (Brockville).

On March 7, 1792, Bro. William Jarvis was
appointed Provincial Grand Master of Upper
vanada by the “Ancient” or ‘Athol’
Grand Lodge of England. Bro. Jarvis re-
sided at, Newark (Niagara), the then capital
of the Province. During his Grand Master-
ship, 1792 to 1804, twenty warrants for lodges
were issued.

In 1797 Bro. Jarvis removed from Newark
to York (now Toronto).

The Brethren at Niagara continued to be
active and enthusiastic, and urged Bro.
Jarvis to assemble Grand Lodge there, but
he refused. This refusal caused much dis-
satisfaction, and the Brethren of Niagara
District met in 1803 and elected Bro. Geo.
Forsyth as Provincial Grand Master, and
trouble and friction ensued.

In 1817, at Kingston, a Grand Convention
was called by the Lodges in the Midland
District under R. W. Bro. Ziba M. Phillips.
All the lodges attended excepting those in
the Niagara District. This convention was
held annually during the years 1817, 1818,
1820, 1821, 1822.

After repeated entreaty to England during
these years, R. W. Bro. Simon McGillivray
came to Canada in September, 1822, with
authority from the Duke of Sussex to re-
organize the Craft in Upper Canada. The
Second Provincial Grand Lodge was thus
formed at York in 1822, with R. W. Bro.
Simon McGillivray as Provincial Grand

Egyp- | Master, and met regularly up to 1830, butOPENING

the Provincial Grand Lodge became dormant
and remained so until 1845, when Masonic
enthusiasm once more gained the ascendency.
An urgent appeal was sent out and a Third
Provincial Grand Lodge organized in Hamil-
ton with Bro. Sir Allan MacNab Provincial
Grand Master of ‘‘Canada West,’’ appointed
by the Earl of Zetland. This body con-
tinued work until 1858.

In 1853 a number of the lodges holding
Trish Warrants organized a Grand Lodge,
but it was not very successful. They then
endeavored to secure the co-operation of the
Provincial Grand Lodge in forming a Grand
Lodge for Canada, but the Provincial Grand
Body declined. But Home Rule and a self-
governing body for Canada was the idea
uppermost and would not down, and finally,
on October 10, 1855, a convention of all the
lodges in the two Provinces was called at
Hamilton and the Grand Lodge of Canada
was formed. Forty-one lodges were repre-
sented, twenty-eight in Canada West (On-
tario) and thirteen in Canada East (Quebec),
and M. W. Bro. William Mercer Wilson was
elected Grand Master.

In September, 1857, the Provincial Grand
Lodge under England met and resolved itself
into an independent Grand Lodge, under
the name of ‘Ancient Grand Lodge of
Canada,” but the next year in July, 1858,
they united with the Grand Lodge of Canada.
In October, 1869, the majority of the lodges
in the Province of Quebec held a convention
and decided to form a Grand Lodge for that
Province. The Grand Lodge of Canada
strenuously opposed this new body, and an
edict of suspension covering all the lodges
and Brethren taking part was issued. The
Grand Lodge of Quebec, however, becoming

uly recognized by all the leading Grand
Lodges of the world, the Grand Lodge of
Canada, -in 1874, likewise decided to do the
same and withdrew from the Province, all
the lodges of her obedience joining the Quebec
Grand Body. In 1875 a schism occurred and
a number of Brethren organized a “Grand
Lodge of Ontario.’ This breach was finally
healed and the Brethren and lodges became
of allegiance to the Grand Lodge of Canada
in 1896.

In 1886 the words “in the Province of
Ontario” were added to the title of the
““Grand Lodge of Canada,”

Onyx, 27. (Shohem.) The second stone
in the fourth row of the high priest’s breast-
plate. It is of a bluish-black color, and rep-
resented the tribe of Joseph.

Opening of the Lodge. The necessity of
some preparatory ceremonies, of a more or
less formal character, before proceeding to the
despatch of the ordinary business of any asso-
ciation, has always been recognized. De-
corum and the dignity of the meeting alike
suggest, even in popular assemblies called
only for a temporary purpose, that a presiding
officer shall, with some formality, be inducted
into the chair, and he then, to use the ordinary
phrase, “opens” the meeting with the ap-
pointment of his necessary assistants, and
with the announcement, in an address to the

D

   

 

OPENING 531

audience, explanatory of the objects that have
called them together.

If secular associations have found it ex-
pedient, by the adoption of some preparatory
forms, to avoid the appearance of an unseem-
ing abruptness in proceeding to business, it
may well be supposed that religious societies
have been still more observant of the custom,
and that, as their pursuits are more elevated,
the ceremonies of their preparation for the
object of their meeting should be still more
impressive.

In the Ancient Mysteries (those sacred rites
which have furnished so many models for
Masonic symbolism) the opening ceremonies
were of the most solemn character. The
sacred herald commenced the ceremonies of
opening the greater initiations by the solemn
formula of ‘“‘Depart hence, ye profane!” to
which was added a proclamation which for-
bade the use of any language which might be
deemed of unfavorable augury to the ap-
proaching rites.

In like manner a Lodge of Masons is opened
with the employment of certain ceremonies in
which, that attention may be given to their
symbolic as well as practical importance, every
member present is expected to take a part.

These ceremonies, which slightly differ in
each of the degrees—but differ so slightly as
not to affect their general character—may be
considered, in reference to the several pur-
poses which they are designed to effect, to be
divided into eight successive steps or parts.

1. The Master having signified his inten-
tion to proceed to the labors of the Lodge,
every brother is expected to assume his neces-
sary Masonic clothing and, if an officer, the
insignia of his office, and silently and decor-
ously to repair to his appropriate station.

2. The next step in the ceremony is, with
the usual precautions, to ascertain the right of
each one to be present. It is scarcely neces-
sary to say that, in the performance of this
duty, the officers who are charged with it
should allow no one to remain who is not
either well known to themselves or properly
vouched for by some discreet and experienced
brother.

3. Attention is next directed to the external
avenues of the Lodge, and the officers within
and without who are entrusted with the per-
formance of this important duty, are expected
to execute it with care and fidelity. ‘

4, By a wise provision, it is no sooner inti-
mated to the Master that he may safely pro-
ceed, than he directs his attention to an in-
quiry into the knowledge possessed by his
officers of the duties that they will be re-
spectively called upon to perform.

5. Satisfied upon this point, the Master
then announces, by formal proclamation, his
intention to proceed to business; and, mind-
ful of the peaceful character of our Institu-
tion, he strictly forbids all immoral or un-
masonic conduct whereby the harmony of
the Lodge may be impeded, under no less a
penalty than the by-laws may impose, or a
majority of the brethren present may see fit
to inflict. Nor, after this, is any brother per-
mitted to leave the Lodge during Lodge hours532 OPERATIVE

(that is, from the time of opening to that of
closing) without having first obtained the
Worshipful Master’s permission

6. Certain mystic rites, which can here be
only alluded to, are then employed, by which
each brother present signifies his concurrence
in the ceremonies which have been performed,
and his knowledge of the degree in which the
Lodge is about to be opened. :

7. It is a lesson which every Mason is
taught, as one of the earliest points of his in-
itiation, that he should commence no impor-
tant undertaking without first invoking the
blessing of Deity. Hence the next step in the
progress of the opening ceremonies is to ad-

ess a prayer to the Supreme Architect of the
Universe. This prayer, although offered by
the Master, is to be participated in by every
brother, and, at its conclusion, the audible
response of ‘‘So mote it be: Amen,” should be
made by all present.

8. The Lodge is then declared, in the name
of God and the Holy Saints John, to be
opened in due form on the First, Second, or
Third Degree of Masonry, as the case may be.

dge is said to be opened in the name of
God and the Holy Saints John, as a declaration
of the sacred and religious purposes of the
meeting, of profound reverence for that Di-
vine Being whose name and attributes should
be the constant themes of contemplation, and
of respect for those ancient patrons whom the
traditions of Masonry have so intimately con-
nected with the history of the Institution.

It is said to be opened in due form, to inti-
mate that all that is necessary, appropriate,
and usual in the ceremonies, all that the law
requires or ancient usage renders indispensa-
ble, have been observed.

And it is said to be opened on, and not in,
a certain degree (which latter expression is
often incorrectly used) in reference rather to
the speculative than to the legal character of
the meeting, to indicate, not that the members
are to be circumscribed in the limits of a par-
ticular degree, but that they are met together
to unite in contemplation on the symbolic
teachings and divine lessons, to inculeate
which is the peculiar object of that degree.

The manner of opening in each degree
slightly varies. In the English system, the
Lodge is opened in the First Degree “in the
name of T.G.A.O.T.U. ”* in the Second, ‘‘on
the square, in the name of the Grand Geome-
trician of the Universe”; and in the Third, ‘‘on
the center, in the name of the Most High.”

It is prescribed as a ritual regulation that
the Master shall never open or close his Lodge
without a lecture or part of a lecture. Hence,
1n each of the degrees a portion of a part of the
lecture of that degree is incorporated into the
opening and closing ceremonies.

There is in every degree of Masonry, from
the lowest to the highest, an opening cere-
mony peculiar to the degree. This ceremony

as always more or less reference to the sym-
bolic lesson which it is the design of the de-
gree to teach, and hence the varieties of open-

  

ORAL

tive art and a speculative science. _ The oper-
ative art is that which was practised by the
Stone-Masons of the Middle Ages. The spec-
ulative science is that which is practised by
the Freemasons of the present day. The
technicalities and usages of the former have
been incorporated into and modified by. the
latter. Hence, Freemasonry is sometimes
defined as a speculative science founded on an
operative art. few

Operative Masonry. Freemasonry, in its
character as an operative art, is familiar to
everyone. As such, it is engaged in the appli-
cation of the rules and principles of architec-
ture to the construction of edifices for private
and public use, houses for the dwelling-place
of man, and temples for the worship of the
Deity. It abounds, like every other art, in
the use of technical terms, and employs, in
practise, an abundance of implements and
materials which are peculiar to itself. 5

This operative art has been the foundation
on which has been built the speculative science
of Freemasonry. (See Speculative Masonry.)

Operative Masons. Workers in stone,
who construct material edifices, in contra-
distinction to Speculative Masons, who con-
struct only spiritual edifices.

Ophites. The Brotherhood of the Ser-
pent, which flourished in the second century,
and held that there were two principles of
sons and the accompanying theogony. This
Egyptian fraternity displayed a living serpent
in their ceremonies, which was reverenced as
a symbol of wisdom and a type of good. —

Option. When a Masonic obligation
leaves to the person who assumes it the option
to perform or omit any part of it, it is not to be
supposed that such option is to be only his
arbitrary will or unreasonable choice. On the
contrary, in exercising it, he must be governed
and restrained by the principles of right and
duty, and be controlled by the circumstances
which surround the case, so that this option,
which at first would seem to be a favor, really
involves a great and responsible duty, that of
exercising a just judgment in the premises.
That which at one time would be proper to
perform, at another time and in different cir-
cumstances it would be equally proper to
omit.

Oral Instruction. Much of the instruc-
tion which is communicated in Freemasonry,
and, indeed, all that is esoteric, is given orally;
and there is a law of the Institution that for-
bids such instruction to be written. There

 

is in this usage and regulation a striking anal-
ogy to what prevailed on the same subject in
all the secret institutions of antiquity.

In all the ancient mysteries, the same reluc-
tance to commit the esoteric instructions of
the hierophants to writing is apparent; and
hence the secret knowledge taught in their in-
itiations was preserved in symbols, the true
meaning of which was closely concealed from
the profane.

The Druids had a similar regulation; and
Cesar informs us that, although they made

 

Ings are as many as the degrees themselves.
Operative Art. Masonry is divided by
Masonic, writers into two branches, an opera-

use of the letters of the Greek alphabet to
record their ordinary or public transactions,
yet it was not considered lawful to entrust theirORAL

sacred verses to writing, but these were always
committed to memory by their disciples.

The secret doctrine of the Kabbala, or the
mystical philosophy of the Hebrews, was also
communicated in an oral form, and could be
revealed only through the medium of allegory
and similitude. The Kabbalistic knowledge,
traditionally received, was, says Maurice (Ind.

Antiq., iv., 548), ‘‘transmitted verbally down |

to all the great characters celebrated in Jewish
antiquity, among whom both David and Solo-
mon were deeply conversant in its most hidden
mysteries. Nobody, however, had ventured
to commit anything of this kind to paper.”

The Christian church also, in the age imme-
diately succeeding the apostolic, observed the
same custom of oral instruction. The early
Fathers were eminently cautious not to com-
mit certain of the mysterious dogmas of their
religion to writing, lest the surrounding
Pagans should be made acquainted with what
they could neither understand nor appreci-
ate. St. Basil (De Spiritu Sancto), treating of
this subject in the fourth century, says: “We
receive the dogmas transmitted to us by writ-
ing, and those which have descended to us
from the apostles, beneath the mystery of oral
tradition; for several things have been handed
down to us without writing, lest the vulgar,
too familiar with our dogmas, should lose a
due respect for them.” And he further asks,
‘How should it ever be becoming to write and
circulate among the people an account of those
things which the uninitiated are not permitted
to contemplate?”

A custom, so ancient as this, of keeping the
landmarks unwritten, and one so invariably
observed by the Masonic Fraternity, it may
very naturally be presumed, must have been
originally established with the wisest inten-
tions; and, as the usage was adopted by
many other institutions whose organization
was similar to that of Freemasonry, it may
also be supposed that it was connected, in
some way, with the character of an esoteric
instruction.

Two reasons, it seems to me, may be as-
signed for the adoption of the usage among
Freemasons.

In the first place, by confining our secret
doctrines and landmarks to the care of tradi-
tion, all danger of controversies and schisms
among Masons and in Lodges is effectually
avoided. Of these traditions, the Grand
Lodge in each jurisdiction is the interpreter,
and to its authoritative interpretation every
Mason and every Lodge in the jurisdiction is
bound to submit. There is no book, to which
every brother may refer, whose language each
cne may interpret according to his own views,
and whose expressions—sometimes, perhaps,
equivocal and sometimes obscure—might
afford ample sources of wordy contest and
verbal criticism. The doctrines themselves,
as well as their interpretation, are contained
in the memories of the Craft; and the Grand
Lodges, as the lawful representatives of the
Fraternity, are alone competent to decide
whether the tradition has been correctly pre-
served, and what is its true interpretation.
And hence it is that there is no institution in

 

 

ORAL 533

   
  
 
  
 
   
 
 
   
 
  
   
 
  
 
  
   
 
  
  
  
  
  
 
  
    
 
 
  
  
 
  
 
   
  
  
  
  
 
 
 
  
  
    
  
  
 
   
  
      

which there have been so few and such unim-
portant controversies with respect to essential
and fundamental doctrines.

In illustration of this argument, Dr. Oliver,
| while speaking of what he calls the antedi-
|luvian system of Freemasonry—a part of
| which must necessarily have been traditional,
and transmitted from father to son, and a part
| entrusted to symbols—makes the following
observations:
| ‘Such of the legends as were communicated

orally would be entitled to the greatest degree
of credence, while those that were committed
to the custody of symbols, which, it is prob-
able, many of the collateral legends would be,
| were in great danger of perversion, because
the truth could only be ascertained by those
| persons who were intrusted with the secret
of their interpretation. And if the symbols
were of doubtful character, and carried a
| double meaning, as many of the Egyptian
hieroglyphics of a subsequent age actually did,
the legends which they embodied might sus-
| tain very considerable alteration in sixteen or
|seventeen hundred years, although passing
| through very few hands.”

Maimonides (More Nevochim, c. Ixxi.) as-
signs a similar reason for the unwritten pres-
ervation of the Oral Law. ‘‘This,” he says,
‘‘was the perfection of wisdom in our law,
that by this means those evils were avoided
into which it fell in succeeding times, namely,
the variety and perplexity of sentiments and
opinions, and the doubts which so commonly
arise from written doctrines contained in
books, besides the errors which are easily com-
mitted by writers and copyists, whence, after-
wards, spring up controversies, schisms, and
confusion of parties.”

A second reason that may be assigned for
the unwritten ritual of Masonry is, that by
compelling the craftsman who desires to make
any progress in his profession, to commit 1¢s
doctrines to memory, there is a greater proba-
bility of their being thoroughly studied and
understood. In confirmation of this opinion,
it will, I think, be readily acknowledged by
anyone whose experience is at all extensive,
that, as a general rule, those skilful brethren
who are technically called ‘‘bright Masons,”’
are better acquainted with the esoteric and
unwritten portion of the lectures, which they
were compelled to acquire under a competent
i tor, and by oral information, than with

 

 

instruc 1
that which is published in the Monitors, and,
therefore, always at hand to be read.

Cesar (Bell. Gall., vi., 14) thought that
this was the cause of the custom among
the Druids, for, after mentioning that they
did not suffer their doctrines to be com-
mitted to writing, he adds: ‘‘They seem to
me to have adopted this method for two
reasons: that their mysteries might be hidden
from the common people, and to exercise the
memory of their disciples, which would be
neglected if they had books on which they
might rely, as, we find, is often the casera

A third reason for this unwritten doctrine
of Masonry, and one, perhaps, most familiar
to the Craft, is also alluded to by Cesar in
the case of the Druids, ‘‘because they did not534 ORAL

wish their doctrines to be divulged to the
common people.”’ Maimonides, in the con-
clusion of the passage which we have already
quoted, makes a similar remark with respect
to the oral law of the Jews. ‘‘But if,” says
he, ‘‘so much care was exercised that the oral
law should not be written in a book and laid
open to all persons, lest, peradventure, it
should become corrupted and depraved, how
much more caution was required that the
secret interpretations of that law should not
be divulged to every person, and pearls be
thus thrown to swine.” ““Wherefore,”’ he
adds, “they were intrusted to certain pri-
vate persons, and by them were transmitted
to other educated men of excellent and ex-
traordinary gifts.” And for this regulation
he quotes the Rabbis, who say that the secrets
of the law are not delivered to any person
except a man of prudence and wisdom.

It is, then, for these excellent reasons—
to avoid idle controversies and endless dis-
putes; to preserve the secrets of our Order
from decay; and, by inereasing the diffi-
culties by which they are to be obtained,
to diminish the probability of their being
forgotten; and, finally, to secure them from
the unhallowed gaze of the profane—that
the oral instruction of Masonry was first
instituted, and still continues to be relig-
lously observed. Its secret doctrines are
the precious jewels of the Order, and the
memories of Masons are the well-guarded
caskets in which those jewels are to be pre-
served with unsullied purity. And hence
it is appropriately said in our ritual, that
“the attentive ear receives the sound from
the instructive tongue, and the secrets of
Freemasonry are safely lodged in the de-
pository of faithful breasts.”

Oral Law. The Oral Law is the name
given by the Jews to the interpretation of
the written code, which is said to have been
delivered to Moses at the same time, accom-
panied by the Divine command: “Thou
shalt not divulge the words which I have
said to thee out of my mouth.” The Oral
Law was, therefore, never entrusted to books;
but, being preserved in the memories of the
judges, prophets, priests, and other wise men
was handed down, from one to the other,
through a long succession of ages.

Maimonides has described, according to
the Rabbinical traditions, the mode adopted
by Moses to impress the principles of this
Oral Law upon the people. As an example of
perseverance in the acquirement of informa-
tion by oral instruction, it may be worthy of
the consideration and imitation of all those
Masons who wish to perfect themselves in
the esoteric lessons of their Institution.

_When Moses had descended from Mount
Sinai, and had spoken to the people, he re-
tired to his tent. Here he was visited by
Aaron, to whom, sitting at his feet, he re-
cited the law and its explanation, as he
had received it from God. Aaron then
rose and seated himself on the right hand
of Moses, Eleazar and Ithamar, the sons
of Aaron, now entered the tent, and Moses
fepeated to them all that he had communi-

 

  

ORDER

cated to their father; after which, they
seated themselves, one on the left hand of
Moses and the other on the right hand of
Aaron. Then went in the seventy elders,
and Moses taught them, in the same manner
as he had taught Aaron and his sons. After-
ward, all of the congregation who desired to
know the Divine will came in; and to them,
also, Moses recited the law and its interpre-
tation, in the same manner as before. The
law, thus orally delivered by Moses, had now
been heard four times by Aaron, three times
by his sons, twice by the seventy elders, and
once by the rest of the people. After this,
Moses withdrawing, Aaron repeated all that
he had heard from Moses, and retired; then
Hleazar and Ithamar repeated it, and also
withdrew; and, finally, the same thing was
done by the seventy elders; so that each of
them having heard the law repeated four
times, it was thus, finally, fixed in their
memories. ’

The written law, divided by the Jewish
lawgivers into 613 precepts, is contained in
the Pentateuch. But the oral law, trans-
mitted by Moses to Joshua, by him to the
elders, and irom them conveyed by tradi-
tionary relation to the time of Judah the
Holy, was by him, to preserve it from being
forgotten and lost, committed to writing
in the work known as the Mishna. And
now, no longer an Oral Law, its precepts
are to be found in that book, with the sub-
sidiary aid of the Constitutions of the prophets
and wise men, the Decrees of the Sanhedrim,
the decisions of the Judges, and the Expo-
sitions of the Doctors.

Orator. An officer in a Lodge whose duty
it is to explain to a candidate after his initia-
tion the mysteries of the degree into which
he has just been admitted. The office is
therefore, in many respects, similar to that of
a lecturer. The office was created in the
French Lodges early in the eighteenth
century, soon after the introduction of Ma-
sonry into France. A writer in the London
Freemasons’ Magazine for 1859 attributes its
origin to the constitutional deficiency of the
French in readiness of public speaking.
From the French it passed to the other con-
tinental Lodges, and was adopted by the
Scottish Rite. The office is not recognized
in the English and American system, where
its duties are performed by the Worshipful
Master. [Though a few Lodges under the Eng-
lish Constitution do appoint an Orator, e. g.,
the Lodge of Antiquity, No. 2, the Pilgrim
Lodge, No. 238, the Constitutional Lodge,
No. 294, and the La Césarée Lodge, No.
590.]

Order. An Order may be defined to be
a brotherhood, fellowship, or association of
certain persons, united by laws and statutes
peculiar to the society, engaged in a common
object or design, and distinguished by par-
ticular habits, ensigns, badges, or symbols.

Johnson’s definition is that an Order is
“a regular government, a society of digni-
fied persons distinguished by marks of honor,
and a religious fraternity.” In all of these
senses Freemasonry may be styled an Order.ORDER

Its government is of the most regular and sys-
tematic character; men the most eminent for
dignity and reputation have been its members;
and if it does not constitute a religion in itself,
it is at least religion’s handmaid.

The ecclesiastical writers define an Order
to be a congregation or society of religious
persons, governed by particular rules, living
under the same superior, in the same manner,
and wearing the same habit; a definition
equally applicable to the society of Free-
masons. These ecclesiastical Orders are
divided into three classes: 1. Monastic,
such as the Benedictines and the Augus-
tinians. 2. The Mendicant, as the Domin-
icans and the Franciscans. 3. The Mili-
tary, as the Hospitalers, the Templars,
and the Teutonic Knights. Only the first
and the third have any connection with Free- |
masonry; the first because it was by them |
that architecture was fostered, and the Ma-
sonic gilds patronized in the Middle Ages;
and the third because it was in the bosom
of Freemasonry that the Templars found a}
refuge after the dissolution of their Order.

Order Book. he book to which all
appeals were made, in the Order of Strict

bservance, as to matters of history, usage,
or ritual. It was invariably bound in red.

Order Name. The name or designation
assumed by the Illuminati, the members
of the Rite of Strict Observance, and of the
Royal Order of Scotland, was called the
Order Name, or the Characteristic Name.
(See ques.)

he Illuminati selected classical names,
of which the following are specimens:
Weishaupt was Spartacus.
“cc Phi

 

|

 

  

Knigge

30de “¢ Amelius.
Nicolai “« Lucian.
Westenreider ‘‘ Pythagoras.
Constanza «¢ Diomedes.
Zwack ** Cato.
Count Savioli ‘* Brutus.
Busche “ Bayard.
Ecker * Saladin.

The members of the Strict Observance
formed their Order Names in a different
way. Following the custom of the com-
batants in the old tournaments, each called
himself an eques, or knight of some particu-
lar object; as, Knight of the Sword, Knight
of the Star, etc. Where one belonged both
to this Rite and to that of Illuminism, his
Order Name in each was different. Thus
Bode, as an Illuminatus, was, we have seen,
called ‘‘Amelius,” but as a Strict Observ-
ant, he was known as ‘‘Eques & lilio con-
vallium,” or Knight of the Lily-of-the-Valleys.
The following examples may suffice. A full
list will be found in Thory’s Acta Latomorum.

Hund was Eques ab ense=Knight of the
Sword.

Jacobi was Eques 4 stellA=Knight of the
Star.

Count Bruhl was Eques 4 gladio ancipiti=
Knight of the Double-edged Sword.

Bode was Eques & lilio convallium= Knight

 

of the Lily-of-the-Valleys.

    
  
 
  
 
 
 
  
  
  
 
    
   
  
   
 
   
      
   
 
 
 
  
 
 
  
  
    
    
 
   
  
  
 
 
 
 
 
 
  
  
 
 
  
 
  
   
 
 
  
   
  
  
 
  
 
  
  
 
 
  
 
 
 
  
 
 
 
 
 
 
  
 
 
 
  
 
  
 
 
 
 
 
   

ORDER 535

Beyerle was Eques 4 fascid=Knight of the

Girdle.

Berend was Eques & septem stellis= Knight
of the Seven Stars.
Decker was Eques a plagula= Knight of the

Curtain.

Lavater was Eques ab Atsculapio= Knight
of Esculapius.

Seckendorf was Eques 4 capricorno= Knight
of Capricorn.

Prince Charles Edward was Eques & sole
aureo= Knight of the Golden Sun.

Zinnendorf was Eques A lapide nigro=

Knight of the Black Stone.

Order of Business. In every Masonic
body, the by-laws should prescribe an “‘Order
of Business,” and in proportion as that
order is rigorously observed will be the
harmony and celerity with which the business
of the Lodge will be despatched.

In Lodges whose by-laws have prescribed
no settled order, the arrangement of business

\is left to the discretion of the presiding

officer, who, however, must be governed,
to some extent, by certain general rules
founded on the principles of parliamentary
law, or on the suggestions of common sense.
The order of business may, for conve-
nience of reference, be placed in the following
tabular form:
1. Opening of the Lodge.
Reading and confirmation of the minutes.
. Reports on petitions.
Balloting for candidates.
Reports of special committees.
Reports of standing committees.
. Consideration of motions made at a
former meeting, if called up by a member.
8. New business.
9. Initiations.
10. Reading of the minutes for information
and correction.
11. Closing of the Lodge.

Order of Christ. See Christ, Order of.

Order of the Temple. Sce Temple,
Order of the.

Order, Rules of. Every permanent de-
liberative body adopts a code of rules of
order to suit itself; but there are certain rules
derived from what may be called the common
law of Parliament, the wisdom of which hay-
ing been proven by long experience, that have
been deemed of force at all times and places,
and are, with a few necessary exceptions, as
applicable to Lodges as to other societies.

The rules of order, sanctioned by uninter-
rupted usage and approved by all authori-
ties, may be enumerated under the following
distinct heads, as applied to a Masonic body:

1. Two independent original propositions
cannot be presented at the same time to
the meeting.

2. A subsidiary motion cannot be offered
out of its rank of precedence.

3. When a brother intends to speak, he
is required to stand up in his place, and
to address himself always to the presiding
officer. :

4, When two or more brethren rise nearl
at the same time, the presiding officer wi

NID CrP C9 DOa Se A aT

Se

 

Sa

  

536 ORDERS

indicate, by mentioning his name, the one
who, in his opinion, is entitled to the floor.

5. A brother is not to be interrupted by
any other member, except for the purpose
of calling him to order.

6. No brother can speak oftener than the
rules permit; but this rule may be dispensed
with by the Master.

No one is to disturb the speaker by
hissing, unnecessary coughing, loud whisper-
ing, or other unseemly noise, nor should he
pass between the speaker and the presiding
officer.

8. No personality, abusive remarks, o
other improper language should be used by
any brother in debate.

9. If the presiding officer rises to speak
while a brother is on the floor, that brother
Should immediately sit down, that the pre-
siding officer may be heard.

10. Everyone who speaks should speak
to the question.

11. As a sequence to this, it follows that
there can be no speaking unless there be
@ question before the Lodge. There must
always be a motion of some kind to author-
ize a debate.

Orders of Architecture. An order in
architecture is a system or assemblage of
parts subject to certain uniform established
proportions regulated by the office which
such part has to perform, so that the dis-
position, in a peculiar form, of the members
and ornaments, and the proportion of the
columns and pilasters, is called an order.
There are five orders of architecture, the
Doric, Ionic, Corinthian, Tuscan, and Com-
posite—the first three being of Greek and
the last two of Italian origin, (See each under
its respective title.)

Considering that the orders of architec-
ture must have constituted one of the most
umportant subjects of contemplation to the
Operative Masons of the Middle Ages, and
that they afforded a fertile source for their
symbolism, it is strange that so little allu-
sion is made to them in the primitive lec-
tures and in the earliest catechisms of the
last century. In the earliest catechism ex-
tant, they are simply enumerated, and said
to answer “to the base, perpendicular, di-
ameter, circumference, and square”; but no
explanation is given of this reference. Nor
are they referred to in the “Legend of the
Craft,” or in any of the Old Constitutions.
Preston, however, introduced them into his
system of lectures, and designated the three
most ancient orders—the Ionic, Doric, and
Corinthian—as symbols of wisdom, strength,
and beauty, and referred them to the three
original “Grand Masters. This symbolism
has ever since been retained; and, notwith-
standing the reticence of the earlier ritual-
ists, there is abundant evidence, in the
architectural remains of the Middle Ages,
that it was known to the old Operative Free-
masons.

Orders of Architecture, Egyptian. The
Egyptians had a system of architecture
peculiar to themselves, which, says Barlow
(Essays on Symbolism, p. 30), “would indicate

 

   

ORDERS

a people of grand ideas, and of confirmed
religious convictions.”” It was massive, and
without the airy proportions of the Greek
orders. It was, too, eminently symbolic, and
among its ornaments the lotus leaf and plant
predominated as a symbol of regeneration.
Among the peculiar forms of the Egyptian
architecture were the fluted column, which
suggested the Ionic order to the Greeks, and
the basket capital adorned with the lotus,
which afterward became the Corinthian. To
the Masonic student, the Egyptian style of
architecture becomes interesting, because it
was undoubtedly followed by King Solomon
in his construction of the Temple. The great
similarity between the pillars of the porch
and the columns in front of Egyptian temples
is very apparent. Our translators have,
however, unfortunately substituted the lily
for the lotus in their version.

Orders of Knighthood. An order of
knighthood is a confraternity of knights
bound by the same rules. Of these there
are many in every kingdom of Europe, be-
stowed by sovereigns on their subjects as
marks of honor and rewards of merit. Such,
for instance, are in England the Knights
of the Garter; in Scotland the Knights of
Saint Andrew; and in Ireland the Knights
of Saint Patrick. But the only Orders of
Knighthood that have had any historical
relation to Masonry, except the Order of
Charles XII. in Sweden, are the three great
religious and military Orders which were
established in the Middle Ages. These are
the Knights Templar, the Knights Hospi-
talers or Knights of Malta, and the Teu-
tonic Knights, each of which may be seen
under its respective title. Of these three,
the Masons can really claim a connection
only with the Templars. They alone had a
secret initiation, and with them there is at
least traditional evidence of a fusion. The
Knights of Malta and the Teutonic Knights
have always held themselves aloof from the
Masonic Order. They never had a secret
form of initiation; their reception was open
and public; and the former Order, indeed,
during the latter part of the eighteenth cen-
tury, became the willing instruments of the
Church in the persecution of the Masons who
were at that time in the island of Malta.
There is, indeed, a Masonic degree called
Knight of Malta, but the existing remnant
of the historical order has always repudiated
it. With the Teutonic Knights, the Free-
masons have no other connection than this,
that in some of the high degrees their peculiar
cross has been adopted. An attempt has
been made, but without reason, to identify
the Teutonic Knights with the Prussian
Knights, or Noachites.

Orders of the Day. In parliamentary
law, propositions which are appointed for
consideration at a particular hour and day are
called the orders of the day. When the day
arrives for their discussion, they take prece-
dence of all other matters, unless passed over
by mutual consent or postponed to another
day. The same rules in reference to these
orders prevail in Masonic as in other assem-ORDINANCIO

blies. The parliamentary law is here ap-
pissbie without modification to Masonic
es

Ordinacio. The Old Constitutions known
as the Halliwell or Regius MS. (fourteenth
century) speak of an ordinacio in the sense of
alaw. ‘Alia ordinacio artis gemetrie.” (L
471.) It is borrowed from the Roman law,
where ordinatio signified an imperial edict.
In the Middle Ages, the word was used in the
sense of a statute, or the decision of a judge.

Ordination. At the close of the recep-
tion of a neophyte into the order of Elect
Cohens, the Master, while communicating
to him the mysterious words, touched him
with the thumb, index, and middle fingers
(the other two being closed) on the forehead,
heart, and side of the head, thus making
the figure of a triangle. This ceremony was
called the ordination.

Ordo ab Chao. Order out of Chaos. A
motto of the Thirty-third Degree, and having
the same allusion as luz e tenebris, which see.
The invention of this motto is to be attrib-
uted to the Supreme Council of the Ancient
and Accepted Scottish Rite at Charleston,
and it is first met with in the Patent of
Count de Grasse, dated February 1, 1802.
When De Grasse afterward carried the Rite
over to France and established a Supreme
Council there, he changed the motto, and,
according to Lenning, Ordo ab hoc was used by
him and his Council in all the documents
issued by them. If so, it was simply a blunder.

Oregon. The first Lodges instituted in
Oregon were under Warrants from the Grand
Lodge of California, in the year 1849. On
August 16, 1851, a convention of three
Lodges was held in Oregon City, and the
Grand Lodge of Oregon was there organized,
Berryman Jennings being elected Grand
Master. The Grand Chapter was organized
at Salem, September 18, 1860. Templar-
ism was introduced by the organization of
Oregon Commandery, No. 1, at Oregon City,
on July 24, 1860.

Organist, Grand. An officer in the Grand
Lodge of England, Scotland, and Ireland
whose duty it is to superintend the musical
exercises on private and public occasions.
He must be a Master Mason, and is required
to attend the ena and other communi-
cations of the Grand Lodge. His jewel is an
antique lyre. Grand Lodges in this country
do not recognize such an officer. But an
organist has been recently employed since the
introduction of musical services into Lodge
ceremonies by some Lodges.

Organization of the Grand Lodges. See
Grand Lodge.

Orient. The East. The place where a
Lodge is situated is sometimes called its

“Orient,” but more properly its ‘Hast.’
The seat of a Grand Lodge has also some-
times been called its ‘Grand Orient”; but
here ‘‘Grand East” would, perhaps, be
better. The term “Grand Orient” has been
used to designate certain of the Supreme
Bodies on the Continent of Europe, and
also in South America; as, the Grand Orient
of France, the Grand Orient of Portugal,

 

 

 

ORIENTATION 537

 

the Grand Orient of Brazil, the Grand Orient
of New Grenada, etc. The title always
has reference to the East as the place of
honor in Masonry. (See East, Grand.)

Orient, Grand. See Grand Orient.

Orient, Grand Commander of the.
(Grand Commandeur d’Orient.) The Forty-
third Degree of the Rite of Mizraim.

_ Orient, Interior. A name sometimes used
in Germany to designate a Grand Chapter or
superintending body of the higher degrees.

Orient of France, Grand. See France.

Orient, Order of the. (Ordre d’Orient.)
An Order founded, says Thory (Act. Lat., i.,
330), at Paris, in 1806, on the system of the
Templars, to whom it traced its origin.

Oriental Chair of Solomon. The seat
of the Master in a Symbolic Lodge, and so
called because the Master is supposed sym-
bolically to fill the place over the Craft once
occupied by King Solomon. For the same
reason, the seat of the Grand Master in the
Grand Lodge receives the same appellation.
In England it is called the throne.

Oriental Philosophy. A peculiar sys-
tem of doctrines concerning the Divine
Nature which is said to have originated in
Persia, its founder being Zoroaster, whence
it passed through Syria, Asia Minor, and
Egypt, and was finally introduced among
the Greeks, whose philosophical systems it
at times modified. Pliny calls it ‘‘a magical
yhilosophy,’’ and says that Democritus,
having traveled into the East for the purpose
of learning it, and returning home, taught it
in his mysteries. It gave birth to the sect
of Gnostics, and most of it being adopted by
the school of Alexandria, it was taught by
Philo, Jamblichus, and other disciples of
that school. Its essential feature was the
theory of emanations (which see). And the
Oriental Philosophy permeates, sometimes to
a very palpable extent, Ineffable, Philosophie,
and Hermetic Masonry, being mixed up and
intertwined with the Jewish and Kabbalistic
Philosophy. A knowledge of the Oriental
Philosophy is therefore essential to the proper
understanding of these high degrees.

Oriental Rite. ‘The title first assumed
by the Rite of Memphis.

Orientation. The orientation of a Lodge
is its situation due east and west. The word
is derived from the technical language of
architecture, where it is applied, in the
expression ‘“‘orientation of churches,” to
designate a similar direction in building.
Although Masonic Lodges are still, when
circumstances will permit, built on an east and
west direction, the explanation of the usage,
contained in the old lectures of the last
century, that it was “because all chapels
and churches are, or ought to be so,” has be-
come obsolete, and other symbolic reasons are
assigned. Yet there can be no doubt that
such was really the origin of the usage. The
orientation of churches was a princi le of
ecclesiastical architecture very generally ob-
served by builders, in accordance with
ecclesiastical law from the earliest times after
the apostolic age. Thus in the Apostolic
Constitutions. which, although falsely attrib-SSS

 

 

538 ORIFLAMME

uted to St. Clement, are yet of great antiquity,
we find the express direction, ‘sit sedes
oblonga ad orientem versus’’—let the church
be of an oblong form, directed to the east—a
direction which would be strictly applicable
in the building of a Lodge room. St. Charles
Borromeo, in his Instructiones Fabrice Eccle-
stastice, is still more precise, and directs that
the rear or altar part of the church shall look
directly to the east, “‘in orientem versus
recta spectat,’’ and that it shall be not “ad
solstitialem sed ad sequinoctialem orientem”’
—not to the solstitial east, which varies by
the deflection of the sun’s rising, but to the
equinoctial east, where the sun rises at the
equinoxes, that is to say, due east. But, as
Bingham (Antig., b. vili., c. iii.) admits,
although the usage was very general to
erect churches toward the east, yet ‘it
admitted of exceptions, as necessity or ex-
pediency”; and the same exception prevails
in the construction of Lodges, which, although
always erected due east and west, where
circumstances will permit, are sometimes
from necessity built in a different direction.
But whatever may be externally the situation
of the Lodge with reference to the points of
the compass, it is always considered internally
that the Master’s seat is in the east, and there-
fore that the Lodge is “situated due east and
west.

As to the original interpretation of the
usage, there is no doubt that the Masonic
was derived from the ecclesiastical, that is,
that Lodges were at first built east and
west because churches were; nor can we
help believing that the church borrowed
and Christianized its symbol from the Pagan
reverence for the place of sunrising. The
admitted reverence in Masonry for the east
as the place of light, gives to the usage the
modern Masonic interpretation of the symbol
of orientation.

Oriflamme. The ancient banner which
originally belonged to the Abbey of St. Denis,
and was borne by the Counts of Vezin,
patrons of that church, but which, after the
country of Vezin fell into the hands of the
French crown, became the principal banner
of the kingdom. It was charged with a
saltire wavy Or, with rays issuing from the
center crossways; Seccee into five points,
each bearing a tassel of green silk,

Original Points. The old lectures of
the last century, which are now obsolete,
contained the following instruction: “There
are in Freemasonry twelve original points,
which form the basis of the system and
comprehend the whole ceremony of initia-
tion. Without the existence of these points,
no man ever was, or can be, legally and
essentially received into the Order. Every
person who is made a Mason must go through
all these twelve forms and ceremonies, not
only in the first degree, but in every sub-
sequent one.”

Origin of Freemasonry. The origin and
source whence first sprang the institution of
Freemasonry, such as we now have it, has
liven rise to more difference of opinion and
discussion among Masonic scholars than any

 

   
  
  
  
  
    
 
 
  
  
  
  
  
 
 
 
   
  
  
 
 
  
   
    
 
 
  
 
 
   
  
 
 
 
 
  
  
  
  
  
  
 
 
  
   
 
  
 
  
 
  
 
 
  
   
   
   
   
   
   
  
   
   
    
   
  
  
 
  
 
  
   
   
    

ORLEANS

other topic in the literature of the Institu-
tion. Writers on the history of Freemasonry
have, at different times, attributed its origin
to the following sources. 1. To the Patri-
archal religion. 2. To the Ancient Pagan
Mysteries. 3. To the Temple of King Solo-
mon. 4. To the Crusaders. 5. To the
Knights Templar. 6. To the Roman Col-
leges of Artificers. 7. To the Operative
Masons of the Middle Ages. 8. To the
Rosicrucians of the sixteenth century. 9.
To Oliver Cromwell, for the advancement
of his political schemes. 10. To the Pre-
tender, for the restoration of the House of
Stuart to the British throne. 11. To Sir
Christopher Wren at the building of St.
Paul’s Cathedral. 12. To Dr. Desaguliers
and his associates in the year 1717. Each
of these twelve theories has been from time
to time, and the twelfth within a recent
period, sustained with much zeal, if not
always with much judgment, by their advo-
cates. A few of them, however, have long
since been abandoned, but the others still
attract attention and find defenders. Dr.
Mackey has his own views of the subject in
his book History of Freemasonry, to which the
reader is referred.*

Orleans, Duke of. Louis Philippe Joseph,
Duke of Orleans, better known in history by
his revolutionary name of Hgalité, was the
fifth Grand Master of the Masonic Order in
France. As Duke of Chartres, the title
which he held during the life of his father,
he was elected Grand Master in the year
1771, upon the death of the Count de Cler-
mont. Having appointed the Duke of
Luxemburg his Substitute, he did not attend
a meeting of the Grand Lodge until 1777, but
had in the meantime paid much attention
to the interests of Masonry, visiting many
of the Lodges, and laying the foundation-
stone of a Masonic Hall at Bordeaux.

His abandonment of his family and his
adhesion to the Jacobins during the revo-
lution, when he repudiated his hereditary
title of Duke of Orleans and assumed the
republican one of Egalité, forms a part of
the history of the times. On the 22d of Feb-
ruary, 1793, he wrote a letter to Milsent,
the editor, over the signature of “Citoyen
Egalité,”’ which was published in the Journal
de Paris, and which contains the following
passages:

_ This is my Masonic history. At one
time, when certainly no one could have
foreseen our revolution, I was in favor of
Freemasonry, which presented to me a sort
of image of equality, as I was in favor of
the parliament, which presented a sort of
image of liberty. I have since quitted the phan-
tom for the reality. In the month of Decem-
ber last, the secretary of the Grand Orient
having addressed himself to the person who
discharged the functions, near me, of secre-

 

*See Antiquity of Masonry; Egyptian Mysteries;
Roman College Artificers; Como; Comacine Mas-
ters; Traveling Masons; Stone-Masons of Middle
Ages; Four Old Lodges; Revival; Speculative Ma-
sonry.ORMUS

ORPHIC 539

tary of the Grand Master, to obtain my opin-| introduced the sacred rites of initiation and

ion on a question relating to the affairs of that
society, I replied to him on the 5th of January
as follows: ‘As I do not know how the Grand
Orient is composed, and as, besides, I think
that there should be no mystery nor secret
assembly in a republic, especially at the
commencement of its establishment, I desire
no longer to mingle in the affairs of the Grand
Orient, nor in the meetings of the Free-
masons.’ ”’

In consequence of the publication of this
letter, the Grand Orient on May 13, 1793,
declared the Grand Mastership vacant, thus
virtually deposing their recreant chief. He
soon reaped the reward of his treachery and
political debasement. On the 6th of Novem-
ber in the same year he suffered death on the
guillotine.

Ormus or Ormesius. Sce Rose Croix
of Gold, Brethren of the.

Ormuzd and Ahriman. Ormuzd was
the principle of good and the symbol of light,
and Ahriman the principle of evil and the
symbol of darkness, in the old Persian relig-
ion. (See Zoroaster.)

Ornaments of a Lodge. The lectures
describe the ornaments of a Lodge as consist-
ing of the Mosaic Pavement, the Indented
Tessel, and the Blazing Star. They are called
ornaments because they are really the dec-
orations with which a properly furnished
Lodge is adorned. See these respective
words.

Ornan the Jebusite. He was an in-
habitant of Jerusalem, at the time that that
city was called Jebus, from the son of Canaan,
whose descendants peopled it. He was the
owner of the threshing-floor situated on
Mount Moriah, in the same spot on which
the Temple was afterward built. This
threshing-floor David bought to erect on it
an altar to God. (1 Chron. xxi. 18-25.) On
the same spot Solomon afterward built the
Temple. Hence, in Masonic language, the
Temple of Solomon is sometimes spoken of
as ‘“‘the threshing-floor of Ornan the Jebusite.”’
(See Threshing-F loor.)

Orphan. The obligation that Masons
should care for the children of their de-
ceased brethren has been well observed in
the Institution by many Grand Lodges,
independent associations of Masons, and
of asylums for the support and education
of Masonic orphans. Among these, perhaps
one of the most noteworthy, is the orphan
asylum founded at Stockholm, in 1753, by the
contributions of the Swedish Masons, which,
by subsequent bequests and endowments,
has become one of the richest private institu-
tions of the kind in the world.

Orpheus. There are no less than four per-
sons to whom the ancients gave the name of
Orpheus, but of these only one is worthy of
notice as the inventor of the mysteries, or, at
least, as the introducer of them into Greece.
The genuine Orpheus is said to have been a
Thracian, and a disciple of Linus, who flour-
ished when the kingdom of the Athenians was
dissolved. From him the Thracian or Orphic
mysteries derived their name, because he first

| mystical doctrines into Greece. He was, ac-
| cording to fabulous tradition, torn to pieces
| by Ciconian women, and after his death he
| was deified by the Greeks. The story, that
| by the power of his harmony he drew wild
| beasts and trees to him, has been symbolic-
| ally interpreted, that by his sacred doctrines
| he tamed men of rustic and savage disposi-
tion. An abundance of fables has clustered
around the name of Orpheus; but it is at least
generally admitted by the learned, that he was
the founder of the system of initiation into the
sacred mysteries as practised in Greece. The
Grecian theology, says Thomas Taylor—him-
self the most Grecian of all moderns—orig-
inated from Orpheus, and was promulgated
by him, by Pythagoras, and by Plato; by the
first, mystically and symbolically; by the
second, enigmatically and through images;
and by the last, scientifically. The mysti-
cism of Orpheus should certainly have given
him as high a place in the esteem of the
founders of the present system of Speculative
Masonry as has been bestowed upon Py-
thagoras. But it is strange that, while they
delighted to call Pythagoras an “ancient
friend and brother,” they have been utterly
silent as to Orpheus.

Orphic Mysteries. These rites were prac-
tised in Greece, and were a modification of the
mysteries of Bacchus or Dionysus, and they
were so called because their institution was
falsely attributed to Orpheus. They were,
however, established at a much later period
than his era. Indeed, M. Freret, who has in-
vestigated this subject with much learning in
the Memoires de l’ Academie des Inscriptions
(tom. xxiii.), regards the Orphies as a degener-
ate branch of the school of Pythagoras, formed,
after the destruction of that school, by some
of its disciples, who, seeking to establish a
religious association, devoted themselves to
the worship of Bacchus, with which they
mingled certain Egyptian practises, and out of
this mixture made up a species of life which
they called the Orphic life, and the origin of
which, to secure greater consideration, they
attributed to Orpheus, publishing under his
name many apocryphal works.

The Orphic rites differed from the other
Pagan rites, in not being connected with the
priesthood, but in being practised by a fra-
ternity who did not possess the sacerdotal
functions. The initiated commemorated in
their ceremonies, which were performed at
night, the murder of Bacchus by the Titans,
and his final restoration to the supreme gov-
ernment of the universe, under the name of
Phanes. :

Demosthenes, while reproaching Aischines
for having engaged with his mother in these
mysteries, gives us some notion of their na-
ture. :
In the day, the initiates were crowned with
fennel and poplar, and carried serpents in
their hands, or twined them around their
heads, erying with a loud voice, enos, sabos,
and danced to the sound of the mystic words,
hyes, attes, attes, hyes. At night the mystes
was bathed in the lustral water, and having540

 

OSIRIS

been rubbed over with clay and bran, he was
elothed in the skin of a fawn, and having risen
from the bath, he exclaimed, ‘I have de-
parted from evil and have found the good.”

The Orphic poems made Bacchus identical
with Osiris, and celebrated the mutilation and
palingenesis of that deity as a symbol teaching
the resurrection to eternal life, so that their
design was similar to that of the other Pagan
mysteries.

The Orphic initiation, because it was not
sacerdotal in its character, was not so cele-
brated among the ancients as the other mys-
teries. Fiato, even, calls its disciples charla-
tans. It nevertheless existed until the first
ages of the Christian religion, being at that
time adopted by the philosophers as a means
of opposing the progress of the new revelation.
It fell, however, at last, with the other rites of
Paganism, a victim to the rapid and trium-
phant progress of the Gospel.

Osiris. He was the chief god of the old
Egyptian mythology, the husband of Isis, and
the father of Horus. Jabloniski says that
Osiris represented the sun only, but Plutarch
whose opportunity of knowing was better,
asserts that, while generally considered as a
symbol of the solar orb, some of the Egyptian
philosophers regarded him as a river god,
and called him Nilus. But the truth is, that
Osiris represented the male, active or genera-
tive, powers of nature; while Isis represented
its female, passive or prolific, powers. Thus,
when Osiris was the sun, Isis was the earth, to
be vivified by his rays; when he was the Nile,
Isis was the land of Egypt, fertilized by his
overflow. Such is the mythological or mys-
tical sense in which Osiris was received.

Historically, he is said to have been a great
and powerful king, who, leaving Egypt, trav-
ersed the world, leading a host of fauns or
satyrs, and other fabulous beings in his train,
actually an army of followers. He civilized
the whole earth, and taught mankind to fer-
tilize the soil and to perform the works of
agriculture. We see here the idea which was
subsequently expressed by the Greeks in their
travels of Dionysus, and the wanderings of
Ceres; and it is not improbable that the old
Masons had some dim perception of this story,
which they have incorporated, under the fig-
ure of Euclid, in their “Legend of the Craft.”

Osiris, Mysteries of. The Osirian mys-
teries consisted in a scenic representation of
the murder of Osiris by Typhon, the subse-
quent recovery of his mutilated body by Isis
and his deification, or restoration to immortal
life. Julius Firmicus, in his treatise On the
Falsity of the Pagan Religions, thus describes
the object of the Osirian Mysteries: “But in
those funerals and lamentations which are
annually celebrated in honor of Osiris, the de-
fenders of the Pagan rites pretend a physical
reason. ‘They call the seeds of fruit, Osiris;
the earth, Isis; the natural heat, Typhon;
and because the fruits are ripened by the
natural heat and collected for the life of
man, and are separated from their natural
tie to the earth, and are sown again when
winter pu REE ghes: this they consider is the
death of Qsiris; but when the fruits, by the

 

OZIAH

genial fostering of the earth, begin again to
be generated by a new procreation, this is
the finding of Osiris.”” This explanation does
not essentially difter from that already given
in the article Egyptian Mysteries. The sym-
bolism is indeed precisely the same—that of a
restoration or resurrection from death to life.
(See Egyptian Mysteries.)

Oterfut. The name of the assassin at the
west gate in the legend of the Third Degree,
according to some of the high degrees. I have
vainly sought the true meaning or derivation
of this word, which is most probably an ana-
gram ofaname. It was, I think, invented by
the Stuart Masons, and refers to some person
who was inimical to that party.

Gtreb. The pseudonym of the celebrated
Rosicrucian Michael Maier, under which he
wrote his book on Death and the Resurrection.
(See Maier.)

Ouriel. See Uriel.

Out of the Lodge. The charges of a Free-
mason, compiled by Anderson from the An-
cient Records, contain the regulations for the
behavior of Masons out of the Lodge under
several heads; as, behavior after the Lodge is
over, when brethren meet without strangers,
in the presence of strangers, at home, and to-
ward a strange brother. Gijiidicke gives the
same directions in the following words:

“A brother Freemason shall not only con-
duct himself in the Lodge, but also out of the
Lodge, as a brother towards his brethren; and
happy are they who are convinced that they
have in this respect ever obeyed the laws of
the Order.”

Oval Temples. The temple in the Druid-
ical mysteries was often of an oval form. As
the oblong temple was a representation of the
inhabited world, whence is derived the form of
the Lodge, so the oval temple was a represen-
tation of the mundane egg, which was also a
symbol of the world. The symbolic idea in
both was the same.

Overseer. The title of three officers in a
Mark Lodge, who are distinguished as the
Master, Senior, and Junior Overseer. The
jewel of their office is a square. In Mark
Lodges attached to Chapters, the duties of
these officers are performed by the three
Grand Masters of the Veils.

Ox. The ox was the device on the banner
of the tribe of Ephraim. The ox 9n a scarlet
field is one of the Royal Arch banners, and is
borne by the Grand Master of the Third Veil.

Oyres de Ornellas, Pracao. <A Portu-
guese gentleman, who was arrested as a Free-
mason, at Lisbon, in 1776, was thrown into a
dungeon, where he remained fourteen months.
(See Alincourt.)

zee. Sometimes Osee. The ucclamation
of the Scottish Rite is so spelled in many
French Cahiers. Properly Hoschea, which
Delaunay (Thuileur, p. 141) derives from the
Hebrew YW, hossheah, deliverance, safety, or,
as he says, a savior. But see Hoschea, where
another derivation is suggested

Oziah. (Heb. ANY; Latin, Fortitudo dom-
int.) A prince of Judah, and the name of the
Senior Warden in the Fifth Degree of the
French Rite of AdoptionPALLADIUM

ir

P. The sixteenth
and Greek alphabets,
of the Hebrew,
language its numerical value is 80,
formed thus 2,
the Pheenician. The sacred name of
God associated with this letter is 775,
Phodeh or Redeemer.

Pachacamac. The Peruvian name for
the Creator of the universe.

Paganis, Hugo de. The Latinized form |
of the name of Hugh de Payens, the first
Grand Master of the Templars. (See Payens.) |

Paganism. A genera appellation for the
religious worship of the whole human race,
except of that portion which has embraced
Christianity, Judaism, or Mohammedanism.
Its interest to the Masonic student arises from
the fact that its principal development was the
ancient mythology, in whose traditions and
mysteries are to be found many interesting
analogies with the Masonic system. (See
Dispensations of Religion.)

Paine, Thomas. A political writer of
eminence during the Revolutionary War in
America. He greatly injured his reputation
by his attacks on the Christian religion. He
was not a Mason, but wrote An Essay on the
Origin of Freemasonry, with no other knowl-
edge of the Institution than that derived from
the writings of Smith and Dodd, and the very
questionable authority of Prichard’s Masonry
Dissected. He sought to trace Freemasonry
to the Celtic Druids. For one so little ac-
quainted with his subject, he has treated it
with considerable ingenuity. Paine was born
in England in 1737, and died in New York, in
1809.

Palestine, called also the Holy Land on
account of the sacred character of the events
that have occurred there, is situated on the
coast of the Mediterranean, stretching from
Lebanon south to the borders of Egypt, and
from the thirty-fourth to the thirty-ninth
degrees of longitude. It was conquered from
the Canaanites by the Hebrews under Joshua
1450 years B.c. They divided it into twelve
confederate states according to the tribes.

Saul united it into one kingdom, and David
enlarged its territories. In 975 B.c. it was
divided into the two ge ans of Israel and
Judea, the latter consisting of the tribes of
Judah and Benjamin, and the former of the
rest of the tribes. About 740 B.c., both king-
doms were subdued by the Persi: uns and Baby-
lonians, and after the captivity only the two
tribes of Judah and Benjamin returned to
rebuild the Temple. With Palestine, or the
Holy Land, the mythical, if not the authentic,

history of Freemasonry has been closely con-
nected. There stood, at one time, the Temple
of Solomon, to which some writers have traced
the origin of the Masonic Order; there fought
the Crusaders, among whom other writers
have sought, with equal boldness, to find the
cradle of the Fraternity; there certainly the

and the

letter of the English |
seventeenth |
in which last -mentione -

signifying a mouth in|

Order of the Templars was instituted, whose
subsequent history has been closely mingled
with th at of Freemasonry; and there occurred
nearly all the events of sacred nIStOEy that,
with the places where they were enacted, have
| been adopted as important Masonic sy mbols.
| Palestine, Explorations in. The desire
ie obtain an accurate knowledge of the arche-
ology of Palestine, gave rise in 1866 to an asso-
ciation, which was permanently organized in
L ondon, as the ‘‘ Palestine Exploration Fund,”
| with the Queen as the chief patron, and a long
| list of the nobility and the most distinguisl hed
gentlemen in the kingdom, added to which
followed the Grand Lodge of England and
forty-two subordinate and provincial Grand

Lodges and Chapters. Early in the year
1867 the committee began the work of exam-
| ination, by mining in and about the various
points which had been determined upon by a
former survey as essential to a proper under-
standing of the ancient city, which had been
covered up by débris from age to age, so that
the present profiles of the ground, in every
direction, were totally different from what
they were in the days of David and Solomon,
or even the time of Christ.

Lieutenant Charles Warren, R.E. [as he
then was, now Lieut.-General Sir Charles
Warren, G.C.M.G., K.C.B., F.R.S.], was sent
out with authority to act as circumstances

 

fi
i

might demand, and as the delicacy and the
importance of the enterprise required. He
arrived in Jerusalem February 17, 1867, and

continued his labors of excav ating in many
parts of the city, with some interruptions,
until 1871, when he returned to England.
During his operations, he kept the society
in London constantly informed of the prog-
ress of the work in which he and his asso-
ciates were so zealously engaged, in a ma-

 

 

 

 

jority of cases at the imminent risk of their
lives and always that of their health. The
result of these labors has been a vast accumu-
lation of facts in relation to the topography of
the holy city which throw much light on its
archeology. A branch of the society has been
established in this country, and it is still in
successful operation.

Palestine, Knight of.
Palestine.

Palestine, Knight of St. John of.
Knight of St. John of Palestine.

Palestine, Order of. Mentioned by Baron
de Tschoudy, and said to have been the foun-
tain whence the Chevalier Ramsay obtained
his information for the regulation of his sys-
tem.

Palla. An altar-cloth, also a canopy borne
over the head of royalty in Oriental lands.

Palladic Masonry. The title given to the
Order of the Seven Sages and the Order of the
Palladium. (See Palladium, Order of the.)

Palladium, Order of the. An androgy-
nous society of Masonic adoption, established,
says Ragon, at Paris in 1737. It made gr eat

Knight of
See

Seeee

ee

    
 
 
 
 
  
  
 
 
 
 
 
  
  
  
  
  
 
  
   
 
 
 
  
 
 
  
  
 
  
  
  
 
 
  
  
  
  
 
 
 
 
  
 
  
  
    
  
  
  
 
 
  
  
  
   
  
  
  
  
 
 
 
  
 
 
  
  
 
 
  
 
  

542 PALMER

 

pretensions to high antiquity, claiming that
it had its origin in the instructions brought by
Pythagoras from Egypt into Greece, and hay-
ing fallen into decay after the decline of the
Roman Emperor, it was revived in 1637 by
Fénelon, Archbishop of Canbray; all of which
is altogether mythical. Fénelon was not
born until 1651. It was a very moral society,
consisting of two degrees: 1. Adelph; 2.
Companion of Ulysses. When a female took
the Second Degree, she was called a Compan-
ion of Penelope.

Palmer. From the Latin, palmifer, a
palm-bearer. A name given in the time of
the Crusades to a pilgrim, who, coming back
from the holy war after having accomplished
his vow of pilgrimage, exhibited upon his re-
turn home a branch of palm bound round his
staff in token of it.

Palmer, Henry L. Born in New York,
October 18, 1819. He was the author of the
celebrated report, in October, 1849, which re-
sulted in the union of the two Grand Lodges in
New York, the ‘“Herring-Phillips” and the
“New York” Grand Lodge. Bro. Palmer
occupied almost every known position in Craft
Masonry, and was the commanding officer of
every one of its departments. He was P. G.
Master of the G. Encampment of K. T. of the
U. S., and G. Commander of the Supreme
Council of the A. A. Scottish Rite, Northern
Jurisdiction of the U.S. of America. He died
on May 7, 1909.

Pantacle. The pentalpha of Pythagoras
is so called in the symbolism of High Magic
aug a Hermetic Philosophy. (See Pental-
pha.

Pantheism. A speculative system, which,
spiritually considered, identifies the universe
with God, and, in the material form, God with
the universe. Material Pantheism is subject
to the criticism, if not to the accusation, of
being atheistic. Pantheism is as aged as relig-
ion, and was the system of worship in India,
as 1t was in Greece. Giordano Bruno was
burned for his pantheistic opinions at Rome
in 1600.

Pantheistic Brotherhood. Described by
John Toland, in his Pantheisticon, as having
a strong resemblance to Freemasonry. The
Socratic Lodge in Germany, based on the
Brotherhood, was of short duration.

Papworth Manuscript. A manuscript
in the possession of Mr. Wyatt Papworth, of
London, who purchased it from a bookseller
of that city in 1860. As some of the water-
marks of the paper on which it is written bear
the initials G. R., with a crown as a water-
mark, it is evident that the manuscript cannot
be older than 1714, that being the year in
which the first of the Georges ascended the
throne. It is most probably of a still more
recent date, perhaps 1720. The Rev. A.F. A.
Woodford has thus described its appearance:
“The scroll was written originally on pages of
foolscap size, which were then joined into a
continuous roll, and afterwards, probably for
greater convenience, the pages were again sep-

 

PARALLEL

book, containing twenty-four folios, sewed
together in a light-brown paper cover. The
text is of a bold character, but written so ir-
regularly that there are few consecutive pages
which have the same number of lines, the aver-
age being about seventeen to the page.’ The
manuscript is not complete, three or four of
the concluding charges being omitted, al-
though some one has written, in a hand differ-
ent from that of the text, the word Finis at the
bottom of the last page. The manuscript
appears to have been simply a copy, in a little
less antiquated language, of some older Con-
stitution. It has been published by Bro.
Hughan in his Old Charges of the British Free-
masons. (1872.)

Papyrus. ‘The papyrus leaf,” says J. W.
Simons, in his Egyptian Symbols, “‘is :
that plant which formed tablets and
books, and forms the first letter of
the name of the only eternal and all-
powerful god of Egypt, Amon, who
in the beginning of things created
the world,’’ whose name signified
occult or hidden. The word >»,
ole, which signifies a leaf, and to in-
scribe on tablets forms 22), olm, the antique
origin of things, obscure time, hidden eternity.
The Turin Funeral Papyrus is a book pub-
lished by Dr. Lepsius in original character,
but translated by Dr. Birch. This Book of
the Dead is invaluable as containing the true
philosophic belief of the Egyptians respecting
the resurrection and immortality. The manu-
script has been gathered from portions which
it was obligatory to bury with the dead. The
excavations of mummies in Egypt have been
fruitful in furnishing the entire work.

Paracelsus. Philippus Aureolus Theo-
phrastus Bombastus Paracelsus de Hohen-
heim, as he styled himself, was born in Ger-
many in 1493, and died in 1541. He devoted
his youth to the study and practise of astrol-
ogy, alchemy, and magic, and passed many
years of his life in traveling over Europe and
acquiring information in medicine, of which
he proclaimed himself to be the monarch. He
was, perhaps, the most distinguished charla-
tan who ever made a figure in the world. The
followers of his school were called Paracelsists,
and they continued for more than a century
after the death of their master to influence the
schools of Germany. Much of the Kabba-
listic and mystical science of Paracelsus was
incorporated into Hermetic Masonry by the
founders of the high degrees.

Paracelsus, Sublime. A degree to be
found in the manuscript collections of Peuvret.

Parallel Lines. In every well-regulated
Lodge there is found a point within a circle,
which circle is imbordered by two perpendic-
ular parallel lines. These lines are represen-
tative of St. John the Baptist and St. John
the Evangelist, the two great patrons of Ma-
sonry to whom our Lodges are dedicated, and
who are said to have been “perfect parallels in
Christianity as well as Masonry.” In those

English Lodges which have adopted the

   

 

arated by cutting them, and it now forms a

“Union System” established by the GrandPARIKCHAI

Lodge of England in 1813, and where the dedi-
cation is ‘to God and his service,” the lines
parallel represent Moses and Solomon. As
a symbol, the parallel lines are not to be found

in the earlier rituals of Masonry. Although |

Oliver defines the symbol on the authority of
what he calls the “Old Lectures,” it i
be found in any anterior to Preston, and even
he only refers to the parallelism of the two Sts.
John.

Parikehai, Agrouchada. An occult sci-

entific work of the Brahmans. According to |
a work by Louis Jacolliot, 1884, the Fakirs |

produced phenomena at will with superior
intervention or else with shrewd charlatanism:
processes that were known to the Egyptians
and Jewish Kabbalists. The doctrines are
those known to the Alexandrian school, to the
Gauls, and as well to the Christians. In the
division of the Kabbala, the first treated of
the History of the Genesis or Creation, and

taught the science of nature; the second, or |

Mercaba, of the History of the Chariot, and
contained a treatise on theology.

There were three degrees of initiation among
the Brahmans:

Ist. According to selection, the candidate
became a Grihasta, a Pourohita or Fakir, or in
twenty years a Guru.

2d. A Sannyassis or Cenobite and Vana-
prasthas, and lived in the Temple.

3d. A Sannyassis-Nirvany or Naked Ceno-
bite.

Those of the third degree were visible only
once in five years, appearing in acolumn of
light created by themselves, at midnight, and
on a stand in the center of a great tank.
Strange sounds and terrific shrieks were heard
as they were gazed upon as demigods, sur-
rounded by thousands of Hindus.

The government was by a Supreme Council
of seventy Brahmans, over seventy years of
age, selected from the Nirvany, and chosen to
see enforced the Law of the Lotus. The Su-
preme Chief, or Brahmatna, was required to
be over eighty years of age, and was looked
upon as immortal by the populace. This Pon-
tiff resided in an immense palace surrounded
by twenty-one walls.

The primitive holy word composed of the
three letters A. U. M., comprises the Vedic
trinity, signifying Creation, Preservation, and
Transformation, and symbolize all the initia-
tory secrets of the occult sciences. By some
it has been taught that the “ Honover,” or
primordial germ, as defined in the Avesta, ex-
isted before all else. Also see Manou, Book
xi., Sloca 265. The following unexplained
magical words were always inscribed in two
triangles: L’om. L’rhom-sh'hrum. SHO’RIM.
Ramaya- Nahama.

He who possessed the word greater than
the A. U. M. was deemed next to Brahma,
The word was transmitted in a sealed box.

The Hindu triad, of which in later times OM
is the mystic name, represents the union of
the three gods, viz., a (Vishnu), u (Siva), m
(Brahma). It may also be typical of the
three Vedas. Om appears first in the Upan-

it is not to |

PARLIAMENTARY 543

| ishads as a mystical monosyllable, and is thus
set forth as the object of profound meditation.
It is usually called pranava, more rarely
aksharam. The Buddhists use Om at the be-
ginning of their Vidya Shad-akshari or mysti-
cal formulary in six syllables (viz., Om mani
pad me him). (See Pitris Indische Mys-
terien and Aum.) [C. T. McClenachan.]
Paris, Congresses of. Three important
Masonic Congresses have been held in the city
of Paris. The first was convened by the Rite
of Philalethes in 1785, that by a concourse
of intelligent Masons of all rites and countries,
and by a comparison of oral and written tra-
ditions, light might be educed on the most
| essential subjects of Masonic science, and on
| the nature, origin, and historic application as
|well as the actual state of the Institution.
Savalette de Lauges was elected President.
It closed after a protracted session of three
months, without producing any practical re-
sult. The sean was called in 1787, as a
| continuation of the former, and closed with
|precisely the same negative result. The
| third was assembled in 1855, by Prince Murat,
| for the purpose of effecting various reforms in
|the Masonic system. At this Congress, ten
propositions, some of them highly important,
| were introduced, and their adoption recom-
| mended to the Grand Lodges of the world.
{But the influence of this Congress has not
| been more successful than that of its prede-
ce

ssors.
Paris Constitutions. A copy of these
| Constitutions, said to have been adopted in
| the thirteenth century, will be found in G. P.
| Depping’s Collection de Documents inedits sur
l’ Histoire de France. (Paris, 1837.) A part of
this work contains the Reglemens sur les arts
et métiers de Paris, redigés au 13me siecle et
| connus sous le nom de livre des métiers d’ Etienne
|Boileau. This treats of the masons, stone-
| cutters, plasterers, and mortar-makers, and,
|as Steinbrenner (Or and Hist. of Mas., p. 104)
|says, ‘‘is interesting, not only as exhibiting
|the peculiar usages and customs of the Craft
at that early period, but as showing the con-
nection which existed between the laws and
regulations of the French Masons and those of
the Steinmetzen of Germany and the Masons
of England.” A translation of the Paris Con-
stitutions was published in the Freemasons’
Magazine, Boston, 1863, p. 201. In the year
1743, the “English Grand Lodge of France’
published, in Paris, a series of statutes, taken
principally from Anderson’s work of the
editions of 1723 and 1738. It consisted of
twenty articles, and bore the title of General
Regulations taken from the Minutes of the
Lodges, for the use of the French Lodges, together
with the alterations adopted at the General As-
sembly of the Grand Lodge, December 11, 1748,
to serve as a rule of action for the said kingdom.
A copy of this document, says Findel, was
translated into German, with annotations,
and published in 1856 in the Zeitschrift fur
Freimaurer of Altenberg.

Parliamentary Law. Parliamentary Law,

 

or the Lex Parliamentaria, is that code origi-Se

 
 

  

544 PARLIRER

nally framed for the government of the Par-|
liament of Great Britain in the transaction of
its business, and subsequently adopted, with
necessary modifications, by the Congress of |
the United States. i

But what was found requisite for the regu- |

° |
lation of public bodies, that order might be |
secured and the rights of all be respected, has
been found equally necessary in private soci- |
eties. Tee no association of men could
meet together for the discussion of any sub-
ject, with the slightest probability of ever
coming to a conclusion, unless its debates were
regulated by certain and acknowledged rules.

The rules thus adopted for its government
are called its parliamentary law, and they are
selected from the parliamentary law of the
national assembly, hemitas that code has been
instituted by the wisdom of past ages, and
modified and perfected by the experience of
subsequent ones, so that it is now universally
acknowledged that there is no better system
of government for deliberative societies than
the code which has so long been in operation
under the name of parliamentary law.

Not only, then, is a thorough knowledge
of parliamentary law necessary for the pre-
siding officer of a Masonic body, if he would
discharge the duties of the chair with credit
to himself and comfort to the members, but
he must be possessed of the additional infor-
mation as to what parts of that law are applica-
ble to Masonry, and what parts are not; as
to where and when he must refer to it for the
decision of a question, and where and when he
must lay it aside, and rely for his government
upon the organic law and the ancient usages
of the Institution.

Parlirer. In the Lodges of Stone-Masons
of the Middle Ages, there was a rank or class
of workmen called Parlirers, literally,. spokes-
men. They were an intermediate class of
officers between the Masters of the Lodges
and the Fellows, and were probably about the
same as our modern Wardens. Thus, in the
Strasbourg Constitutions of 1459, it is said:
“No Craftsman or Mason shall promote one
of his apprentices as a parlirer whom he has
taken as an apprentice from his rough state,
or who is still in the years of apprenticeship,”
which may be compared with the old English
charge that “no Brother can be a Warden
until he has passed the part of a Fellow-
Craft.” (Constitutions, 1723, p. 52.) They
were called Parlirers, properly, says Held-
mann, Parlierers, or Spokesmen, because, in
the absence of the Masters, they spoke for the
Lodge, to traveling Fellows seeking employ-
ment, and made the examination. There are
various forms of the word. Kloss, citing the
Strasbourg Constitutions, has Parlirer; Krause
has, from the same document, Parlierer, but
says it 1s usually Polier; Heldmann uses Par-
herer, which has been now generally adopted.

Parole. A Mot de sémestre (g. v.), com-
municated by the Grand Orient of France, and
in addition an annual word in November,
which tends to show at once whether a@ mMem-

 

ber is in good standing.

  

PARVIN

Parrot Masons. One who commits to
memory the questions and answers of the cate-
chetical lectures, and the formulas of the rit-
ual, but pays no attention to the history and
philosophy of the Institution, is commonly
called a Parrot Mason, because he is supposed
to repeat what he has learned without any
conception of its true meaning. In former
times, such superficial Masons were held by
many in high repute, because of the facility
with which they passed through the ceremo-
nies of a reception, and they were generally
designated as ‘‘Bright Masons.” But. the
progress of Masonry as a science now requires
something more than a mere knowledge of the
lectures to constitute a Masonic scholar.

Parsees. The descendants of the original
fire-worshipers of Persia, or the disciples of
Zoroaster, who emigrated to India about the
end of the eighth century. There they now
constitute a body very little short of a million
of industrious and moral citizens, adhering
with great tenacity to the principles and prac-
tises of their ancient religion. Many of the
higher classes have become worthy members
of the Masonic fraternity, and it was for their
sake principally that Dr. Burnes attempted
some years ago to institute his new Order, en-
titled the Brotherhood of the Olive-Branch, as
asubstitute for the Christian degrees of Knight-
hood, from which, by reason of their religion,
they were excluded. (Sce Olive-Branch in the
East, Brotherhood of the, and Zendavesta.)

Particular Lodges. In the Regulations of
1721, it is said that the Grand Lodge consists
of the representatives of all the particular
Lodges on record. (Constitutions, 1723, p.
61.) In the modern Constitutions of Eng-
land, the term used is private Lodges. In
America, they are called subordinate Lodges.

Parts. In the old obligations, which may
be still used in some portions of the country,
there was a provision which forbade the rev-
elation of any of the arts, arts, or points of
Masonry. Oliver explains the meaning of the
word parts by telling us that it was “an old
word for degrees or lectures.” (See Points.)

Parvin, Theodore S. Born January 15,
1817, in Cumberland County, New Jersey.
His journey in life gradually tending west-
ward, he located in Ohio, and graduated in
1837 at the Cincinnati Law School. He was
appointed private secretary by Robert Lucas,
first Governor of Iowa, in which state he be-
came Judge of the Probate Court and after-
ward Curator and Librarian of the State
University at Iowa City. Bro. Parvin was in-
itiated in Nova Cesarea Lodge, No. 2, Cincin-
nati, Ohio, March 14, 1838, and raised the 9th
of the May following, and the same year de-
mitted and removed to Iowa. He partici-
pated in the organization of the first Lodge,
Des Moines, No. 1, and also of the second,
Towa Lodge, No. 2, at Muscatine. He was
elected Grand Secretary of the Grand Lodge
at its organization (1844), and held the office
continuously to the time of his death, with the
exception of the year 1852-3, when he served
as Grand Master. He founded and organizedPARVIS

the Grand Lodge Library and held the office
of Grand Librarian until his death. His
official signature is on every charter of the
Grand Lodge of Iowa from 1844 to 1900.

He was exalted in Iowa City Chapter, No. 2,
January 7, 1845, and held the offices of Grand
High Priest of the Grand Chapter, 1854, and
Grand Secretary of the Grand Chapter, 1855-
56, and represented the Grand Chapter in
the General Grand Chapter for many years.

He was created a Royal Select Master in
Dubuque Council, No. 3, September 27, 1847,
and presided over the Convention organizing
the Grand Council of Iowa, 1857.

Knighted January 18, 1855, in Apollo En-
campment, No. 1, Chicago, Ill., he was a mem-
ber of the Convention organizing the Grand
Commandery of Iowa, 1864, being the first

rand Commander. He was Grand Recorder
of the Grand Encampment K. T. of the U.S.
for fifteen years, 1871-86.

In 1859 he received the degrees of the Scot-
tish Rite and was crowned in that year an
Inspector-General, Thirty-third Degree.

In addition to this record, our brother also
organized the Grand Bodies of Dakota, and
the Grand Commandery of Nebraska, and his
contributions to Masonic literature placed
him among the leading writers and thinkers of
the Craft.

He died at Cedar Rapids, Towa, June 28,
1901.

Parvis. In the French system, the room
immediately preceding a Masonic Lodge is so
called. It is equivalent to the Preparation
Room of the American and English systems.

Paschal Feast. Celebrated by the Jews
in commemoration of the Passover, by the
Christians in commemoration of the resur-
rection of our Lord. The Paschal Feast,
called also the Mystic Banquet, is kept by all
Princes of the Rose Croix. Where two are
together on Maundy Thursday, it is of obli-
gation that they should partake of a por-

PASSWORD 545

| through Turkey, Arabia, and Palestine, where
| he made himself acquainted with the Kabba-
| listic learning of the Jews. He subsequently
|repaired to Paris, where he established his
Rite. j

| _Paschalis was the Master of St. Martin, who
| afterward reformed his Rite. After living for
some years at Paris, he went to St. Domingo,
| where he died in 1779. Thory, in his His-
| totre de la Fondation du Grand Orient de France
| (pp. 239-253), has given yery full details of
| this Rite and of its receptions.

| Paschal Lamb. See Lamb, Paschal.

Pas perdus. The French call the room ap-
| propriated to visitors the Salle des pas perdus.
| [t is the same as the Tiler’s Room in the Eng-
lish and American Lodges.

Passage. The Fourth Degree of the Fess-
ler Rite, of which Patria forms the Fifth.

Passages of the Jordan. See Fords of the
Jordan.

Passed. A candidate, on receiving the
Second Degree, is said to be ‘‘passed as a Fel-
low-Craft.”’ It alludes to his having passed
through the porch to the middle chamber of
the Temple, the place in which Fellow-Crafts
received their wages. In America “crafted”
| is often improperly used in its stead.

Passing of Conyng. That is, surpassing
tn skill. The expression occurs in the Cooke
MS. (line 676), ‘““The forsayde Maister Euglet
ordeynet thei were passing of conyng schold
be passing honoured”; i. e., The aforesaid
Master, Euclid, ordained that they that were
surpassing in skill should be exceedingly hon-
ored. It is a fundamental principle of Ma-
sonry to pay all honor to knowledge.

** Passing the River.”? A mystical alpha-
bet said to have been used by the Kabbalists.
These characters, with certain explanations,
|become the subject of consideration with
brethren of the Fifteenth Degree, A. A. Scot-

tish Rite. The following are the characters:

 

 

tion of roasted lamb. This banquet is sym- 7 7 Oo =| al { oT Le wo Fo

bolic of the doctrine of the resurrection.

Paschalis, Martinez. The founder of
a new Rite or modification of Masonry,
called by him the Rite of Elected Cohens or
Priests. It was divided into two classes,
in the first of which was represented the
fall of man from virtue and happiness,
and in the second, his final restoration.
It consisted of nine degrees, namely: 1.
Apprentice; 2. Fellow-Craft; 3. Master; 4.
Grand Elect; 5. Apprentice Cohen; 6. Fel-
low-Craft Cohen; 7. Master Cohen; 8. Grand
Architect; 9. Knight Commander. Paschalis
first introduced this Rite into some of the
Lodges of Marseilles, Toulouse, and Bor-
deaux, and afterward, in 1767, he extended it
to Paris, where, for a short time, it was rather
popular, ranking some of the Parisian literati
among its disciples. It has now ceased to
exist.

Paschalis was a German, born about the
year 1700, of poor but respectable parentage.
At the age of sixteen he acquired a knowledge
of Greek and Latin. He then traveled
36

snmlo ff # oh zuvst

td INEV SAP NS
qd@g5bAtCSaktUtUpn

Password. A word intended, like the mil-
itary countersign, to prove the friendly nature
of him who gives it, and is a test of his right to
pass or be admitted into a certain place. Be-
tween a Word and a Password there seems to
be this difference: the former is given for in-
struction, as it always contains a symbolic
meaning; the latter, for recognition only.
Thus, the author of the life of the celebrated
Elias Ashmole says, ‘(Freemasons are known
to one another all over the world by certain
passwords known to them alone; they have
Lodges in different countries, where they are
relieved by the brotherhood if they are in dis-
tress.”’ (See Sign.)546 PAST PATENTS

Past. An epithet applied in Masonry to | period introduced into America. In 1856, the
an officer who has held an office for the pre-| General Grand Chapter, by a unanimous vote,
scribed period for which he was elected, and | ordered these ceremonies to be discontinued,
has then retired. Thus, a Past Master is one | and the simpler mode of investiture to be used;
who has presided for twelve months over a| but the order has only been partially obeyed,
Lodge, and the Past High Priest one who, for | and many Chapters still continue what one
the same period, has presided ever a Chapter. | can scarcely help calling the indecorous form
The French use the word passé in the same | of initiation into the degree.
sense, but they have also the word ancien, For several years past the question has been
with a similar meaning. Thus, while they | agitated in some of the Grand Lodges of the
would employ Maitre passé to designate the} United States, whether this degree is within
degree of Past Master, they would call the offi-| the jurisdiction of Symbolic or of Royal Arch
cial Past Master, who had retired from the | Masonry. The explanation of its introduc-
chair at the expiration of his term of service, | tion into Chapters, just given, manifestly dem-
an Ancien Vénérable, or Ancien Maitre. onstrates that the jurisdiction over it by

Past Master. An honorary degree con- Chapters is altogether an assumed one. The
ferred on the Master of a Lodge at his installa- | Past Marter of a Chapter is only a quasi Past
tion into office. In this degree the necessary | Master; the true and legitimate Past Master
instructions are conferred respecting the vari- |is the on? who has presided over a Symbolic
ous ceremonies of the Order, such as installa-| Lodge.
tions, processions, the laying of corner-stones,| Past Masters are admitted to membership
etc. in many Grand Lodges, and by some the in-
When a brother, who has never before pre-| herent right has been claimed to sit in those
sided, has been elected the Master of a Lodge, | bodies. But the most eminent Masonic au-
an emergent Lodge of Past Masters, consisting | thorities have made a contrary decision, and
of not less than three, is convened, and all but | the general, and, indeed, almost universal opin-
Past Masters retiring, the degree is conferred|ion now is that Past Masters obtain their
upon the newly elected officer. seats in Grand Lodges by courtesy, and in con-

Some form o! ceremony at the installation | Sequence of local regulations, and not by in-
of a new Master seems to have been adopted | herent right.
at an early period after the revival. In the} The jewel of a Past Master in the United
“manner of constituting a new Lodge,” as| States isa pair of compasses extended to sixty
practised by the Duke of Wharton, who was | degrees on the fourth part of a circle, with asun
Grand Master in 1723, the Janguage used by in the center. In England it was formerly the
the Grand Master when placing the candidate | Square on a quadrant, but is at present the
in the chair is given, and he is said to use| square with the forty-seventh problem of Eu-
“some other expressions that are proper and clid engraved on a silver atte suspended
usual on that occasion, but not proper to| within it.
be written.” (Constitutions, 1738, p. 150.) The French have two titles to express this
Whence we conclude that there was an eso- degree. They apply Mattre passé to the Past
teric ceremony. Often the rituals tell us that | Master of the English and American system,
this ceremony consisted only in the outgoing | and they call in their own system one who has
Master communicating certain modes of rec- formerly presided over. a Lodge an Ancien
ognition to his successor. And this actually, | Maitre. The indiscriminate use of these titles
even at this day, constitutes the essential in- | sometimes leads to confusion in the transla-
gredient of the Past Master’s Degree. tion of their rituals and treatises.

The degree is also conferred in Royal Arch Pastophori. Couch or shrine bearers.
Chapters, where it succeeds the Mark Mas-| The company of Pastophori constituted a sa-
ter’s Degree. ‘The conferring of this degree, | cred college of priests in Egypt, whose duty it
which has no historical connection with the| was to carry in processions the image of the
rest of the degrees, in a Chapter, arises from god. Their chief, according to Apuleius (Mel.
the following circumstance: Originally, when | xi.), was called a Scribe. Besides acting as
Chapters of Royal Arch Masonry were under | mendicants in soliciting charitable donations
the government of Lodges in which the degree | from the populace, they took an important
was then always conferred, it was a part of the part in the mysteries.
regulations that no one could receive the} Pastos. (Greek, macros, a couch.) The
Royal Arch Degree unless he had previously | pastos was a chest or close cell, in the Pagan
presided in the Lodge as Master. When the mysteries (among the Druids, an excavated
Chapters became independent, the regulation stone), in which the aspirant was for some time
could not be abolished, for that would have placed, to commemorate the mystical death of
been an innovation; the difficulty has, there-| the god. This constituted the symbolic death
fore, been obviated, by making every candi- | which was common to all the mysteries. In
date for the degree of Royal Arch a Past | the Arkite rites, the pastos represented the ark
Virtual Master before his exaltation. in which Noah was confined. It is repre-

[Under the English Constitution this prac-| sented among Masonic symbols by the coffin.
tise was forbidden in 1826, but seems to have! Patents. Diplomas or certificates of the
lingered on in some parts until 1850.] higher degrees in the Scottish Rite are called

Some extraneous ceremonies, by no means} Patents. The term is also sometimes applied
creditable to their inventor, were at an early | to commissions granted for the exercise of high

 

 

 

 

 

JPATIENCE

PAUL 547

Masonic authority. Litere patentes or aperte, | gree, or Noachite, of the Ancient and Ac
that is, letters patent or open letters, was a| cepted Rite.

term used in the Middle Ages in contradis-

Patriarch of the Crusades. One of the

tinction to litere clause, or closed letters, to | names formerly given to the degree of Grand
designate those documents which were spread | Scottish Knight of St. Andrew, the Twenty-
out on the whole length of the parchment, and | ninth of the Ancient and Accepted Scottish
sealed with the public seal of the sovereign; | Rite. The legend of that degree connects it
while the secret or private seal only was at-| with the Crusades, and hence the name;
tached to the closed patents. The former | which, however, is never used officially, and is
were sealed with green wax, the latter with | retained by regular Supreme Councils only as
white. There was also a difference in their | a synonym.

heading; letters patent were directed ‘uni-

Patriarch of the Grand Luminary. A

versis tum presentibus quam futuris,” i. e., to | degree contained in the nomenclature of Le

all present or to come; while closed letters were
directed ‘‘universis presentibus literas in-

age.
Patron. In the year 1812, the Prince of

specturis,”’ i. e., to all present who shall inspect | Wales, becoming Regent of the kingdom, was
these letters. Masonic diplomas are therefore | constrained by reasons of state to resign the
properly called letters patent, or, more briefly, | Grand Mastership of England, but immedi-
patents. ately afterward accepted the title of Grand

Patience. In the ritual of the Third De-| Patron of the Order in England, and this was
gree according to the American Rite, it is said | the first time that the title was officially rec-
that “time, patience, and perseverance will| ognized. George IV. held it during his life,
enable us to accomplish all things, and perhaps | and on his death, William IV., in 1830, offi-
at last to find the true Master’s Word.” The| cially accepted the title of “Patron of the
idea is similar to one expressed by the Her-| United Grand Lodge.” On the accession of
metic philosophers. Thus Pernetty tells us| Victoria, the title fell into abeyance, because
(Dict. Mythol. Herm.) that the alchemists|it was understood that it could only be as-
said: “The work of the philosopher’s stone is | sumed by a sovereign who was a member of
a work of patience, on account of the length of | the Craft, but King Edward VII. became
time and of labor that is required to conduct it | “Protector of English Freemasons” on his
to perfection; and Geber says that many | accession to the throne in 1901. The office is
adepts have abandoned it in weariness, and | not known in other countries.

others, wishing to precipitate it, have never

Patrons of Masonry. St. John the Bap-

succeeded.”” With the alchemists, in their | tist and St. John the Evangelist. At an earl
esoteric teaching, the philosopher’s stone had | period we find that the Christian church
the same symbolism as the WORD has in| adopted the usage of selecting for every trade
Freemasonry. and occupation its own patron saint, who is
Patriarchal Masonry. The theory of | supposed to have taken it under his especial

 

Dr. Oliver on this subject has, we think, been| charge. And the selection was generally
misinterpreted. He does not maintain, ashas| made in reference to some circumstance in

been falsely supposed, that the Freemasonry | the life of the saint, which traditionally con-
of the present day is but a continuation of that | nected him with the profession of which he was
which was practised by the patriarchs, but | appointed the patron. Thus St. Crispin, be-
simply that, in the simplicity of the patri-| cause he was a shoemaker, is the patron saint
archal worship, unencumbered as it was with | of the “gentle craft,” and St. Dunstan, who
dogmatic creeds, we may find the true model} was a blacksmith, is the patron of black-
after which the religious system of Specula-|smiths. The reason why the two Saints John
tive Masonry has been constructed. Thus he|were selected as the patron saints of Free-
says: ‘‘Nor does it (Freemasonry) exclude a| masonry will be seen under the head of Dedi-
survey of the patriarehal mode of devotion, | cation of Lodges.

which indeed forms the primitive model of

Paul, Confraternity of Saint. In the

Freemasonry. The events that occurred in| time of the Emperor Charles V. there was a
these ages of simplicity of manners and purity | secret community at Trapani, in Sicily, which
of faith, when pleased God to communicate | called itself La Confraternita di San Paolo.

with his favour

creature, necessarily, there-|'These people, when assembled, passed sen-

fore, form subjects of interesting illustration | tence on their fellow-citizens; and if anyone
in our Lodges, and constitute legitimate topics | was condemned, the waylaying and putting
on which the Master in the chair may expati- | him to death was allotted to one of the mem-

ate and exemplify, for the edification of the
brethren and their improvement in morality
and the love and fear of God.” (Hist. Landm.)
i., 207.) Thereis here no attempt to trace an
historical connection, but simply to claim an
identity of purpose and character in the two
religious systems, the Patriarchal and the
Masonic.

Patriarch, Grand. The Twentieth De-
gree of the Council of Emperors of the East
end West. Thesame as the Twentieth De-

 

induced by the machinations of the Jesuits,

bers, which office he was obliged, without
murmuring, to execute. (Stolberg’s Travels,
vol. iii., p. 472.) In the travels of Brocquire
to and from Palestine in 1432 (p. 328), an
instance is given of the power of the associa-
tion over its members. In the German
romance of Hermann of Unna, of which there
are an English and French translation, this
tribunal plays an important part.

Paul I. This emperor of Russia was548 PAVEMENT

whom he had recalled from banishment, to
prohibit in his domains all secret societies,
and especially the Freemasons. This prohibi-
tion lasted from 1797 to 1803, when it was
repealed by his successor. Paul had always
expressed himself an enthusiastic admirer of
the Knights of Malta; in 1797 he had assumed
the title of Protector of the Order, and in 1798
accepted the Grand Mastership. This is
another evidence, if one was needed, that
there was no sympathy between the Order
of Malta and the Freemasons.

Pavement, Mosaic. See Mosaic Pave-
ment.

Pax Vobiscum. (‘‘Peace be with you!’’)
eed in the Eighteenth Degree, A .A. Scottish

ite.

Payens, Hugh de. In Latin, Hugo de
Paganis. The founder and the first Grand
Master of the Order of Knights Templar.
He was born at Troyes, in the kingdom of
Naples. Having, with eight others, estab-
lished the Order at Jerusalem, in 1118 he
visited Europe, where, through his represen-
tations, its reputation and wealth and the
number of its followers were greatly increased.
n 1129 he returned to Jerusalem, where
he was received with great distinction, but
shortly afterward died, and was succeeded
in the Grand Mastership by Robert de Craon,
surnamed the Burgundian.

P. D. E. P. Letters placed on the ring
of profession of the Order of the Temple,
being the initials of the Latin sentence, Pro
Deo et Patria, i. e., For God and my country.

Peace. The spirit of Freemasonry is an-
tagonistic to war. Its tendency is to unite
all men in one brotherhood, whose ties must
necessarily be weakened by all dissension.
Hence, as Bro. Albert Pike says, ‘ Masonry
is the great peace society of the world. Wher-
ever it exists, it struggles to prevent inter-

national difficulties and disputes, and to bind | W

republics, kingdoms, and empires together in
one great band of peace and amity.”

Pectoral. Belonging to the breast; from
the Latin pectus, the breast. The heart has
always been considered the seat of fortitude
and courage, and hence by this word is sug-
gested to the Mason certain symbolic instruc-
tions in relation to the virtue of fortitude.
In the earliest lectures of the last century
it was called one of the “principal signs,”
and had this hieroglyphic, X; but in the
modern rituals the hieroglyphic has become
obsolete, and the word is appropriated to one
of the perfect points of entrance.

Pectoral of the High Priest. The
breastplate worn by the high priest of the
Jews was so called from pectus, the breast,
upon which it rested. (See Breastplate.)

Pedal. Belonging to the feet, from the
Latin pedes, the feet. The just man is he
who, firmly planting his feet on the prin-
ciples of right, is as immovable as a rock,
and can be thrust from his upright position
neither by the allurements of flattery, nor
the frowns of arbitrary power. And hence
by this word

 

 

 

is suggested to the Mason|h

  

PELICAN

certain symbolic instructions in relation
to the virtue of justice. Like “Pectoral,”
this word was assigned, in the oldest rituals,
to the principal signs of a Mason, having <
for its hieroglyphic; but in the modern lectures
it is one of the perfect points of entrance,
and the hieroglyphic is no longer used.

Pedestal. The pedestal is the lowest part
or base of a column on which the shaft is
placed. In a Lodge, there are supposed to
be three columns, the column of Wisdom
in the east, the column of Strength in the
west, and the column of Beauty in the south.
These columns are not generally erected in
the Lodge, but their pedestals always are,
and at each pedestal sits one of the three
superior officers of the Lodge. Hence we
often hear such expressions as these, advancing
to the pedestal, or standing before the pedestal,
to signify advancing to or standing before the
seat of the Worshipful Master. The custom
in some Lodges of placing tables or desks
before the three principal officers is, of course,
incorrect. They should, for the reason above
assigned, be representations of the pedestals
of columns, and should be painted to represent
marble or stone.

Pedum. Literally, a shepherd’s crook,
and hence sometimes used in ecclesiology for
the bishop’s crozier. In the statutes of the
Order of the Temple at Paris, it is prescribed
that the Grand Master shall carry a “pedum
magistrale seu patriarchale.”’ But the better
word for the staff of the Grand Master of
the Templars is baculus, which see.

Peetash. The demon of calumny in the
religious system of Zoroaster, Persia.

Pelasgian Religion. The Pelasgians were
the oldest, if not the aboriginal, inhabitants
of Greece. Their religion differed from that
of the Hellenes, who succeeded them, in being
less poetical, less mythical, and more abstract.
e know little of their religious worship
except by conjecture; but we may suppose
it resembled in some respects the doctrines
of what Dr. Oliver calls the Primitive Free-
masonry. Creuzer thinks that the Pelas-
gians were either a nation of priests or a nation
ruled by priests.

Peleg. Division. A son of Eber.
In his day the world was divided. A sig-
nificant word in the high degrees. In the
Noachite, or Twentieth Degree of the Scot-
tish Rite, there is a singular legend of Peleg,
which of course is altogether mythical, in
which he is represented as the architect of
the Tower of Babel.

Pelican. The pelican feeding her young
with her blood is a prominent symbol of the
Highteenth or Rose Croix Degree of the
Ancient and Accepted Scottish Rite, and was
adopted as such from the fact that the
pelican, in ancient Christian art, was con-
sidered as an emblem of the Savior. Now
this symbolism of the pelican, as a represen-
tative of the Savior, is almost universally
Supposed to be derived from the common
belief that the pelican feeds her young with
er blood, as the Savior shed his blood for

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SSPELICAN

mankind; and hence the bird is
sented as sitting on her nest,
by her brood of young ones,
their bills into a wound
breast. But this is

applicable to our

a doctrine.

In an ancient Bestiarium, or Natural
at Brussels,
in a recent
work on The History of Sign-Boards, this
statement is made: “The pelican is very
and when they are

History, in the Royal Library
cited by Larwood and Hotten

fond of his young ones,
born and begin to grow, they rebel in their
nest against their parent, and strike him
with their wings, flying about him, and
beat him so much till they wound him in
his eyes. Then the father strikes and kills
them. And the mother is of such a nature
that she comes back to the nest on the third
day, and sits down upon her dead young
Ones, and opens her side with her bill and
pours her blood over them, and so resusci-
tates them from death; for the young ones,
y their instinct, receive the blood as soon
43 1t comes out of the mother, and drink it.”

The Ortus Vocabulorum, compiled early in
the fifteenth century, gives the fable more
briefly: “It is said, if it be true, that the
pelican kills its young, and grieves for them
for three days. Then she wounds herself,
and with the aspersione of her blood resusci-
tates her children.” And the writer cites,
in explanation, the verses

“Ut pelicanu. fit matris sanguine sanus,
as : : :
Sic Sancti sumus nos omnes sanguine nati.”

l.e., “As t
of its mother,

so are we all born by the blood of
the Holy One, i

” that is, of Christ.

St. Jerome gives the same story, as an
illustration of the destruction of man by the
old serpent, and his salvation by the blood
of Christ.

sentiment in the following words:

“Then said the pelican,
When my birds be slain,
With my blood I them revive}
Scripture doth record
he same did our Lord,
And rose from death to life.”

This romantic story was religiously believed |

as a fact of natural history in the earliest
ages of the church. Hence the pelican was
very naturally adopted as a symbol of the
resurrection and, by consequence, of him whose
resurrection is, as Cruden terms it, “the cause,
pattern, and argument of ours.”

ut in the course of time the original
legend was, to some extent, corrupted, and
a simpler one was adopted, namely, that
the pelican fed her young with her own
Bisaeginersts as a means of sustenance, and
the act of maternal love was then referred

he Pelican is restored by the blood |

} And Shelton, in an old work en- |
titled the Armorie of Birds, expresses the same |

 

PENALTY

549

always repre-|to Christ as shedding his blood for the sins
and surrounded
who are dipping] ism, Pugin has said that the pelican is “an
in their mother’s
not the exact idea of
the symbolism, which really refers to the resur-
rection, and is, in this point of view, more
rd, as well as to the
Masonic degree of which the resurrection is

of the world. In this view of the symbol-
| emblem of our Blessed Lord shedding his
| blood for mankind, and therefore a most
| &ppropriate symbol to be introduced on all
| vessels or ornaments connected with the
| Blessed Sacrament.” And in the Antiqui-
ties of Durham Abbey, we learn that “over
the high altar of Durham Abbey hung a
rich and most sumptuous canopy for the
Blessed Sacrament to hang within it, whereon
| stood a pelican, all of silver, upon the height
}of the said canopy, very finely gilt, giving
|her blood to her young ones, in token that
| Christ gave his blood for the sins of the
world.”

But I think the true theory of the peli-
| can is, that by restoring her young ones to
| life by her blood, she symbolizes the resur-
|rection. The old symbologists said, after
Jerome, that the male pelican, who de-
stroyed his young, represents the serpent, or
jevil principle, which brought death into
| the world; while the mother, who resuscitates
|them, is the representative of that Son of
| Man of whom it is declared, ‘except ye
| drink of his blood, ye have no life in you.”
| And hence the pelican is very appropriately
| assumed as a symbol in Masonry, whose great
object is to teach by symbolism the doctrine
}of the resurrection, and especially in that
| sublime degree of the Scottish Rite wherein,
the old Temple being destroyed and the old
Word being lost, a new temple and a new word
spring forth—all of which is but-the great
| allegory of the destruction by death and the
resurrection to eternal life.

Pellegrini, Marquis of. One of the
pseudonyms assumed by Joseph Balsamo,
better known as Count Cagliostro (q. v.).

 

|

Penal Sign. That which refers to a
penalty. : E
Penalty. The adversaries of Freemasonry

have found, or rather invented, abundant
reasons for denouncing the Institution; but
on nothing have they more strenuously and
fondly lingered than on the accusation
that 1t makes, by horrid and impious cere-
monies, all-its members the willing or unwilling
executioners of those who prove recreant to
their vows and violate the laws which they
are stringently bound to observe. Even a
few timid and uninstructed Masons have been

‘found who were disposed to believe that there

was some weight in this objection. The fate
of Morgan, apocryphal as it undoubtedly was,
has been quoted as an instance of Masonic
punishment inflicted by the regulations of
the Order; and, notwithstanding the solemn
asseverations of the most intelligent Masons
to the contrary, men have been found, and
still are to be found, who seriously entertain
the opinion that every member of the Fra-
ternity becomes, by the ceremonies of his
initiation and by the nature of the vows
which he has taken, an active Nemesis of
the Order, bound by some unholy promise
to avenge the Institution upon any treach-550 PENALTY

 

erous or unfaithful brother. All of this arises
from a total misapprehension, in the minds
of those who are thus led astray, of the true
character and design of vows or oaths which
are accompanied by an imprecation. It is
well, therefore, for the information both of
our adversaries—who may thus be deprived
of any further excuse for slander, and of our
friends—who will be relieved of any continued
burden on their consciences, that we should
show that, however solemn may be the prom-
ises of secrecy, of obedience, and of charity
which are required from our initiates, and
however they may be guarded by the sanc-
tions of punishment upon their offenders,
they never were intended to impose upon
any brother the painful and—so far as the
laws of the country are concerned—the
illegal task of vindicating the outrage com-
mitted by the violator. The only Masonic
penalty inflicted by the Order upon a traitor,
is the scorn and detestation of the Craft
whom he has sought to betray.

But that this subject may be thoroughly
understood, it is necessary that some consid-
eration should be given to oaths generally,
and to the character of the imprecations
by which they are accompanied.

The obsecration, or imprecation, is that
part of every oath which constitutes its
sanction, and which consists in calling
some superior power to witness the declara-
tion or promise made, and invoking his
protection for or anger against the person
making it, according as the said declaration
or promise is observed or violated. This
obsecration has, from the earliest times,
constituted a part of the oath—and an im-
portant part, too—among every people,
varying, of course, according to the varie-
ties of religious beliefs and modes of adora-
tion. Thus, among the Jews, we find such
obsecrations as these: Co yagnasheh li Elo-
him, “So may God do to me.” A very
common obsecration among the Greeks was,
isto Zeus or theon marturomai, ““May Jove
stand by me,” or “I call God to witness.”
And the Romans, among an abundance of
other obsecrations, often said, dit me perdant,
“May the gods destroy me,” or ne vivam,
“May I die.”

These modes of obsecration were accom-
panied, to make them more solemn and sacred,
by certain symbolic forms. Thus the Jews
caused the person who swore to hold up
his right hand toward heaven, by which
action he was supposed to signify that he
appealed to God to witness the truth of
what he had averred or the sincerity of his
intention to fulfil the promise that he had
made. So Abraham said to the King of
Sodom, ‘I have lift up my hand unto the
Lord, ... that I will not take anything
that is thine.’”’? Sometimes, in taking an
oath of fealty, the inferior placed his hand
under the thigh of his lord, as in the case
of Eliezer and Abraham, related in the 24th
chapter of Genesis. Among the Greeks

  

PENALTY

hands, or sometimes only the right hand,
upon the altar, or upon the victims when

as was not unusual, the oath was accompanied
by asacrifice, or upon some other sacred thing.
Tn the military oath, for instance, the soldiers
Biscee their hands upon the signa, or stand-
ards.

The obsecration, with an accompanying
form of solemnity, was indeed essential to
the oath among the ancients, because the
crime of perjury was not generally looked
upon by them in the same light in which it is
viewed by the moderns. It was, it is true,
considered as a heinous crime, but a crime
not so much against societyas against the gods,
and its punishment was supposed to be left to
the deity whose sanctity had been violated
by the adjuration of his name to a false oath
or broken vow. Hence, Cicero says that
“death was the divine punishment of perjury,
but only dishonor was its human penalty.”
And therefore the crime of giving false testi-
mony under oath was not punished in any
higher degree than it would have been had it
been given without the solemnity of an oath.
Swearing was entirely a matter of con-
science, and the person who was guilty of
false swearing, where his testimony did not
affect the rights or interests of others, was
considered as responsible to the deity alone
for his perjury.

The explicit invocation of God as a witness
to the truth of the thing said, or, in promis-
sory oaths, to the faithful observance of the
act promised, the obsecration of Divine
punishment upon the jurator if what he swore
to be true should prove to be false, or if the
vow made should be thereafter violated, and
the solemn form of lifting up the hand to
heaven or placing it upon the altar or the
sacred victims, must necessarily have given
confidence to the truth of the attestation,
and must have been required by the hearers
as some sort of safeguard or security for the
confidence they were called upon to exercise.
This seems to have been the true reason for
the ancient practise of solemn obsecration
in the administration of oaths.

Among modern nations, the practise has
been continued, and from the ancient usage
of invoking the names of the gods and of
placing the hands of the person swearing
upon their altars, we derive the present
method of sanctifying every oath by the
attestation contained in the phrase ‘So
help me God,” and the concluding form of
kissing the Holy Scriptures.

And now the question naturally occurs
as to what is the true intent of this obse-
eration, and what practical operation is ex-
pected to result from it. In other words,
what is the nature of a penalty attached to
an oath, and how is it to be enforced? When
the ancient Roman, in attesting with the
solemnity of an oath to the truth of what
he had just said or was about to say, concluded
with the formula, “May the gods destroy
me,” it is evident that te simply meant to

 

and Romans, the person swearing placed his

 

say that he was so convinced of the truthPENALTY PENITENTIAL 551

of what he had said that he was entirely | for the following, see pp. 693 and 700.) “‘ The
willing that his destruction by the gods | oldest death penalties of the Scandinavians
whom he had invoked should be the condi- prescribed that the body should be exposed
tion consequent upon his falsehood. He had | to fowls of the air to feed upon. Sometimes
no notion that he was to become outlawed |it was decreed that the victim be disem-
among his fellow-creatures, and that it should boweled, his body burnt to ashes and scat-
be not only the right, but the duty, of any|tered as dust to the winds. Judges of the
man to destroy him. His crime would have | secret Vehmgericht passed sentences of death
been one against the Divine law, and subject | as follows: ‘Your body and flesh to the beasts
only to a Divine punishment. | of the field, to the birds of the air, and to the
In modern times, perjury is made a penal | fishes in the stream.’ The judicial executioner,
offense against human laws, and its punish-| in carrying into effect this decree, severed the
ment is inflicted by human tribunals. But body in twain, so that, to use the literal text,
here the punishment of the crime is entirely ‘the air might strike together between the
different from that inferred by the obsecration | two parts.’ The tongue was oftentimes torn
which terminates the oath. The words “So|out as a punishment. A law of the early
help me God,” refer exclusively to the with- | Roman Empire, known as ex Jure Orientis
drawal of Divine aid and assistance from the Cesareo, enacted that any person, suitor at
jurator in the case of his proving false, and|law or witness, having sworn upon the
not to the human punishment which society | evangelists, and proving to be a perjurer,
would inflict. should have the tongue cut from its roots.
In like manner, we may say of what are}A cord about the neck was used symbol-
called Masonic penalties, that they refer in| ically, in criminal courts, to denote that the
no case to any kind of human punishment;| accused was worthy of the extreme penalty
that is to say, to any kind of punishment | of law by hanging or decapitation. When
which is to be inflicted by human hand or| used upon the person of a freeman, it signified
instrumentality. The true punishments of|a slight degree of subjection or servitude.”
Masonry affect neither life nor limb. They | (Pp. 318-320.) :
are expulsion and suspension only. But} Some eminent brethren of the Fraternity
those persons are wrong, be they mistaken | insist that the penalty had its origin in the
friends or malignant enemies, who suppose|manner in which the lamb was sacrificed
or assert that there is any other sort of | under the charge of the Captain of the Tem-
penalty which a Mason recreant to his vows ple, who directed the priests: and said, “Come
Is subjected to by the laws of the Order,|and cast lots.” “ Who is to slaughter? ”
or that it is either the right or duty of any |“ Who is to sprinkle?” “Go and see if the
Mason te inflict such penalty on an offending | time for slaughter approaches?” “Is _ it
brother. The obsecration of a Mason simply | light in the whole East, even to Hebron?”
means that if he violates his vows or betrays| and when the priest said ‘‘Yes,” he was di-
his trust he is worthy of such penalty, and| rected to “go and bring the lamb from the
that if such penalty were inflicted on him it lamb-chamber”; this was in the northwest
would be but just and proper. ‘May I die,’”’| corner of the court. The lamb was brought
said the ancient, “if this be not true, or if I| to the north of the altar, its head southward
keep not this vow.” Not may any man/and its face northward. The Jamb was then
put me to death, nor is any man required to slaughtered; a hole was made in its side, and
put me to death, but only, if I so act, then| thus it was hung up. The priest skinned it
would I be worthy of death. The ritual | downward until he came to the breast, then
penalties of Masonry, supposing such to be, | he cut off the head, and finished the skinning;
are in the hands not of man, but of God, and he tore out the heart; subsequently he cleft
are to be inflicted by God, and not by man. | the body, and it became all open before him;
Bro. Fort says, in the 29th chapter of his|he took out the intestines, etc.; and the
Harly History and Antiquities of Freemasonry, | various portions were divided as they had
that “Penalties inflicted upon convicts of|cast lots. (The Talmud, Joseph Barclay,
certain grades during the Middle Ages, were | LL.D.) ; ee
terrible and inhuman, Pencil. In the English system this is
“The most cruel punishment awaited him | one of the working-tools of a Master Mason,
who broke into and robbed a Pagan temple.|and is intended symbolically to remind us
According to a law of the Frisians, such| that our words and actions are observed and
desecration was redressed by dragging the | recorded by the Almighty Architect, to whom
criminal to the seashore and burying the body|we must give an account of our conduct
at a point in the sands where the tide daily through life. In the American system the
ebbed and flowed.” (Lex Frision., Add. Sap.,| pencil is not specifically recognized. The
Tit. 12.) other English working-tools of a Master
“A creditor was privileged to subject | Mason are the skirrit and compasses. sk
his delinquent debtor to the awful penalty| In the French Rite ‘to hold the pencil,
of having the flesh torn from his breast | tener le crayon, is to discharge the functions
and fed to birds of prey. Pouyicial were gt a penretey during the communication
frequently adjudged by the ancient Norse] of a loc ge.
fede to Have thanribearte torn out.” (Grimm,| Penitential Sign. Called also the Sup-
Deutsche Rechts-Alterthiimer, p. 690. And|plicatory Sign. It is the third sign in the552 PENNSYLVANIA

English Royal Arch system. It denotes
that frame of heart and mind without which
our prayers and oblations will not obtain
acceptance; in other words, it is a symbol
of humility.

Pennsylvania. [The early history of
Freemasonry in this State is wrapped in
obscurity; the first mention of it as yet dis-
covered is in the Pennsylvania Gazette for
December 5-8, 1730, which contains the fol-
lowing: “As there are several Lodges of Free-
masons erected in this Province, and People
have lately been much amus’d with Conjec-
tures concerning them; we think the following
account of Freemasonry from London will
not be unacceptable to our readers,” and then
follows a Masonic catechism. Benjamin
Franklin, the editor of the paper, was not
then a Mason, but became one in the following
year, and makes frequent references to the
Craft in the Gazette, from which we learn that
he was appointed J. G. W. by Grand Master
Allen in June, 1732, and elected Grand Master
of this Grand Lodge of Pennsylvania in 1734.

From this it is quite plain that there were
Masonic Lodges in Pennsylvania in 1730 and
a Provincial Grand Lodge there in 1732, and
it seems fairly certain that these early Lodges
were formed by brethren from the Mother
Country acting on their own authority.

In 1743 Thomas Oxnard of Boston was
appointed by the Grand Master of England
to be Provincial Grand Master of all North
America, and in 1749 he appointed Benjamin
Franklin to be Provincial Grand Master of
Pennsylvania.

In 1755 there were three Lodges in Phila-
delphia, and in 1758 a Lodge was warranted
there by the “Ancients,” followed by another
in 1761, and in 1764 authority was grant-
ed by the “Ancients” for forming a Provin-
cial Grand Lodge in Philadelphia, which in
1786 became the Grand Lodge of Pennsyl-
vania.—E. L. H.]

The Grand Chapter of Pennsylvania was
established in 1795. The Grand Chapter
was at first only an integral part of the
Grand Lodge, but in 1824 it became an
independent body, except so far as that
members of the Grand Lodge, who were
Royal Arch Masons, were declared to be
members of the Grand Chapter.

The Royal and Select degrees were for-
merly conferred in Pennsylvania by the
Chapters, but on October 16, 1847, a Grand
Council was organized.

rand Encampment, independent of
the General Grand Encampment of the
United States, was organized on February
16, 1814. On April 14, 1854, a Grand Com-
mandery was organized under the authority
of the Grand Encampment of the United
States, and in February, 1857, both of these
bodies united to form the present Grand
Commandery of Pennsylvania.

Pennsylvania Work. The method of
Entering, Passing, and Raising candidates
in the Lodges of Pennsylvania differs so

PENTACLE

States of the Union, that it cannot be con-
sidered as a part of the American Rite as first
taught by Webb, but rather as an inde-
pendent, Pennsylvania modification of the
York Rite of England. Indeed, the Pennsy]-
vania system of work much more resembles
the English than the American. Its ritual is
simple and didactic, like the former, and is
almost entirely without the impressive
dramatization of the latter. Bro. Vaux, a
Past Grand Master of Pennsylvania, thus
speaks of the Masonic work of his State
with pardonable, although not with im-
partial, commendations: ‘The Pennsylvania
work is sublime from its simplicity. That
it is the ancient work is best shown con-
clusively, however, from this single fact,
it is so slmple, so free from those displays
of modern inventions to attract the atten-
tion, without enlightening, improving, or
cultivating the mind. In this work every
word has its significance. Its types and
symbols are but the language in which truth
is conveyed. These are to be studied to be
understood. In the spoken language no
synonyms are permitted. In the ceremonial
no innovations are tolerated. In the ritual
no modern verbiage is allowed.”

Penny. In the parable read in the Mark
Degree a penny is the amount given to each
of the laborers in the vineyard for his day’s
labor. Hence, in the ritual, a penny a day
is said to be the wages of a Mark Master.
In several passages of the authorized version
of the New Testament, penny occurs as a
translation of the Greek, dyvdpiov, which was
intended as the equivalent of the Roman
denarius. This was the chief silver coin of
the Romans from the beginning of the
coinage of the city to the early part of the
third century. Indeed, the name continued
to be employed in the coinage of the conti-
nental States, which imitated that of the
Byzantine empire, and was adopted by the
Anglo-Saxons. The specific value of each
of so many coins, going under the same name,
cannot be ascertained with any precision.
In its Masonic use, the penny is simply a
symbol of the reward of faithful labor. The
smallness of the sum, whatever may have
been its exact value, to our modern im-
pressions is apt to give a false idea of the
liberality of the owner. Dr. Lightfoot, in
his essay on a Fresh Revision of the New Testa-
ment, remarks: “It is unnecessary to ask
what impression the mention of this sum will
leave on the minds of an uneducated peasant
or shopkeeper of the present day. Even at
the time when our version was made, and
when wages were lower, it must have seemed
wholly inadequate.’ However improper the
translation is, it can have no importance in
the Masonic application of the parable,
where the “penny”’ is, as has already been
said, only a symbol, meaning any reward or
compensation.

Pentacle, The. The “pentaculum Sal-
omonis,’’ or magical pentalpha, not to be

 

materially from that practised in the other

confounded with Solomon’s seal. The pen-PENTAGON PERAU 553

tacle is frequently referred to in Hermetic | sandals as a symbol of Deity, and hence the
formule. Germans call the figure ‘‘ Druttenfuss,” a word
Pentagon. A geometrical figure of five | originally signifying Druid’s foot, but which,
sides and five angles. It is the third figure | in the gradual corruptions of language, is now
from the exterior, in the camp of the Sublime| made to mean Witche’s foot. Even at the
Princes of the Royal Secret, or Thirty-second | present day it retains its hold upon the minds
Degree of the Scottish Rite. In the Heyp=| of the common people of Germany, and is
tian Rite of Cagliostro, he constructed, with | drawn on or affixed to cradles, thresholds of
much formality, an implement called the| houses, and stable-doors, to keep off witches
“sacred pentagon,’’ and which, being dis-|and elves.
tributed to his disciples, gave, as he affirmed, The early Christians referred it to the
to each one the power of holding spiritual| five wounds of the Savior, because, when
intercourse. | properly inscribed upon the representation
Pentagram. From the Greek pente, five, | of a human body, the five points will respec-
and gramma, a letter. Inthe science of magic} tively extend to and touch the side, the
the pentalpha is called the holy and mys-| two hands, and the two feet.
terious peptagram. Eliphas Levi says (Dog. | The Medieval Masons considered it a
et Rituel de la Haute Magie, ii., 55) that the|symbol of deep wisdom, and it is found
pentagram is the star of the Magians; it is| among the architectural ornaments of most
the sign of the word made flesh; and accord-| of the ecclesiastical edifices of :the Middle
ing to the direction of its rays, that is, as it | Ages,
points upward with one point or with two,| But as a Masonic symbol it peculiarly
it represents the good or the evil principle, | claims attention from the fact that it forms
order or disorder; the blessed lamb of Ormuzd | the outlines of the five-pointed star, which is
and of St. John, or the accursed god of Men-| typical of the bond of brotherly love that
des; initiation or profanation; Lucifer or] unites the whole Fraternity. It is in this
Vesper; the morning or the evening star;|view that the pentalpha or triple triangle
Mary or Lilith; victory or death; light oon referred to in Masonic symbolism as
darkness. (See Pentalpha.) representing the intimate union which existed
Pentalpha. The triple triangle, or the| between our three ancient Grand Masters,
pentalpha of Pythagoras, is so called from|and which is commemorated by the living
the Greek wevre, pente, five, and adda, alpha, | pentalpha at the closing of every Royal Arch
the letter A, because in its configuration | Chapter.
it presents the form of that letter | Many writers have confounded the pen-
in five different positions. It} talpha with the seal of Solomon, or shield
was a doctrine of Pythagoras,|of David. This error is almost inexcusable
that all things proceeded from/ in Oliver, who constantly commits it, because
numbers, and the number five,|his Masonic and archeological researches
as being formed by the union of the first odd|should have taught him the difference,
and the first even, was deemed of peculiar|Solomon’s seal being a double, interlaced
value; and hence Cornelius Agrippa says| triangle, whose form gives the outline of a
(Philos. Occult.) of this figure, that, “by vir-| star of six points. ;
tue of the number five, it has great command,| - Berau, Gabriel Louis Calabre. A man
over evil spirits because of its five doublé|cf setters, an Abbé, and a member of the
triangles and its five acute angles within aid | Society of the Sorbonne. He was born at
its five obtuse angles without, so that this|Semur, in Auxois, in 1700, and died at
interior pentangle contains in it many great| Paris, March 31, 1767. De Feller (Biog.
mysteries.” The disciples of Pythagoras,| Univ.) speaks of his uprightness and probity,
who were indeed its real inventors, placed| his frankness, and sweetness of disposition
within each of its interior angles one of the| which endeared him to many friends. Cer-
letters of the Greek word ‘YrIEIA, or the] tainly, the only work which gives him a place
Latin one SALUS, both of which signify|in Masonic history indicates a gentleness
health; and thus it was made the talisman of | and moderation of character with which we
health. They placed it at the beginning of | can find no fault. In general literature, he
their epistles as a greeting to invoke secure] was distinguished as_the continuator of
health to their correspondent. But its use d’Avrigny’s Vies des Hommes illustres de la
was not confined to the disciples of Pythago-| France; which, however, a loss of sight pre-
ras. As a talisman, it was employed all| vented him from completing. In 1742, he
over the East as a charm to resist evil spirits.| published at Geneva a work entitled Le
Moné says that it has been found in Egypt | Secret des Franc-Magons. This work at its
on the statue of the god Anubis. Lord| first appearance attracted much attention
Brougham says, in his Jtaly, that it was used|and went through many editions, the title
by Antiochus Epiphanes, and a writer in| being sometimes changed to a more attractive
Notes and Queries (3 Ser., ix., 511) says that|one by booksellers. The Abbé Larudan
he has found it on the coins of Lysimmachus. | attempted to palm off his libelous and malig-
On old British and Gaulish coins it is often| nant work on the Abbé Perau, but without
seen beneath the feet of the sacred and|success; for while the work of Larudan is
mythical horse, which was the ensign of the | marked with the bitterest malignity to the
ancient Saxons. The Druids wore it on their | Order of Freemasonry, that of Perau is simply

|

 

  

|554 PERFECT

a detail of the ceremonies and ritual of Ma-
sonry as then practised, under the guise of
friendship.

Perfect Ashlar. See Ashlar. :

Perfect Initiates, Rite of. A name given
to the Egyptian Rite when first established
at Lyons by Cagliostro.

Perfect Irish Master. (Parfait Mattre
Irlandais.) One of the degrees given in the
Irish Colleges instituted by Ramsay.

Perfect Lodge. Sce Just Lodge.

Perfect Master. (Maitre Parfait.) The
Fifth Degree in the Ancient and Accepted
Scottish Rite. The ceremonies of this degree
were originally established as a grateful trib-
ute of respect to a worthy departed brother.
The officers of the Lodge are a Master, who
represents Adoniram, the Inspector of the
Works at Mount Lebanon, and one Warden,
The symbolic color of the degree is green, to
remind the Perfect Master that, being dead in
vice, he must hope to revive in virtue. His
jewel is a compass extended sixty degrees, to
teach him that he should act within measure,
and ever pay due regard to justice and equity.

The apron is white, with a green flap; and
in the middle of the apron must be embroid-
ered or painted, within three circles, a cubical
stone, in the center of which the letter J is
inscribed, according to the old rituals; but
the Samaritan yod and he, according to the
ritual of the Southern Jurisdiction.

_ Delaunay, in his Thuileur de lV’ Ecossisme,
gives the Tetragrammaton in this degree, and
says the degree should more properly be called
Past Master, Ancien Maitre, because the Te-
tragrammaton makes it in some sort the com-
Bement of the Master’s Degree. But the

etragrammaton is not found in any of the
approved rituals, and Delaunay’s theory falls
therefore to the ground. But besides, to com-
plete the Master’s with this degree would be
to confuse all the symbolism of the Ineffable
degrees, which really conclude with the F our
teenth. ©

Perfect Prussian. (Parfait Prussien.)

degree invented at Geneva, in 1770, as a
second part of the Order of Noachites.

Perfect Stone. A name frequently given
to the cubic stone discovered in the Thirteenth
Degree of Perfection, the tenth of the In-

   
 

effable Series. It denotes justice and firm-
ness, with all the moral lessons and duties in
which the mystic cube is calculated to in-
struct us,

Perfect Union, Lodge of. A Lodge at
Rennes, in France, where the Rite of Elect
of Truth was instituted. (See Elect of Truth,
Rite of.)

    
 
 
  
   
   
  
  
   
   
  
 
    
  
  
 
  
   
 
  
 
  
 
  
  
 
  
 
 
  
  

PERFECTION

Perfection. The Ninth and last degree
of Fessler’s Rite. (See Fessler, Rite of.)

Perfectionists. The name by which
Weishaupt first designated the Order which
he founded in Bavaria, and which he sub-
sequently changed for that of the Illumi-
nati.

Perfection, Lodge of. The Lodge in
which the Fourteenth Degree of the Ancient
and Accepted Scottish Rite is conferred.
In England and America this degree is called
Grand Elect Perfect and Sublime Mason,
but the French designate it Grand Scottish
Mason of the Sacred Vault of James VI., or
Grand écossais de la Voute Sacrée du Jacques
VI. This is one of the evidences—and a
very pregnant one—of the influence exercised
by the exiled Stuarts and their adherents on
the Masonry of that time in making it an
instrument for the restoration of James II.,
ane then of his son, to the throne of Eng-

and.

This degree, as concluding all reference
to the first Temple, has been called the ulti-
mate degree of ancient Masonry. It is the
last of what is technically styled the In-
effable degrees, because their instructions
relate to the Ineffable word.

Its place of meeting is called the Sacred
Vault. Its principal officers are a Thrice
Puissant Grand Master, two Grand War-
dens, a Grand Treasurer, and Grand Secre-
tary. In the first organization of the Rite
in this country, the Lodges of Perfection
were called “Sublime Grand Lodges,” and,
hence, the word “Grand” is still affixed to
the title of the officers.

The following mythical history is con-
nected with and related in this degree.

When the Temple was finished, the Masons
who had been employed in constructing it
acquired immortal honor. Their Order be-
fame more uniformly established and regu-
lated than it had been before. Their cau-
tign and reserve in admitting new members
produced respect, and merit alone was re-
quired of the candidate. With these prin-
ciples instilled into their minds, many of the
Grand Elect left the Temple after its dedi-
cation, and, dispersing themselves among the
neighboring nations, instructed all who
applied and were found worthy in the sublime
degrees of Ancient Craft Masonry.

The Temple was completed in the year
of the world 3000. Thus far, the wise King
of Israel had behaved worthy of himself,
and gained universal admiration; but in
process of time, when he had advanced in
years, his understanding became impaired;
he grew deaf to the voice of the Lord, and
was strangely irregular in his conduct.
Proud of having erected an edifice to his
Maker, and intoxicated with his great power,
he plunged into all manner of licentiousness
and debauchery, and profaned the Temple,
by offering to the idol Moloch that incense
which should have been offered only to the
living God.

 

The Grand Elect and Perfect MasonsPERFECTION

saw this, and were sorely grieved, afraid
that his apostasy would end im some dread-
ful consequences, and bring upon them
those enemies whom Solomon had vain-
gloriously and wantonly defied. The people,
copying the vices and follies of their King,
became proud and idolatrous, and neglected
the worship of the true God for that of
idols.

As an adequate punishment for this de-
fection, God inspired the heart of Nebu-
chadnezzar, King of Babylon, to take venge-
ance on the kingdom of Israel. This prince
sent an army with Nebuzaradan, Captain
of the Guards, who entered Judah with fire
and sword, took and sacked the city of
Jerusalem, razed its walls, and destroyed the
Temple. The people were carried captive
to Babylon, and the conquerors took with
them all the vessels of silver and gold. This
happened four hundred and seventy years,
six months, and ten days after its dedica-
tion.

When, in after times, the princes of Chris-
tendom entered into a league to free the

Holy Land from the oppression of the infidels, |

the good and virtuous Masons, anxious for
the success of so pious an undertaking, volun-
tarily offered their services to the confederates,
on condition that they should be permitted
a chief of their own election, which was
granted; they accordingly rallied under their
standard and departed.

The valor and fortitude of these elected
knights was such that they were admired by,
and took the lead of, all the princes of Jeru-
salem, who, believing that their mysteries
inspired them with courage and fidelity in
the cause of virtue and religion, became
desirous of being initiated. Upon being
found worthy, their desires were complied
with; and thus the royal art, meeting the
approbation of great and good men, be-
came popular and honorable, was diffused
through their various dominions, and has
continued to spread through a succession
of ages to the present day.

The symbolic color of this degree is red
—emblematic of fervor, constancy, and assi-
duity. Hence, the Masonry of this degree
was formerly called Red Masonry on the
Continent of Europe.

The jewel of the degree is a pair of com-
passes extended on an arc of ninety degrees,
surmounted by a crown, and with a sun in
the center. In the Southern Jurisdiction
the sun is on one side and a five-pointed
star on the other.

The apron is white with red flames, bor-
dered with blue, and having the jewel painted
on the center and the stone of foundation
on the flap.

Perfection, Rite of. In 1754, the Cheva-
lier de Bonneville established a Chapter of
the high degrees at Paris, in the College of
Jesuits of Clermont, hence called the Chapter
of Clermont. The system of Masonry he
there practised received the name of the Rite
of Perfection, or Rite of Heredom. The

 

 

PERJURY 555
pean of Clermont was, says Rebold ( Hist.
de 3G. L., 46), the asylum of the adherents of

the house of Stuart, and hence the Rite is to
some extent tinctured with Stuart Masonry.
It consisted of twenty-five degrees, as follows:
1, Apprentice; 2. Fellow-Craft; 3. Master;
4. Secret Master; 5. Perfect Master; 6. In-
timate Secretary; 7. Intendant of the Build-
ing; 8. Provost and Judge; 9. Elect of Nine;
10. Elect of Fifteen; 11. Illustrious Elect,
Chief of the Twelve Tribes; 12. Grand Master
Architect; 18. Royal Arch; 14. Grand, Elect,
Ancient, Perfect Master; 15. Knight of the
Sword; 16. Prince of Jerusalem; 17, Knight
of the East and West; 18. Rose Croix Knight;
19. Grand Pontiff; 20. Grand Patriarch; 21.
|Grand Master of the Key of Masonry; 22.
| Prince of Libanus; 23. Sovereign Prince Adept
Chief of the Grand Consistory; 24. Illustrious
Knight, Commander of the Black and White
Hagle; 25. Most Illustrious Sovereign Prince
of Masonry, Grand Knight, Sublime Com-
mander of the Royal Secret. It will be
seen that the degrees of this Rite are the same
}as those of the Council of Emperors of the
East and West, which was established four
| years later, and to which the Chapter of
| Clermont gave way. Of course, they are
|

 

 

the same, so far as they go, as those of the
| Ancient and Accepted Scottish Rite which
succeeded the Council of Emperors.

The distinguishing principle of this Rite is,
that Freemasonry was derived from Tem-
plarism, and that consequently every Free-
mason was a Knight Templar. It was there
that the Baron von Hund was _ initiated,
and from it, through him, proceeded the Rite
of Strict Observance; although he discarded
the degrees and retained only the Templar
theory.

Perignan. When the Elu degrees were
first invented, the legend referred to an un-
known person, a tiller of the soil, to whom
King Solomon was indebted for the informa-
tion which led to the discovery of the crafts-
men who had committed the crime recorded
in the Third Degree. This unknown person,
at first designated as ‘‘l’inconnu,” afterward
received the name of Perignan, and a degree
between the elu a nine and the elu of fifteen
was instituted, which was called the ‘‘Elu of
Perignan,” and which became the Sixth De-
gree of the Adonhiramite Rite.’ The deriva-
tion or radical meaning of the word is un-
known, but it may contain, as do many other
words in the high degrees, a reference to the
adherents, or to the enemies, of the exiled
house of Stuart, for whose sake several of
these degrees were established. (See Elect of

Perignan.)
Periods of the Grand Architect. See
Siz Periods. io i ;
Perjury. In the municipal law perjury ig

defined to be a wilful false swearing to a ma-
terial matter, when an oath has been admin-
istered by lawful authority. The violation
of vows or promissory oaths taken before one
who is not legally authorized to administer
them, that is to say, one who is not a magis-556 PERNETTI

  

PERSECUTIONS

trate, does not in law involve the crime of per- | Masons.” Pernetti, besides his Masonie
jury. Such is the technical definition of the| labors at Avignon, invented several other

aw; but the moral sense of mankind does not
assent to such a doctrine, and considers per-
jury, as the root of the word indicates, the
doing of that which one has sworn not to do,
or the omitting to do that which he has sworn
to do. The old Romans seem to have taken
a sensible view of the crime of perjury.
Among them oaths were not often adminis-
tered, and, in general, a promise made
under oath had no more binding power in a
court of justice than it would have had with-
out the oath. False swearing was with them
a matter of conscience, and the person who
was guilty of it was responsible to the Deity
alone. The violation of a promise under oath
and of one not under such a form was con-
sidered alike, and neither was more liable to
human punishment than the other. But
perjury was not deemed to be without any

ind of punishment. Cicero expressed the
Roman sentiment when he said “perjurii
poena divina exitium; humana dedecus—the
divine punishment of perjury is destruction;
the human, infamy.’ Hence every oath was
accompanied by an execration, or an appeal to
God to punish the swearer should he falsify
his oath. “In the case of other sins,” says
Archbishop Sharp, “there may be an appeal
made to God’s mercy, yet in the case of per-
jury there is none; for he that is perjured hath
Peeduded himself of this benefit, because he

ath braved God Almighty, and hath in effect
told him to his face that if he was foresworn he
should desire no mercy.”

It is not right thus to seek to restrict God’s
mercy, but there can be no doubt that the set-
tlement of the crime lies more with him than
with man. Freemasons look in this light on
what is called the penalty; it is an invocation
of God’s vengeance on him who takes the
vow, should he ever violate it; men’s venge-
ance is confined to the contempt and in-
famy which the foreswearer incurs.

Pernetti or Pernety, Antoine Joseph.
Born at Roanne, in France, in 1716. At an
early age he joined the Benedictines, but in
1765 applied, with twenty-eight others, for a
dispensation of his vows. A short time after,
becoming disgusted with the Order, he re-
paired to Berlin, where Frederick the Great,
made him his librarian. In a short time he
returned to Paris, where the archbishop strove
in vain to induce him to reenter his monas-
tery. The parliament supported him in his
refusal, and Pernetti continued in the world.
Not long after, Pernetti became infected with
the mystical theories of Swedenborg, and pub-
lished a translation of his Wonders of Heaven
and Hell. He then repaired to Avignon,
where, under the influence of his Sweden-
borgian views, he established an academy of
Illuminati, based on the three primitive grades
of Masonry, to which he added a mystical one,
which he called the True Mason. This Rite

was subsequently transferred to Montpellier | d

by some of his disciples, and modified in form

under the name of the “Academy of True|0O

 

 

 

Masonic degrees, and to him is attributed the
authorship of the degree of Knight of the Sun,
now occupying the twenty-eighth place in the
Ancient and Accepted Scottish Rite. He was
a very learned man and a voluminous writer
of versatile talents, and published numerous
works on mythology, the fine arts, theology,
geography, philosophy, and the mathematical
sciences, besides some translations from the
Latin. He died at Valence, in Dauphiny, in
the year 1800.

Perpendicular. In a geometrical sense,
that which is upright and erect, leaning nei-
ther one way nor another. In a figurative
and symbolic sense, it conveys the significa-
tion of Justice, Fortitude, Prudence, and
Temperance. Justice, that leans to no side
but that of Truth; Fortitude, that yields to
no adverse attack; Prudence, that ever pur-
sues the straight path of integrity; and Tem-
perance, that swerves not for appetite nor
passion.

Persecutions. Freemasonry, like every
other good and true thing, has been subjected
at times to suspicion, to misinterpretation, and
to actual persecution. Like the church, it
has had its martyrs, who, by their devotion
and their sufferings, have vindicated its truth
and its purity.

With the exception of the United States,
where the attacks on the Institution can
hardly be called persecutions—not because
there was not the will, but because the power
to persecute was wanting—all the persecu-
tions of Freemasonry have, for the most
part, originated with the Roman Church.
“Notwithstanding,” says a writer in the Free-
masons’ Quarterly Magazine (1851, p. 141),
‘the greatest architectural monuments of an-
tiquity were reared by the labors of Masonic
gilds, and the Church of Rome owes the
structure of her magnificent cathedrals, her
exquisite shrines, and her most splendid pal-
aces, to the skill of the wise master-builders
of former ages, she has been for four centuries
in antagonism to the principles inculeated by
the Craft.”

Leaving unnoticed the struggles of the cor-
porations of Freemasons in the fifteenth, six-
teenth, and seventeenth centuries, we may
begin the record with the persecutions to
which the Order has been subjected since the
revival in 1717.

One of the first persecutions to which Ma-
sonry, in its present organization, was sub-
jected, occurred in the year 1735, in Holland.
On the 16th of October of that year, a crowd
of ignorant fanatics, whose zeal had been en-
kindled by the denunciations of some of the
clergy, broke into a house in Amsterdam,
where a Lodge was accustomed to be held,
and destroyed all the furniture and orna-
ments of the Lodge. The States General,
yielding to the popular excitement, or rather
esirous of giving no occasion for its action,
prohibited the future meetings of the Lodges.
ne, however, continuing, regardless of thePERSECUTIONS

edict, to meet at a private house, the members
were arrested and brought before the Court of
Justice. Here, in the presence of the whole
city, the Masters and Wardens defended
themselves with great dexterity; and while
acknowledging their inability to prove the
innocence of their Institution by a public ex-
posure of their secret doctrines, they freely
offered to receive and initiate any person in
the confidence of the magistrates, and who
could then give them information upon which
they might depend, relative to the true de-
signs of the Institution. The proposal was
acceded to, and the town clerk was chosen.

He was immediately initiated, and his report |

so pleased his superiors, that all the magis-
trates and principal persons of the city be-
came members and zealous patrons of the
Order.

In France, the fear of the authorities that
the Freemasons concealed, within the re-
cesses of their Lodges, designs hostile to the
government, gave occasion to an attempt, in

1737, on the part of the police, to prohibit the |

meeting of the Lodges. But this unfavorable
disposition did not long continue, and the last

instance of the interference of the government |

with the proceedings of the Masonic body was
in June, 1745, when the members of a Lodge,
meeting at the Hotel de Soissons, were dis-
persed, their furniture and jewels seized, and
the landlord amerced in a penalty of three
thousand livres.

The persecutions in Germany were owing
to a singular cause. The malice of a few
females had been excited by their disap-
pointed curiosity. A portion of this disposi-
tion they succeeded in communicating to the
Empress, Maria Theresa, who issued an order
for apprehending all the Masons in Vienna,
when assembled in their Lodges. The meas-
ure was, however, frustrated by the good
sense of the Emperor, Joseph I., who was him-
self a Mason, and exerted his power in pro-
tecting his brethren.

he persecutions of the church in Italy,
and other Catholic countries, have been the
most extensive and most permanent. On the
28th of April, 1738, Pope Clement XII. issued
the famous bull against Freemasons whose
authority is still in existence. In this bull,
the Roman Pontiff says, “We have learned,
and public rumor does not permit us to doubt
the truth of the report, that a certain society
has been formed, under the name of Free-
masons, into which persons of all religions and
all sects are indiscriminately admitted, and
whose members have established certain laws
which bind themselves to each other, and
which, in particular, compel their members,
under the severest penalties, by virtue of an
oath taken on the Holy Scriptures, to pre-
serve an inviolable secrecy in relation to every
thing that passes in their meetings.’’ The
bull goes on to declare, that these societies
have become suspected by the faithful, and
that they are hurtful to the tranquillity of
the state and to the safety of the soul; and
after making use of the now threadbare argu-

PERSECUTIONS 557

| ment, that if the actions of Freemasons were
|irreproachable, they would not so carefully
conceal them from the light, it proceeds to
enjoin all bishops, superiors, ani ordinaries
to punish the Freemasons ‘‘with the penalties
which they deserve, as people greatly sus-
pected of heresy, having recourse, if necessary,
to the secular arm.”
| What this delivery to the secular arm means,
| we are at no loss to discover, from the inter-
| pretation given to the bull by Cardinal Firrao
|1n his edict of publication in the beginning of
| the following year, namely, ‘that no person
shall dare to assemble at any Lodge of the said
| Society, nor be present at any of their meet-
j|ings, under pain of death and confiscation of
| goods, the said penalty to be without hope of
| pardon.”

The bull of Clement met in France with no
| congenial spirits to obey it. On the con-
|trary, it was the subject of universal con-
demnation as arbitrary and unjust, and the
parliament of Paris positively refused to en-
rollit. But in other Catholic countries it was
better respected. In Tuscany the persecu-
tions were unremitting. A man named Cru-
deli was arrested at Florence, thrown into the
dungeons of the Inquisition, subjected to tor-
ture, and finally sentenced to a long impris-
onment, on the charge of having furnished an
asylum to a Masonic Lodge. The Grand
Lodge of England, upon learning the circum-
stances, obtained his enlargement, and sent
him pecuniary assistance. Francis de Lor-
raine, who had been initiated at The Hague
in 1731, soon after ascended the grand ducal
throne, and one of the first acts of his reign
was to liberate all the Masons who had been
incarcerated by the Inquisition; and still
further to evince his respect for the Order, he
personally assisted in the constitution of sev-
eral Lodges at Florence, and in other cities of
his dominions.

The other sovereigns of Italy were, how-
ever, more obedient to the behests of the holy
father, and persecutions continued to rage
throughout the peninsula. Nevertheless, Ma-
sonry continued to flourish, and in 1751, thir-
teen years after the emission of the bull of
prohibition, Lodges were openly in existence
in Tuscany, at Naples, and even in the “eter-
nal city”’ itself.

The priesthood, whose vigilance had abated
under the influence of time, became once more
alarmed, and an edict was issued in 1751 by
Benedict XIV., who then occupied the papal
chair, renewing and enforcing the bull which
had been fulminated by Clement.

This, of course, renewed the spirit_of per-
secution. In Spain, one Tournon, a French-
man, was convicted of practising the rites of
Masonry, and after a tedious confinement in
the dungeons of the Inquisition, he was finally
banished from the kingdom.

In Portugal, at Lisbon, John Coustos, a
native of Switzerland, was still more severely
treated. He was subjected to the torture,
and suffered so much that he was unable to
move his limbs for three months. Coustos,558 PERSEVERANCE

with two companions of his reputed crime, was
sentenced to the galleys, but was finally re-
leased by the interposition of the English am-
bassador, : é

In 1745, the Council of Berne, in Switzer-
land, issued a decree prohibiting, under the
severest penalties, the assemblages of Free-
masons. In 1757, in Scotland, the Synod of
Sterling adopted a resolution debarring all ad-
hering Freemasons from the ordinances of re-
ligion. And, as if to prove that fanaticism is
everywhere the same, in 1748 the Divan at
Constantinople caused a Masonic Lodge to be
demolished, its jewels and furniture seized,
and its members arrested. They were dis-
charged upon the interposition of the English
minister; but the government prohibited the
introduction of the Order into Turkey.

America has not been free from the blighting
influence of this demon of fanaticism. But the
exciting scenes of anti-Masonry are too recent
to be treated by the historian with coolness or
impartiality. The political party to which
this spirit of persecution gave birth was the
most abject in its principles, and the most
unsuccessful in its efforts, of any that our
times have seen. It has passed away; the
clouds of anti-Masonry have been, we trust,
forever dispersed, and the bright sun of Ma-
sonry, once more emerging from its tempo-
rary eclipse, is beginning to bless our land with
the invigorating heat and light of its meridian
rays.

Perseverance. A virtue inculeated, by a
peculiar symbol in the Third Degree, in ref-
erence to the acquisition of knowledge, and es-
pecially the knowledge of the True Word.
(See Patience.)

Perseverance, Order of. An Adoptive
Order established at Paris, in 1771, by several
nobles and ladies. It had but little of the
Masonic character about it; and, although at
the time of its creation it excited considerable
Sensation, it existed but for a brief period.
It was instituted for the purpose of rendering
services to humanity. Ragon says (Tutleur
Gen., p. 92) that there was kept in the archives
of the Order a quarto volume of four hundred
leaves, in which was registered all the good
deeds of the brethren and sisters. This yol-
ume is entitled Livre d’Honneur de VOrdre de
la Perseverance. Ragon intimates that this
document is still in existence. Thory (Fon-
dation G. O., p. 383) says that there was much
mystification about the establishment of the
Order in Paris. Its institutors contended
that it originated from time immemorial in
Poland, a pretension to which the King of
Poland tent his sanction. Many persons of
distinction, and among them Madame de

enlis, were deceived and became its mem-

ers.

Persia. Neither the Grand Lodge of Eng-
land, nor any other of the European Powers,
Seem ever to have organized esac in the
kingdom of Persia; yet very strange and some-
what incomprehensible stories are told by
credible authorities of the existence either of
the Masonic institution, or something very

 

 

 

 

PERSIA

much like it, in that country. In 1808, on
November 24th, Askeri Khan, the Ambassa-
dor of Persia near the court of France, was re-
ceived into the Order at Paris by the Mother
Lodge of the Philosophie Scottish Rite, on
which occasion the distinguished neophyte
presented his sword, a pure Damascus blade,
to the Lodge, with these remarks: “I promise
you, gentlemen, friendship, fidelity, and es-
teem. I have been told, and I cannot doubt
it, that Freemasons were virtuous, charitable,
and full of love and attachment for their sov-
ereigns. Permit me to make you a present
worthy of true Frenchmen. Receive this
sabre, which has served me in twenty-seven
battles. May this act of homage convince
you of the sentiments with which you have in-
spired me, and of the gratification that I feel
in belonging to your Order.’’? The Ambassa-
dor subsequently seems to have taken a great
interest in Freemasonry while he remained in
France, and consulted with the Venerable of
the Lodge on the subject of establishing a
Lodge at Ispahan. This is the first account
that we have of the connection of any inhabi-
tant of Persia with the Order. Thory, who
gives this account (Act. Lat., i., 237), does not
tell us whether the project of an Ispahan
Lodge was ever executed. But it is probable
that on his return home the Ambassador in-
troduced among his friends some knowledge of
the Institution, and impressed them with a
favorable opinion of it. At all events, the Per-
sians in later times do not seem to have been
ignorant of its existence.

Mr. Holmes, in his Sketches on the Shores of
the Caspian, gives the following as the Persian
idea of Freemasonry:

“In the morning we received a visit from
the Governor, who seemed rather a dull per-
son, though very polite and civil. He asked a
great many questions regarding the Feramoosh
Khoneh, as they called the Freemasons’ Hall
in London; which is a complete mystery to all
the Persians who have heard of it. Very often,
the first question we have been asked is,
‘What do they do at the Feramoosh Khoneh?
What is it?’ They generally believe it to be a
most wonderful place, where a man may ac-
quire in one day the wisdom of a thousand
years of study; but every one has his own pe-
culiar conjectures concerning it. Some of
the Persians who went to England became
Freemasons; and their friends complain that
they will not tell what they saw at the Hall,
and cannot conceive why they should all be so
uncommunicative.”’

And now we have, from the London Pree-
mason (June 28, 1873), this further account;
but the conjecture as to the time of the intro-
duction of the Order unfortunately wants
confirmation:

“Of the Persian officers who are present in
Berlin pursuing military studies and making
themselves acquainted with Prussian military
organization and arrangements, one belongs
to the Masonic Order. He is a Mussulman.
He seems to have spontaneously sought recog-
nition as a member of the Craft at a BerlinPERSIAN

PETITION 559

Lodge, and his claim was allowed only after|operation. The Royal Arch Degree was in-

such an examination as satisfied the brethren
that he was one of the brethren. From the|
statement of this Persian Mason it appears |
that nearly all the members of the Persian
Court belong to the mystic Order, even as |
German Masonry enjoys the honor of count- |
ing the emperor and crown prince among its |
adherents. The appearance of this Moham-|
medan Mason in Berlin seems to have excited |
a little surprise among some of the brethren |
there, and the surprise would be natural |
enough to persons not aware of the extent to
which Masonry has been diffused over the
earth. Account for it as one may, the truth is
certain that the mysterious Order was estab-
lished in the Orient many ages ago. Nearly
all of the old Mohammedan buildings in India,
such as tombs, mosques, etc., are marked
with the Masonic symbols, and many of these
structures, still perfect, were built in the time
of the Mogul Emperor Akbar, who died in
1605. Thus Masonry must have been intro-
duced into India from Middle Asia by the
Mohammedans hundreds of years ago.”
Since then there was an initiation of a Per-
sian in the Lodge Clémente Amitié at Paris.
There is a Lodge at Teheran, of which many |
native Persians are members.
Persian Philosophical Rite. A Rite}
which its founders asserted was established in |
1818, at Erzerum, in Persia, and which was in-
troduced into France in the year 1819. It
consisted of seven degrees, as follows: 1. Lis-
tening Apprentice; 2. Fellow-Craft, Adept,
Esquire of Benevolence; 3. Master, Knight of |
the Sun; 4. Architect of all Rites, Knight of
the Philosophy of the Heart; 5. Knight of
Eelecticism and of Truth; 6. Master Good
Shepherd; 7. Venerable Grand Elect. This
Rite never contained many members, and has
been long extinct.
Personal Merit. ‘All preferment among
{asons is grounded upon real worth and per-
sonal merit only, that so the Lords may be well
served, the Brethren not put to shame, nor the
Royal Craft despised. ‘Therefore no Master
or Warden is chosen by seniority, but for his

99

merit.” Charges of 1723. (Constitutions, 1723,
51.)

 

Peru. Freemasonry was first introduced
into Peru about the year 1807, during the
French invasion, and several Lodges worked
until the resumption of the Spanish authority
and the Papal influence, in 1813, when their
existence terminated. In 1825, when the in-
dependence of the republic, declared some
years before, was completely achieved, several
Scottish Rite Lodges were established, first at
Lima and then at other points, by the Grand
Orient of Colombia. A Supreme Council of
the Ancient and Accepted Rite was instituted
in 1830. In 1831 an independent Grand
Lodge, afterward styled the Grand Orient of
Peru, was organized by the Symbolic Lodges
in the republic. Political agitations have,
from time to time, occasioned a cessation of
Masonic labor, but both the Supreme Council

 

and the Grand Orient are now in successful

troduced in 1852 by the establishment of a
Royal Arch Chapter at Callao, under a War-
eae granted by the Supreme Chapter of Scot-
and.

Petition for a Charter. The next step in
the process of organizing a Lodge, after the
Dispensation has been granted by the Grand
Master, is an application for a Charter or War-
rant of Constitution. The application may
be, but not necessarily, in the form of a peti-
tion. On the report of the Grand Master,
that he had granted a Dispensation, the Grand
Lodge, if the new Lodge is recommended by
some other, generally the nearest Lodge, will
confirm the Grand Master’s action and grant
a Charter; although it may refuse to do so,
and then the Lodge will cease to exist. Char-
ters or Warrants for Lodges are granted only
by the Grand Lodge in America, Ireland and
Scotland. In England this great power is
vested in the Grand Master. The Consti-
tutions of the Grand Lodge of England say
that “every application for a Warrant to hold
a new Lodge must be, by petition .o the Grand
Master, signed by at least seven regularly
registered Masons.” Although, in the United
States, it is the general usage that a Warrant
must be preceded by a Dispensation, yet there
is no general law which would forbid the
Grand Lodge to issue a Charter in the first
place, no Dispensation having been previously
granted.

The rule for issuing Charters to Lodges pre-
vails, with no modification in relation to grant-
ing them by Grand Chapters, Grand Councils,
or Grand Commanderies for the bodies subor-
dinate to them.

Petition for a Dispensation. When it
is desired to establish a new Lodge, applica-
tion by petition must be made to the Grand
Master. This petition ought to be signed by
at least seven Master Masons, and be recom-
mended by the nearest Lodge; and it should
contain the proposed name of the Lodge and
the names of the three principal officers. This
is the usage of America; but it must be re-
membered that the Grand Master’s preroga-
tive of granting Dispensations cannot be
rightfully restricted by any law. Only,
should the Grand Master grant a Dispensa-
tion for a Lodge which, in its petition, had not
complied with these prerequisites, 1t is not
probable that, on subsequent application to
the Grand Lodge, a Warrant of Constitution
would be issued.

Petition for Initiation. According to
American usage any person who is desirous of
initiation into the mysteries of Masonry must
apply to the Lodge nearest to his place of
residence, by means of a petition signed by
himself, and recommended by at least two
members of the Lodge to which he applies.
The application of a Mason to a Chapter,
Council, or Commandery for advancement
to higher degrees, or of an unaffiliated Ma-
son for membership in a Lodge, is also
called a petition. or the rules that govern
the disposition of these petitions, see Dr,560 PEUVRET

Mackey’s Text Book of Masonic Jurisprudence,
Book I., ch. ii.

Peuvret, Jean Eustache. An usher of
the parliament of Paris, and Past Master of

the Lodge of St. Pierre in Martinico, and af-

terward a dignitary of the Grand Orient at
France. Peuvret was devoted to Hermetic
Masonry, and acquired some reputation by
numerous compilations on Masonic subjects.
During his life he amassed a valuable library
of mystical, alchemical, and Masonic books,
and a manuscript collection of eighty-one
degrees of Hermetic Masonry in six quarto
volumes. He asserts in this work that the
degrees were brought from England and Scot-
land; but this Thory (Act. Lat., i., 205) denies,
and says that they were manufactured in
Paris. Peuvret’s exceeding zeal without
knowledge made him the victim of every char-
latan who approached him. He died at Paris
in 1800.

Phainoteletian Society. (Société Phain-
otéléte.) A society founded at Paris, in 1840,
by Louis Theodore Juge, the editor of the
Globe, composed of members of all rites and
degrees, for the investigation of all non-politi-
cal secret associations of ancient and modern
times. The title is taken from the Greek, and
signifies literally the society of the explainers
of the mysteries of initiation.

Phallic Worship. The Phallus was a
sculptured representation of the membrum
virile, or male organ of generation; and the
worship of it is said to have originated in
Egypt, where, after the murder of Osiris by
Typhon, which is symbolically to be explained
as the destruction or deprivation of the sun’s
light by night, Isis, his wife, or the symbol of
nature, in the search for his mutilated body, is
said to have found all the parts except the
organs of generation, which myth is simply
symbolic of the fact that the sun having set,
its fecundating and invigorating power had
ceased. The Phallus, therefore, as the symbol
of the male generative principle, was very
universally venerated among the ancients, and
that too as a religious rite, without the slight-
est reference to any impure or lascivious appli-
cation.

As a symbol of the generative principle of
nature, the worship of the Phallus appears to
have been very nearly universal. In the mys-
teries it was carried in solemn procession.
The Jews, in their numerous deflections into
idolatry, fell readily into that of this symbol.
And they did this at a very early period of
their history, for we are told that even in the
time of the Judges (Jud. iii. 7) they “served
Baalim and the groves.” Now the word trans-
lated, here and elsewhere, as groves, is in the
original Asherah, and is by all modern inter-
preters supposed to mean a species of Phallus.
Thus Movers (Phéniz., p. 56) says that Ash-
erah is a sort of Phallus erected to the telluric
goddess Baaltes, and the learned Holloway
(Originals, i., 18) had long before come to the
same conclusion.

But the Phallus, or, as it was called among
the Orientalists, the Lingam, was a represen-

 

 

 

  

PHARISEES

tation of the male principle only. To perfect
the circle of generation, it is necessary to ad-
vance one step farther. Accordingly we find
in the Ctezs of the Greeks, and the Yoni of the
Indians, a symbol of the female generative
principle of coextensive prevalence with the
Phallus. The Cteis was a circular and con-
cave pedestal, or receptacle, on which the
Phallus or column rested, and from the center
of which it sprang.

The union of these two, as the generative
and the producing principles of nature, in one
compound figure, was the most usual mode of
representation. And here, I think, we un-
doubtedly find the remote origin of the point
within a circle, an ancient symbol which was
first adopted by the old sun-worshipers, and
then by the ancient astronomers, as a sym-
bol of the sun surrounded by the earth or the
universe—the sun as the generator and the
earth as the producer—and afterward modified
in its signification and incorporated into
the symbolism of Freemasonry. (See Point
within a Circle.)

Phallus. Donegan says from an Egyptian
or Indian root. (See Phallic Worship.)

Pharaxal. A significant word in the high
degrees, and there said, in the old rituals,
to signify ‘‘we shall all be united.” Delaunay
gives it as pharas kol, and says it means “ail
Is explained.” If it is derived from WD,
and the adverbial 2D, kol, “altogether,” it
certainly means not to be united, but to be
separated, and has the same meaning as its
cognate polkal. ‘This incongruity in the words
and their accepted explanation has led Bro.
Pike to reject them both from the degree in
which they are originally found. And it is
certain that the radical pal and phar both have
everywhere in Hebrew the idea of separation.
But my reading of the old rituals compels me
to believe that the degree in which these
words are found always contained an idea
of separation and subsequent reunion. It
is evident that there was either a blunder in
the original adoption of the word pharazal,
or more probably a corruption by subsequent
copyists. I am satisfied that the ideas of
division, disunion, or separation, and of sub-
sequent reunion, are correct; but I am equally
satisfied that the Hebrew form of this word is
wrong.

Pharisees. A school among the Jews
at the time of Christ, so called from the
Aramaic Perushim, Separated, because they
held themselves apart from the rest of
the nation. They claimed to have a mys-
terious knowledge unknown to the mass of
the people, and pretended to the exclusive
possession of the true meaning of the Scrip-
tures, by virtue of the oral law and the
secret traditions which, having been received
by Moses on Mount Sinai, had been trans-
mitted to successive generations of initiates.
They are supposed to have been essentially
the same as the Assideans or Chasidim. The
character of their organization is interesting
to the Masonic student. They held a secret
doctrine, of which the dogma of the resurrec-PH@NICIA

tion was an important feature; they met in
sodalities or societies, the members of which
called themselves chabirim, fellows or asso-
ciates; and they styled all who were outside
of their mystical association, yom hahareiz,
or people of the land.

Pheenicia. The Latinized form of the
Greek Phoinikia, from ¢olut, a palm, be-
cause of the number of palms anciently,
but not now, found in the country. A
tract of country on the north of Palestine,
along the shores of the Mediterranean, of
which Tyre and Sidon were the principal
cities. The researches of Gesenius and
other modern philologers have confirmed the
assertions of Jerome and Augustine,
the language spoken by the Jews and the
Phoenicians was almost identical; a statement
interesting to the Masonic student as giving
another reason for the bond which existed be-
tween Solomon and Hiram, and between
the Jewish workmen and their fellow-laborers
of Tyre, in the construction of the Temple.
(See Tyre.)

Philadelphia. Placed on the imprint
of some Masonic works of the last century
as a pseudonym of Paris.

Philadelphians, Rite of the. See Primi-
tive Rite.

Philadelphes, Lodge of the. ‘The name
of a Lodge at Narbonne, in France, in which
the Primitive Rite was first instituted; whence
it is sometimes called the ‘‘Rite of the Phila-
delphians.’’ (See Primitive Rite.)

Philalethes, Rite of the. Called also
the Seekers of Truth, although the word
literally means Friends of Truth. It was a
Rite founded in 1773 at Paris, in the Lodge of
Amis Réunis, by Savalette de Langes, keeper
of the Royal Treasury, with whom were
associated the Vicomte de Tavannes, Court
de Gebelin, M. de Sainte-Jamos, the President
d’Hericourt, and the Prince of Hesse. The
Rite, which was principally founded on the
system of Martinism, did not confine itself
to any particular mode of instruction, but in
its reunions, called ‘‘convents,’’ the members
devoted themselves to the study of all kinds
of knowledge that were connected with the
occult sciences, and thus they welcomed to
their association all who had made them-
selves remarkable by the singularity or the
novelty of their opinions, such as Cagliostro,
Mesmer, and Saint Martin. It was divided
into twelve classes or chambers of instruction.
The names of these classes or degrees were as
follows: 1. Apprentice; 2. Fellow-Craft; 3.
Master; 4. Fleet: 5. Scottish Master; 6.
Knight of the East; 7. Rose Croix; 8. Knight
of the Temple; 9. Unknown Philosopher; 10.
Sublime Philosopher; 11. Initiate; 12. Phila-
lethes, or Searcher after Truth. The first
six degrees were ealled Petty, and the last
six High Masonry. The Rite did not increase
very rapidly; nine years after its institution,
it counted only twenty Lodges in France and
in foreign eountries which were of its obedi-
ence. In 1785 it attempted a radical reform
in Masonry, and for this purpose invited the

that |

 

PHILOSOPHER 561

most dstinguished Masons of all countries
| to a congress at Paris. But the project failed,
| and Savalette de Langes dying in 1788, the
Rite, of which he alone was the soul, ceased
to exist, and the Lodge of Amis Réunis was
dissolved.

Philip, ITV. Surnamed “le Bel,” or ‘‘the
‘air,’ who ascended the throne of France
in 1285. He is principally distinguished in
| history on account of his persecution of the
| Knights Templar. With the aid of his willing
|instrument, Pope Clement V., he succeeded
| 1n accomplishing the overthrow of the Order.

He died in 1314, execrated by his subjects,
| whose hearts he had alienated by the cruelty,
avarice, and despotism of his administra-
tion.

Philippian Order. Finch gives this as the
name of a secret Order instituted by King
Philip ‘for the use only of his first nobility
and principal officers, who thus formed a select
and secret council in which he could implicitly
confide.” It has attracted the attention of
no other Masonic writer, and was probably
no more than a coinage of a charlatan’s
brain.

Philocoreites, Order of. An androgy-
nous secret society established in the French
army in Spain, in 1808. The members were
called Knights and Ladies Philocoreites, or
Lovers of Pleasure. It was not Masonic in
character. But Thory has thought it worth
a long description in his History of the Founda-
tion of the Grand Orient of France.

Philo Judzus. A Jewish philosopher
of the school of Alexandria, who was born
about thirty years before Christ. Philo
adopted to their full extent the mystical
doctrines of his school, and taught that the
Hebrew Scriptures contained, in a system
of allegories, the real source of all religious
and philosophical knowledge, the true mean-
ing of which was to be excluded from the vul-
gar, to whom the literal signification alone
was to be made known. Whoever, says he,
has meditated -on philosophy, has purified
himself by virtue, and elevated himself by a
contemplative life to God and the intellectual
world, receiving their inspiration, thus pierces
the gross envelop of the letter, and is initiated
into mysteries of which the literal instruction
is but a faint image. A fact, a figure, a word,
arite or custom, veils the profoundest truths,
to be interpreted only by him who has the
true key of science. Such symbolic views
were eagerly seized by the early inventors
of the high, philosophical degrees of Masonry,
who have made frequent use of the esoteric
philosophy of Philo in the construction ot their
Masonic system.

Philosopher, Christian. (Philosophe
Chrétien.) The Fourth Degree of the Order
of African Architects.

Philosopher, Grand and Sublime Her-
metic. (Grand et Sublime Philosophe Her-
métique.) A degree in the manuscript collec-
tion of Peuvret. ‘Twelve other degrees of
Philosopher were contained in the same
collection, namely, Grand Neapolitan Philoso-

ee

4
th

1562 PHILOSOPHER

pher, Grand Practical Philosopher, Kab-
balistic Philosopher, Kabbalistic Philosopher
to the Number 5, Perfect Mason Philosopher,
Perfect Master Philosopher, Petty Neapolitan
Philosopher, Petty Practical Philosopher,
Sublime Philosopher, Sublime Philosopher
to the Number 9, and Sublime Practical Phi-
losopher. They are probably all Kabbalistic
or Hermetic degrees.

Philosopher of Hermes. (Philosophe
d’Hermes.) A degree contained in the Ar-
chives of the Lodge of St. Louis des Amis
Réunis at Calais.

Philosopher, Sublime. (Sublime Phi-
losophe.) 1. The Fifty-third Degree of the
Rite of Mizraim. 2. The tenth class of the
Rite of the Philalethes.

Philosopher, Sublime Unknown. (Sub-

‘lime Philosophe Inconnu.) The Seventy-
ninth Degree of the Metropolitan Chapter
of France.

Philosopher, The Little. (Le petit Phi-
losophe.) A degree in the collection of Pyron.

Philosopher, Unknown. (Ph losophe
Inconnu.) The ninth class of the Rite of the
Philalethes. It was so called in reference to
St. Martin, who had adopted that title as
his pseudonym, and was universally known
by it among his disciples.

Philosopher’s Stone. It was the doctrine
of the alchemists, that there was a certain
mineral, the discovery of which was the ob-
ject of their art, because, being mixed with
the baser metals, it would transmute these
mto gold. This mineral, known only to the
adepts, they called lapis philosophorum, or
the puleeopben 6 stone. Hitchcock, who
wrote a book in 1857 (Alchemy and the Al-
chemists), to maintain the proposition that
alchemy was a symbolic science, that its
subject was Man, and its object the per-
fection of men, asserts that the philosopher’s
stone was a symbol of man. He quotes
the old Hermetic philosopher, Isaac Holland,
as saying that ‘though a man be poor, yet
may he very well attain unto it [the work of
perfection], and may be employed in making
the philosopher’s stone.” And Hitcheock
(p. 76), in commenting on this, says: ‘That is,
every man, no matter how humble his voca~
tion, may do the best he can in his place—
may ‘love mercy, do justly, and walk humbly
with God’; and what more doth God require
of any man?”

If this interpretation be correct, then the
philosopher’s stone of the alchemists, and
the spiritual temple of the Freemasons are
identical symbols.

Philosophic Degrees. All the degrees
of the Ancient and Accepted Scottish Rite
above the Highteenth and below the Thirty-
third are called philosophic degrees, because,
abandoning the symbolism based on the
Temple, they seek to develop a system of pure
theosophy. Some writers have contended
that the Seventeenth and Ei hteenth degrees

should be classed with the philosophic degrees,
But this is not correct, since
degrees have preserved the idea

both of those
of the Temple

 

 

  

PHILOSOPHY

|system. They ought rather to be called

apocalyptic degrees, the Seventeenth espe-
cially, because they do not teach the ancient
philosophies, but are connected in their
symbolism with the spiritual temple of the
New Jerusalem.

Philosophie Scottish Rite. This Rite
consists of twelve degrees, as follows: 1. 2. 3.
Knight of the Black Eagle or Rose Croix of
Heredom, divided into three parts; 4. Knight
of the Phenix; 5. Knight of the Sun; 6. Knight
of the Rainbow; 7. True Mason; 8. Knight
of the Argonaut; 9. Knight of the Golden
Fleece; 10. Perfectly Initiated Grand Inspec-
tor; 11. Grand Scottish Inspector; 12. Sub-
lime Master of the Luminous Ring.

The three degrees of Ancient Craft Ma-
sonry form the necessary basis of this SyS-
tem, although they do not constitute a part
of the Rite. In its formation it expressly
renounced the power to constitute Symbolic
Lodges, but reserved the faculty of affiliating
regularly constituted Lodges into its high
degrees. Thory (Fond. du G. O., p. 162)
seems desirous of tracing the origin of the
Rite to the Rosicrucians of the fourteenth
century. But the reasons which he assigns
for this belief are by no means satisfactory.
The truth is, that the Rite was founded in
1775, in the celebrated Lodge of the Social
Contract (Contrat Social), and that its prin-
cipal founder was M. Boileau, a physician of
Paris, who had been a disciple of Pernetti,
the originator of the Hermetic Rite at Avignon,
whose Hermetic principles he introduced into
the Philosophie Scottish Rite. Some notion
may be formed of the nature of the system
whicn was taught in this Rite, from the name
of the degree which is at its summit, The
Luminous Ring is a Pythagorean degree. In
1780, an Academy of the Sublime Masters
of the Luminous Ring was established in
France, in which the doctrine was taught
that Freemasonry was originally founded by
Pythagoras, and in which the most impor-
tant portion of the lectures was engaged ip an
explanation of the peculiar dogmas of the sage
of Samos.

The chief seat of the Rite had always been
in the Lodge of Social Contract until 1792,
when, in common with all the other Masonic
bodies of France, it suspended its labors. It
was resuscitated at the termination of the
Revolution, and in 1805 the Lodge of the
Social Contract, and that of St. Alexander
of Scotland, assumed the title of the “Mother
Lodge of the Philosophie Scottish Rite in
France.” This body was eminently literary
in its character, and in 1811 and 1812 pos-
sessed a mass of valuable archives, among
which were a number of old charters, manu-
script rituals, and Masonic works of great
interest, in all languages.

Philosophus. The fourth grade of the
First Order of the Society of Rosicrucians, as
practised in Europe and America,

Philosophy Sublime. (Philosophie Sub-
lime.) The Forty-eighth Degree of the Rite
of Mizraim.PHCENIX

Phoenix. Theold mythological legend of
the phceenix is a familiar one. The bird was
described as of the size of an eagle, with a
head finely crested, a body covered with
beautiful plumage, ‘and eyes sparkling like
stars, She was said to live six hundred years
in the wilderness, when she built for herself
a funereal pile of aromatic woods, which
she ignited with the fanning of her wings,
and emerged from the flames with a new life.
Hence the phcenix has been adopted uni-
versally as a symbol of immortality. Higgins | 3
(Anacalypsis, ti., 441) says that the phcenix is
the symbol of an ever- revolving solar cycle
of six hundred and eight years, and refers to
the Pheenician word phen, which signifies a
cycle. Aumont, the first Grand Master of
the Templars after the martyrdom of De Mo-
lay, and called the ‘‘Restorer of the Order,”

took, it is said, for his seal, a pheenix brooding

onthe flames, with the motto, ‘‘ Ardet ut vivat’
—She burns that she may live. The phcenix|
was adopted at a very early period as a
Christian symbol, and several representations
of it have been found in the catacombs. Its
ancient legend, doubtless, caused it to be
accepted as a symbol of the resurrection.

Phy cence The second fundamental
ee e of Judaism is the wearing of BUY
cteries; termed by some writers Tataphoth,
“ornaments, ey an refer to the law and com-
mandments, a: “Bind them about thy nec I; |
write them ipod the table of thine head.’
(Prov. iii. 3; vi. 21; viii. 3.) The phylacteries
are worn on the forehead and arm, and ay

called in Hebrew Tephillin, from Palal,
pray. These consist of two leathern boxes,
One contains four compartments, in which
are enclosed four portions of the law written
on parchment and carefully folded. The box
is made of leather pressed upon blocks of wood
specially prepared, the leather being well
soaked in water. The following passages
of the law are sewn ante it: Ex. xiii. 1-10, 11-
16; Deut. vi. 4-9; xi. 138-21. On this box is
the letter v (shin), with three strokes for
the right side, and the same letter with four
strokes for the left side of the wearer. The
second box has but one compartment, into
which the same passages of Scripture are
sewed with the sinews of animals, specially
prepared for this object. The phylacteries
are bound on the forehead and arm by long
leathern straps. The straps on the head
must be tied in a knot shaped like the letter

“1 (daleth). The straps on the arm must go
ane it seven times, and three times round
the middle finger, with a small surplus over
in the form of the letter > (yod). Thus we
have the “"W, Shaddai, or Almighty. The
phylacteries are kept in special bags, with
greatest reverence, and the Rabbis assert
“that the single precept of the phylacteries
is eu al to all the commandments.”

ysical Qualifications.

qualifications of a candidate for initiation
into Masonry may be considered under the
three heads of Sex, Age, and Bodily Conforma- |
tion. 1. AstoSex. Itisa landmark that the |

The physical |

 

PIKE 563

candidate shall be a man. This, of Bi

prohibits the initiation of a woman. 2. As
to Age. The candidate must, say the Old
Regulations, be of ‘mature and discreet

age.” The ritual forbids the initiation of
an “old man in his dotage, or a young man
under age.” The man who has lost his
faculties by an accumulation of years, or not
yet acquired them in their full extent by
immaturity of age, is equally incapable of
initia tion. (See Dotage and Mature Age.)

As to Bodily Conformation. The Gothic
Gonstiitons of 926, or what is said to be
that document, prescribe that the candidate

“must be without blemish, and have the full
and proper use of his limbs’’; and the Charges
of 1722 say ‘‘that he must have no maim or
defect in his body that may render him inca-
pable of learning the art, of serving his Mas-
| ter’s lord, and of being made a brother.’
“VC onstitutions, 1723, p. 51.) And although a
few jurists have been disposed to interpret
| this law with unauthorized laxity, the general
spirit of the Institution, and of all its authori-
ties, is to observe it rigidly. (See the subject
fully dicussed in Dr. Mackey’s Text Book of
Masonic Jurisprudence, pp. 100-113.)

Picart’s Ceremonies. Bernard Picart
was a celebrated engraver of Amsterdam,
and the author of a voluminous work, which
was begun in 1723, and continued after his
death, until 1737, by J. F. Bernard, entitled
yc érémonies Religieuses de tous les peuple du
monde. A second edition was published at
| Paris, in 1741, by the Abbés Banier and Le
o| Mascrier, who entirely remodeled the work;
|and a third in 1783 by a set of free-thinkers,
who disfigured, and still further altered the
n| text to suit their own views. Editions, pro-
| fessing to be reprints of the original one, have
been subsequently published in 1807-9 and
1816. The book has been recently deemed
of some importance by the investigators
of the Masonic history of the last century,
because it contains an engraved list in two
pages of the English Lodges which were in
existence in 1735. The plate is, however, of
no value as an original authority, since it is
merely a copy of the Engraved List of Lodges,
published by J. Pine in 1735.

Pickax. An instrument used to loosen
the soil and prepare it for digging. It is one
of the working-tools of a Royal Arch Mason,
and symbolically teaches him to loosen from
his heart the hold of evil habits.

Piece of Architecture. (Morceau d’Ar-
chitecture.) 'The French so call a discourse,
poem, or other production on the subject of
Freemasonry. The definition previously
given in this work under the title Architecture,
in being confined to the minutes of the Lodge,
is not sufficiently comprehensive.

Pike, Albert. Born at Boston, Mass.,
Yecember 29, 1809, and died April 2, 1891.
After a sojourn in early life in Mexico, he
returned to the United States and s*::led in
Little Rock, Arkansas, as an editor and
|lawyer. Subsequent to the War of the
| Rebellion, in which he had cast his fortunes564 PILGRIM

  

PILGRIM’S

with the South, he located in Washington, | by these cOvement as a commerce which,
she

D.C., uniting with ex-Senator Robert Johnson
in the profession of the law, making his home,
however, in Alexandria. His library, in ex-
tent and selections, was a marvel, especially
in all that pertains to the wonders in ancient
literature. Bro. Pike was the Sov. G. Com-
mander of the Southern Supreme Council,
A. A. Scottish Rite, having been elected in
1859. He was Prov. G. Master of the G.
Lodge of the Royal Order of Scotland in the
U. 8., and an honorary member of almost
every Supreme Council in the world. His
standing as a Masonic author and historian,
and withal as a poet, was most distinguished,
and his untiring zeal was without a parallel.

Pilgrim. A pilgrim (from the Italian
pelegrino, and that from the Latin peregrinus,
signifying a traveler) denotes one who visits
holy places from a principle of devotion.
Dante (Vita Nuova) distinguishes pilgrims
from palmers thus: palmers were those who
went beyond the sea to the East, and often
brought back staves of palm-wood; while
pilgrims went only to the shrine of St. Jago,
in Spain. But Sir Walter Scott says that
the palmers were in the habit of passing from
shrine to shrine, living on charity; but pilgrims
made the journey to any shrine only once;
and this is the more usually accepted dis-
tinction of the two classes.

In the Middle Ages, Europe was filled
with pilgrims repairing to Palestine to pay
their veneration to the numerous spots con-
secrated in the annals of Holy Writ, more
especially to the sepulcher of our Lord.

“It is natural,” says Robertson ( Hist., ch.
v., 1., 19), “to the human mind, to view those
places which have been distinguished by

eing the residence of any illustrious per-
sonage, or the scene of any great transaction,
with some degree of delight and veneration.
From this principle flowed the superstitious
devotion with which Christians, from the
earliest ages of the church, were accustomed

to visit that country which the Almighty | b

had selected as the inheritance of his favorite
people, and in which the Son of God had
accomplished the redemption of mankind.
As this distant pilgrimage could not be
performed without considerable expense,
fatigue, and danger, it appeared the more
meritorious, and came to be considered as an
expiation for almost every crime.”

Hence, by a pilgrimage to the Holy Land
or to the shrine of some blessed martyr, the
thunders of the church, and the more quiet,
but not less alarming, reproaches of conscience
were often averted. And as this was an act
of penance, sometimes voluntarily assumed,
but oftener imposed by the command of a
religious superior, the person performing it was
called a “Pilgrim Penitent.”

While the Califs of the East, a race of
monarchs equally tolerant and sagacious,
retained the sovereignty of Palestine, the
penitents were undisturbed in the performance
of their pious pilgrimages. In fact, their
visits to Jerusalem were rather encouraged

 

| in the language o

 

 

 

author already quoted,
“brought into their dominions gold and silver,
and carried nothing out’of them but relics
and consecrated trinkets.”

But in the eleventh century, the Turks
whose bigoted devotion to their own creed
was only equaled by their hatred of every
other form of faith, but more especially of
Christianity, having obtained possession of
Syria, the pilgrim no longer found safety
or protection in his pious journey. He
who would then visit the sepulcher of his
Lord must be prepared to encounter the
hostile attacks of ferocious Saracens, and
the “Pilgrim Penitent,”’ laying aside his
peaceful garb, his staff and russet cloak, was
compelled to assume the sword and coat
of mail and become a “ Pilgrim Warrior.”

Having at length, through all the perils
of a distant journey, accomplished the great
object of his pilgrimage, and partly begged
his way amid poor or inhospitable regions,
where a crust of bread and a draft of water
were often the only alms that he received,
and partly fought it amid the gleaming
scimitars of warlike Turks, the Pilgrim Peni-
tent and Pilgrim Warrior was enabled to kneel
at the sepulcher of Christ, and offer up his
devotions on that sacred spot consecrated in
his pious mind by so many religious associa-
tions.

But the experience which he had so dearly
bought was productive of a noble and a
generous result. The Order of Knights
Templar was established by some of those
devoted heroes, who were determined to
protect the pilgrims who followed them
from the dangers and difficulties through
which they themselves had passed, at times
with such remote prospects of success.
Many of the pilgrims having performed their
vow of visiting the holy shrine, returned home,
to live upon the capital of plety which their
penitential pilgrimage had gained for them;
ut others, imitating the example of the
defenders of the sepulcher, doffed their
pilgrim’s garb and united themselves with
the knights who were contending with their
infidel foes, and thus the Pilgrim Penitent,
having by force of necessity become a Pilgrim
Warrwr, ended his warlike pilgrimage by
assuming the vows of a Knighis Templar.

In this brief synopsis, the modern and
Masonic Knights Templar will find a rational
explanation of the ceremonies of that degree.

Pilgrim Penitent. A term in the ritual
of Masonic Templarism. It refers to the
pilgrimage, made as a penance for sin, to the
sepulcher of the Lord; for the church prom-
ised the remission of sins and various spiritual
advantages as the reward of the pious and
faithful pilgrim. (See Pilgrim.)

Pilgrim’s Shell. Sec Scallop Shell.
_Pilgrim’s Weeds. The costume of a
pilgrim was thus called. It may be described
as follows: In the first place, he wore a
sclavina, or long gown, made of the darkest
colors and the coarsest materials, bound by aPILGRIM

leathern girdle, as an emblem of his humility
poverty; a bourdon, or

and an evidence of his
staff, in the form of a long walking stick,

with two knobs at the top, supported his|

weary steps; the rosary and cross, suspended

from his neck, denoted the religious character
he had assumed; a serzp, or bag, held his scanty
supply of provisions; a pair of sandals on his |
feet, and a coarse round hat turned before, in |

the front of which was fastened a scallop shell,

completed the rude toilet of the pilgrim of | the

the Middle Ages.
the Fairie Queen (B.
grim’s weeds, does not much differ from this:

Spenser’s description, in

“A silly man in simple weeds foreworn,
And soiled with dust of the long dried way;
His sandals were with toilsome travel torne,

And face all tann’d with scorching sunny ray;

As he had travell’d many a summer’s day,
Through boiling sands of Araby and Inde;
And in his hand a Jacob’s staff to stay
His weary limbs upon; and eke behind
His scrip did hang, in which his needments
he did bind.”

Pilgrim Templar. The part of the pil-
um represented in the ritual of the Masonic
<nights Templar Degree is a symbolic refer-
ence to the career of the pilgrim of the Middle
Ages in his journey to the sepulcher in the

Bol Land. (See Pilgrim.)
Pilgrim Warrior. <A term in the ritual
of Masonic Templarism. It refers to the

pilgrimage of the knights to secure possession
of the holy places. This was considered a
pious duty. ‘‘Whoever goes to Jerusalem,”
says one of the canons of the Council of Cler-
mont, “for the liberation of the Church of
God, in a spirit of devotion only, and not for
the sake of glory or of gain, that journey shall
be esteemed a substitute for every kind of
penance.” The difference between the pil-
grim penitent and the pilgrim warrior was
this: that the former bore only his staff, but
the latter wielded his sword.

Pilier. The title given to each of the
conventual bailiffs or heads of the eight
languages of the Order of Malta, and by
which they were designated in all official
records. It signifies a pillar or support of
an edifice, and was metaphorically applied
to these dignitaries as if they were the sup-
ports of the Order.

Pillar. In the earliest times it was cus-
tomary to perpetuate remarkable events, or
exhibit gratitude for providential favors,
be the erection of pillars, which by the
idolatrous races were dedicated to their spuri-
ous gods. Thus Sanconiatho tells us that
Hypsourianos and Ousous, who lived before
the flood, dedicated two pillars to the elements
fireand air. Among the Egyptians the pillars
were, in general, in the form of obelisks from
fifty to one hundred feet high, and exceedingly
slender in proportion. Upon their four sides
hieroglyphics were often engraved. Accord-
ing to Herodotus, they were first raised in
honor of the sun, and their pointed form was
intended to represent his rays. Many of
these monuments still remain.

+, C. V1., St. 35), of a pil-

| (xxvIe we
|

| firmness.
| prevailed so extensively among the ic

|

the power of the Deity, was readily converted
|into worship

 

 

 

PILLAR 565

| In the antediluvian ages, the posterity of
| Seth erected pillars; “for,” says the Jewish
historian, “that their inventions might not
be lost before they were sufficiently known,
upon Adam’s prediction, that the world
| was to be destroyed at one time by the force
of fire, and at another time by the violence
of water, they made two pillars, the one of
brick, the other of stone; they inscribed
| their discoveries on them both, that in case
pillar of brick should be destroyed by
| the flood, the pillar of stone might remain,
|and exhibit those discoveries to mankind,
| and also inform them that there was another
| Pillar of brick erected by them.” Jacob
jerected a pillar at Bethel, to commemorate
| his remarkable vision of the latter, and
| afterward another one at Galeed as a me-
morial of his alliance with Laban. Joshua
erected one at Gilgal to perpetuate the re-
membrance of his miraculous crossing of the
|Jordan. Samuel set up a pillar between
| Mizpeh and Shen, on account of a defeat of
| the Philistines, and Absalom erected another
|in honor of himself.
| The doctrine of gravitation was unknown
to the people of the primitive ages, and
|they were unable to refer the support of
| the earth in its place to this principle. Hence
| they looked to some other cause, and none
appeared to their simple and unphilosophic
}minds more plausible than that it was
|sustained by pillars. The Old Testament
| abounds with reference to thisidea. Hannah,
|in her song of thanksgiving, exclaims: “The
| pillars of the earth are the Lord’s, and he
hath set the world upon them.” (1 Sam. ii.
|8.) The Psalmist signifies the same doctrine
in the following text: ‘‘The earth and all the
inhabitants thereof are dissolved; I bear up
the pillars of it.” (Ps. Ixxv. 3.) And Job
says: “‘He shaketh the earth out of her
places, and the pillars thereof tremble.”
i. 7.) All the old religions taught the
same doctrine; and hence pillars being re-

|garded as the supporters of the earth, they

| were adopted as the symbol of strength and
To this, Dudley (Naology, 123)
attributes the origin of pillar woreniy: which

1 olatrous
of antiquity. ‘‘The reverence,”

nations
“shown to columns, as symbols of

says he,

yaid to them as idols of the
real presence.” But here he seems to haye
fallen into a mistake. The double pillars or
columns, acting as an architectural support,
were, it is true, symbols derived from a natural
cause of strength and permanent firmness.
But there was another more prevailing sym-
bology. The monolith, or circular pillar,

|standing alone, was, to the ancient mind,

a representation of the Phallus, the symbol
of the creative and generative energy of
Deity, and it is in these Pheallic pillars that
we are to find the true origin of pillar worship,
which was only one form of Phallic worship,
the most predominant of all the cults to which
the ancients were addicted.566 PILLARS

Pillars of Cloud and Fire.
of cloud that went before the Israelites by
day, and the pillar of fire that preceded them
by night, in their journey through the wilder-
ness, are supposed to be alluded to by the
pillars of Jachin and Boaz at the porch of
Solomon’s Temple. We find this symbolism
at a very early period in the last century,
having been incorporated into the lecture
of the Second Degree, where it still remains.
“The pillar on the right hand,” says Calcott
(Cand. Disg., 66), “represented the pillar
of the Apaal and that on the left the pillar
of fire.” If this symbolism be correct, the
pillars of the porch, like those of the wilder-
ness, would refer to the superintending, and
protecting power of Deity.

Pillars of Enoch. Two pillars which
were erected by Enoch, for the preservation
of the antediluvian inventions, and which are
repeatedly referred to in the ‘‘Legend of the
Craft,” contained in the Old Constitutions,
and in the high degrees of modern times.
(See Enoch.)

Pillars of the Porch. The pillars most
remarkable in Scripture history were the two
erected by Solomon at the porch of the Tem-
ple, and which Josephus (Antiq., lib. i., cap. ii.)
thus describes: “Moreover, this Hiram made
two hollow pillars, whose outsides were of
brass, and the thickness of the brass was four
fingers’ breadth, and the height of the pillars
was eighteen cubits, (27 feet,) and the circum-
ference twelve cubits, (18 feet;) but there was
cast with each of their chapiters lily-work,
that stood upon the pillar, and it was elevated
five cubits, (714 feet,) round about which
there was net-work interwoven with small
palms made of brass, and covered the lily-
work. To this also were hung two hundred
pomegranates, in tworows. The one of these
pillars he set at the entrance of the porch on
theright hand, (or south,) and called it Jachin,
and the other at the left hand, (or north,) and
called it Boaz.”

_ Ithas been supposed that Solomon, in erect-
ing these pillars, had reference to the pillar of
cloud and the pillar of fire which went before
the Israelites in the wilderness, and that the
right hand or south pillar represented the pil-
lar of cloud, and the left hand or north pillar
represented that of fire. Solomon did not
simply erect them as ornaments to the Tem-
ple, but as memorials of God’s repeated prom-
ises of support to his people of Israel. For
the pillar }">> (Jachin), derived from the words
mM VJah), “Jehovah,” and }27 (achin), “to es-
tablish,” signifies that “God will establish his
house of Israel”; while the pillar ty (Boaz),
compounded of 2 (b), “in” and ty (oaz)
“strength,” signifies that “in strength shall it
be established.” And thus were the Jews, in
passing through the porch to the Temple,
daily reminded of the abundant promises of

od, and inspired with confidence in his pro-
tection and gratitude for his many acts of
kindness to his chosen people.

The construction of thesé pillars.—There is
No part ot the architecture of the ancient Tem-

?

The pillar |

 

  

PILLARS

ple which is so difficult to be understood in its
details as the Scriptural account of these mem-
orable pillars. Freemasons, in general, inti-
mately as their symbolical signification is
connected with some of the most beautiful
portions of their ritual, appear to have but a
confused notion of their construction and of
the true disposition of the various parts of
which they are composed. Mr. Ferguson
says (Smith, Dict. Bib.) that there are no fea-
tures connected with the Temple which have
given rise to so much controversy, or been so
difficult to explain, as the form of these two
pillars.

Their situation, according to Lightfoot, was
within the porch, at its very entrance, and on
each side of the gate. They were therefore
seen, one on the right and the other on the
left, as soon as the visitor stepped within the
porch. And this, it will be remembered, in
confirmation, is the very spot in which Ezek-
iel (xi. 49) places the pillars that he saw in
his vision of the Temple. ‘The length of the
porch was twenty cubits, and the breadth
eleven cubits; and he brought me by the
steps whereby they went up to it, and there
were pillars by the posts, one on this side, and
another on that side,”’ The assertion made by
some writers, that they were not columns in-
tended to support the roof, but simply obelisks
for ornament, is not sustained by sufficient
authority; and as Ferguson very justly says,
not only would the high roof look painfully
weak, but it would have been impossible to
construct it, with the imperfect science of
those days, without some such support.

These pillars, we are told, were of brass, as
well as the chapiters that surmounted them,
and were cast hollow. The thickness of the
brass of each pillar was “four fingers, or a
hand’s breadth,” which is equal to three
inches, According to the accounts in 1 Kings
Vili. 15, and in Jeremiah lii. 21, the circumfer-
ence of each pillar was twelve cubits. Now,
according to the Jewish computation, the
cubit used in the measurement of the Temple
buildings was six hands’ breadth, or eighteen
inches. According to the tables of Bishop
Cumberland, the cubit was rather more, he
making it about twenty-two inches; but I ad-
here to the measure laid down by the Jewish
writers as probably more correct, and cer-
tainly more simple for calculation. The
circumference of each pillar, reduced by this
scale to English measure, would be eighteen
feet, and its diameter about six.

The reader of the Scriptural accounts of
these pillars will be not a little puzzled with
the apparent discrepancies that are found in
the estimates of their height as given in the
Books of Kings and Chronicles. In the for-
mer book, it is said that their height was
eighteen cubits, and in the latter it was thirty-
five, which latter height Whiston observes
would be contrary to all the rules of archi-
tecture. But the discrepancy is easily recon-
ciled by supposing—which, indeed, must have
been the case—that in the Book of Kings the
pillars are spoken of separately, and that inPILLARS PILLARS 567

Chronicles their aggregate height is calculated; | but also flowered or spread them, being
and the reason why, in this latter book, their larger about, a great deal, than the pillars
united height is placed at thirty-five cubits|themselves.” The Jewish commentators say
instead of thirty-six, which would be the| that the two lower cubits of its surface were
double of eighteen, is because they are there | entirely plain, but that the three upper were
measured as they appeared with the chapiters | richly ornamented. ‘To this ornamental part
upon them. Now half a cubit of each pillar | we now come,
was concealed in what Lightfoot calls “the| In the Ist Book of Kings, ch. vii., verses
whole of the chapiter,” that is, half a cubit’s | 17, 20, 22, the ornaments of the chapiters are
depth of the lower edge of the chapiter covered | thus described:
the top of the pillar, making each pillar, ap- “And nets of checker-work and wreaths of
arently, only seventeen and a half cubits’ | chain-work, for the chapiters which were upon
high, or the two thirty-five cubits as laid down | the tops of the pillars; seven for the one chap-
in the Book of Chronicles. iter, and seven for the other chapiter.

This is a much better method of reconcil- “And he made the pillars, and two rows
ing the discrepancy than that adopted by Cal-| round about upon the one net-work, to cover
cott, who supposes that the pedestals of the| the chapiters that were upon the top, with
pillars were seventeen cubits high—a viola- pomegranates; and so did he for the other
tion of every rule of architectural proportion | chapiter.
with which we would be reluctant to charge! ‘And the chapiters that were upon the top
the memory of so “cunning a workman”’ as| of the pillars were of lily-work in the porch,
Hiram the Builder. The account in Jeremiah | four cubits.
agrees with that in the Book of Kings. The| ‘And the chapiters upon the two pillars
height, therefore, of each of these pillars was,|had pomegranates also above, over against
in English measure, twenty-seven feet. The the belly, which was by the net-work ; and the
chapiter or pommel was five cubits, or seven pomegranates were two hundred in rows,
and a half feet more; but as half a cubit, or |round about upon the other chapiter. é
nine inches, was common to both pillar and “And upon the top of the pillars was lily-
chapiter, the whole height from the ground to} work; so was the work of the pillars fin-
the top of the chapiter was twenty-two cubits | ished.” : ee
and a half, or thirty-three feet and nine inches. | Let us endeavor to render this description,

Mr. Ferguson has come to a different con- | which appears somewhat confused and unin-
clusion, He says in the article Temple, in| telligible, plainer and more comprehensible.
Smith’s Dictionary of the Bible, that “accord-| The “nets of checker-work”’ is the first or-
ing to 1 Kings vii. 15, the pillars were eighteen | nament mentioned. The words thus trans-
aisita high and twelve in circumference, with lated are in the original DIV A22W Avy,
capitals five cubits in height. Above this! which Lightfoot prefers rendering “thickets
was (ver. 19) another member, called also | of branch work”; and he thinks that the true
chapiter of lily-work, four cubits in height, | meaning of the passage is, that ‘‘the chapiters
but which, from the second mention of it in! were curiously wrought with branch work,
ver. 22, seems more probably to have been an/| seven goodly branches standing up from the
entablature, which is necessary to complete | belly of the oval, and their boughs and leaves
the order. As these members make out| curiously and lovelily intermingled and inter-
twenty-seven cubits, leaving three cubits, or | woven one with another,’’ He derives his
416 feet, for the slope of the roof, the whole de-| reason for this version from the fact that the
sign seems reasonable and proper.”’ He cal-| same word, 722, is translated i thicket” in
culates, of course, on the authority of the | the passage in Genesis (xxii. 13), where the ram
Book of Kings, that the height of the roof of is described as being ‘caught in a thicket by
the porch was thirty cubits, and assumes that | his horns’’; and in various other passages the
these pillars were columns by which it was|word is to be similarly translated. But, on
supported, and connected with it by an en-| the other hand, we find it used in the Book of
fahtabies Job, where it evidently signifies a net made of

Each of these pillars was surmounted by a| meshes: “For he is cast into a net by his own
chapiter, which was five cubits, or seven and a| feet and he walketh upon a snare.” (Job xvii.
half feet in height. The shape and construc-|8.) In 2 Kings i. 2, the same word is used,
tion of this chapiter require some considera- | where our translators have rendered it a Jat-
tion. The Hebrew word which is used in this tice; ““Ahaziah fell down through a lattice in
place is MAM> (koteret). Its root is to be found his upper chamber.’’ I am, therefore, not as
in the word n> (keter), which signified ‘‘a| clined to adopt the emendation of viens
crown,’ and is so used in Esther vi. 8, to des- foot, but rather coincide with the recelye
ignate the royal diadem of the King of Persia. version, as well as the Masonic editions at
The Chaldaic version expressly calls the chap- | this ornament was a simple network or a ae
iter “a crown”; but Rabbi Solomon, in ns cOnslaHnE pireonleied lines—in other words,
commentary, uses the word -*12 (pomel), | a lattice-work. : ‘
signifying ay globe or spherical body,” and| The “wreaths of chain-work” that are next
Rabbi Gershom describes it as ‘‘like two|spoken of are less difficult, to be understoo 1.
crowns joined together.” Lightfoot says, ‘it | The word here translated “wreath” is m Ae
was a huge, great oval, five cubits high, and | and is to be found in eur On OE eee
did not only sit upon the head of the pillars, | where it distinctly means fringes: ous568 PILLARS

make thee fringes upon the four quarters of
thy vesture.” Fringes it should also be trans-
lated here. ‘‘The fringes of chain-work,’’

I suppose, were therefore attached to, and |

hung down from, the network spoken of
above, and were probably in this case, as when
used upon the garments of the Jewish high
priest, intended as a “memorial of the law.”

The “lily-work” is the last ornament that
demands our attention. And here the descrip-
tion of Lightfoot is so clear and evidently cor-
rect, that I shall not hesitate to quote it at
length. ‘At the head of the pillar, even at
the setting on of the chapiter, there was a curi-
ous and a large border or circle of lily-work,
which stood out four cubits under the chap-
iter, and then turned down, every lily or long
tongue of brass, with a neat bending, and so
seemed as a flowered crown to the head of the
pillar, and as a curious garland whereon the
chapiter had its seat.”

There is a very common error among Ma-
sons, which has been fostered by the plates
in our Monitors, that there were on the pil-
lars chapiters, and that these chapiters were
again surmounted by globes. The truth,
however, is that the chapiters themselves
were “the pone or globes,”’ to which our
lecture, in the Fellow-Craft’s Degree, alludes.
This is evident from what has already been
said in the first part of the preceding de-
scription. The lily here spoken of is not
at all related, as might be supposed, to the
common lily—that one spoken of in the
New Testament. It was aspecies of the lotus,
the Nymphzea lotos, or lotus of the Nile. This
was among the Egyptians a sacred plant
found everywhere on their monuments, and
used in their architectural decorations. It is
evident, from their description in Kings, that
the pillars of the porch of King Solomon’s
Temple were copied from the pillars of the
Egyptian temples. The maps of the earth
and the charts of the celestial constellations
which are sometimes said to have been en-
graved upon these globes, must be referred to
the pillars, where, according to Oliver, a Ma-
sonic tradition places them—an ancient cus-
tom, instances of which we find in profane his-
tory. This is, however, by no means of any
Importance, as the symbolie allusion is per-
fectly well preserved in the shapes of the chap-
iters, without the necessity of any such geo-
graphical or astronomical engraving upon
them. For being globular, or nearly so, they
may be justly said to have represented the
celestial and terrestrial spheres,

The true description, then, of these mem-
orable pillars, is simply this. Immediately
within the porch of the Temple, and on each
side of the door, were placed two hollow brazen
pillars. The height of each was twenty-seven
feet, the diameter about six feet, and the thick-
ness of the brass three inches. Above the
pular, and covering its upper part to the
depth of nine inches, was an oval body or
chapiter seven feet and a half in height.
Springing out from the pillar, at the junction
of the chapiter with it,was a row of lotus pet-

 

 

PILLARS

als, which, first spreading around the chapi-
ter, afterward gently curved downward toward
the pillar, something like the Acanthus leaves
on the capital of a Corinthian column. About
two-fifths of the distance from the bottom of
the chapiter, or just below its most bulging
part, a tissue of network was carved, which
extended over its whole upper surface. To
the bottom of this network was suspended a
series of fringes, and on these again were
carved two rows of pomegranates, one hun-
dred being in each row.

This description, it seems to me, is the only
one that can be reconciled with the various
passages in the Books of Kings, Chronicles,
and Josephus, which relate to these pillars,
and the only one that can give the Masonic
student a correct conception of the architec-
ture of these important symbols.

And now as to the Masonic symbolism of
these two pillars. As symbols they have been
very universally diffused and are to be found
in all rites. Nor are they of a very recent date,
for they are depicted on the earliest tracing-
boards, and are alluded to in the catechisms
before the middle of the last century. Nor
is this surprising; for as the symbolism of
Freemasonry is founded on the Temple of
Solomon, it was to be expected that these
important parts of the Temple would be nat-
urally included in the system. But at first
the pillars appear to have been introduced
into the lectures rather as parts of an historical
detail than as significant symbols—an idea
which seems gradually to have grown up.
The catechism of 1731 describes their name,
their size, and their material, but says nothing
of their symbolic import. Yet this had been
alluded to in the Scriptural account of them,
which says that the names bestowed upon
them were significant.

What was the original or Scriptural symbol-
ism of the pillars has been very well explained
by Dudley, in his Naology. He says (p. 121)
that “the pillars represented the sustaining
power of the great God. The flower of the
lotus or water-lily rises from a root growing at
the bottom of the water, and maintains its
position on the surface by its columnar stalk,
which becomes more or less straight as occa-
Sion requires; it is therefore aptly symbolical
of the power of the Almighty constantly
employed to secure the safety of all the world.
The chapiter is the body or mass of the
earth; the pomegranates, fruits remarkable
for the number of their seeds, are symbols
of fertility; the wreaths, drawn variously
over the surface of the chapiter or globe,
indicate the courses of the heavenly bodies in
the heavens around the earth, and the variety
of the seasons. The pillars were properly
placed in the porch or portico of the Temple
for they suggested just ideas of the power of
the Almighty, of the entire dependence of man
upon him, the Creator; and doing this, they
exhorted all to fear, to love, and obey him.”

It was, however, Hutchinson who first in-
troduced the symbolic idea of the pillars into
the Masonic system. He says: ‘The pillarsPINCEAU

erected at the porch of the Temple were not
only ornamental, but also carried with them
an emblematical import in their names: Boaz

eing, in its literal translation, in thee is
strength; and Jachin, it shall be established,
which, by a very natural transposition, may
be put thus: O Lord, thou art mighty, and
thy power is established from everlasting to
everlasting.”

Preston subsequently introduced the sym-
bolism, considerably enlarged, into his system
of lectures. He adopted the reference to the
pillars of fire and cloud, which is still retained.

The Masonic symbolism of the two pillars

may be considered, without going into minute

details, as being twofold. First, in reference
to the names of the pillars, they are symbols
of the strength and stability of the Institution;
and then in reference to the ancient pillars of
fire and cloud, they are symbolic of our de-
pendence on the superintending guidance of
the Great Architect of the Universe, by which
alone that strength and stability are secured.

Pinceau. French, a pencil; but in the
technical language of French Masonry it is a
pen. Hence, in the minutes of French Lodges,
tenir le pincecu means to act as Secretary.

Pine-Cone. The tops or points of the rods
of deacons are often surmounted by a pine-
cone or pineapple. ‘This is in imitation of the
Thyrsus, or sacred staff of Bacchus, which was
a lance or rod enveloped in leaves of ivy, and
having on the top a cone or apple of the pine.

‘o it surprising virtues were attributed, and
it was introduced into the Dionysiac mysteries
as a sacred symbol.

Pinnacles. Generally ornamented ter-
minations much used in Gothic architecture.
They are prominently referred to in the
Eleventh Degree of the A. A. Scottish Rite,
where the pinnacles over the three gates sup-
port the warning to all evil-doers, and give
evidence of the certainty of punishment fol-
lowing crime.

Pirlet. The name of a tailor of Paris, who,
in 1762, organized a body called “Council of
Knights of the East,’’ in opposition to the
Council of Emperors of the East and West.

Pitaka. (‘‘Basket.”) The Bible of Bud-
dhism, containing 116 volumes, divided into
three classes, collectively known as the Trip-
itaka or Pitakattayan, that is, the “Triple
Basket”; the Soutras, or discourses of Bud-
dha; the Vinaga, or Discipline; and the Ab-
hadharma, or Metaphysics. The canon was
fixed about 240 B.c., and commands a follow-
ing of more than one-third of the human race
—the estimates vary from 340,000,000 to
500,000,000. Masonically considered, this |
indeed must be a great Light or Trestle-
Board, if it is the guide of the conduct and
praia? of so vast a number of our brethren;

or are not all men our brethren?

Pitdah. (Heb. 77¥2.) One of the twelve
stones in the breastplate of the high priest, of
a yellow color. The Sanskrit for yellow is

pita. : ;
Pitris. Spirits. Among the Hindus, Pit-
ris were spirits; so mentioned in the Agrou-

   

PLOT 569

|chada Parikchai, the philosophical compen-
| dium of the Hindu spiritists, a scientific work
| giving an account of the creation and the Mer-
caba, and finally the Zohar; the three prin-
cipal parts of which treat “of the attributes of
God,” “of the world,” and “of the human
soul.’”’ A fourth part sets forth the relevancy
| of souls to each other, and the evocation of
| Pitris. The adepts of the occult sciences
were said by the votaries of the Pitris of India
|to have “entered the garden of delights.”
(See Parikchat, Agrouchada; also, Indische
Mysterien.)

Pius VII. On the 13th of August, 1814,
Pope Pius VII. issued an edict forbidding the
| meetings of all secret societies, and especially
| the Freemasons and Carbonari, under heavy
corporal penalties, to which were to be added,
according to the malignity of the cases, partial
or entire confiscation of goods, or a pecuniary
|fine. The edict also renewed the bull of Clem-
jent XII., by which the punishment of death
was incurred by those who obstinately per-
sisted in attending the meetings of Free-
masons.

Place. In strict Masonic ritualism the
positions occupied by the Master and Wardens
are called stations; those of the other officers,
places. This distinction is not observed in
the higher degrees. (See Stations.)

Planche Tracee. The name by which
the minutes are designated in French Lodges.
Literally, planche is a board, and tracée, delin-
eated. The planche tracée is therefore the
board on which the plans of the Lodge have
been delineated.

Plans and Designs. The plans and de-
signs on the Trestle-Board of the Master, by
which the building is erected, are, in Specu-
lative Masonry, symbolically referred to the
moral plans and designs of life by which we
are to construct our spiritual temple, and in
the direction of which we are to be instructed
by some recognized Divine authority. (See
Trestle-Board.)

Platonic Academy. See Academy, Pla-
tonic.

Plenty. The ear of corn, or sheaf of wheat,
is, in the Masonic system, the symbol of
plenty. In ancient iconography, the goddess
Plenty was represented by a young nymph
crowned with flowers, and holding in the right
hand the horn of Amalthea, the goat that
suckled Jupiter, and in her left a bundle of
sheaves of wheat, from which the ripe grain is
falling profusely to the ground. There have
been some differences in the representation of
the goddess on various medals; but, as Mont-
faugon shows, the ears of corn are an indis-
pensable part of the symbolism. “(See Shib-
boleth.) ee

Pilot Manuscript. Dr. Plot, in his Nat-
ural History of Staffordshire, published in 1686,
speaks of ‘‘a scrole or parchment volume,” in
the possession of the Masons of the seven-
teenth century, in which it is stated that the
“charges and manners were after perused and
approved by King Henry VI.” Dr. Oliver
Golden Remains, iu., 35) thinks that Plot here570 PLOT

referred to what is known as the Leland MS.,
which, if true, would be a proof of the au-
thenticity of that document. But Oliver
gives no evidence of the correctness of his
assumption. It is more probable that the
manuscript which Dr. Plot loosely quotes has
not yet been recovered.

Plot, Robert, M.D. Born in 1651, and
died in 1696. He was a Professor of Chemis-
try at Oxford, and Keeper of the Ashmolean
Museum, to which position he had been ap-
pointed by Elias Ashmole, to whom, however,
he showed but little gratitude. Dr. Plot pub-
lished, in 1686, The Natural History of Staf-
fordshire, a work in which he went out of his
way to attack the Masonic institution. An
able defense against this attack will be found
in the third volume of Oliver’s Golden Remains
of the Early Masonic Writers. The work of
Dr. Plot is both interesting and valuable to the
Masonic student, as it exhibits the condition
of Freemasonry in the latter part of the sev-
enteenth century, certainly, if not at a some-
what earlier period, and is an anticipated an-
swer to the assertions of the iconoclasts who
would give Freemasonry its birth in 1717.
For this purpose, I insert so much of his ac-
count as refers to the customs of the society in

“They have a custom in Staffordshire, of
admitting men into the Society of Freemasons,
that in the moorelands of this county seems to
be of greater request than anywhere else,
though I find the custom spread more or less
all over the nation; for here I found persons of
the most eminent quality that did not disdain
to be of this fellowship. Nor, indeed, need
they, were it of that antiquity and honor, that
1s pretended in a large parchmeat volum they
have amongst them, containing the history
and rules of the Craft of Masonry. Which is
there deduced not only from sacred writ, but
profane story; particularly that it was brought
into England by St. Amphibal, and first com-
municated to St. Alban, who set down the
charges of Masonry, and was made paymaster
and governor of the king’s works, and gave
them charges and manners as St. Amphibal
had taught him. Which were after con-
firmed by King Athelstan, whose youngest
son Edwyn loved well Masonry, took upon
him the charges, and Jearned the manners, and
obtained for them of his father a free charter.
Whereupon he caused them to assemble at
York, and to bring all the old books of their

raft, and out of them ordained such charges
and manners as they then thought fit; which
charges in the said Schrole, or parchment vol-
um, are in part declared; and thus was the
Craft of Masonry grounded and confirmed in
England. It is also there declared that these
charges and manners were after perused and
approved by King Henry VI. and his council,
both as to Masters and fellows of this Right
Worshipful Craft.

“Into which Society, when they are ad-
mitted, they call a meeting (or Lodg, as they
term it in some places),which must consist at
lest of five or six of the ancients of the Order,

     
  
  
  
   
  
  
   
  
  
 
 
 
  
   
 
  
 
 
 
 
 
 
 
 
 
 
  
  
 
 
 
 
 
  

PLUMB

whom the candidates present with gloves, and
so likewise to their wives, and entertain with
a collation, according to the custom of the
place: this ended, they proceed to the admis-
sion of them, which chiefly consists in the com-
munication of certain secret signes, whereby
they are known to one another all over the
nation, by which means they have mainte-
nance whither ever they travel, for if any man
appear, though altogether unknown, that can
show any of these signs to a fellow of the Soci-
ety, whom they otherwise call an Accepted
Mason, he is obliged presently to come to him,
from what company or place soever he be in;
nay, though from the top of a steeple (what
hazard or inconvenience soever he run), to
know his pleasure and assist him; viz., if he
want work, he is bound to find him some; or
if he cannot do that, to give him mony, or
otherwise support him till work can be had,
which is one of their articles; and it is an-
other, that they advise the masters they work
for according to the best of their skill, ac-
quainting them with the goodness or badness
of their materials, and if they be any way out
in the contrivance of the buildings, modestly
to rectify them in it, that Masonry be not dis-
honored; and many such like that are com-
monly known; but some others they have (to
which they are sworn after their fashion) that
none know but themselves.” (Nat. Hist. of
Staffordshire, ch. viii., p. 316.)

Plumb. An instrument used by Opera-
tive Masons to erect perpendicular lines, and
adopted in Speculative Masonry as one of the
working-tools of a Fellow-Craft. It is a sym-
bol of rectitude of conduct, and inculeates
that integrity of life and undeyiating course
of moral uprightness which can alone dis-
tinguish the good and just man, As the oper-
ative workman erects his temporal building
with strict observance of that plumb-line,
which will not permit him to deviate a hair’s
breadth to the right or to the left, so the Spec-
ulative Mason, guided by the unerring prin-
ciples of right and truth inculcated in the sym-
bolic teachings of the same implement, is
steadfast in the pursuit of truth, neither bend-
ing beneath the frowns of adversity nor yield-
ing to the seductions of prosperity.

To the man thus just and upright, the Scrip-
tures attribute, as necessary parts of his char-
acter, kindness and liberality, temperance and
moderation, truth and wisdom; and the Pagan
poet Horace (lib. iii., od. 3) pays, in one of his
most admired odes, an eloquent tribute to the
stern immutability of the man who is upright
and tenacious of purpose.

It is worthy of notice that, in most lan-
guages, the word which is used in a direct
sense to indicate straightness of course or per-
pendicularity of position, is also employed in
a figurative sense to express uprightness of
conduct. Such are the Latin “rectum,”
which signifies at the same time a right line
and honesty or integrity; the Greek, dpads,
which means straight, standing upright, and

 

also equitable, just, true; and the Hebrew
tsedek, which in a physical sense denotes rightPLUMB-LINE

ness, straightness, and in a moral, what ts right
and just. Our own word RIGHT partakes of
this peculiarity, right being not wrong, as well
as not crooked.

As to the name, it may be remarked that

plumb is the word used in Speculative Ma-|

sonry. Webster says that as a noun the word
is seldom used except in composition. Its
constant use, therefore, in Masonry, is a pe-
culiarity.
Plumb-Line. A line to which a piece of
lead is attached so as to make it hang per-
pendicularly. The plumb-line, some-
times called simply the line, is one of
the working-tools of the Past Master.
According to Preston, it was one of the
instruments of Masonry which was pre-
sented to the Master of a Lodge at his
installation, and he defines its sym-
bolism as follows: “‘The line teaches the
criterion of rectitude, to avoid dissimu-
lation in conversation and action, and
to direct our steps in the path which
leads to immortality.” This idea of
the immortal life was always connected in
symbology with that of the perpendicular—
something that rose directly upward. Thus

   

in the primitive ehurch, the worshiping Chris- |
tians stood up at prayer on Sunday, as a refer-

ence to the Lord’s resurrection on that day.
This symbolism is not, however, preserved in
the verse of the prophet Amos (vii. 7), which
is read in this country as the Scripture pas-
sage of the Second Degree, where it seems
rather to refer to the strict justice which God
will apply to the people of Israel. It there
coincides with the first Masonic defini-
tion that the line teaches the criterion
of moral rectitude.

Plumb-Rule. A narrow board,
having a plumb-line suspended from
its top and a perpendicular mark
through its middle. It is one of the
working-tools of a Fellow-Craft, but
in Masonic language is called the
Plumb, which see.

Plurality of Votes. See Majority.

Poetry of Masonry. Although Freema-
sonry has been distinguished more than any
other single institution for the number of
verses to which it has given birth, it has not
produced any poetry of a very high order,
except a few lyrical effusions. Rime, al-
though not always of transcendent merit, has

 

 

POINTED 571

abundance of prologues and epilogues, of odea
and anthems, some of which are not discred«
itable to their authors or to the Institution.
But there are very few poems on Masonic
subjects of any length. The French have in-
| dulged more than any other nation in this sort
of composition, and the earliest Masonic poem
lfown Is one published at Frankfort, 1756,

with the title of Noblesse des Franc-Macons
ou Institution de leur Société avant le deluge
universel et de son renouvellement aprés le
Deluge.

It was printed anonymously, but the au-
thorship of it is attributed to M. Jartigue. It
is a transfer to verse of all the Masonic myths
contained in the ‘‘Legend of the Craft”’ and
| the traditional history of Anderson. Neither

the material nor the execution exempt the
| author from Horace’s denunciation of poetic
| mediocrity.

Pointed Cubical Stone. The “Broached
| Thurnel” (g. v.) mentioned by Dr. Oliver and
| others in the Tracing-Board of an Entered
Apprentice, and known to the French Mason
as the pierre cubique, has an ax inserted in
the apex. Bro. William S. Rockwell consid-
|ered this feature in the Tracing-Board re-
markable and suggestive of curious reflections,
and thus reasoned: ‘The cubic stone pointed
| with an axe driven into it, is strikingly similar
|to a peculiar hieroglyphic of the Egyptians.
|
|

|
|
|

 

The name of one of their gods is written with a
| determinative sign affixed to it, consisting of a
| smooth rectangular stone with a knife over it;
| but the most singular portion of the circum-
stance is, that this hieroglyphic, which is read
by Egyptologists, Seth, is the symbol of false-
hood and error, in contradistinction to the
{rough (Brute) stone, which is the symbol of
faith and truth. The symbol of error was the
soft stone, which could be cut; the symbol of
truth, the hard stone, on which no tool could
| be used.” :
| Seth is the true Egyptian name of the god

- : ° . ra
been a favorite form of conveying its instruc- | known afterward by the name of Typhon, at

tions. The oldest of the Constitutions, that
known as the Halliwell or Regius MS., is
written in verse; and almost all the early
catechisms of the degrees were in the form of
rime, which, although often doggerel in
character, served as a convenient method of
assisting the memory. But the imagination,
which might have been occupied in the higher
walks of poetry, seems in Freemasonry to have
been expended in the construction of its sym-
bolism, which may, however, be considered
often as the results of true poetic genius.
There are, besides the songs, of which the
number in all languages is very great, an

 

one time devoutly worshiped and profoundly
venerated in the culminating epoch of the
Pharaonic empire, as the monuments of Kar-
nac and Medinet-Abou testify. But in time
his worship was overthrown, his shrines dese-
crated, his name and titles chiseled from the
monumental granite, and he himself, from
being venerated as the giver of life and bless-
ings to the rulers of Egypt, degraded from his
position, treated as a destroying demon, and
shunned as the personification of evil. This
was not long before the exode of the children
of Israel. Seth was the father of Judseus and
Palestinus, is the god of the Semitic tribes who572 POINTS

rested on the seventh day, and bears the
swarthy complexion of the hated race. Seth
is also known by other names in the hiero-
glyphic legends, among the most striking of
which is Bar, that is Bal, known to us in sa-
cred history as the fatal stumbling-block of
idolatry to the Jewish people. (See Triangle
and Square.) [C. T. McClenachan.]

Points. In the Old Constitutions known as
the Halliwell or Regius MS., there are fifteen
regulations which are called points. The fif-
teen articles which precede are said to have
been in existence before the meeting at York,
and then only collected after search, while the
fifteen points were then enacted. Thus we
are told—

“Fifteen artyculus they there sougton, (sought,
found out,)

And fifteen poyntys there they wrogton, (wrought,
enacted.)””

The points referred to in the ritualistic
phrase, ‘arts, parts, and points of the hidden
mysteries of Masonry,” are the rules and reg-
ulations of the Institution. Phillips’s New
World of Words (edit. 1706) defines point as
“an head or chief matter.” It is in this sense
that we speak of the “points of Masonry.”

Points of Entrance, Perfect. In the
earliest lectures of the last century these were
called “Principal Points.” The designation
of them as “Perfect Points of Entrance” was
of a later date. They are described both in
the English and the American systems. Their
specific names, and their allusionto the four
cardinal virtues, are the same in both; but the
verbal explanations differ, although not sub-
stantially. They are so called because they
refer to four important points of the initia-
tion. The Guttural refers to the entrance
upon the penal responsibilities; the Pectoral,
to the entrance into the Lodge; the Manual,
to the entrance on the covenant; and the
Pedal, to the entrance on the instructions in
the northeast.

Points of Fellowship, Five. here are
duties owing by every Mason to his breth-
ren, which, from their symbolic allusion to
certain points of the body, and from the lesson
of brotherly love which they teach, are called
the “Five Points of Fellowship.” hey are
symbolically illustrated in the Third Degree,
and have been summed up by Oliver as “as-
sisting a brother in his distress, supporting
him in his virtuous undertakings, praying for
his welfare, keeping inviolate his secrets, and
vindicating his reputation as well in his ab-
sence as in his presence,” (Landm., i., 185.

_Cole, in the Freemasons’ Library (p. 190),
gives the same ideas in diffuser language, as
follows:

“First. When the necessities of a brother
call for my aid and support, I will be ever
ready to lend him such assistance, to save him
from sinking, as may not be detrimental to
myself or connections, if I find him worthy
thereof.

“Second. Indolence shall not cause my
footsteps to halt, nor wrath turn them aside;

7

 

 

 

 

  

POINTS

but forgetting every selfish consideration, I
will be ever swift of foot to serve, help, and
execute benevolence to a fellow-creature in
distress, and more particularly to a brother
Mason.

“Third. When I offer up my ejaculations
to Almighty God, a brother’s welfare I will
remember as my own; for as the voices of
babes and sucklings ascend to the Throne of
Grace, so most assuredly will the breathings of
a fervent heart arise to the mansions of bliss,
eour prayers are certainly required of each
other.

“Fourth. A brother’s secrets, delivered to
me as such, I will keep as I would my own; as
betraying that trust might be doing him the
greatest injury he could sustain in this mortal
life; nay, it would be like the villany of an
assassin, who lurks in darkness to stab his ad-
versary, when unarmed and least prepared to
meet an enemy.

“Fifth. A brother’s character I will support
in his absence as I would in his presence: I
will not wrongfully revile him myself, nor will
I suffer it to be done by others, if in my power
to prevent it.”

The enumeration of these Points by some
other more recent authorities differs from
Cole’s, apparently, only in the order in which
the Points are placed. The latter order is
given as follows in Mackey’s Lexicon of Free-
masonry:

“First. Indolence should not cause our
footsteps to halt, or wrath turn them aside;
but with eager alacrity and swiftness of foot
we should press forward in the exercise of
charity and kindness to a distressed fellow-
creature.

“Secondly. In our devotions to Almighty
God, we should remember a brother’s welfare
as our own; for the prayers of a fervent and
sincere heart will find no less favor in the sight
of Heaven, because the petition for self is
mingled with aspirations of benevolence for a
friend.

“Thirdly. When a brother intrusts to our
keeping the secret thoughts of his bosom, pru-
dence and fidelity should place a sacred seal
upon our lips, lest, in an unguarded moment,
we betray the solemn trust confided to our
honor.

“Fourthly. When adversity has visited our
brother, and his calamities call for our aid, we
should cheerfully and liberally stretch forth
the hand of kindness, to save him from gink-
ing, and to relieve his necessities.

“Fifthly. While with candor and kindness
we should admonish a brother of his faults, we
should never revile his character behind his
back, but rather, when attacked by others,
support and defend it.”

The difference here is apparently only in the
order of enumeration, but really there is an im-
portant difference in the symbols on which the
instructions are founded. In the old system,
the symbols are the hand, the foot, the knee,
the breast, and the back. Inthe new system,
the first symbol or the hand is omitted, and the
mouth and the ear substituted. There is noPOINTS

doubt that this omission of the first and in-
are innovations, which
in 1842 at the Baltimore Conven- It
tion, and the enumeration given by Cole is |

sertion of the last
sprung u

the old and genuine one, which w

taught in England by Preston,

country by Webb.
Points, The Five.

as originally
and in this

See Chromatic Calen-

ar.

Points, Twelve Grand. S
nal Points of Masonry.

Point within a Circle. This is a symbol
of great interest and importance, and brings
us into close connection with the early sym-
bolism of the solar orb and the universe, which
was predominant in the ancient sun-worship.

ee Twelve Origi-

The lectures of Freemasonry give what mod-|

ern Monitors have made an exoteric explana-
tion of the symbol, in telling us that the point
represents an individual brother, the circle the
boundary line of his duty to God and man, and
the two perpendicular parallel li
saints of the Order—St. John the Baptist and
St. John the Evangelist.

But that this was not always its symbolic
signification, we may collect from the true his-
tory of its connection with the phallus of the
Ancient Mysteries. The phallus, as I have
already shown under the word, was among the
Egyptians the symbol of fecundity, expressed
by the male generative principle. It was
communicated from the rites of Osiris to the
religious festivals of Greece. Among the
Asiatics the same emblem, under the name of
lingam, was, in connection with the female
principle, worshiped as the symbols of the
Great Father and Mother, or producing causes
of the human race, after their destruction by
the deluge. On this subject, Captain Wilford
(Asiat. Res.) remarks “that it was believed in
India, that, at the general deluge, everything
was involved in the common destruction ex-
cept the male and female principles, or organs
of generation, which were destined to produce
& new race, and to repeople the earth when the
waters had subsided from its surface. The
female principle, symbolized by the moon, as-
sumed the form of a lunette or crescent; while
the male principle, symbolized by the sun, as-
suming the form of the lingam, placed himself
erect in the center of the lunette, like the mast
of aship. The two principles, in this united
form, floated on the surface of the waters dur-
ing the period of their prevalence on the earth;
and thus became the progenitors of a new race
of men.” Here, then, was the first outline of
the point within a circle, representing the prin-
ciple of fecundity, and doubtless the symbol,
connected with a different history, that,
namely, of Osiris, was transmitted by the In-
dian philosophers to Egypt, and to the other
nations, who derived, as I have elsewhere
shown, all their rites from the East.

It was in deference to this symbolism that,
as Higgins remarks (Anacal., ii., 306), circular
temples were in the very earliest ages univer-
sally erected in cyclar numbers to do honor to
the Deity.

In India, stone circles, or rather their ruins,

nes the patron

  

POINT 573

| are everywhere found; among the oldest of
| which, according to Moore (Panth., 242), is
hat of Dipaldiana, and whose execution will
compete with that of the Greeks. In the old-
| est monuments of the Druids we find, as at
| Stonehenge and Abury, the circle of stones.
In fact, all the temples of the Druids were cir-
cular, with a single stone erected in the center.
A Druidical monument in Pembrokeshire,
called Y Cromlech, is described as consisting
| of several rude stones pitched on end in a cir-
| cular order, and in the midst of the circle a
| vast stone placed on several pillars. Near
| Keswick, in Cumberland, says Oliver (Signs
and Symbols, 174), is another specimen of this
Druidical symbol. On a hill stands a circle of
forty stones placed perpendicularly, of about
| five feet and a half in height, and one stone in
| the center of greater altitude.
Among the Scandinavians, the hall of Odin
| contained twelve seats, disposed in the form of
a circle, for the principal gods, with an ele-
| vated seat in the center for Odin. Scandina-
vian monuments of this form are still to be
found in Scania, Zealand, and Jutland.
| But it is useless to multiply examples of the
| prevalence of this symbol among the ancients.
| And now let us apply this knowledge to the
| Masonic symbol.
| We have seen that the phallus and the point
| within a circle come from the same source, and
|must have been identical in signification.
But the phallus was the symbol of fecundity,
or the male generative principle, which by
the ancients was supposed to be the sun (they
looking to the creature and not to the Creator),
because by the sun’s heat and light the earth is
made prolific, and its productions are brought
to maturity. The point within the circle was
then originally the symbol of the sun; and as
the lingam of India stood in the center of the
lunette, so it stands within the center of the
Universe, typified by the circle, impregnating
and vivifying it with its heat. And thus the
astronomers have been led to adopt the same
figure as their symbol of the sun.

Now it is admitted that the Lodge repre-
sents the world or the universe, and the Master
and Wardens within it represent the sun in
three positions. Thus we arrive at the true
interpretation of the Masonic symbolism of
the point within the circle. It is the same
thing, but under a different form, as the Mas-
ter and Wardens of a Lodge. The Master and
Wardens are symbols of the sun, the Lodge of
the universe, or world, just as the point is the
symbol of the same sun, and the surrounding
circle of the universe. :

*An addition to the above may be given, by
referring to one of the oldest symbols among
the Egyptians, and found upon their monu-
ments, which was a circle centered by an

 

 

 

 

A U M, supported by two erect parallel ser-
pents; the circle being expressive of the col-
lective people of the world, protected by the
parallel attributes, the Power and Wisdom of

 

* From this point the article is by C. T. Me-
Clenachan,apenas eee ——

 

 

574 POLAND

the Creator. The Alpha and Omega, or the
Ul. 20 representing the Egyptian omnipo-
tent God, surrounded by His creation, having
for a boundary no other limit than what may
come within his boundless scope, his Wisdom
and Power. At times this circle is represented

 

by the Ananta (Sanskrit, eternity), a serpent
with its tail in its mouth. The parallel ser-
pents were of the cobra species.

It has been suggestively said that the Ma-
sonic symbol refers to the circuits or cir-
cumambulation of the initiate about the
sacred Altar, which supports the three Great
Lights as a central point, while the brethren
stand in two parallel lines.

Poland. Freemasonry was introduced into
Poland, in 1736, by the Grand Lodge of Eng-
land; but in 1739 the Lodges were closed in
consequence of the edict of King Augustus Li
who enforced the bull of Pope Clement XII.
From 1742 to 1749 Masonry was revived and
several Lodges erected, which flourished for a
time, but afterward fell into decay. In 1766
Count Mosrynski sought to put it on a better
popuing, and in 1769 a Grand Lodge was
formed, of which he was chosen Grand Master.
The Grand Lodge of England recognized this
body as a Provincial Grand Lodge. On the
first division of Poland, the labors of the
Grand Lodge were suspended; but they were
revived in 1773 by Count Bruhl, who intro-
duced the ritual of the Strict Observance, es-
tablished several new Lodges, and acknowl-
edged the supremacy of the United Lodges of
Germany. There was a Lodge in Warsaw,
working in the French Rite, under the au-
thority of the Grand Orient of France, and an-
other under the English system. These dif-
ferences of Rites created many dissensions,

but in August, 1781, the Lodge Catherine of | £

the North Star received a Warrant as a Pro-
vincial Grand Lodge, and on December 27th
of the same year the body was organized, and
Ignatius Pococki elected Grand Master of all
Polish and Lithuanian Lodges, the English

 

 

POLYCHRONICON

system being provisionally adopted. In 1794,
with the dissolution of the kingdom, the
Lodges in the Russian and Austrian portions
of the partition were suppressed, and those
only in Prussian Poland continued their ex-
istence. Upon the creation, by Napoleon, of
the Grand Duchy of Warsaw, a Grand Orient
of Poland was immediately established. This
body continued in operation until 1823, with
more than forty Lodges under its obedience.
In November of that year the Order was inter-
dicted in consequence of the ukase of the Em-
perorAlexander prohibiting all secret societies,
and all the Lodges were thereon closed. Dur-
ing the revolt of 1830 a few Lodges arose, but
they lasted only until the insurrection was
suppressed.

Politics. There is no vharge more fre-
quently made against Freemasonry than that
of its tendency to revolution, and conspiracy,
and to political organizations which may af-
fect the peace of society or interfere with the
rights of governments. It was the substance
of all Barruel’s and Robison’s accusations,
that the Jacobinism of France and Germany
was nurtured in the Lodges of those countries;
it was the theme of all the denunciations of
the anti-Masons of America, that the Order
was seeking a political ascendancy and an
undue influence over the government; it has
been the unjust accusation of every enemy of
the Institution in all times past, that its ob-
ject and aim is the possession of power and
control in the affairs of state. It is in vain
that history records no instance of this unlaw-
ful connection between Freemasonry and pol-
itics; it is in vain that the libeler is directed
to the Ancient Constitutions of the Order,
which expressly forbid such connection; the
libel is still written, and Masonry is again and
again condemned as a political club.

Polkal. A significant word in the high
degrees, which means altogether separated, in
allusion to the disunited condition of the Ma~
sonic Order at the time, divided as it was into
various and conflicting rites. The word is
corrupted from palcol, and is derived from the
radical 2, pal, which, as Gesenius says, every-
where implies separation, and the adverbial
59, kol, Thole altogether.

Polychronicon. Ranulf Higden, a monk
of Chester, wrote, about 1350, under this title
a Latin chronicle, which was translated into
English in 1387 by John Trevisa, and pub-
lished by William Caxton, in 1482, as The
Polychronicon; ‘“‘conteynyng the Berynges
and Dedes of many Tymes.” Another edition
was published (though, perhaps, it was the
same book with a new title) by Wynkyn de
Woorde, in 1485, as Policronicon, in which
booke ben comprysed bryefly many wonderful
hystoryes, Englished by one Trevisa, vicarye of
Barkley, ete., a copy of which sold in 1857 for
“37. There was another translation in the
same century by an unknown author. The
two translations made the book familiar to
the English public, with whom it was at one
time a favorite work. It was much used by
the compiler or compilers of the Old Consti-POMEGRANATE

tutions now known as the Cooke Manuscript.

 

PONTIFF

575

great number of seeds,) signified only, that

Indeed, there is very little doubt that the those deities were, being long-lived, the parents

writers of the old Masonic records borrowed
from the Polychronicon many of th
legends of Masonry. In 1865 there was
lished at London, under the au
Master of the Rolls, an edition of the original
Latin chronicle, with both the English trans-

ub-

lations, that of Trevisa and that of the un-

own writer.

Pomegranate. The pomegranate, as a
symbol, was known to and highly esteemed by
the nations of antiquity. In the description
of the pillars which stood at the porch of the
Temple (see 1 Kings vii. 15), it is said that the
artificer ‘made two chapiters of molten brass
to set upon the tops of the pillars.’’? Now the
Hebrew word caphtorim, which has been trans-
lated “‘chapiters,” and for which, in Amos ix.
1, the word “‘lintel”’ has been incorrectly sub-
stituted (though the marginal reading cor-
rects the error), signifies an artificial large
pomegranate, or globe. The original meaning
1s not preserved in the Septuagint, which has
gPatpwrnp, nor in the Vulgate, which uses

“spherula,” both meaning simply “a round
ball.” But Josephus, in his Antiquities, has

kept to the literal Hebrew. It was customary
to place such ornaments upon the tops or
heads of columns, and in other situations.
The skirt of Aaron’s robe was ordered to be
decorated with golden bells and pomegranates,
and they were among the ornaments fixed
upon the golden candelabra. There seems,
therefore, to have been attached to this fruit
some mystic signification, to which it is in-
debted for the veneration thus paid to it. If
so, this mystic meaning should be traced into
Spurious Freemasonry; for there, after all, if
there be any antiquity in our Order, we shall
find the parallel of all its rites and ceremonies,
The Syrians at Damascus worshiped an
idol which they called Rimmon. This was
the same idol that was worshiped by Naaman
before his conversion, as recorded in the Sec-
ond Book of Kings. The learned have not been
able to agree as to the nature of this idol,
whether he was a representation of Helios or
the Sun, the god of the Pheenicians, or of
Venus, or according to Grotius, in his com-
mentary on the passage in Kings, of Saturn, or
what, according to Statius, seems more prob-
able, of Jupiter Cassius. But it is sufficient
for the present purpose to know that Rimmon
is the Hebrew and Syriac for pomegranate.
Cumberland, the learned Bishop of Peter-
borough (Orig. Gent. Ant., p. 60), quotes Achil-
les Statius, a converted Pagan, and Bishop of
Alexandria, as saying that on Mount Cas-
sius (which Bochart places between Canaan
and Egypt) there was a temple wherein Jupi-
ter’s image held a pomegranate in his hand,
which Statius goes on to say, “had a mystical
meaning.” Sanconiathon thinks this temple
was built by the descendants of the Cabiri.
Cumberland attempts to explain this mystery
thus: ‘“Agreeably hereunto I guess that the
pomegranate in the hand of Jupiter or Juno,
(because, when it is opened, it discloses a

eir early | soon grew into nations, w

thority of the} begun to be peopled

 

of a great many children, and families that
hich they planted in
| large possessions, when the world was newly
, by giving them laws and
}other useful inventions to make their lives
| comfortable.”
| Pausanias (Corinthiaca, p. 59) says he saw,
not far from the ruins of Mycene, an image of
| Juno holding in one hand a scepter, and in the
| other a pomegranate; but he likewise declines
|assigning any explanation of the emblem,
| merely declaring that it was aroppntétepos
| Aé'yos—“‘a, forbidden mystery.” That is, one
which was forbidden by the Cabiri to be di-
vulged.
| In the festival of the Thesmophoria, ob-
| served in honor of the goddess Ceres, it was
| held unlawful for the celebrants (who were
} women) to eat the pomegranate. Clemens
Alexandrinus assigns as a reason, that it was
| supposed that this fruit sprang from the blood
| of Bacchus.

sryant (Anc. Myth., iii., 237) says that the
| Ark was looked upon as the mother of man-
| kind, and on this account it was figured under
| the semblance of a pomegranate; for as this
| fruit abounds with seeds, it was thought no
| improper emblem of the Ark, which con-
| tained the rudiments of the future world, In
fact, few plants had among the ancients a
more mythical history than the pomegranate.

From the Hebrews, who used it mystically
at the Temple, it passed over to the Masons,
lrerfia adopted it as the symbol of plenty, for
| which it is well adapted by its swelling and
| seed-abounding fruit.
| Pomme Verte (Green Apple), Order of
|the. An androgynous Order, instituted in
| Germany in 1780, and afterward introduced
into France. (Thory, Acta Lat., i., 333.)

Pommel. A round knob; a term applied
to the globes or balls on the top of the pillars
which stood at the porch of Solomon’s Temple.
It was introduced into the Masonic lectures
from Scriptural language. The two pommels
of the chapiters is in 2 Chron. iv. 13. It is
however, an architectural term, thus defined
by Parker Gloss. Arch., p. 365): ‘‘Pommel de-
notes generally any ornament of a globular
form.”

Pontifes Freres. See Bridge Builders.

Pontifex. See Bridge Builders.

Pontiff. In addition to what has been said
of this word in the article on the “Bridge
Builders of the Middle Ages,” the following
from Athanase Coquerel, fils, in a recent
essay entitled The Rise and Decline of the Rom-
ish Church, will be interesting.

“What is the meaning of ‘pontiff’? ‘ Pon-
tiff’? means bridge maker, bridge builder.
Why are they calledinthat way? Here is the
explanation of the fact: In the very first years
of the existence of Rome, at a time of which
we have a very fabulous history and but few
existing monuments, the little town of Rome,
not built on seven hills, as is generally sup-
posed—there are eleven of them now; thenHi

SS aa

 
  

   
  
  
  
  
  
  
  
  
  
  
  
  
  
 
 
  
  
  

576 PONTIFF

there were within the town less than seven,
even—that little town had a great deal to fear
from an enemy which should take one of the
hills that were out of town—the Janiculum—
because the Janiculum is higher than the
others, and from that hill an enemy could very
easily throw stones, fire, or any means of de-
struction into the town. The Janiculum was
separated from the town by the Tiber. Then
the first necessity for the defense of that little
town of Rome was to have a bridge. They
had built a wooden bridge over the Tiber, and
a great point of interest to the town was, that
this bridgeshould be kept always in good order,
so that at any moment troops could pass over.
Then, with the special genius of the Romans,
of which we have other instances, they or-
dained, curiously enough, that the men, who
were a corporation, to take care of that bridge
should be sacred; that their function, neces-
sary to the defense of the town, should be con-
sidered holy; that they should be priests; and
the highest o1 them was called ‘the high bridge
maker.’ So it happened that there was in
Rome a corporation of bridge makers—pon-
tafices—of whom the head was the most sacred
of all Romans; because in those days his life
and the life of his companions was deemed
necessary to the safety of the town.”

_ And thus it is that the title of Pontifex Max-
imus, assumed by the Pope of Ro-e, literally
means the Grand Bridge Builder.

Pontiff, Grand. See Grand Pontiff.

Poor Fellow-Soldiers of Jesus Christ.
(Pauperes commilitones Jesu Christi.) This
was the title first assumed by the Knights
Templars.

_ Pooroosh. The spirit or essence of Brahm
in the Indian religious system.

Poppy. In the mysteries of the ancients,
the poppy was the symbol of regeneration.
The somniferous qualities of the plant ex-
pressed the idea of quiescence; but the seeds
of a new existence which it contained were
thought to show that nature, though her pow-
ers were suspended, yet possessed the capabil-
ity of being called into a renewed existence.
Thus the poppy planted near a grave sym-
bolized the idea of a resurrection. Hence, it
conveyed the same symbolism as the ever-
green or sprig of acacia does in the Masonic
mysteries.

Porch of the Temple.
Solomon.

Porta, Gambattista. A physicist of
Naples, who was born in 1545 and died in 1615.
He was the founder of the Segreti, or “ Acad-
emy of Secrets,” which see. He devoted
himself to the study of the occult sciences, was
the inventor of the camera obsoura, and the
author of several treatises on Magic, Physi-
ognomy, and Secret Writing. De Feller
(Biog. Univ.) classes him with Cornelius
Agrippa, Cardan, Paracelsus, and other dis-
ciples of occult philosophy.

Portiforium. A banner like unto the gon-
alon, used as an ensign in cathedrals, and

orne at the head of religious processions.

Portugal. Freemasonry was introduced

See Temple of

 

 

  

PRACTICUS

into Portugal in 1736, when a Lodge was ine
stituted at Lisbon, under a Deputation toe
George Gordon from Lord Weymouth, Grand
Master of England. An attempt was made
by John Coustos to establish a second in 1743,
but he and his companions were arrested by
the Inquisition, and the Lodge suppressed.
Freemasonry must, however, have continued
to exist, although secretly practised, for in
1776 other arrests of Freemasons were made
by the Holy Office. But through the whole
of the eighteenth century the history of Ma~
sonry in Portugal was the history of an unin-
terrupted persecution by the Church and the
State. In 1805 a Grand Lodge was estab-
lished at Lisbon, and Egaz-Moritz was elected
Grand Master. John VI., during his exile,
issued from Santa Cruz, in 1818, a decree
against the Masons, which declared that
every Mason who should be arrested should
suffer death, and his property be confiscated to
the State; and this law was extended to for-
eigners residing in Portugal, as well as to na~
tives. This bigoted sovereign, on his res-
toration to the throne, promulgated in 1823
another decree against the Or er, and Free-
masonry fell into abeyance; but in 1834 the
Lodges were again revived. But dissensions
in reference to Masonic authority unfortu-
nately arose among the Fraternity of Portugal,
which involved the history of the Order in
that country in much confusion. There were
in a few years no less than four bodies claim-
ing Masonic jurisdiction, namely, a Grande
Oriente Lusitano, which had existed for more
than a quarter of a century, and which, in
1846, received Letters-Patent from the Su-
preme Council of Brazil for the establishment
of a Supreme Council; a Provincial Grand
Lodge, under the jurisdiction of the Grand
Lodge of Ireland, with a Chapter of Rose
Croix working under the authority of the
Grand Council of Rites of Ireland; and two
Grand Orients working under contending
Grand Masters. Many attempts were mide
to reconcile these opposing bodies, but without
success; and, to add to the difficulty, we find,
about 1862, another body calling itself the
Orient of the Masonic Confederation. But
all embarrassments were at length removed
by the alliance, in 1871, of the United Grand
Orient with the Supreme Council, and the
Masonic interests of Portugal are now pros-
perously conducted by the “Grande Oriente
Lusitano Unido, Supremo Conselho de Ma-
gonaria Portugueza.”

Postulant. The title given to the candi-
date in the degree of Knight Kadosh. From
ine Latin postulans, asking for, wishing to
have.

Pot of Incense. As a symbol of the sacri-
fice which should be offered up to Deity, it has
been adopted in the Third Degree. (See In-

cense.)
Pot of Manna. See Manna, Pot of.
More correctly, Pursui-

Poursuivant.
vant, which see.

Practieus. The Third Degree of the Ger-
man Rose Croix.PRAXOEANS

Praxoeans.

The followers of Praxeas in
the second century, who proclaimed a unity

 

PREFERMENT 577

| prayer, each craftsman had his daily work
pointed out to him, and received his Instruc-

In God, and that He had suffered upon the] tions. At sunset they again assembled after

cross.
Prayer.

tution, and hence its regulations inculcate th

use of prayer

tude,” to borrow the

the beneficent Author of Life.”

of indispensable obligation that a Lodge,

be both opened and closed with prayer;
in the Lodges working in the English

observed.

Preston, and for the alterations we
ably indebted to Webb.

(ed. 1775), and are as follows:

At Opening—‘May the favor of Heaven
be upon this our happy meeting; may it be
begun, carried on, and ended in order, har-

mony, and brotherly love: Amen.”
At Closing.— May the blessing of Heaven

be with us and all regular Masons, to beautify
and cement us with every moral and social

virtue: Amen.”

There is also a prayer at the initiation of

a candidate, which has, at the present day,
been very slightly varied from the original
form. This prayer, but in a very different
form, is much older than Preston, who
changed and altered the much longer for-
mula which had been used previous to his
day. It was asserted by Dermott that the
prayer at initiation was a ceremony only
m use among the “Ancients” or Atholl
Masons, and that it was omitted by the
“Moderns.”’? But this cannot be so, as is
proved by the insertion of it in the earliest
editicns of Preston. We have moreover a
form of prayer “to be used at the admis-
“ion of a brother,’ contained in the Pocket
Companion, published in 1754, by John
Scott, an adherent of the “Moderns,” which
proves that they as well as the “‘Ancients”’
observed the usage of prayer at an initiation.
There is a still more ancient formula of
“Prayer to be used of Christian Masons at
the empointing of a brother,” said to have
been used in the reign of Edward IV., from
1461 to 1483, which is as follows:

“The might of God, the Father of Heaven,
with the wisdom of his glorious Son through
the goodness of the Holy Ghost, that hath
been three persons in one Godhead, be with
us at our beginning, give us grace to govern

in our living here, that we may only come te }

his bliss that shall never have an end.”

The custom of commencing and ending
labor with prayer was adopted at an early
period by the Operative Freemasons of Eng-
and. Findel says (Hist., p. 78), that “their
Lodges were opened at sunrise, the Master
taking his station in the East and the brethren
forming a half circle around him, After

Freemasonry is a religious insti-

"88 a@ proper tribute of grati-|demonstrative than their English brethren,
language of Preston, “to | must have observed the same custom.

Hence it is

|

labor, prayer was offered, and their wages paid
tothem.” Wecannot doubt that the German
| Stone-Masons, who were even more religiously

As to the posture to be observed in Masonic

of ; a| prayer, it may be remarked that in the lower
Chapter, or any other Masonic body, should | degrees the usual posture is standing.

At

and /an initiation the candidate kneels, but the
and
American systems the obligation is strictly
The prayers used at opening and
closing in America differ in language from the
early formulas found in the second edition of
are prob-
The prayers used in
the middle and perhaps the beginning of the
eighteenth century are to be found in Preston

| brethren stand. In the higher degrees the
usual posture is to kneel on the right knee.
These are at least the usages which are
| generally practised in America,

Preadamite. A degree contained in the
| Archives of the Mother Lodge of the Philo-
sophic Scottish Rite.

Precaution. In opening and closing the
Lodge, in the admission of visitors, in con-
| Versation with or in the presence of strangers,
|the Mason is charged to use the necessary
| precaution, lest that should be communicated
| to the profane which should only be known
to the initiated.
| Precedency of Lodges. The precedency
| of Lodges is always derived from the date
of their Warrants of Constitution, the oldest
Lodge ranking as No. 1. As this precedency
confers certain privileges, the number of the
Lodge is always determined by the Grand
Lodge, while the name is left to the selection
of the members.

Preceptor. Grand Preceptor, or Grand
Prior, or Preceptor, or Prior, was the title
indifferently given by the Knights Templar
to the officer who presided over a province or
kingdom, as the Grand Prior or Grand Pre-
ceptor of England, who was called in the East
the Prior or Preceptor of England. The
principal of these Grand Preceptors were those
of Jerusalem, Tripolis, and Antioch.

Preceptory. The houses or residences of
the Knights Templar were called Preceptories,
and the superior of such a residence was
called the Preceptor. Some of the residences
were also called Commanderies. The latter
name has been adopted by the Masonic
Templars of America. An attempt was made
in 1856, at the adoption of a new Constitution
by the Grand Encampment of the United
States, which met at Hartford, to abolish the
title ‘“Commanderies,” and adopt that. of
“Preceptories,” for the Templar organiza-
tions; a change which would undoubtedly
have been more in accordance with history,
but unfortunately the effort to effect the
change was not successful. i

Precious Jewels. See Jewels, Precious.

Preferment. In all the Old Constitutions
we find a reference made to ability and
skill as the only claims for preferment or
promotion. Thus in one of them, the Lans-
downe Manuscript, whose date is about
1560, it is said that Nimrod gave a charge to
the Masons that ‘they should ordaine thr
most wise and cunninge man to be Master
of the King or Lord’s worke that was amongst578 PRELATE

 

PRESIDENT

them, and neither for love, riches, nor favour, | to go to Rome for further instructions or to

to sett another that had little cunninge to be| procure a fresh copy. During

his absence,

Master of that worke, whereby the Lord] a clever apprentice, the only son of a widow,
should bee ill served and the science ill de-| either from memory or from his own invention,
famed.” And again, in another part of the| carved and completed the beautiful pillar.
same Manuscript, it is ordered, “that noe|When the master returned and found the
Mason take on him noe Lord’s worke nor| work completed, furious with jealous rage,
other man’s but if he know himselfe well|he killed the apprentice, by striking him a
able to performe the worke, so that the Craft | frightful blow on the forehead with a heavy

have noe slander.” Charges to the same | setting-maul.

effect, almost, indeed, in the same words, are
to be found in all the Old Constitutions. So
Anderson, when he compiled The Charges of a
Freemason, which he says were “extracted
from the ancient records,’”’? and which he
published in 1723, in the first edition of the
Book of Constitutions, lays down the rule of
preferment in the same spirit, and in these
words:

“All preferment among Masons is grounded
upon real worth and personal merit only;
that so the Lords may be well served, the
brethren not put to shame, nor the royal
Craft despised; therefore no Master or Warden
is chosen by seniority, but for his merit.’

And then he goes on to show how the
skilful and qualified Apprentice may in due
time become a Fellow-Craft, and, ‘when
otherwise qualified, arrive to the Honour of
being the Warden, and then the Master of
the Lodge, the Grand Warden, and at length
the Grand Master of all the Lodges, according
to his merit.” (Constitutions, 1723, p. 51.)
This ought to be now, as it has always been,
the true law of Masonry; and when ambitious
men are seen grasping for offices, and seeking
for positions whose duties they are not
qualified to discharge, one is inclined to regret
that the Old Charges are not more strictly
obeyed.

Prelate. The fourth officer in a Comman-
dery of Knights Templar and in a Council
of Companions of the Red Cross. His duties
are to conduct the religious ceremonies of
the organization. His jewel is a triple tri-
angle, the symbol of Deity, and within each
of the triangles is suspended a cross, in allu-
sion to the Christian character of the chiy-
alric institution of which he is an officer.
The corresponding officer in a Grand Com-
mandery and in the Grand Encampment
is called a Grand Prelate.

Prelate of Lebanon. (Prélat du Inban.)
A mystical degree in the collection of Pyron.

Prentice. An archaism, or rather a vul-
garism for Apprentice, constantly found in
the Old Records. It is now never used.

Prentice Pillar. In the southeast part
of the Chapel of Roslyn Castle, in Scotland,
is the celebrated column which goes by this
name, and with which a Masonic legend is
connected. The pillar is a plain fluted shaft,
having a floral garland twined around it, all
carved out of the solid stone. The legend
is, that when the plans of the chapel were
sent from Rome, the master builder did not
clearly understand about this pillar, or, as
another account states, had lost this particular

In testimony of the truth of
the legend, the visitor is shown three heads
in the west part of the chapel—the master’s,

| the apprentice’s (with the gash on his fore-

head), and the widow’s. There can be but
little doubt that this legend referred to that
of the Third Degree, which is thus shown to
have existed, at least substantially, at that
early period.

Preparation of the Candidate. Great
care was taken of the personal condition of
every Israelite who entered the Temple for
Divine worship. The Talmudic treatise en-
titled Baracoth, which contains instructions
as to the ritual worship among the Jews,
lays down the following rules for the prepara-
tion of all who visit the Temple: ‘‘No man
shall go into the Temple with his staff, nor
with shoes on his feet, nor with his outer
garment, nor with money tied up in his
purse.” There are certain ceremonial usages
in Freemasonry which furnish what may be
called at least very remarkable coincidences
with this old Jewish custom.

The preparation of the candidate for in-
itiation in Masonry is entirely symbolic.
It varies in the different degrees, and there-
fore the symbolism varies with it. Not
being arbitrary and unmeaning, but, on the
contrary, conventional and full of significa-
tion, it cannot be altered, abridged, or
added to in any of its details, without affect-
ing its esoteric design. To it, in its fullest
extent, every candidate must, without excep-
tion, submit.

The preparation of a candidate is one of the
most delicate duties we have to perform and
care should be taken in appointing the officer,
who should bear in mind that “that which is
not permittible among gentlemen should be
impossible among Masons.” [E. E. C.]

Preparing Brother. The brother who
prepares the candidate for initiation. In
English, he has no distinctive title. In
French Lodges he is called ‘‘Frére terrible,”
and in German he is called ‘‘ Vorbereitender
Bruder,” or “Firchterlicher Bruder.’ His
duties require him to have a competent
knowledge of the ritual of reception, and
therefore an experienced member of the
Lodge is generally selected to discharge the
functions of this office. In most jurisdictions
in America this is performed by the Master
of Ceremonies.

President. The presiding officer in a
convention of High Priests, according to the
American system, is so called. The second
officer is styled Vice-President. On Sep-
tember 6, 1871, the Grand Orient of France,

 

portion of the plans, and, in consequence, had

in violation of the landmarks, abolished thePRESIDING

office of Grand Master, and conferred his|
powers on a Council of the Order. The
President of the Council is now the official |
representative of the Grand Orient and the
Craft, and exercises several of the preroga-
tives hitherto administered by the Grand

|

Master.
Presiding Officer. Whoever acts, al-|
though temporarily and pro hac vice, as|

sumes for the time all the powers and func-
tions of the officer whom he
Thus, in the absence of
Master, the Senior Ward
the Lodge, and for the time is Invested with
all the prerogatives that pertain to the
Master of a Lodge, and can, while he is|
in the chair, perform any act that it would
be competent for the Master to perform
were he present.

Press, Masonic. The number of the
Masonic press throughout the world is small, |
but the literary ability commands attention.
In every nation Masonry has its advocate
and newsbearer, in the form of a weekly or
semi-monthly chronicle of events, or the more
sedate magazine or periodical, sustaining the
literature of the Fraternity.

Preston, William. This distinguished
Mason was born at Edinburgh on the 7th of
August, 1742. The usual statement, that |

e was born on the 28th of July, refers to old |
style, and requires therefore to be amended.
He was the son of William Preston, Esq., |
a writer to the Signet, and Helena Cumming.
The elder Preston was a man of much intel-

the presiding officer of a Masonic body, as- |

represents.
the Worshipful
en presides over

|

lectual culture and abilities, and in easy
circumstances, and took, therefore, pains to
bestow upon his son an adequate education.

He was sent to school

at a very early age,
and having complete

d his preliminary educa-
tion in English under the tuition of Mr
Stirling, a celebrated teacher in Edinburgh,
he entered the High School before he was
six years old, and made considerable progress
in the Latin tongue. From the High School |
he went to college, where he acquired a
knowledge of the rudiments of Greek.

After the death of his father he retired
from college, and became the amanuensis
of that celebrated linguist, Thomas Ruddi-
man, to whose friendship his father had
consigned him. Mr.Ruddiman having greatly

 

 

intense application to his classical studies,
Preston remained with him as his secretary
until his decease. His patron had, however,
Pee cualy bound young Preston to his
orother, Walter Ruddiman, a printer, but
on the increasing failure of his sight, Mr.
Thomas Ruddiman withdrew Preston from
the printing-office, and occupied him in read-
ing to him and translating such of his works
as were not completed, and in correcting the

}a8 @ corrector of the
| self,

| graphs,

| Freemasons’

subject, of the authenticity of
related, I shall not hesitate to use the lan-
| guage of this contemporary sketch, inter-
| polating such explanatory remarks as I may
deem necessary.

a number of brethren from Edi
solved to institute a Freemasons
that city, under the sanction of
tion from Scotland; but
ceeded in their application, they were recom-
| mended
to the ancient Lodge in London, which imme-
diately granted them a Dispensation
a Lodge and to make Masons.
ingly met at the White Hart in the
impaired and finally lost his sight by his|and
i i initiated under that Dispensation.
in 1762.
having been in that
of Scotland.
was made a Mason under the Dermott sys-
tem. oe
sequently went over to the legitimate Grand
Lodge.

 

PRESTON

579

After the death of Mr. Ruddiman, Pres-
ton returned to the printing-office, where he
remained for about a year; but his inclina-
tions leading him to literary pursuits, he,
with the consent of his master, repaired to
London in 1760, having been furnished with

rs of introduction by his friends

several lette
in Scotland. Among them was one to Will-

jJam Strahan, the kinp’s printer, in whose

service, and that of his son and succe

SSOr,
he remained for the best years of hi

s life
press, devoting him-
at the same time, to other literary
vocations, editing for many years the London
Chronicle, and furnishing materials for various
periodical publications.

Mr. Preston’s critical skill as a corrector
of the press led the literary men of that d

ay
to submit to his suggestions as to

style

and language; and many of the most dis-
tinguished authors who were contemporary
with him honored him with their friend-

ship. As an evidence of this, there were
found in his library, at his death, presenta-
tion copies of their works, with their auto-
from Gibbon, Hume, Robertson,
Blair, and many others.

It is, however, as a distinguished teacher
of the Masonic ritual, and as the founder
of a system of lectures which still retain
their influence, that William Preston more
especially claims our attention.

Stephen Jones, the disciple and intimate
friend of Preston, published in 1795, in the
Magazine, a sketch of Preston’s
life and labors; and as there can be no doubt,
from the relations of the author and the
the facts

Soon after Preston’s arrival in London,
nburgh re-
” Lodge in
a Constitu-
not having suc-

by the Grand Lodge of Scotland

to form
accord-
Strand,
second person
This was
Lawrie records the application as
year to the Grand Lodge
It thus appears that Preston

They

Mr. Preston was the

It will be seen, however, that he sub-

The Lodge was soon after regularly con-

stituted by the officers of the ancient Grand

proofs of those that were in the press. Sub-|Lodge in_ person. Having increased con-
sequently Preston compiled a catalogue of | siderably in numbers, it was found necessary
Ruddiman’s books, under the title of Biblio- to remove to the Horn Tavern in Fleet

theca Ruddimana, which is said to have ex-
hibited much literary ability.

Street, where it continued some time, till,
that house being unable to furnish propert
tl

 
 
 

 

   
 
 
 
  
  
 
 
 
 
 
  
 
 
 
  
  
  
 
  
  
 
  
  
 
  
  
  

580 PRESTON

accommodations, it was removed to Scots’
Hall, Blackfriars. Here it continued to
flourish about two years, when the decayed
state of that building obliged it to remove
to the Half Moon Tavern, Cheapside, where
it continued to meet for a considerable time.

At length Mr. Preston and some others
of the members having joined the Lodge,
under the regular English Constitution, at
the Talbot Inn, in the Strand, they pre-
vailed on the rest of the Lodge at the Half
Moon Tavern to petition for a Constitution.
Lord Blaney, at that time Grand Master,
readily acquiesced with the desire of the
brethren, and the Lodge was soon after
constituted a second time, in ample form,
by the name of “The Caledonian Lodge.”
The ceremonies observed, and the numerous
assembly of respectable brethren who attended
the Grand Officers on that occasion, were
long remembered to the honor of the Lodge.

This circumstance, added to the absence
of a very skilful Mason, to whom Mr. Pres-
ton was attached, and who had departed for
Scotland on account of his health, induced
him to turn his attention to the Masonic
lectures; and to arrive at the depths of the
science, short of which he did not mean to
stop, he spared neither pains nor expense.

Preston’s own remarks on this subject, in
the introductioa to his Illustrations of Ma-
sonry, are well worth the perusal of every
brother who intends to take office. ‘‘When,”’
says he, “TI first had the honor to be elected
Master of a Lodge, I thought it proper to
inform myself fully of the general rules of
the society, that I might be able to fulfil
my own duty, and officially enforce obedi-
ence in others. The methods which I
adopted, with this view, excited in some of
superficial knowledge an absolute dislike
of what they considered as innovations;
and in others, who were better informed, a
jealousy of pre-eminence, which the prin-
ciples of Masonry ought to have checked.
Notwithstanding these discouragements, how-
ever, I persevered in my intention of sup-
porting the dignity of the society, and of
discharging with fidelity the trust reposed
in me.” Masonry has not changed. We
still too often find the same mistaking of
research for innovation, and the same un-
generous jealousy of preeminence of which

reston complains.

Wherever instruction could be acquired,
thither Preston directed his course; and
with the advantage of a retentive memory,
and an extensive Masonic connection, added
to a diligent literary research, he so far suc-
ceeded in his purpose as to become a com-
petent master of the subject. To increase
the knowledge he had acquired, he solicited
the company and conversation of the most
experienced Masons from foreign countries;
and, in the course of a literary correspond-
ence with the Fraternity at home and abroad,
made such progress in the mysteries of the
art as to become very useful in the connections
he had formed. He was frequently heard to

 

   

PRESTON

say, that in the ardor of his inquiries he
had explored the abodes of poverty and
wretchedness, and, where it might have
been least expected, acquired very valuable
scraps of information. ‘The poor brother in
return, we are assured, had no cause to think
his time or talents ill bestowed. He was
also accustomed to convene his friends once
or twice a week, in order to illustrate the lec-
tures; on which occasion objections were
started, and explanations given, for the pur-
pose of mutual improvement. At last, with
the assistance of some zealous friends, he was
enabled to arrange and digest the whole of the
first lecture. To establish its validity, he
resolved to submit to the society at large
the progress he had made; and for that
purpose he instituted, at a very considerable
expense, a grand gala at the Crown and
Anchor Tavern, in the Strand, on Thursday-
May 21, 1772, which was honored with the
presence of the then Grand Officers, and
many other eminent and respectable breth-
ren. On this occasion he delivered an ora-
tion on the Institution, which, having met
with general approbation, was afterward
printed in the first edition of the Illustrations
of Masonry, published by him the same year.

Having thus far succeeded in his design,
Mr. Preston determined to prosecute the
plan he had formed, and to complete the
lectures. He employed, therefore, a num-
ber of skilful brethren, at his own expense,
to visit different town and country Lodges,
for the purpose of gaining information;
and these brethren communicated the re-
sult of their visits at a weekly meeting.

When by study and application he had
arranged his system, he issued proposals
for a regular course of lectures on all the
degrees of Masonry, and these were publicly
delivered by him at the Miter Tavern, in
Fleet Street, in 1774.

For some years afterward, Mr. Preston
indulged his friends by attending several
schools of instruction, and other stated
meetings, to propagate the knowledge of
the science, which had spread far beyond
his expectations, and considerably enhanced
the reputation of the society. Having ob-
tained the sanction of the Grand Lodge,
he continued to be a zealous encourager
and supporter of all the measures of that
assembly which tended to add dignity to
the Craft, and in all the Lodges in which
his name was enrolled, which were very
numerous, he enforced a due obedience to
the laws and regulations of that body. By
these means the subscriptions to the charity
became much more considerable; and daily
acquisitions to the society were made of
some of the most eminent and distinguished
characters. At last he was invited by his
friends to visit the Lodge of Antiquity,
No. 1, then held at the Miter Tavern, in
Fleet Street, when on June 15, 1774, the
brethren of that Lodge were pleased to admit
him a member, and, what was very unusual,
elected him Master at the same meeting.PRESTON

He had been Master of the Philanthropic
Lodge at the Queen’s Head, Gray’s-inn-
gate, Holborn, for over six years, and of
several other Lodges before that time. But
he was now taught to consider the impor-
tance of the first Master under the English
Constitution; and he seemed to regret that
some eminent character in the walks of
life had not been selected to support so
distinguished a station Indeed, this too
small consideration of his own importance
pervaded his conduct on all occasions; and
he was frequently seen voluntarily to assume
the subordinate offices of an assembly, over
which he had long presided, on occasions
where, from the absence of the proper per-
sons, he had conceived that his services would
promote the purposes of the meeting.

To the Lodge of Antiquity he now began
chiefly to confine his attention, and during
his Mastership, which continued for some
years, the Lodge increased in numbers and
improved in its finances.

That he might obtain a complete knowl-
edge of the state of the society under the
English Constitution, he became an active
member of the Grand Lodge, was admitted
a member of the hall committee, and during
the secretaryship of Mr. Thomas French,
under the auspices of the Duke of Beaufort,
then Grand Master, had become a useful
assistant in arranging the general regulations
of the society, and reviving the foreign and
country correspondence. Having been ap-
pointed to the office of Deputy Grand Secre-
tary under James Heseltine, Esq., he com-
piled, for the benefit of the charity, the
History of Remarkable Occurrences, inserted
in the first two publications of the Freemasons’
Calendar; prepared for the press an A ppendia
to the Book of Constitutions, and attended
so much to the correspondence with the
different Lodges as to merit the approbation
of his patron. This enabled him, from the
various memoranda he had made, to form
the History of Masonry, which was after-
ward printed in his Illustrations. The office
of Deputy Grand Secretary he afterward
resigned.

An unfortunate dispute having arisen in
the society in 1777, between the Grand
Lodge and the Lodge of Antiquity, in which
Mr Preston took the part of the Lodge and
his private friends, his name was ordered
to be erased from the hall committee; and
he was afterward, with a number of gentle-
men, members of that Lodge, expelled.

The treatment he and his friends received
at that time was circumstantially narrated
in a_ well-written pamphlet, printed by
Mr. Preston at his own expense, and cir-
culated among his friends, but never pub-
lished, and the leading circumstances were
recorded in some of the later editions of
the Illustrations of Masonry. Ten years
afterward, however, on a reinvestigation
of the subject in dispute, the Grand Lodge
was pleased to reinstate Mr. Preston, with
all the other members of the Lodge of An-

  
   
 
  
 
 
 
 
 
 
 
 
 
 
 
 
  
  
  
 

 

PRESTON 581

tiquity, and that in the most handsome
manner, at the grand feast in 1790, to the
general satisfaction of the Fraternity.

During Mr. Preston’s exclusion, he seldom

or ever attended any of the Lodges, though
he was actually an enrolled member of a
great many Lodges at home and abroad, all
of which he politely resigned at the time
of his suspension, and directed his attention
to his other literary pursuits, which may
fairly be supposed to have contributed more
to the advantage of his fortune.

So much of the life of Preston we get
from the interesting sketch of Stephen
|Jones. To other sources we must look for
|@ further elucidation of some of the circum-
| Stances which he has so concisely related.
|_ The expulsion of such a man as Preston
from the Order was a disgrace to the Grand
| Lodge which inflicted it. It was, to
| the language of Oliver, who himself, in after-
times, had undergone a similar act of in-

y ungrateful and inadequate

1se

justice, ‘‘a ver
return for his services.’

The story was briefly this: It had been
| determined by the brethren of the Lodge of
Antiquity, held on December 17, 1777, that

at the annual festival on St. John’s day, a
procession should be formed to St. Dun-
stan’s Church, a few steps only from the
tavern where the Lodge was held; a protest
of a few of the members was entered against
it on the day of the festival. In conse-

quence of this only ten members attended,
who, having clothed themselves as Masons
in the vestry room, sat in the same pew and
heard a sermon, after which they crossed
the street in their gloves and aprons to re-
turn to the Lodge room. At the next meet-
ing of the Lodge, a motion was made to re-
pudiate this act; and while speaking against
it, Mr. Preston asserted the inherent privi-
leges of the Lodge of Antiquity, which, not,
working under a Warrant of the Grand
Lodge, was, in his opinion, not subject in
the matter of processions to the régulations
of the Grand Lodge. It was for maintain-
ing this opinion, which, whether right or
wrong, was after all only an opinion, Preston
was, under circumstances which exhibited
neither magnanimity nor dignity on the part
of the Grand Lodge, expelled from the
Order. One of the unhappy results of this
act of oppression was that the Lodge of
Antiquity severed itself from the Grand
Lodge, and formed a rival body under the
style of the ‘““Grand Lodge of England South
of the River Trent,” acting under authority
from the Lodge of All England at York.

But ten years afterward, in 1787, the
Grand Lodge saw the error it had com-
mitted, and Preston was restored with all
his honors and dignities and the new Grand
Lodge collapsed. And now, while the name

of Preston 1s known and revered by all who
value Masonic learning, the names of all his
bitter enemies, with the exception of Noor-
thouck, have sunk into a well-deserved ob-
livion.582 PRESTON

 

Preston had no sooner been restored to
his Masonic rights than he resumed his labors
for the advancement of the Order. In 1787
he organized the Order of Harodim, a society
in which it was intended to thoroughly

teach the lectures which he had prepared. |

Of this Order some of the most distinguished
Masons of the day became members, and it
is said to have produced great benefits by its
well-devised plan of Masonic instruction.
But William Preston is best known to us
by his invaluable work entitled Illustrations
of Masonry. 'The first edition of this work
was published in 1772. Although it is spoken
of in some resolutions of a Lodge, published
in the second edition, as ‘‘a very ingenious
and elegant pamphlet,” it was really a work
of some size, consisting, in its introduction
and text, of 288 pages. It contained an
account of the “grand gala,” or banquet,
given by the author to the Fraternity in
May, 1772, when he first proposed his system
of lectures. This account was omitted in

the second and all subsequent editions “to,

make room for more useful matter.” The
second edition, enlarged to 324 pages, was
published in 1775, and this was followed by
others in 1776, 1781, 1788, 1792, 1799, 1801,
and 1812. There must have been three
other editions, of which I can find no account
in the bibliographies, for Wilkie calls his
1801 edition the tenth, and the edition of
1812, the last published by the author, is
called the twelfth. The thirteenth and
fourteenth editions were published after the
author’s death, with additions—the former
by Stephen Jones in 1821, and the latter by
Dr. Oliver in 1829. Other English editions
have been subsequently published. [The
last being edited by Dr. Oliver in 1861.] The
work was translated into German, and two
editions published, one in 1776 and the other
in 1780. In America, two editions were
published in 1804, one at Alexandria, in Vir-
ginia, and the other, with numerous important
additions, by George Richards, at Ports-
mouth, New Hampshire. Both claim, on the
title-page, to be the “first American edition’’;
and it is probable that both works were pub-
lished by their respective editors about
the same time, and while neither had any
knowledge of the existence of a rival copy.
Preston died, after a long illness, in Dean
Street, Fetter Lane, London, on April 1,
1818, at the age of seventy-six, and was
buried in St. Paul’s Cathedral. In the
latter years of his life he seems to have taken
no active public part in Masonry, for in
the very full account of the proceedings at,
the union in 1813 of the two Grand Lodges,
his name does not appear as one of the
actors, and his system was then ruthlessly
surrendered to the newer but not better
one of Dr. Hemming. But he had not lost
his interest in the Institution which he had
served so well and so long, and by which
he had been so illy requited. For he be-
queathed at his death £300 in Consols,
the interest of which was to provide for

  

  

PRETENDER

|the annual delivery of a lecture according
to his system. He also left £500 to the
| Royal Freemasons’ Charity, for female
children, and a like sum to the General
Charity Fund of the Grand Lodge. He
was never married, and left behind him
only his name as a great Masonic teacher
and the memory of his services to the Craft.
Jones’s edition of his Illustrations contains
an excellently engraved likeness of him by
Ridley, from an original portrait said to
be by §. Drummond, Royal Academician.
There is an earlier engraved likeness of him
in the Freemasons’ Magazine for 1795, from
a painting known to be by Drummond, and
taken in 1794. They present the differences
of features which may naturally be ascribed
to a lapse of twenty-six years. The latter
print is said, by those who personally knew
him, to be an excellent likeness.

Prestonian Lecture. In 1818, Bro. Pres-
ton, the author of the Illustrations of Masonry,
bequeathed £300 in Consols, the interest of
which was to provide for theannual delivery
of a lecture according to the system which he
had elaborated. The appointment of the
Lecturer was left to the Grand Master for
the time being. Stephen Jones, a Past
Master of the Lodge of Antiquity, and an
intimate friend of Preston, received the
first appointment; and it was subsequently
given to Bro. Laurence Thompson, the only
surviving pupil of Preston. He held it until
his death, after which no appointment of a
Lecturer was made until 1857, when the
W. M. of the Royal York Lodge was re-
quested by Lord Zetland, Grand Master, to
deliver the lecture, which he did in January,
1858; twice again in the same year the lecture
was delivered, and again, in subsequent years
until 1862, since which time the lecture
seems to have been abandoned.

Prestonian Lectures. About the year
1772, Preston submitted his course of lectures
on the first three degrees to the Craft of Eng-
land. These lectures were a revision of those
which had been practised, with various
modifications, since the revival of 1717, and
were intended to confer a higher literary
character on the Masonic ritual. Preston
had devoted much time and labor to the
compilation of these lectures, a syllabus of
which will be found in his J//ustrations, They
were adopted eagerly by the English Frater-
nity, and continued to be the authoritative
system of the Grand Lodge of England until
the union in 1813, when, for the sake of secur-
ing uniformity, the new and inferior system
of Dr. Hemming was adopted. But the
Prestonian lectures and ritual are still used
by many Lodges in England. In America
they were greatly altered by Webb, and are
no longer practised there.

Pretender. James Stuart, the son of
James II., who abdicated the throne of Great
Britain, and Charles Edward, his son, are
known in history as the Old and the Young
Pretender. Their intrigues with Masonry,

 

which they are accused of attempting toPREVIOUS

use as an instrument to aid in a restoration eguey 2 in New England.

to the throne, constitute a very interesting |
episode in the history of the Order. (See
Stuart Masonry.)

Previous Question. A parliamentary
motion intended to suppress debate. It
utterly unknown in the parliamentary law of
Masonry, and it would be always out of order
to move it in a Masonic body.

Prichard, Samuel. “An _ unprincipled
and needy brother,” as Oliver calls him, who
published at London, in 1730, a book with the
following title: Masonry Dissected; being a
Universal and Genuine Description of all its
Branches, from the Original to this Present
Time: as it is delivered in the constituted,
regular Lodges, both
according to the several Degrees of Admission;
giving an impartial account of their regular |
Proceedings in initiating their New Members
in the whole Three Degrees of Masonry, viz.,
I. Entered Prentice; II. Fellow Craft; IMI.

faster. To which is added, The Auth
Vindication of Himself, by Samuel Prichard,
Late Member of a constituted Lodge. This
work, which contained a great deal of plau-
sible matter, mingled with some truth as
well as falsehood, passed through a great
many editions, was translated into the French,
German, and "Dutch languages, and became
the basis or model on which all the subsequent
so-called expositions, such as Tubal-Cain,
Jachin and Boaz, etc., were eae In the
same year of the appearance of Prichard’s
book, a Defence of Masonry, as a reply to the |
Masonry Dissected was anonymously pub-|
lished, and has often been erroneously attrib-
uted to Dr. Ande srson, but it has been dis-
covered that its author was Bro. Martin
Clare (q. v.). No copy is now known to
exist of this Defence, but it will be found at
the end of the 1738 edition of the Constitutions.
It is not, however, a reply to Prichard, but
rather an attempt to interpret the ceremonies
which are described in the Masonry Dissected
in their symbolic import, and this it is that
gives to the Defence a value which ought to
have made it a more popular work among the
Fraternity than it is. Prichard died in ob-
scurity; but the Abbé Larudan, in his Franc-
Macons ecrasés (p. 135), has manufactured
a wild tale about his death; stating that he
was carried by force at night into the Grand
odge at London, put to death, his body
burned to ashes, and all the Lodges in the
world informed of the execution. ‘The Abbé
is satisfied of the truth of this wondrous
narrative because he had heard it told in
Holland and in Germany, all of which only
proves that the French calumniator of Ma-
sonry abounded either in an inventive faculty
or in a trusting faith.

Price, Henry. He received a Deputation
as Provincial Grand Master of New England,
which was issued on April 30, 1733, by Vis-
count Montague, Grand Master of England.
On the 30th of the following July, Price or-
ganized a Provincial Grand Lodge; and he
may thus be considered as the founder of Ma-

Is |

in City and Country, |

”
for $ |

|

     
 
     
  
 
    
  
  
      
  
  
  
  
  
   
  
  
  
 
  
    
 
  
  
  
   
 
 
  
  
 
 
 
  
  
    
 
  
 
 
 
 
  
 
 
 
 
  
  
  
 
 
 
 
 
 
 
 
 
 
  
 
 
 

PRIESTLY 583

He was born in Eng-
land about the year 1697, and died in Mas-
sachusetts in 1780. A very able memoir of

| Price, by Bro. William Sewell Gardner, will

|be found in the Proceedings of the Grand

Lodge of Massachusetts for the year 1871.
Priest. In the primitive ages of the
world every father was the priest of his

family, and offered prayer and sacrifice for
his household. So, too, the patriarchs ex-
ercised the same function. Melchizedek
called “the priest of the most high God”;
and everywhere in Scripture we find the
patriarchs performing the duties of prayer

is

and sacrifice. But when political society
| was preanized, a necessity was found, in
the religious wants of the people, for a

| Separate class, ho should become, as they
have been described, the mediators between
| men and God, and the interpreters of the will
of the gods to men. Hence arose the sacer-
dotal class—the cohen among the Hebrews,
the hiereus among the Greeks, and the
sacerdos among the Romans. Thereafter
| pr ayer and sacrifice were entrusted to these,
and the people paid them rever
| sake of the deities whom they served. Ever
since, in all countries, the distinction has
existed between the priest and the layman,
as representatives of two distinct classes.
ut Masonry has preserved in its relig-

ious ceremonies, as In many of its other
usages, the patriarchal spirit. Hence the
Master of the Lod; ge, like the father of a
primitive family, on all occasions offers
up prayer and serves at the altar. A chap-
lain is sometimes, through courtesy, invited
to perform the former duty, but the Master
is really the priest of the Teal

Having then such solemn duties to dis-
charge, and sometimes, as on funereal occa-
sions, in public, it becomes every Master
so to conduct his life and conversation as
not, by contrast, to make his ministration
of a sacred office repulsive to those who see
and hear him, and especially to Pronnes:
It is not absolutely required that he s hould
be a religious man, resembling the clergy-
man in seriousness of deportment; but in
his behavior he should be an exs ample of
respect for religion. He who at one time
drinks to intoxication, or indulges in pro-
fane swearing, or obscene and vulgar lan-
guage, is unfit at any other time to conduct
the religious services of a society. Such a
Master could inspire the members of his
Lodge with no respect for the ceremonies
he was conducting; and if the occasion
was a public one, as at the burial of a brother,
the circumstance would subject the Order
which could tolerate such an incongruous
exhibition to contempt and ridicule.

Priest, Grand High. See Grand High
Priest.

Priest, High. See High Priest.

Priesthood, Order of High.
Priesthood, Order of.

Priestly Order. A Rite which Bro.

ance for the

Q
a

See High

 

John Yarker, of Manchester, says (Myst. of584 PRIEST

Antiq., p. 126) was formerly practised in
Ireland, and formed the system of the York
Grand Lodge. It consisted of seven de-
grees, as follows: 1. 2. 3. Symbolic degrees;
4. Past Master; 5. Royal Arch; 6. Knight
Templar; 7. Knight Templar Priest, or
Holy Wisdom. The last degree was called
a Tabernacle, and was governed by seven
“Pillars.” Bro. Hughan (Hist. of Freem. in
York, p. 32) doubts the York origin of the
Priestly Order, as well as the claim it made
to have been revived in 1786. It is now ob-
solete.

Priest, Royal. The Fifth Degree of the
Tnitiated Brothers of Asia.

Priest Theosophist. Thory says that it is
the Sixth Degree of the Kabbalistic Rite.

Priestly Vestments. The high priest
ministered in eight vestments, and the ordi-
nary priest in four—the tunic, drawers, bonnet,
and girdle. ‘To these the high priest added
the breastplate, ephod, robe and golden plate,
and when occasion required the Urim and
Thummim.

Primitive Freemasonry. _The Primitive
Freemasonry of the antediluvians is a term for
which we are indebted to Oliver, although the
theory was broached by earlier writers, and
among them by the Chevalier Ramsay. The
theory is, that the principles and doctrines of
Freemasonry existed in the earliest ages of the
world, and were believed and practised by a
primitive people, or priesthood, under the
name of Pure or Primitive Freemasonry; and
that this Freemasonry, that is to say, the re-
ligious doctrine inculcated by it, was, after the
flood, corrupted by the Pagan philosophers and
priests, and, receiving the title of Spurious Free-
masonry, was exhibited in the Ancient Mys-
teries. The Noachidx, however, preserved the
principles of the Primitive Freemasonry, and
transmitted them to succeeding ages, when at
length they assumed the name of Speculative
Masonry. The Primitive Freemasonry was
probably without ritual or symbolism, and
consisted only of a series of abstract proposi-
tions derived from antediluvian traditions.
Its dogmas were the unity of God and the
immortality of the soul. Dr. Oliver, who
gave this system its name, describes it ( Hist.
Landm., i., p. 61) in the following language:
“It included a code of simple morals. It
assured men that they who did well would be
approved of God; and if they followed evil
courses, sin would be imputed to them, and
they would thus become subject to punish-~
ment. It detailed the reasons why the sey-
enth day was consecrated and set apart as a
Sabbath, or day of rest; and showed why the
bitter consequences of sin were visited upon
our first parents, as a practical lesson that it
ought to be avoided. But the great object
of this Primitive Freemasonry was to pre-
serve and cherish the promise of a Redeemer,
who should provide a remedy for the evil that
their transgression had introduced into the
world,when the appointed time should come,’’

In his History of Initiation he makes the
supposition that the ceremonies of this Prim-

 

  
   
  
  
  
 
  
 
   
  
  
   
  
 
   
   
   
   
  
  
   
  
  
  
 
  
 
  
  
  
  
  
  
 
  
  
  
  
  
  
 
 
  
 
  
  
  
   
  
 
   
  
  
  
 
 
 
 
 
  
 
  
  
 
  
 
  
  
   
  
 
  
  
   
  

PRIMITIVE

itive Freemasonry would be few and unosten-
tatious, and consist, perhaps, like that of
admission into Christianity, of a simple
lustration, conferred alike on all, in the hope
that they would practise the social duties of
benevolence and good-will to man, and unso-
phisticated devotion to God.

He does not, however, admit that the sys-
tem of Primitive Freemasonry consisted only
of those tenets which are to be found in the
first chapters of Genesis, or that he intends, in
his definition of this science, to embrace so
general and indefinite a scope of all the prin-
ciples of truth and light, as Preston has done
in his declaration, that “from the commence-
ment of the world, we may trace the founda-
tion of Masonry.” On the contrary, Oliver
supposes that this Primitive Freemasonry in-
cluded a particular and definite system, made
up of legends and symbols, and confined to
those who were initiated into its myster-
ies. The knowledge of these mysteries was
of course communicated by God himself to
Adam, and from him traditionally received by
his descendants, throughout the patriarchal
line.

This view of Oliver is substantiated by the
remarks of Rosenberg, a learned French
Mason, in an article in the Freemasons’ Quar-
terly Review, on the Book of Raziel, an ancient
Kabbalistic work, whose subject is these Di-
vine mysteries. ‘This book,” says Rosen-
berg, ‘informs us that Adam was the first to
receive these mysteries. Afterward, when
driven out of Paradise, he communicated them
to his son Seth; Seth communicated them to
Enoch; Enoch to Methuselah; Methuselah
to Lamech; Lamech to Noah; Noah to Shem;
Shem to Abraham; Abraham to Isaac; Isaac
to Jacob; Jacob to Levi; Levi to Kelhoth;
Kelhoth to Amram; Amram to Moses;
Moses to Joshua; Joshua to the Elders; the
Elders to the Prophets; the Prophets to the
Wise Men; and then from one to another
down to Solomon.”

Such, then, was the Pure or Primitive Free-
masonry, the first system of mysteries which,
according to modern Masonic writers of the
school of Oliver, has descended, of course with
various modifications, from age to age, in a
direct and uninterrupted line, to the Free-
masons of the present day.

‘he theory is an attractive one, and may be
qualifiedly adopted, if we may accept what
appears to have been the doctrine of Ander-
son, of Hutchinson, of Preston, and of Oliver,
that the purer theosophic tenets of “the
chosen people of God” were similar to those
subsequently inculcated in Masonry, and dis-
tinguished from the corrupted teaching of the
Pagan religions as developed in the mysteries.
But if we attempt to contend that there was
among the Patriarchs any esoteric organiza-
tion at all resembling the modern system of
Freemasonry, we shall find no historical data
on which we may rely for support.

Primitive Rite. This Rite was founded
at Narbonne, in France, on April 19, 1780, by
the pretended “Superiors of the Order of FreePRIMITIVE

and Accepted Masons.” It was attached to
the Lodge of the Philadelphes, under the title |
of the “‘First Lodge of St. John united to the
Primitive Rite for the eo of France.”
Hence it is sometimes called the Primitive
Rite of Narbonne, and sometimes the Rite of |
the Philadelphes. It was divided into three
classes, ahah comprised ten degrees of in-
struction. These were not, in the usual sense,
degrees, but rather collections of grades, out
of which it was sought to develop all the in-
structions of which they were capable. These
classes and degrees were as follows:

First Class. 1. Apprentice. 2. Fellow-
Craft. 3. Master Mason. These were con-|
formable to the same degrees in all the other |
Rites.

Second Class. Fourth Degree, comprising
Perfect Master, Elu, and Architect. Fifth
Degree, comprising the Sublime Ecossais.
Sixth Degree, comprising the Knight of the
Sword, Knight of the East, and Prince of
Jerusalem.

Third Class. 7. The First Chapter of Rose
Croix, comprising ritual instructions. 8.
The Second Chapter of Rose Croix. It-is the
depository of historical documents of rare
value. 9. The Third Chapter of Rose Croix,
comprising physical and philosophical instruc-
tions. 10. The Fourth and last Chapter of
Rose Croix, or Rose Croix Brethren of the
Grand Rosary, engaged in researches into the
occult sciences, the object being the rehabili-
tation and reintegration of man in his prim-
itive rank and prerogatives. The Primitive

tite was united to the Grand Orient in 1786,
although some of its Lodges, objecting to |
the union, maintained their independence. It
secured, at one time, a high consideration
among French Masons, not only on account of |
the objects in which it was engaged, but on
account also of the talents and position of

many of its members. But it is no longer
practised.

Primitive Scottish Rite. This Rite
claims to have been established in 1770, at
Namur, in Belgium, by a body called the Met-
ropolitan Grand Lodge of Edinburgh. But
the truth, according to Clavel (Hist. Pitt., p
220), is that it was the invention of one Mar-
chot, an advocate of Nivelles, who organized
it in 1818, at Namur, beyond which city, and
the Lodge of “Bonne Amitié,” it scarcely ever
extended. It consists of thirty-three degrees,
as follows: 1. Apprentice; 2. Fellow-Craft; | e
3. Master; 4. Perfect Master; 5. Irish Mas-
ter; 6. Elect of Nine; 7. Elect of the Un-
known; 8. Elect of Fifteen; 9. Illustrious
Master; 10. Perfect Elect; 11. Minor Archi-
tect; 12. Grand Architect; 13. Sublime Ar-
chitect; 14. Master in Perfect Architecture;
15. Royal Arch; 16. Prussian Knight; 17.
Knight of the East; 18. Prince of Jerusalem;
19. Master of All Lodges; 20. Knight of the
West; 21. Knight of Palestine; 22. Sover-
eign Prince of Rose Croix; 23. Sublime Scot-
tish Mason; 24. Knight of the Sun; 25
Grand Scottish Mason of St. Andrew; 26.
Master of the Secret; 27. Knight of the Black

PRINCE 585

 

)Eagle; 28. Knight of K H; 29. Grand
“lect of Truth; 30. Novice of the Interior;
31. Knight of the Inte rior; 32. Prefect of the
Y nterior; 33. Commander ‘ol the Interior.

The Primitive Scottish Rite appears to have
been founded upon the Rite of Perfection,
with an intermixture of the Strict Observance
|of Hund, the Adonhiramite, and some other
Rites
| Prince. The word Prince is not attached
| as a title to any Masonic office, but is prefixed
jas a part of the name to several degrees, as
| Prince of the Royal Secret, Prince of Rose
Croix, and Prince of Jerusalem. In all of
these instances it seems to convey some idea
of sovereignty inherent in the cl aracter of the
degree. ‘Thus the Prince of the Royal Secret

was the ultimate, and, of course, controlling
| degree of the Rite of Perfection, whence, shorn,
however, of its sovereignty, it has been trans-
| ferred to the Ancient and Accepted Scottish
|Rite. The Prince of Rose Croix, although
holding in some Rites a subordinate position,

was originally an independent degree, and the
representative of R« a iG ian Mason ry. tus
still at the head of the French Rite. The

Princes of Jerusalem, according to the Old
Constitutions of the Rite of Perfection, were
invested with power of jurisdiction over all
degrees below the Sixteenth, a prerogative
Ww hich they exercised long after the promulga-
tion of the Constitutions of 1786; and even now
they are called, in the ritual of the Ancient
and Accepted Rite, ‘‘Chiefs in Masonry,” a
| term borrowed from the Constitutions of 1762.
| But there are several other Prince degrees
which do not seem, at least now, to claim any
| character of sovereignty— such are t the Prince
| of Lebanon, Prince of the Tabernacle, and
| Prince of Merc y, all of which are now subor-
dinate degrees in the Scottish Rite.

Prince Adept. See Adept, Prince.

Prince Depositor, Grand. (Grand Prince
Dépositaire.) A degree in the collection of
Pyron.

“Prince Edward Island. Previous to
November, 1798, Prince Edward Island was
called St. John’s Island, the name being
changed by Imperial Act on that date.

On the 9th of October, 1797, St. John’s
Lodge, now No. 1 on the Registry of that
Province, was established by Warrant at
Charlottetown by the Grand ‘Lodge of Eng-
and. The then Lieutenant-Governor, Gen-

ral Edward Fanning, was one of the Charter
members. In 1857, Victoria Lodge at Char~
lottetown was charter ed by Scotland. In
1875 there were seven lodges in this Province
working under English Warrants, viz., St.
John’s, King Hiram, St. George, Alexandra,
Mount Lebanon, and True Brothers, and one
under the Scottish Register, ‘‘ Victoria.’

On the 23d day of June, 1875, these eight
Lodges met and formed the Grand Lodge of
Prince Edward Island. The Hon. John Yeo
was elected Grand Master and was installed,
together with his officers, the following day
by M. Wor. Bro. John VY. Ellis, Grand Master

ty

 

 

 

=

 

of New Brunswick.cm a

a

ame ae

586 PRINCE

Prince Mason. A term applied in the old |

Scottish Rite Constitutions to the possessors of
the high degrees above the Fourteenth. It was
first assumed by the Council of the Emperors
of the East and West. Rose Croix Masons
in Ireland are still known by this name.
Prince of Jerusalem. (Prince de Jerusa-
lem.) This was the Sixteenth Degree of the
Rite of Perfection, whence it was transferred
to the Ancient and Accepted Scottish Rite,
where it occupies the same numerical position.
Its legend is founded on certain incidents
which took place during the rebuilding of the
second Temple, when the Jews were so much
incommoded by the attacks of the Samaritans
and other neighboring nations, that an em-
bassy was sent to King Darius to implore his
favor and protection, which was accordingly
obtained. This legend, as developed in the
degree, is contained neither in Ezra nor in
the apocryphal books of Esdras. It is found
only in the Antiquities of Josephus (lib. 1h
cap. iv., sec, 9), and thence there is the strong-
est internal evidence to show that it was de-
rived by the inventor of the degree. Who that
inventor was we can only conjecture. But
as we have the statements of both Ragon and
Kloss that the Baron de Tschoudy composed
the degree of Knight of the East, and as that
degree is the first section of the system of
which the Prince of Jerusalem is the second,
we may reasonably suppose that the latter was
also composed by him. The degree being one
of those adopted by the Emperors of the East
and West in their system, which Stephen
Morin was authorized to propagate in Amer-
ica, it was introduced into America long be-
fore the establishment of the Supreme Council
of the Scottish Rite. A Council was estab-
lished by Henry A. Francken, about 1767, at
Albany, in the State of New York, and a
Grand Council organized by Myers, in 1788,
in Charleston, South Carolina, This body
exercised sovereign powers even after the
establishment of the Supreme Council,
May 31, 1801, for, in 1802, it granted a
Warrant for the establishment of a Mark

Lodge in Charleston, and another in the same | D

year, for a Lodge of Perfection, in Savannah,

xeorgia. But under the present regulations
of the Ancient and Accepted Scottish Rite,
this Ha ceniive has been abolished, and
Grand Councils of Princes of Jerusalem no
longer exist. The old regulation, that the
Master of a Lodge of Perfection must be at
least a Prince of Jerusalem, which was con-
tained in the Constitution of the Grand Coun-
cil, has also been repealed, together with most
of the privileges which formerly appertained
to the degree. A decision of the Supreme
Council, in 1870, has even obliterated Coun-
cils of the Princes of Jerusalem as a separate
organization, authorized to confer the pre-
liminary degree of Knights of the East, and
placed such Councils within the bosom of
Rose Croix Chapters, a provision of which, as
@ manifest innovation on the ancient system,
the expediency, or at least the propriety, may
be greatly doubted.

    
   
   
 
 
 
   
   
  
  
 
  
  
  
  
  
  
  
 
 
  
 
 
 
 
 
 
 
 
  
  
 
 
 
 
 
 
 
   
 
 
 
 
  
 
 
 
 
   
    
    
  
 
  
   
  
   
 
 
  
   
 
   
  
  
   
    

PRINCE

Bodies of this degree are called Councils.
According to the old rituals, the officers were
a Most Equitable, a Senior and Junior Most
Enlightened, a Grand Treasurer, and Grand
Secretary. The more recent ritual of the
Southern Jurisdiction of the United States
has substituted for these a Most Illustrious
Tarshatha, a Most Venerable High Priest, a
Most Excellent Scribe, two Most Enlightened
Wardens, and other officers. Yellow is the
symbolic color of the degree, and the apron is
crimson (formerly white), lined and bordered
with yellow. The jewel is a medal of gold, on
one side of which is inscribed a hand holding
an equally poised balance, and on the other a
double-edged, cross-hilted sword erect, be-
tween three stars around the point, and the
letters D and Z on each side.

The Prince of Jerusalem is also the Fifty-
third Degree of the Metropolitan Chapter of
France, and the Forty-fifth of the Rite of Miz-
raim.

Prince of Jerusalem, Jewel of. Should
be a gold incrustation on a lozenge-shaped
piece of mother-of-pearl. Equipoise scales
held by hand, sword, five’stars, one larger than

 

the other four, and the letters D and Z in He-
brew, one on either side. of the scales. The
five-pointed crown, within a triangle of gold,
has also been used as a jewel of this Sixteenth
egree.

Prince of Lebanon. See Knight of the
Royal Az.

Prince of Libanus. Another title for
Prince of Lebanon.

Prince of Mercy. (Prince du Merci.)
The Twenty-sixth Degree of the Ancient and
Accepted Scottish Rite, called also Scottish
Trinitarian or Ecossais Trinitaire. It is one
of the eight degrees which were added on the
organization of the Scottish Rite to the origi-
nal twenty-five of the Rite of Perfection.

It is a Christian degree in its construction,
and treats of the triple covenant of mercy
which God made with man; first with Abra-
ham by circumcision; next, with the Israel-
ites in the wilderness, by the intermediation of
Moses; and lastly, with all mankind, by the
death and sufferings of Jesus Christ. It is in
allusion to these three acts of mercy, that the
degree derives its two names of Scottish 'Trin-

 

itarian and Prince of Mercy, and not, asPRINCE

Ragon supposes, from any reference to the
Fathers of Mercy, a religious society formerly
engaged in the ransoming of Christian cap-
tives at Algiers. Chemin Dupontés (Mem.
Sur lEcoss, p. 373) says that the Scottish rit-
uals of the degree are too full of the Hermetic
philosophy, an error from which the French
Cahiers are exempt; and he condemns much
of its doctrines as ‘‘ hyperbolique plaisanterie.”’
But the modern rituals as now practised are
obnoxious to no such objection. The sym-
bolic development of the number three of
course constitutes a large part of its lecture;
but the real dogma of the degree is the impor-
tance of Truth, and to this all its ceremonies
are directed.

Bodies of the degree are called Chapters.
The presiding officer is called Most Excellent
Chief Prince, the Wardens are styled Excel-
lent. In the old rituals these officers repre-
sented Moses, Aaron, and Eleazar; but the

 

~

PRINCIPALS 587

principal officers are called the Leader, the
High Priest, and the Priest, and respectively
represent Moses, Aaron, and Ithamar, his son.
The ritual is greatly enlarged; and while the
main idea of the degree is retained, the cere-
monies represent the initiation into the mys-
teries of the Mosaic tabernacle.

The jewel is the letter A, in gold, sus-
pended from a broad crimson ribbon. The
apron is white, lined with scarlet and bor-
dered with green. The flap is sky-blue.
On the apron is depicted a representation
of the tabernacle.

This degree appears to be peculiar to the
Scottish Rite and its modifications. have
not met with it in any of the other Rites.

Prince of Wales’ Grand Lodge. About
the time of the reconciliation of the two
contending Grand Lodges in England, in
1813, they were called, by way of distinc-

4

 

abandonment of these personations in the
modern rituals is, I think, an improvement.
The apron is red bordered with white, and the
jewel 1s an equilateral triangle, within which is
aheart. This was formerly inscribed with the |
Hebrew letter tau, now with the letters I. H.S.;
and, to add to the Christianization which
these letters give to the degree, the American
Councils haye adopted a tessera in the form of |
a small fish of ivory or mother-of-pearl, in |
allusion to the well-known usage of the prim- |
itive Christians.

Prince of Rose Croix. See Rose Croiz, |
Prince of.

Prince of the Captivity. According to
the Talmudists, the Jews, while in captivity
at Babylon, kept a genealogical table of the |
line of their kings, and he who was the right- |
ful heir of the throne of Israel was called the|
Head or Prince of the Captivity. At the time
of the restoration, Zerubbabel, being the lineal
descendant of Solomon, was the Prince of the

Captivity.

Prince. of the East, Grand. (Grand
Prince d’Orient.) A degree in the collection
of Le Page.

Prince of the Levites. (Prince des Lé-
vites.) A degree in the collection of the Lodge
of Saint Louis des Amis Réunis at Calais.

Prince of the Royal Secret. See Sub-
lime Prince of the Royal Secret.

Prince of the Seven Planets, Mlustri-
ous Grand. (Illustre Grand Prince des sept
Planétes.) A degree in the manuscript collec-
tion of Peuvret.

Prince of the Tabernacle. (Prince du
Tabernacle.) The Twenty-fourth Degree of
the Ancient and Accepted Scottish Rite. In
the old rituals the degree was intended to
illustrate the directions given for the building
of the tabernacle, the particulars of which are
recorded in the twenty-fifth chapter of Exo-
dus. The Lodge is called a Hierarchy, and its
officers are a Most Powerful Chief Prince, rep-
resenting Moses, and three Wardens, whose
style is Powerful, and who respectively repre-
sent Aaron, Bezaleel, and Aholiab. In the

 

 

modern rituals of the United States, the three

 

| Sheba by King Solomon.

tion, after their Grand Masters. That of
the ‘‘Moderns” was called the ‘Prince of
Wales’ Grand Lodge,” and that of the
“Ancients” the ‘Duke of Kent’s Grand

Lodge.” The titles were used colloquially,
and not officially.

Princess of the Crown. (Princesse de la
Couronne.) The Tenth and last degree of
the Masonry of Adoption according to the
French régime. The degree, which is said
to have been composed in Saxony, in 1770,
represents the reception of the Queen of
The Grand Master
and Grand Mistress personate Solomon and
his wife (which one, the Cahier does not say),
and the recipiendary plays the part of the
Queen of Sheba. The degree, says Ragon
(Tuil. Gen., p. 78), is not initiatory, but
simply honorary.

Principal Officers. The number three, as
a sacred number in the Masonic system, is,
among many other ways, developed in the
fact that in all Masonic bodies there are three
principal officers. : :

Principals. The three presiding officers
in a Chapter of Royal Arch Masons, accord-
ing to the system practised in England, are
called the Three Principals, or King, Prophet,
and Priest, and, under the titles of Z, H,
and J, represent Zerubbabel, Haggai, and
Joshua. No person is eligible to the First
Principal’s chair unless he has served twelve
months in each of the others; and he must
also be the Master or Past Master of a Lodge,
and have served in the Chapter the office
of Scribe, Sojourner, or Assistant Sojourner.
At his installation, each of the Principals
receives an installing degree like that of the
Master of a Blue Lodge. There is, however,
no resemblance between any of these degrees
and the order of High Priesthood which is
conferred in this country.

The presiding officers of the Grand Chap-
ter are called Grand Principals, and repre-
sent the same personages.

The official jewel of Z, is a crown; of H, an
All-seeing eye; and of J, a book, each sur-
rounded by a nimbus, or rays of glory, and
placed within an equilateral triangle.SS a

reciente

588 PRINCIPAL

 

Principal Sojourner. The Hebrew word
13, ger, which we translate “a sojourner,”
signifies a man living out of his own country,
and is used in this sense throughout the Old
Testament. The children of Israel were,
therefore, during the captivity, sojourners
in Babylon, and the person who is repre-
sented by this officer, perform2d, as the in-
cidents of the degree relate, an important
part in the restoration of the Israelites to
Jerusalem. He was the spokesman and
leader of a party of three sojourners, and is,
therefore, emphatically called the chief, or
principal sojourner.

In the English Royal Arch system there
are three officers called Sojourners. But in
the American system the three Historical
Sojourners are iepresented by the candi-
dates, while only the supposed chief of them
is represented by an officer called the Prin-
cipal Sojourner. His duties are those of a
conductor, and resemble, in some respects,
those of a Senior Deacon in a Symbolic
Lodge; which office, indeed, he occupies when
the Chapter is open on any of the preliminary
degrees.

Printed Proceedings. In 1741, the Srand
Lodge of England adopted a regulation,
which Entick (Constitutions, 1756, p. 236) is
careful to tell us, ‘“was unanimously agreed
to,’ forbidding any brother ‘to print, or
cause to be printed, the proceedings of any
Lodge or any part thereof, or the names of
the persons present at such Lodge, but by
the direction of the Grand Master or his
deputy, under pain of being disowned for a
brother, and not to be admitted into any
Quarterly Communication or Grand Lodge,
or any Lodge whatsoever, and of being
rendered incapable of bearing any office in
the Craft.” The law has never been re-
pealed, but the Grand Lodge of England
Issues reports of its meetings, as also do
most of the Grand Lodges of the world.
Bulletins are published at stated intervals
by the Grand Orients of France, Italy, and
Portugal, and by nearly all those of South
America. In the United States, every Grand
Lodge publishes annually the journal of its
proceedings, and many subordinate Lodges
print the account of any special meeting held
on an important or interesting occasion.

Prior. 1. The superiors of the different
nations or provinces into which the Order
of the Templar was divided, were at first
called Priors or Grand Priors, and afterward
Preceptors or Grand Preceptors.

2. Hach of the languages of the Order of

. Malta was divided into Grand Priories, of

which there were twenty-six, over which a
Grand Prior presided. Under him were
several Commanderies,

3. The second officer in a Council of Ka-
dosh, under the Supreme Council for the
Southern Jurisdiction of the United States.

4, The Grand Prior is the third officer in
the Supreme Council of the Ancient and
Accepted Scottish Rite for the Southern
Jurisdiction of the United States.

 

   

PROBATION

Prior, Grand. See Grand Prior.

Priory. The jurisdiction of a Grand Prior
in the Order of Malta or St. John of Jerusalem,

Priory, Great. See Great Priory.

Prison. A Lodge having been held in
1782, in the King’s Bench prison, London,
the Grand Lodge of England passed a reso-
lution declaring that ‘it is inconsistent with
the principles of Masonry for any Free-
mason’s Lodge to be held for the purposes
of making, passing, or raising Masons in
any prison or place of confinement.” (Con-
stitutions, 1784, p. 349.) The resolution is
founded on the principle that there must be
perfect freedom of action in all that relates
to the admission of candidates, and that
this freedom is not consistent with the neces-
sary restraints of a prison.

Private Committee. See Committee, Pri-

e

ate.

Privileged Questions. In parliamentary
law, privileged questions are defined to be
those to which precedence is given over all
other questions. They are of four kinds:
1. Those which relate to the rights and
privileges of the assembly or any of its
members. 2. Motions for adjournment.
3. Motions for reconsideration. 4. Special
orders of the day. The first, third, and
fourth only are applicable to Masonic par-
liamentary law.

Privilege, Questions of. In all parlia-
mentary or legislative bodies, there occur
certain questions which relate to matters
affecting the dignity of the assembly or
the rights and privileges of some of its mem-
bers, and these are hence called “ questions
of privilege ’’; such, for instance, are motions
arising out of or having relation to a quarrel
between two of the members, an assault upon
any member, charges affecting the integrity
of the assembly or any of its members, or
any other matters of a similar character.
Questions referring to any of these matters
take precedence of all other business, and
hence are always in order. These questions
of privilege are not to be confounded with
privileged questions; for, although all ques-
tions of privilege are privileged questions,
all privileged questions are not questions of
privilege. Strictly speaking, questions of
privilege relate to the house or its members,
and privileged questions relate to matters of
business. (See Dr. Mackey’s Parliamentary
Law, as applied to the Government of Masonic
Bodies, ch. xxiv., xxv.)

Probation. The interval between the
reception of one degree and the succeeding
one is called the probation of the candidate,
because it is during this period that he is
to prove his qualification for advancement.
In England and in this country the time of
probation between the reception of degrees
is four weeks, to which is generally added
the further safeguard of an open examination
in the preceding degree. In France and
Germany the probation is extended to one
year. The time is greatly extended in the
Ancient and Accepted Scottish Rite. ThePROBLEM

Statutes of the Southern Supreme Council
require an interval of two years to be passed
between the reception of the Fourteenth and
the Thirty-second degrees. An extraordinary
rule prevailed in the Constitutions of 1762,
by which the Rite of Perfection was governed.
According to this rule, a candidate was

required to pass a probation, from the time |

of his application as an Entered Apprentice
until his reception of the Twenty-fifth or
ultimate degree of the Rite, of no less than
Six years and nine months. But as all the
separate times of probation depended on
symbolic numbers, it is not to be presumed
that this regulation was ever practically
enforced.

Problem, Forty-Seventh. See Forty-
Seventh Problem.

Processions. Public processions of the
Order, although not as popular as they were
some years ago, still have the warrant of
early and long usage. The first procession,
after the revival, of which we have a record,
took place June 24, 1721, when, as Anderson
tells us (Constitutions, 1738, p. 112), ‘‘ Payne,
Grand Master, with his Wardens, the former
Grand officers, and the Masters and Wardens
of twelve Lodges, met the Grand Master
elect in a Grand Lodge at the King’s Arms
Tavern, St. Paul’s Churchyard, in the morn-
ing, ...and from thence they marched
on foot to the Hall in proper clothing and
due form.” Anderson and Entick con-
tinue to record the annual processions of the
Grand Lodge and the Craft on the feast
day, with a few exceptions, for the next
twenty-five years; but after this first pedes-
trian procession all the subsequent ones were
made in carriages, the record being, “the
procession of March was made in coaches
and chariots.” (Constitutions, 1756, p. 227.)
But ridicule being thrown by the enemies
of the Order upon these processions, by a
mock one in 1741 (see Scald Miserables), and
in subsequent years, in 1747 the Grand
Lodge unanimously resolved to discontinue
them, nor have they since been renewed.
(Ibid., p. 248.) *

In America, public processions of the Craft
were some years ago very common, nor have
they yet been altogether abandoned; al-
though now practised with greater discretion
and less frequently, being in general restricted
to special occasions of importance, such as
funerals, the laying of corner-stones, or the
dedication of public edifices.

The question has been often mooted,
whether public processions, with the open
exhibition of its regalia and furniture, are
or are not of advantage to the Order. In
1747 it was thought not to be so, at least in
London, but the custom was continued, to
a great extent, in the provinces. Dr. Oliver
was in favor of what he calls (Symb. of
Glory) ‘‘the good old custom, so strongly

 

* On the subject of these mock processions,
gee an article by Dr. W. J. Chetwode Crawley in
Ars Quatuor Coronatorum, vol. 1

2

 

PROCESSIONS 089

|recommended and assiduously practised by
the Masonic worthies of the last century,
and imitated by many other public bodies
of men, of assembling the brethren of a
province annually under their own banner,
and marching in solemn procession to the
| house of God, to offer up their thanksgiving
in the public congregation for the blessines
|of the preceding year; to pray for mercies
}in prospect, and to hear ‘rom the pulpit a
| disquisition on the moral and religious pur-
| poses of the Order.”

| Processions are not peculiar to the Masonic
| Fraternity. The custom comes to us from
|remote antiquity. In the initiations at
| Eleusis, the celebration of the Mysteries was
}accompanied each day by a solemn pro-
|cession of the initiates from Athens to the
| temple of initiation. Apuleius describes the
same custom as prevailing in the celebration
of the Mysteries of Isis. Among the early
| Romans, it was the custom, in times of
|public triumph or distress, to have solemn
| processions to the temples, either to thank
the gods for their favor or to invoke their
|protection. The Jews also went in pro-
cession to the Temple to offer up their prayers.
|So, too, the primitive Christians walked in
{procession to the tombs of the martyrs.
| Ecclesiastical processions were first intro-
| duced in the fourth century. They are now
jused in the Catholic Church on various
| occasions, and the Pontificale Romanum sup-
| plies the necessary ritual for their observance.
|In the Middle Ages these processions were
| often carried to an absurd extent. Polydore
|describes them as consisting of ‘ridiculous
| contrivances, of a figure with a great gaping
|mouth, and other pieces of merriment.’
| But these displays were abandoned with the
increasing refinement of the age. At this
day, processions are common in all countries,
not only of religious confraternities, but of
political and social societies.

There are processions also in Masonry
which are confined to the internal concerns
of the Order, and are not therefore of a
public nature. The procession ‘‘round the
Hall,” at the installation of the Grand
Master, is first mentioned in 1721. Previous
to that year there is no allusion to any such
ceremony. From 1717 to 1720 we are
simply told that the new Grand Master
‘was saluted,” and that he was “ homaged,”
or that “his health was drunk in due form.”
But in 1721 a processional ceremony seems
to have been composed, for in that year we
are informed (Const., 1738, p. 113) that
“Brother Payne, the old Grand Master,
made the first procession round the Hall,
and when returned, he proclaimed aloud the
most noble prince and our brother.” This
procession was not abolished with the public
processions in 1747, but continued for many
years afterward. In America it gave mse to
the procession at the installation of Masters,
which, although provided for by the ritual,
and practised by most Lodges until very

 

recently, has been too often neglected by590 PROCLAMATION

many. The form of the procession, as
adopted in 1724, is given by Anderson
(Constitutions, 1738, p. 117), and is almost
precisely the same as that used in all Masonic
processions at the present day, except funeral
ones. The rule was then adopted, which has
ever since prevailed, that in all processions
the juniors in degree and in office shall go
first, so that the place of honor shall be the
rear.

Proclamation. At the installation of the
officers of a Lodge, or any other Masonic
body, and especially a Grand Lodge or
Grand Chapter, proclamation is made in a
Lodge or Chapter by the installing officer,
and in a Grand Lodge or Grand Chapter
by. the Grand Marshal. Proclamation is
also made on some other occasions, and en
such occasions the Grand Marshal performs
the duty.

Proclamation of Cyrus. A ceremony in
the American Royal Arch. We learn from
Scripture that in the first year of Cyrus, the
King of Persia, the captivity of the Jews was
terminated. Cyrus, from his conversations
with Daniel and the other Jewish captives
of learning and piety, as well as from his
perusal of their sacred books, more especially
the prophecies of Isaiah, had become imbued
with a knowledge of true religion, and hence
had even publicly announced to his subjects
his belief in the God “which the nation of
the Israelites worshipped.” He was conse-
quently impressed with an earnest desire to
fulfil the prophetic declarations of which he
was the subject, and to rebuild the Tem-
ple of Jerusalem. Accordingly, he issued a
proclamation, which we find in Ezra, as
follows:

“Thus saith Cyrus, King of Persia, The
Lord God of heaven hath given me all the
kingdoms of the earth; and he hath charged
me to build him a house at Jerusalem, which
is in Judea. Who is there among you of
all his people? his God be with him, and let
him go up to Jerusalem, which is in Judea,
and build the house of the Lord God of
Israel (he is the God ) which is in Jerusalem.”’

With the publication of this proclamation
of Cyrus commences what may be called the
second part of the Royal Arch Degree.

Procius. Known as the successor of Syri-
anus as the head of the Athenian school.
Born in Constantinople, 412, died at Athens,
435. Proclus was a Neo-Platonist, and
waged war against the new religion of Chris-
tianity, which caused him to be banished
from the city; but was subsequently read-
mitted, His works were chiefly mystical,
such as devoting hymns to the sun, Venus,
or the poetic muses, and so far were harmless.

Profane. There is no word whose tech-
nical and proper meaning differs more than
this. In its ordinary use profane signifies
one who is irreligious and irreverent, but in
its technical adaptation it is applied to one
who is ignorant of sacred rites, The word
1s compounded of the two Latin words pro

   
   
    
 
  
  
  
  
 
 
  
  
 
  
  
 
 
 
 
  
 
 
   
  
 
  
  
   
  
  

PROFICIENCY

outside of the temple; and hence a profanus
among the ancients was one who was not
allowed to enter the temple and behold the
mysteries. “Those,” says Vossius, “were
called profane who were not initiated in the
| sacred rites, but to whom it was allowed only
to stand before the temple—pro fano—not
to enter it and take part in the solemnities.”
The Greek equivalent, BéBnaos, had a similar
reference; for its root is found in ByAbs, a
threshold, as if it denoted one who was not
permitted to pass the threshold of the temple.
In the celebrated hymn of Orpheus, which it
is said was sung at the Mysteries of Eleusis,
we meet with this phrase, #é@eytoua ots
Outs earl Odpas PeriGecbe BeBhras. “I
speak to those to whom it is lawful, but
close the doors against the profane.” When
the mysteries were about to begin, the Greeks
used the solemn formula, éxds, éxas, gore
BeBhAol; and the Romans, ‘‘Procul, O procul

 

este profani,” both meaning, ‘Depart, de-
part, ye profane!” Hence the original and
inoffensive signification of profane is that
of being uninitiated; and it is in this sense
that it is used in Masonry, simply to designate
one who has not been initiated as a Mason.
The word profane is not recognized as a noun
substantive in the general usage of the
language, but it has been adopted as a tech-
nical term in the dialect of Freemasonry
in the same relative sense in which the wor

layman is used in the professions of law and
divinity.

Proficiency. The necessity that anyone
who devotes himself to the acquisition of a
science should become a proficient in its
elementary instructions before he can expect
to grasp and comprehend its higher branches,
is so almost self-evident as to need no argu-
ment. But as Speculative Masonry is a

 

science, it is equally necessary that a requisite
qualification for admission to a higher degree
should be a suitable proficiency in the pre-
ceding one. It is true, that we do not find in
express words in the Old Constitutions any
regulations requiring proficiency as pre-
liminary to advancement, but their whole
spirit is evidently to that effect; and hence
we find it prescribed in the Old Constitutions,
that no Master shall take an apprentice for
less than seven years, because it was expected
that he should acquire a competent knowledge
of the mystery before he could be admitted as
a Fellow. The modern Constitution of the
Grand Lodge of England provides that no
Lodge shall confer a higher degree on any
brother until he has passed an examination
in Open Lodge on the preceding degrees
(Rule 195), and many, perhaps most, of the
Grand Lodges of this country have adopted a
similar regulation. The ritual of all the
Symbolic degrees, and, indeed, of the higher
degrees, and that too in all rites, makes
the imperative demand of every candidate
whether he has made suitable proficiency in
the preceding degree, an affirmative answer to

 

and fanum, and literally means before or

which is required before the rites of initiation
can be proceeded with. This answer isPRO GRAND MASTER

according to the ritual, that ‘he has”; but
some Masons have sought to evade the
consequence of an acknowledgment of ignor-
ance and want of proficiency by a change of
the language of the ritual into ‘‘such as time
and circumstances would permit.” But
this is an innovation, unsanctioned by any
authority, and should be repudiated.
candidate has not made proper proficiency, |
the ritual, outside of all statutory ee
tions, refuses him advancement.

Anderson, in the second edition of his
Constitutions (p. 71), cites what he calls “an |
old record,”’ which says that in the reign of |
Edward III. of England it was ordained |
“that Master Masons, or Masters of work, |
shall be examined whether they be able of |
cunning to serve their respective Lords, as
well the Highest as the Lowest, to the Honour
and Worship of the aforesaid Art, and to the
Profit of their Lords.”

ere, then, we may see the origin of that
usage, which is still practised in every well-
governed Lodge, not only of demanding a}
proper degree of proficiency in the candidate,
ut also of testing that proficiency by an
examination.

This cautious and honest fear of the Fra-
ternity lest any brother should assume the
duties of a position which he could not
faithfully discharge, and which is, in our
time, tantamount to a candidate’s advancing
to a degree for which he is not prepared, is
again exhibited in all the Old Constitutions.
Thus in the Lansdowne Manuscript, whose
date is referred to the middle of the sixteenth
century, it is charged ‘‘that no Mason take
on him no Lord’s work, nor other man’s,
but if [unless] he know himself well able to
perform the work, so that the Craft have no
slander.” The same regulation, and almost
in the same language, is to be found in all
the subsequent manuscripts.

In the Charges of 1722, it is directed that
‘a younger brother shall be instructed in
working, to prevent spoiling the materials
for want of judgment, and for encreasing and
continuing of brotherly love.” (Constitutions,
1723, p. 53.) It was, with the same view,
that all of the Old Constitutions made it
imperative that no Master should take an
apprentice for less than seven years, because
it was expected that he should acquire a com-
petent knowledge of the mystery of the Craft
before he could be admitted as a Fellow.

Notwithstanding these charges had a more
particular reference to the operative part
of the art, they clearly show the great stress
that was placed by our ancient brethren
upon the necessity of skill and proficiency;
and they have furnished the precedents upon
which are based all the similar regulations
that have been subsequently applied to
Speculative Masonry.

Pro Grand Master. An officer known
only to the English system, and adopted for
the first time in 1782, when, on the election
of the Duke of Cambridge to the office of

 

 

Grand Master, a regulation was adopted by

PROGRESSIVE 591

the Grand Lodge of England, that whenever
a prince of the blood accepted the office of
Grand Master, he should be at liberty to
nominate any peer of the realm to be the
Acting Grand Master, and to this officer is
now given the title of Pro Grand Master.
His collar, jewel, and authority are the same

If the | as those of a Grand Master, and in the case

of a vacancy ke actually assumes the office
until the next annual election.

The following have been Pro Grand Mas-
ters:

1782-9, Earl of Effingham.

1790-1813, Earl of Moira.

1834-8, Lord Dundas.

1839-40, Earl of Durham.

1841-3, Earl of Zetland.

1874-90, Earl of Carnarvon.

1891-8, Earl of Lathom.

1898-1908, Earl Amherst.

1908, Lord Ampthill.

Progressive Masonry. Freemasonry is
undoubtedly a progressive science, and yet
the fundamental principles of Freemasonry
are the same now as they were at tbe very
beginning of the Institution. Its landmarks
are unchangeable. In these there can be
no alteration, no diminution, no addition.
When, therefore, we say that Freemasonry
is progressive in its character, we of course
do not mean to allude to this unalterable
part of its constitution. But there is a
progress which every science must undergo,
and which many of them have already
undergone, to which the science of Free-
masonry is subject. Thus we say of chen:-
istry that it is a progressive science. Two
hundred years ago, all its principles, so far
as they were known, were directed to such
futile inquiries as the philosopher’s stone
and the elixir of immortality. Now these
principles have become more thoroughly
understood, and more definitely established,
and the object of their application is more
noble and philosophic. The writings of
the chemists of the former and the present
period sufficiently indicate this progress of
the science. And yet the elementary prin-
ciples of chemistry are unchangeable. Its
truths were the same then as they are now.
Some of them were at that time unknown,
because no mind of sufficient research had
discovered them; but they existed as truths,
from the very creation of matter; and now
they have only been developed, not invented.

So it is with Freemasonry. It too has
had its progress. Masons are Dow expected
to be more learned than formerly in all that
relates to the science of the Order. Its
origin, its history, its objects, are now con-~
sidered worthy of the attentive consideration
of its disciples. The rational explanation of
its ceremonies and symbols, and their connec-
tion with ancient systems of religion an
philosophy, are now considered as necessary
topics of inquiry for all who desire to distin-
guish themselves as proficients in Masonic
science,SSS re er RS
tN

ee
=

592 PROMISE

In all these things we see a great difference
between the Masons of the present and of
former days. In Europe, a century ago,
such inquiries were considered as legitimate
subjects of Masonic study. Hutchinson
published in 1760, in England, bis admirable
work entitled The Spirit of Freemasonry, in
which the deep philosophy of the Institution
was fairly developed with much learning
and ingenuity. Preston’s Illustrations of
Masonry, printed at a not much later period,
also exhibits the system treated, in many
places, in a philosophical manner. Lawrie’s
History of Freemasonry, published in Scotlanc
in 1804, is a work containing much’ profound
historical and antiquarian research. And
in the present century, the works of Oliver
alone would be sufficient to demonstrate to
the most cursory observer that Freemasonry
has a claim to be ranked among the learned in-
stitutions of the day. In Germany and France,
the press has been borne down with the weight
of abstruse works on our Order, written by
men of the highest literary pretensions.

In America, notwithstanding the really
excellent work of Salem Town on Speculative
Masonry, published in 1818, and the learned
Discourses of Dr. T. M. Harris, published
in 1801, it is only within a few years that
Masonry has begun to assume the exalted
position of a literary institution.

Promise. In entcring into the covenant of
Masonry, the candidate makes a promise to
the Order; for his covenant is simply a promise
where he voluntarily places himself under
a moral obligation to act within certain
conditions in a particular way. The law of
promise is, therefore, strictly applicable to
this covenant, and by that law the validity
and obligation of the promises of every can-
didate must be determined. In every
promise there are two things to be considered:
the intention and the obligation. As to the
intention: of all casuists, the Jesuits alone
have contended that the intention may be
concealed within the bosom of the promiser.
All Christian and Pagan writers agree on the
Buueiple that the words expressed must con-
vey their ordinary meaning to the promisee.
If I promise to do a certain thing to-morrow,
I cannot, when the morrow comes, refuse to
do it on the ground that I only promised to
do it if it suited me when the time of per-
formance had arrived. The obligation of
every promiser is, then, to fulfil the promise
that he has made, not in any way that he may
have secretly intended, but in the way in
which he supposes that the one to whom he
made it understood it at the time that it was
made. Hence all Masonic promises are
accompanied by the declaration that they
are given without equivocation or mental
reservation of any kind whatsoever,

All voluntary promises are binding, unless
there be some paramount consideration
which will release the obligation of per-
formance. It is worth while, then, to in-
quire if there be any such considerations

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PROOFS

promises. Dr. Wayland (Elem. of Mor.
Science, p. 285) lays down five conditions in
which promises are not binding: 1. Where
the performance is impossible; 2. Where the
promise is unlawful; 3. Where no expectation
1s voluntarily excited by the promiser; 4,
Where they proceed upon a condition which
the promiser subsequently finds does not
exist; and, 5. Where either of the parties is
not a moral agent.

It is evident that no one of these condi-
tions will apply to Masonic promises, for,
1. Every promise made at the altar of Ma-
sonry is possible to be performed; 2. No
promise is exacted that is unlawful in its
nature; for the candidate is expressly told
that no promise exacted from him will inter-
fere with the duty which he owes to God
and to his country; 3. An expectation is
voluntarily excited by the promiser, and
that expectation is that he will faithfully
fulfil his part of the covenant; 4. No false
condition of things is placed before the can-
didate, either as to the character of the
Institution or the nature of the duties which
would be required of him; and, 5. Both
parties to the promise, the candidate who
makes it and the Craft to whom it is made,
are moral agents, fully capable of entering
into a contract or covenant.

This, then, is the proper answer to those
adversaries of Freemasonry who contend for
the invalidity of Masonic promises on the
very grounds of Wayland and other moralists.
Their conclusions would be correct, were it
not that every one of their premises is false.

Promotion. Promotion in Masonry should
not be governed, as in other societies, by
succession of office. The fact that one has
filled a lower office gives him no claim to
a higher, unless he is fitted, by skill and
capacity, to discharge its duties faithfully.
This alone should be the true basis of pro-
motion. (See Preferment.)

Proofs. What the German Masons call
“proben und priifungen,” trials and proofs
and the French, ‘“ épreuves Maconniques,’
or Masonic proofs, are defined by Bazot
(Manuel, p. 141) to be “mysterious methods
of discovering the character and disposition
of a recipiendary.” They are, in fact, those
ritualistic ceremonies of initiation which are
intended to test the fortitude and fidelity of
the candidate. They seem to be confined
to continental Masonry, for they are not
known to any extent in the English or
American systems, where all the ceremonies
are purely symbolic. Krause (Kunsturkund.
1., 152, n, 37) admits that no trace of them,
at least in the perilous and fearful forms
which they assume in the continental rituals,
are to be found in the oldest English cate-
chisms; and be admits that, as appealing to
the sentiments of fear and hope, andl anbating
a dramatic form, they are contrary to the
spirit of Masonry, and greatly interfere with
its symbolism and with the pure and peace-
ful sentiments which it is intended to impress

 

which can impair the validity of Masonic

upon the mind of the neophyte.PROPERTY

_ Property of a Lodge. As a Lodge owes
its existence, and all the rights and pre-
rogatives that it exercises, to the Grand
Lodge from which it derives its Charter or
Warrant of Constitution, it has been de-
cided, as a principle of Masonic law, that
when such Lodge ceases to exist, either by a
withdrawal or a surrender of its Warrant, all
the property which it possessed at the time
of its dissolution reverts to the Grand Lodge.
But should the Lodge be restored by a revival
of its Warrant, its property should be restored,
because the Grand Lodge held it only as the
general trustee or guardian of the Craft.
Prophet. Haggai, who in the American
system of the Royal Arch is called the scribe,
in the English system receives the title of
pope and hence in the order of precedence
e is placed above the high priest.
Prophets, Schools of the. See Schools of
the Prophets.
Proponenda. The matters contained in
the ‘‘notices of motions,’ which are required
by the Grand Lodge of England to be sub-

mitted to the members previous to the}

Quarterly Communication when they are
to be discussed, are sometimes called the
proponenda, or subjects to be proposed.

Proposing Candidates. The only meth-
od recognized in America of proposing
candidates for initiation or membership is
by the written petition of the applicant, who
must at the same time be recommended by
two members of the Lodge. In England,
the applicant for initiation must previously
sign the declaration, which in America is
only made after his election. He is then
pice eres by one brother, and, the proposition
yeing seconded by another, he is balloted for
at the next regular Lodge. Applicants for
membership are also proposed without
petition, but the certificate of the former
Lodge must be produced, as in the United
States the demit is required. Nor can any
candidate for affiliation be balloted for
unless previous notice of the application be
given to all the members of the Lodge.

Propyleum (also Propylon). The court
or vestibule in front of an edifice.

Proscription. The German Masons em-
ploy this word in the same sense in which
we do expulsion, as the highest Masonic
punishment that can be inflicted. They
also use the word verbannung, banishment,
for the same purpose.

Proselyte of Jerusalem. (Prosélyte de
Jerusalem). The Sixty-eighth Degree of the
Metropolitan Chapter of France.

Proselytism. Brahmanism is, perhaps,
the only religion which is opposed to prose-
lytism. The Brahman seeks no convert to
his faith, but is content with that extension
of his worship which is derived from the
natural increase only of its members. The
Jewish Church, perhaps one of the most
exclusive, and which has always seemed in-
different to progress, yet provided a special
form of baptism for the initiation of its
proselytes into the Mosaic rites.

89

 

PROSELYTISM 598

Buddhism, the great religion of the Eastern
world, which, notwithstanding the opposition

of the leading Brahmans, spread with amazing
rapidity over the Oriental nations, so that

now it seems the most popular religion of
the world, owes its extraordinary growth to

the energetic propagandism of Sakya-muni,
its founder, and to the same proselyting
spirit which he inculcated upon his disciples.

The Christian church, mindful of the
precept of its Divine founder, ‘‘Go ye into
all the world, and preach the Gospel to
every creature,” has always considered the
work of missions as one of the most important
duties of the Church, and owes its rapid
increase, in its earlier years, to the proselyt-
ing spirit of Paul, and Thomas, and the other
apostles.

Mohammedanism, springing up and linger-
ing for a long time in a single family, at
length acquired rapid growth among the
Oriental nations, through the _ energetic
proselytism of the Prophet and his adherents.
But the proselytism of the religion of the
New Testament and that of the Koran
differed much in character. The Christian
made his converts by persuasive accents and
eloquent appeals; the Mussulman converted
his penitents by the sharp power of the
sword. Christianity was a religion of peace,
Mohammedanism of war; yet each, though
pursuing a different method, was equally
energetic in securing converts.

In respect to this doctrine of proselytism,
Freemasonry resembles more the exclusive
faith of Brahma than the inviting one of
Moses, of Buddha, of Christ, or of Mo-
hammed.

In plain words, Freemasonry is_rigor-
ously opposed to all proselytism. While its
members do not hesitate, at all proper

times and on all fitting occasions, to defend
the Institution from all attacks of its enemies,
it never seeks, by voluntary laudation of
its virtues, to make new accessions of friends,
or to add to the number of its disciples.
Nay, it boasts, as a peculiar beauty of its
system, that it is a voluntary Institution.
Not only does it forbid its members to use
any efforts to obtain initiates, but actually
requires every candidate for admission into
its sacred rites to seriously declare, as a pre-
paratory step, that in this voluntary offer of
himself he has been unbiased by the improper
solicitations of friends. Without this declara-
tion, the candidate would be unsuccessful
in his application. Although it is required
that he shoud be prompted to solicit the
privilege by the favorable opinion which he
had conceived of the Institution, yet no
provision is made by which that opinion
can be inculcated in the minds of the profane;
for were a Mason, by any praises of the Order,
or any exhibitions of its advantages, to in-
duce anyone under such representations to
seek admission, he would not only himself
commit a grievous fault, but would subject
the candidate to serious embarrassment at the

 

very entrance of the Lodge.594 PROSELYTISM

This Brahmanical spirit of anti-prosely-
tism, in which Masonry differs from every
other association, has imprinted upon the
Institution certain peculiar features. In
the first place, Freemasonry thus becomes,
in the most positive form, a voluntary asso-
ciation. Whoever comes within its mystic
circle, comes there of his “own free will
and accord, and unbiased by the influence
of friends.” These are the terms on which
he is received, and to all the legitimate
consequences of this voluntary connection
he must submit. Hence comes the axiom,
“Once a Mason, always a Mason’’; that is
to say, no man, having once been initiated
into its sacred rites, can, at his own pleasure
or caprice, divest himself of the obligations
and duties which, as a Mason, he has assumed.
Coming to us freely and willingly, he can
urge no claim for retirement on the plea
that he was unduly persuaded, or that the
character of the Institution had been falsely
represented. To do so, would be to convict

imself of fraud and falsehood, in the declara-
tions made by him preliminary to his
admission. And if these declarations were
indeed false, he at least cannot, under the
legal maxim, take advantage of his own
wrong. The knot which binds him to the
Fraternity has been tied by himself, and is
indissoluble. The renouncing Mason may,
indeed, withdraw from his connection with
a Lodge, but he cannot release himself from
his obligations to the regulation, which
requires every Mason to be a member of one.
He may abstain from all communication with
his brethren, and cease to take any interest
in the concerns of the Fraternity; but he
is not thus absolved from the performance
of any of the duties imposed upon him by
his original admission into the brotherhood.
A proselyte, persuaded against his will,
might claim his right to withdraw; but the
voluntary seeker must take and hold what
he finds.

Another result of this anti-proselyting
spirit of the Institution is, to relieve its
members from all undue anxiet y to increase
itsmembership. It is not to be supposed that
Masons have not the very natural desire
to see the growth of their Order. Toward
this end, they are ever ready to defend its
character when attacked, to extol its virtues,
and to maintain its claims to the confidence
and approval of the wise and good. But the
growth they wish is not that abnormal one,
derived from sudden revivals or ephemera]
enthusiasm, where passion too often takes
the place of judgment; but that slow and
steady, and therefore healthy, growth which
comes from the adhesion of wise and virtuous
and thoughtful men, who are willing to
join the brotherhood, that they may the
better labor for the good of their fellow-men.

Thus it is that we find the addresses of
our Grand Masters, the reports of our com-
mittees on foreign correspondence, and the
speeches of our anniversary orators, annually

   

PROVINCIAL

Order, as something calculated to affect its
stability and usefulness.

And hence, too, the black ball, that an-<
tagonist of proselytism, has been long and
familiarly called the bulwark of Masonry.
Its faithful use is ever being inculeated by
the fathers of the Order upon its younger
members; and the unanimous ballot is
universally admitted to be the most effectual
means of preserving the purity of the In-
stitution.

And 50, this spirit of anti-proselytism,
impressed upon every Mason from _ his
earliest initiation, although not itself a
landmark, has come to be invested with all
the sacredness of such a law, and Free-
masonry stands out alone, distinct from every
other human association, and proudly pro-
claims, ‘Our portals are open to all the
good and true, but we ask no man to enter.”

Protector of English Freemasons, A
title assumed by King Edward VII. on his
accession to the throne of England in 1901.

Protector of Innocence. (Protecteur de
UInnocence.) A degree in the nomenclature
of Fustier, cited by him from the collection
of Viany.

Protocol. In French, the formuls or tech-
nical words of legal instruments; in Ger-
many, the rough draft of an instrument or
transaction; in diplomacy, the original copy
of a treaty. Giéidicke says that, in Masonic
language, the protocol is the rough minutes
of a Lodge. The word is used in this sense
in Germany only.

Prototype. The same as Archetype, which
see.

Provincial Grand Lodge. In each of the
counties of England is a Grand Lodge
composed of the various Lodges within that
district, with the Provincial Grand Master
at their head, and this body is called a
Provincial Grand Lodge. It derives its
existence, not from a Warrant, but from the
Patent granted to the Provincial Grand
Master by the Grand Master, and at his
death, resignation, or removal, it becomes
extinct, unless the Provincial Grand Regis-
trar keeps up its existence by presiding over
the province until the appointment of another
Provincial Grand Master. Its authority is
confined to the framing of by-laws, making
regulations, hearing disputes, etc., but no
absolute sentence can be promulgated by
its authority without a reference to the Grand
Lodge. Hence Oliver (Jurisprud., 272)
says that a Provincial Grand Lodge “has a
shadow of power, but very little substance.
It may talk, but it cannot act.” The system
caoes not exist in the United States. In
England and Ireland the Provincial Grand
Master is appointed by the Grand Master,
but in Scotland his commission emanates
from the Grand Lodge.

Provincial Grand Master. The presiding
officer of a Provincial Grand Lodge. He is
appointed by the Grand Master, during whose
pleasure he holds his office. An appeal lies

 

 

denouncing the too rapid increase of the

from his decisions to the Grand Lodge.PROVINCIAL

Provincial Grand Officers. The officers
of a Provincial Grand Lodge correspond in
title to those of the Grand Lodge. 1e
Provincial Grand Treasurer is elected, but
the other officers are nominated by the
Provincial Grand Master. They are not
y such appointment members of the Grand
Lodge, nor do they take any rank out of
their province. They must all be residents
of the province and subscribing members to
some Lodge therein. Provincial Grand Ward-
ens must be Masters or Past Masters of
a Lodge, and Provincial Grand Deacons,
Wardens, or Past Wardens.

Provincial Master of the Red Cross.
The Sixth Degree of the Rite of Clerks of
Strict Observance.

Provost and Judge. (Prévét et Juge.)
The Seventh Degree of the Ancient and
Accepted Scottish Rite. The history of
the ae relates that it was founded by
Solomon, King of Israel, for the purpose of
strengthening his means of preserving order
among the vast number of craftsmen en-
gaged in the construction of the Temple.
Tito, Prince Harodim, Adoniram, and Abda
his father, were first created Provosts and
Judges, who were afterward directed by
Solomon to initiate his favorite and intimate
secretary, Joabert, and to give him the keys
of all the building. In the old rituals, the
Master of a Lodge of Provosts and Judges
represents Tito, Prince Harodim, the first
Grand Warden and Inspector of the three
hundred architects. The number of lights
is six, and the symbolic color is red. In the
more recent ritual of the Southern Juris-
diction of the United States there has been
a slight change. The legend is substantially
preserved, but the presiding officer represents
Azarias, the son of Nathan.

The jewel is a golden key, having the letter
A within a triangle engraved on the ward.
The collar is red. The apron is white, lined
with red, and is furnished with a pocket.

This was one of Ramsay’s degrees, and
was originally called Maitre Irlandais, or
Trish Master.

Proxy Installation. The Regulations of
1721 provide that, if the new Grand Master
be absent from the Grand Feast, he may be
proclaimed if proper assurance be given that
e will serve, in which case the old Grand
Master shall act as his proxy and receive
the usual homage. This has led to a custom,
once very common in America, but now
getting into disuse, of installing an absent
officer by proxy. Such installations are
called proxy installations. ‘Their propriety
is very questionable.

Proxy Master. In the Grand Lodge of
Scotland, a Lodge is permitted to elect any
Master Mason who holds a diploma of the
Grand Lodge, although he may not be a
member of the Lodge, as its Proxy Master.
He nominates two Proxy Wardens, and the
three then become members of the Grand
Lodge and representatives of the Lodge.
Great opposition has recently been made to

   

  

PRUSSIAN 595

this system, because by it a Lodge is often
represented by brethren who are in no way
connected with it, who never were present
at any of its meetings, and who are per-
sonally unknown to any of its members. A
similar system prevailed in the Grand Lodge
of South Carolina, but was, after a hard
struggle, abolished in 1860, at the adoption
of a new Constitution.

Prudence. This is one of the four cardinal
virtues, the practise of which is inculcated
upon the Entered Apprentice. Preston first
introduced it into the degree as referring to
what was then, and long before had been
called the four principal signs, but which are
now known as the perfect points of entrance.
Preston’s eulogium on prudence differs from
that used in the lectures of this country, which
was composed by Webb. It is in these
words: ‘‘ Prudence is the true guide to human
understanding, and consists in judging and
determining with propriety what is to be
said or done upon all our occasions, what
dangers we should endeavor to avoid, and
how to act in all our difficulties.” Webb’s
definition, which is much better, may be
found in all the Monitors. The Masonic
reference of prudence to the manual point
reminds us of the classic method of repre-
senting her statutes with a rule or measure
in her hand.

Prussia. Frederick William I. of Prussia
was so great an enemy of the Masonic In-
stitution, that until his death it was scarcely
known in his dominions, and the initiation,
in 1738, of his son, the Crown Prince, was
necessarily kept a secret from hisfather. But
n 1740 Frederick II. ascended the throne,
and Masonry soon felt the advantages of
a royal patron. The Baron de Bielefeld
says (Lettres, i., 157) that in that year the
king himself opened a Lodge at Charlotten-
burg, and initiated his brother, Prince
William, the Margrave of Brandenburg, and
the Duke of Holstein-Beck. Bielefeld and
the Counselor Jordan, in 1740, established
the Lodge of the Three Globes at Berlin,
which soon afterward assumed the rank of a
Grand Lodge. There are now in Prussia
three Grand Lodges, the seats of all of them
being at Berlin. ‘These are the Grand Lodge
of the Three Globes, established in 1740, the
Grand Lodge Royal York of Friendship,
established in 1760, and the National Grand
Lodge of Germany, established in 1770.
There is no country in the world where
Freemasonry is more profoundly studied as
a science than in Prussia, and much of the
abstruse learning of the Order, for which
Germany has been distinguished, is to be
found among the members of the Prussian
Lodges. Unfortunately, they have, for &
long time, been marked with an intolerant
spirit toward the Jews, whose initiation was
strictly forbidden until very recentiy, when
that stain was removed, and the tolerant
principles of the Order were recognized by
the abrogation of the offensive laws.

ete

 

Prussian Knight. See Noachtte.596 PSATERIANS

Psaterians. A sect of Arians who main-
tained, at the Council of Antioch, a.p. 360,
that the Son was dissimilar to the Father in
will; that He was made from nothing; and
that in God, creation and generation were
synonymous terms.

Pseudonym. A false or fictitious name.
Continental writers on Freemasonry in the
last century often assumed fictitious names,
sometimes from affectation, and sometimes
because the subjects they treated were un-
popular with the government or the church.
Thus, Carl Rossler wrote under the pseu-
donym of Acerrellas, Arthuseus under that
of Irenezus Agnostus, Guillemain de St.
Victor under that of De Gaminville or
Querard, Louis Travenol under that of
Leonard Gabanon, etc.

The Illuminati also introduced the custom
of giving pseudonyms to the kingdoms and
cities of Europe; thus, with them, Austria
was Achaia; Munich, Athens; Vienna, Rome;
Ingolstadt, Eleusis, ete. But this practise
was not confined to the Illuminati, for we
find many books published at Paris, Berlin,
etc., with the fictitious imprint of Jerusa-
lem, Cosmopolis, Latomopolis, Philadelphia,
Edessa, etc. This practise has long since
been abandoned.

Publications, Masonic. The fact that,
within the past few years, Freemasonry has
taken its place—and an imposing one, too—
in the literature of the times; that men of
genius and learning have devoted themselves
to its investigation; that its principles and
its system have become matters of study and
research; and that the results of this labor
of inquiry have been given, and still con-
tinue to be given, to the world at large, in the
form of treatises on Masonic science, have
at length introduced the new question among
the Fraternity, whether Masonic books are
of good or of evil tendency to the Institution.
Many well-meaning but timid members of
the Fraternity object to the freedom with
which Masonic topics are discussed in printed
works. They think that the veil is too much
withdrawn by modern Masonic writers and
that all doctrine and instruction should be
confined to oral teaching, within the limits
of the Lodge room. Hence, to them, the
art of printing becomes useless for the diffu-
sion of Masonic knowledge; and thus, what-
ever may be the attainments of a Masonic
scholar, the fruits of his study and experience
would be confined to the narrow limits of
his personal presence. Such objectors draw
no distinction between the ritual and the
philosophy of Masonry. Like the old priests
of Egypt, they would have everything con-
cealed under hieroglyphics, and would as
soon think of opening a Lodge in public as
they would of discussing, in a printed book,
the principles and design of the Institution.

The Grand Lodge of England, some years
ago, adopted a regulation which declared it
penal to print or publish any part of the
proceedings of a Lodge, or the names of the
persons present at such a Lodge, without

     

PUBLICATIONS

the permission of the Grand Master. The
rule, bowever, evidently referred to local
proceedings only, and had no relation what-
ever to the publication of Masonic authors
and editors; for the English Masonic press,
since the days of Hutchinson, in the Middle
of the last century, has been distinguished
for the freedom, as well as learning, with
which the most abstruse principles of our
Order have been discussed. ;

Fourteen years ago the Committee of
Foreign Correspondence of a prominent
Grand Lodge affirmed that Masonic litera-
ture was doing more “harm than good to
the Institution.’””? About the same time the
committee of another equally prominent
Grand Lodge were not ashamed to express
their regret that so much prominence of
notice is, “in several Grand Lodge proceed-
ings, given to Masonic publications. Ma-
sonry existed and flourished, was harmo-
nious and happy, in their absence.”

Then one reads such diatribes against
Masonic literature and Masonic progress—
such blind efforts to hide under the bushel
the light that should be on the hill-to
he is incontinently reminded of a similar
iconoclast, who, more than four centuries
ago, made a like onslaught on the pernicious
effects of learning.

The immortal Jack Cade, in condemning
Lord Say to death as a patron of learning,
gave vent to words of which the language
of these enemies of Masonic literature seems
to be but the echo:

‘Thou hast most traitorously corrupted
the youth of the realm, in erecting a gram-
mar-school; and whereas, before, our fore-
fathers had no other books but the score
and the tally, thou hast caused printing to
be used; and contrary to the king, his crown,
and dignity, thou hast built a paper-mill.
It will be proved to thy face that thou hast
men about thee that usually talk of a noun
and _a verb, and such abominable words as
no Christian ear can endure to hear.”

I belong to no such school. On the con-
trary, I believe that too much cannot be
written and printed and read about the phi-
losophy and history, the science and sym-
bolism of Freemasonry; provided always the
writing is confided to those who rightly
understand their art. In Masonry, as in
astronomy, in geology, or in any other of
the arts and sciences, a new book by an
expert must always be esteemed a valuable
contribution. The production of silly and
untutored minds will fall of themselves into
oblivion without the aid of official perse-
eution; but that which is really valuable—
which presents new facts, or furnishes sug-
gestive thoughts—will, in spite of the de-
nunciations of the Jack Cades of Masonry,
live to instruct the brethren, and to elevate
the tone and standing of the Institution.

Dr. Oliver, who has written more on Ma-
sonry than any other author, says on this
subject: “I conceive it to be an errer in

 

judgment to discountenance the publicationPUBLICATIONS

of philosophical disquisitions on the sub-
ject of Freemasonry, because such a pro-
ceeding would not only induce the world

to think that our pretensions are incapable |

of enduring the test of inquiry, but would
also have a tendency to restore the dark
ages of superstition, when even the sacred
writings were prohibited, under an appre-
hension that their contents might be mis-
understood or perverted to the propagation
of unsound doctrines and pernicious prac-
tices; and thus would ignorance be trans-
mitted, as a legacy, from one generation
to another.”

Still further pursuing this theme, and
passing from the unfavorable influence which
must be exerted upon the world by our
silence, to the injury that must accrue to
the Craft, the same learned writer goes on
to say, that ‘‘no hypotheses can be more
untenable than that which forebodes evil to
the Masonic Institution from the publica-
tion of Masonic treatises illustrative of its
philosophical and moral tendency.” And
in view of the meager and unsatisfactory
nature of the lectures, in the form in which
they are delivered in the Lodges, he wisely
suggests that ‘‘if strictures on the science
and philosophy of the Order were placed
within every brother’s reach, a system of
examination and research would soon be
substituted for the dull and uninteresting
routine which, in so many instances, char-
acterizes our private meetings. The breth-
ren would become excited by the inquiry,
and a rich series of new beauties and ex-
cellences would be their reward.”

Of such a result I have no doubt. In
consequence of the increase of Masonic
publications in this country within a few
years, Masonry has already been elevated
to a high position. If there be any who
still deem it a merely social institution,
without a philosophy or literature; if there
be any who speak of it with less admira-
tion than it justly deserves, we may be
assured that such men have read as little as
they have thought on the subject of its
science and its history. A few moments of
conversation with a Mason will show whether
he is one of those contracted craftsmen
who suppose that Masonic ‘“‘brightness”’ con-
sists merely in a knowledge of the correct
mode of working one’s way into a Lodge,
or whether he is one who has read and prop-
erly appreciated the various treatises on the
“royal art,’’? in which men of genius and
learning have developed the true spirit and
design of the Order.

Such is the effect of Masonic publications
upon the Fraternity; and the result of all my
experience is, that enough has not been pub-
lished. Cheap books on all Masonic sub-
jects, easily accessible to the masses of the

rder, are necessaries essential to the ele-
vation and extension of the Institution.
Too many of them confine their acquire-
ments to a knowledge of the signs and the
ceremonies of initiation. There they cease

  

   

PUBLICATIONS 597

| their researches. They make no study of
ithe philosophy and the antiquities of the
Order. They do not seem to know that
the modes of recognition are simply in-
tended as means of security against impo-
sition, and that the ceremonial rites are worth
nothing without the symbolism of which
they are only the external exponents. Ma-
sonry for them nerveless—senseless—
| lifeless; it is an empty voice without meaning
|—a tree of splendid foliage, but without a
{single fruit.

The monitorial instructions of the Order,
as they are technically called, contain many
| things which probably, at one time, it would
| have been deemed improper to print; and
|

is

there are some Masons, even at this day,
who think that Webb and Cross were too
}free in their publications. And yet we
|have never heard of any evil effects arising
}from the reading of our Monitors, even upon
those who have not been initiated. On the
contrary, meager as are the explanations
given in those works, and unsatisfactory
as they must be to one seeking for the full
light of Masonry, they have been the means,
in many instances, of inducing the profane,
who have read them, to admire our Insti-
tution, and to knock at the ‘‘door of Ma-
sonry’’ for admission—while we regret to
say that they sometimes comprise the whole
instruction that a candidate gets from an
ignorant Master. Without these published
Monitors, even that little beam of light
would be wanting to illuminate his path.

But if the publication and general dif-
fusion of our elementary text-books have
been of acknowledged advantage to the
character of the Institution, and have, by
the information, little as it is, which they
communicate, been of essential benefit to
the Fraternity, we cannot see why a more
extensive system of instruction on the leg-
ends, traditions, and symbols of the Order
should not be productive of still greater good.

Years ago, we uttered on this subject
sentiments which we now take occasion to
repeat.

Without an adequate course of reading,
no Mason can now take a position of any
distinction in the ranks of the Fraternity.
Without extending his studies beyond what
is taught in the brief lectures of the Lodge,
he can never properly appreciate the end
and nature of Freemasonry as a speculative
science. The lectures constitute but the
skeleton of Masonic science. The muscles
and nerves and blood-vessels, which are to
give vitality, and beauty, and health, and
vigor to that lifeless skeleton, must be found

in the commentaries on them which the
learning and research of Masonic writers
have given to the Masonic student.

The objections to treatises and disquisi-
tions on Masonic subjects, that there is
danger, through them, of giving too much

 

light to the world without, has not the
slightest support from experience. In Eng-

land, in France, and in Germany, scarcely598 PUBLIC

 

any restriction has been observed by Masonic
writers, except as to what is emphatically
esoteric; and yet we do not believe that the
profane world is wiser in those countries
than in our own in respect to the secrets of
Freemasonry. In the face of these publi-
cations, the world without has remained as
ignorant of the aporrheta of our art, as if
no work had ever been written on the sub-
ject; while the world within—the Craft
themselves—have been enlightened and in-
structed, and their views of Masonry (not as
a social or charitable society, but as a phi-
losophy, a science, a religion) have been
elevated and enlarged.

The truth is, that men who are not Masons
never read authentic Masonic works. They
have no interest in the topics discussed,
and could not understand them, from a
want of the preparatory education which
the Lodge alone can supply. Therefore,
were a writer even to trench a little on what
may be considered as being really the arcana
of Masonry, there is no danger of his thus
making an improper revelation to improper
persons.

Public Ceremonies. Most of the cere-
monies of Masonry are strictly private, and
can be conducted only in the presence of
the initiated. But some of them, from
their nature, are necessarily performed in
publis: Such are the burials of deceased

rethren, the laying of corner-stones of
public edifices, and the dedications of Ma-
sonic halls. The installation of the officers
of a Lodge, or Grand Lodge, are also some-
times conducted in public in America. But
the ceremonies in this case differ slightly
from those of a private installation in the
Lodge room, portions of the ceremony
having to be omitted. The reputation of
the Order requires that these ceremonies
should be conducted with the utmost pro-
priety, and the Manuals and Monitors
furnish the fullest details of the order of
exercises. Preston, in his Illustrations, was
the first writer who gave a printed account
of the mode of conducting these public
ceremonies, and to him we are most probably
indebted for their ritual. Anderson, how-
ever, gave in the first edition of the Con-
stitutions the prescribed form for constitut-
ing new Lodges, and installing their officers,
which is the model upon which Preston,
and other writers, have subsequently framed
their more enlarged formule.

Puerility of Freemasonry. “The ab-
surdities and puerilities of Freemasonry
are fit only for children, and are unworthy
of the time or attention of wise men.” Such
is the language of its adversaries, and the
apothegm is delivered with all that self-
sufficiency which shows that the speaker is
well satisfied with his own wisdom, and is
very ready to place himself in the category
of those wise men whose opinion he invokes.
This charge of a puerility of design and
object of Freemasonry is worth examination.

it then possible, that those scholars of

 

 

PUERILITY

unquestioned strength of intellect and depth
of science, who have devoted themselves to
the study of Masonry, and who have in
thousands of yolumes given the result of
their researches, have been altogether mis-
taken in the direction of their labors, and
have been seeking to develop, not the prin-
ciples of a philosophy, but the mechanism
of a toy? Or is the assertion that such is
the fact a mere sophism, such as ignorance
is every day uttering, and a conclusion to
which men are most likely to arrive when
they talk of that of which they know noth-
ing, like the critic who reviews a book that
he has never read, or the skeptic who at-
tacks a creed that he does not comprehend?
Such claims to an inspired infallibility are
not uncommon among men of unsound
judgment. Thus, when Gall and Spurz-
heim first gave to the world their wonderful
discoveries in reference to the organization
and the functions of the brain—discoveries
which have since wrought a marked revolu-
tion in the sciences of anatomy, physiology,
and ethics—the Edinburgh reviewers at-
tempted to demolish these philosophers
and their new system, but succeeded only
in exposing their own ignorance of the science
they were discussing. Time, which is con-
tinually evolving truth out of every in-
tellectual conflict, has long since shown that
the German philosophers were right and
that their Scottish critics were wrong. How
common is it, even at this day, to hear men
deriding Alchemy as a system of folly and
imposture, cultivated only by madmen and
knaves, when the researches of those who
have investigated the subject without preju-
dice, but with patient learning, have shown,
without any possibility of doubt, that these
old alchemists, so long the objects of de-
rision to the ignorant, were religious phi-
losophers, and that their science had really
nothing to do with the discovery of an elixir
of life or the transmutation of the baser
metals into gold, but that they, like the
Freemasons, with whom they have a strong
affinity, concealed under profound symbols,
intelligible only to themselves, the search
after Divine Truth and the doctrine of
immortal life. Truth was the gold which
they eliminated from all mundane things,
and the immortality of the soul was the
elixir of everlasting life which perpetually
renewed youth, and took away the power
of death.

So it is with Freemasonry. Those who
abuse it know nothing of its inner spirit,
of its profound philosophy, of the pure re-
ligious life that it inculeates.

. fo one who is at all acquainted with
its organization, Freemasonry presents itself
under two different aspects:

First, as a secret society distinguished by
a peculiar ritual; ;
And secondly, as a society having a phi-
losophy on which it is founded, and which
it proposes to teach to its disciples.

 

These by way of distinction may be calledPUERILITY

the ritualistic and the philosophical elements
of Freemasonry.

The ritualistic element of Freemasonry is
that which relates to the due performance
of the rites and ceremonies of the Order.
Like the rubrics of the church, which indi-
cate when the priest and congregation shall
kneel and Hen they shall stand, it refers
to questions such as these: What words
shall be used in such a place, and what
ceremony shall be observed on such an
occasion? It belongs entirely to the inner
organization of the Institution, or to the
manner in which its services shall be con-
ducted, and is interesting or important only
to its own members. The language of its
ritual or the form of its ceremonies has
nothing more to do with the philosophic
designs of Freemasonry than the rubrics of
a church have to do with the religious creed
professed by that church. It might at any
time be changed in its most material points,
without in the s slightest degree affecting the
essential anager of the Institution.

Of course, this ritualistic element is in
one sense important to the members of the
society, because, by a due observance of the
ritual, a general uniformity is preserved.
But beyond this, the Masonic ritual makes
no claim to the consideration of scholars,
and never has been made, and, indeed, from
the very nature of its secret character, never
can be made, a topic of discussion with those
who are outside of the Fraternity.

But the other, the philosophical element
of Freemasonry, is one of much importance.
For it, and through it, I do make the plea
that the Institution is entitled to the respect,
and even veneration, of all good men, and
is well worth the careful consideration of
scholars.

A great many theories have been ad-
vanced by Masonic writers as to the real
origin of the Institution, as to the time
when and the place where it first had its
birth. It has been traced to the mysteries
of the ancient Pagan world, to the Temple
of King Solomon, to the Roman Colleges of
Artificers, to the Crusades for the recovery
of the Holy Land, to the Gilds of the Mid-
dle Ages, to the Stone-Masons of Strasburg
and Cologne and even to the revolutionary
struggle in England in the time of the com-
monwealth, and to +he secret efforts of the
adherents of the house of Stuart to recover
the throne. But whatever theory may be
selected, and wheresoever and whensoever
it may be supposed to have received its
birth, one thing is certain, namely, that for
generations past, and yet within the records
of history, it has, unlike other mundane
things, pr resented to the world an unchanged
organization. Take, for instance, the theory
which traces it back to one of the most
recent periods, that, namely, which places
the organization of the Order of Freemasons
at the building of the Cathedral of Strasburg,
in the year 1275. During all the time that

since elapsed, full six hundred years,

 

PUERILITY 599

how has Freemasonry presented itself? Why,
as a brotherhood organized and controlled
by a secret discipline, engaged in important

architectural labors, and combining with
its operative tasks, speculations of great
religious import. If we see any change,

it is simply this,

that when the necessity
no longer existed,

the operative element
was laid as aide, and the speculative only
was retained, but with a scrupulous preser-
vation (as if it were for purposes of iden-
tification) of the technical language, the
rules and regulations, the working-toocls,
and the discipline of the operative art. The
material only on which they wrought was
changed, The disciples and followers of
Erwin of Steinbach, the Master Builder of
Strasburg, were engaged, under the influence
of a profoundly re ligious sentiment, in the
construction of a material edifice to the
glory of God. The more modern workers
in Freemasonry are under the same releious 1g
influence, engaged in the construction ‘of ¢
spiritual temple. Does not this long con-
tinuance of a brotherhood emp loved in
the same pursuit, or changing it only from
a material to a spiritual character, but re-
taining its identity of organization, demand
for itself some respect, and, if for nothing
else, at least for its antiquity, some share
of veneration?

But this is not all. This society or brother-
hood, or confraternity as it might more
appropriately be called, is distinguished
from all other aan ions by the possession
of certain symbols, myths, and, above all
else, a Golden Legend, all of which are directed
to the purification of the heart, to the eleva-
tion of the mind, to the dev elopment of the
great doctrine of immortality.

Now the question where and when these
symbols, myths, and legends arose is one
that is well worth the investigation of scholars,
because it is intimately connected with the

history of the human_ intellect. Did the
Stone-Masons and building corporations of
the Middle Ages invent them? Certainly

not, for they
existed ages

are found in organizations that
previously. The Greeks at
Eleusis taught the same dogma of immortal
life in the same symbolic mode, and their
legend, if it differed from the Masonic in
its accidents, was precisely identical in its
substance. For Hiram there was Dionysus,
for the acacia the myrtle, but there were
the same mourning, the same discovery, ne
same rejoicing, because what had been los

was found, and then the same wattable
light, and the same sacred teaching of the
name of God and the epul 5 immortality.
And so an ancient orator, who had passed
through one of these old Greek Lodges—
for such, without much violence of language,
they may well be called—declared that
those who have endured the initiation into
the mysteries entertain better hopes both
of the end of life and of the eternal future.

 

Is not this the very object and design of the
legend of the Master’s Degree? And thisSS RENN

600 PUERILITY

 

same peculiar form of symbolic initiation
is to be found among the old Egyptians and
in the island of Samothracia, thousands of
years before the light of Christianity dawned
upon the world to give the seal of its Master
and Founder to the Divine truth of the
resurrection.

This will not, it is true, prove the descent of
Freemasonry, as now organized, from the re-
ligious mysteries of antiquity; although this
is one of the theories of its origin entertained
and defended by scholars of no mean preten-
sion. But it will prove an identity of design
in the moral and intellectual organization of
all these institutions, and it will give the Ma-
sonic student subjects for profound study
when he asks the interesting questions—
Whence came these symbols, myths, and
legends? Who invented them? How and
why have they been preserved? Looking
back into the remotest days of recorded his-
tory, we find a priesthood in an ‘island of
Greece and another on the banks of the Nile,
teaching the existence of a future life by sym-
bols and legends, which convey the lesson in a
peculiar mode. And now, after thousands of
years have elapsed, we find the same sym-
bolic and legendary method of instruction, for
the same purpose, preserved in the deposi-
tory of what is comparatively a modern in-
stitution. And between these two extremes
of the long past and the present now, we find
the intervening period occupied by similar
associations, succeeding each other from time
to time, and spreading over different countries,
but all engaged in the same symbolic instruc-
tion, with substantially the same symbols and
the same mythical history.

Does not all this present a problem in moral
and intellectual philosophy, and in the arche-
ology of ethics, which is well worthy of an at-
tempted solution? How unutterably puerile
seem the objections and the objurgations of a
few contracted minds, guided only by preju-
dice, when we consider the vast questions of
deep interest that are connected with Free-
masonry as a part of those great brotherhoods
that have filled the world for so many ages, so
far back, indeed, that some philosophic his-
torians have supposed that they must have
derived their knowledge of the doctrines which
they taught in their mystic assemblies from
direct revelation through an ancient priest-
hood that gives no other evidence of its former
existence but the results which it produced.

Man needs something more than the gratifi-
cation of his animal wants. The mind re-
quires food as well as the body, and nothing
can better give that mental nutriment than
the investigation of subjects which relate to
the progress of the intellect and the growth of
the religious sentiment.

Again, man was not made for himself alone.
The old Stoic lived only for and within him.
self. But modern philosophy and modern
religion teach no such selfish doctrine, Man
is but part of the great brotherhood of man,
and each one must be ready to exclaim with
the old poet, “Homo sum; humani nihil 4

 

 

   

PUNJAUB

me alienum puto,” Jamaman, and I deem noth-
ing relating to mankind to be foreign to my feel-
ings. Men study ancient history simply that
they may learn what their brother men have
done in former times, and they read the phi-
losophers and poets of Greece and Rome that
they may know what were the speculations of
those old thinkers, and they strive to measure
the intellect of man as it was then and as it is
now, because the study of the growth of intel-
lectual philosophy and the investigation of
the mental and moral powers come home to
us all as subjects of common interest.

Looking, then, upon Freemasonry as one of
those associations which furnish the evidence
and the example of the progress of man in in-
tellectual, moral, and religious development, it
may be well claimed for it that its design, its
history, and its philosophy, so far from being
puerile, are well entitled to the respect of the
world, and are worth the careful research of
scholars.

Puissant. A title given to the presiding
officer in several of the high degrees.

Puissant Irish Master. The Eighth
Degree of Ramsay’s Irish Colleges.

Pullen, William Hyde. An eminent and
accomplished craftsman of England, who was
renowned among English and American
“workmen” for his excellence in the conduct
of the forms and varied ceremonies of Ma-
sonry.

Pulsanti Operietur. Latin. To him who
knocks it shall be opened. An inscription some-
times placed over the front door of Masonic
temples or Lodge rooms.

Punishments, Masonic. Punishment in
Masonry is inflicted that the character of the
Institution may remain unsullied, and that
the unpunished crimes of its members may not
injuriously reflect upon the reputation of the
whole society. The nature of the punish-
ment to be inflicted is restricted by the pe-
culiar character of the Institution, which is
averse to some forms of penalty, and by the
laws of the land, which do not give to private
corporations the right to impose certain spe-
cies of punishment.

The infliction of fines or pecuniary penal-
ties has, in modern times at least, been con-<
sidered as contrary to the genius of Masonry,
because the sanctions of Masonic law are of
a higher nature than any that could be fur-
nished by a pecuniary penalty.

Imprisonment and corporal punishment are
equally adverse to the spirit of the Institu-
tion, and are also prohibited by the laws of
the land, which reserve the infliction of such
penalties for their own tribunals.

Masonic punishments are therefore re-
stricted to an expression of disapprobation or
the deprivation of Masonic rights, and are:
1. Censure; 2. Reprimand; 3. Exclusion;
4. Suspension, Definite or Indefinite; and 5.
Expulsion—all of which see under their re-
spective titles.

Punjaub. Freemasonry was founded in
Punjaub, India, in 1872, by an ardent Mason,
W. Bro. Major Henry Basevi, whose failingPURANAS

health caused him to forsake his post shortly |

thereafter, leaving as his successor Major M.
Ramsay, who became R. W. D. Grand Master.
By last returns received there were 26 Lodges
in the District. It is reported authorita-
tively that in 1879 the Institution maintained,
clothed, and educated twenty-one children.
Puranas. (‘‘Knowledge.”’) The text-books

of the worshipers of Vishnu and of Siva, form- |

ing, with the Tantras, the basis of the popular
creed of the Brahmanical Hindus.
about 18 Puranas, and as many more minor
works, called Upapuranas, all written in San-
skrit, and founded to some extent upon the
Mahabharata and Ramayana. Otherwise
their date is very uncertain. The followers
of Brahmanism number about 175,000,000.
Purchase. In the Cooke MS. (line 630) it
is said that the son of Athelstan “‘purchased a

 

free patent of the kyng that they [the Ma-|

sons] shulde make a sembly.” This does not
mean that he bought the patent, but that he
obtained or procured it. Such was the use
of purchase in old English.
thief was called his purchase, because he had
acquired it. Colloquially, the word is still
used to designate the getting a hold on any-
thing.

Pure Freemasonry.
masonry.

Purification. As the aspirant in the An-
cient Mysteries was not permitted to pass
through any of the forms of initiation, or to
enter the sacred vestibule of the temple, until,
by water or fire, he had been symbolically
purified from the corruptions of the world
which he was about to leave behind, so in
Masonry there is in the First Degree a sym-
bolical purification by the presentation to the
candidate of the common gavel, an imple-
ment whose emblematic use teaches a puri-
fication of the heart. (See Lustration.)

Purity. In the Ancient Mysteries purity
of heart and life was an essential prerequisite
to initiation, because by initiation the
pirant was brought to a knowledge of God, to
know whom was not permitted to the impure.
For, says Origen (Cont. Cel., vi.), “a defiled
heart cannot see God, but he must be pure
who desires to obtain a proper view of a pure
Being.” And in the same spirit the Divine
Master says: “Blessed are the pure in heart,
for they shall see God.”’ But “‘to see God”’ is
a Hebraism, signifying to possess him, to be
spiritually in communion with him, to know
his true character. Now to acquire this
knowledge of God, symbolized by the knowl-
edge of his Name, is the great object of Ma-
sonic, as it was of all ancient initiation; and
hence the candidate in Masonry is required
to be pure, for ‘‘he only can stand in the holy
place who hath clean hands and a pure heart.”
(See White.)

Purity, Brothers of. An association of
Arabic philosophers, founded at Bosra, in
Syria, in the tenth century. Many of their

See Primitive Free-

as-

writings, which were much studied by the
Jews of i
mystical.

Spain in the twelfth century, were
Steinschneider (Jew. Lit., 174, 295)

 

There are |

The booty of a}

 

PURPLE 601

| calls them ‘‘the Freemasons of Bosra,”’ and

| says that they were ‘‘a celebrated society of a

kind of Freemasons.”
| Purple. Purple is the appropriate color
| of those degrees which, in the American Rite,
|have been interpolated between the Royal
| Arch and Ancient Craft Masonry, namely,
the Mark, Past, and Most Excellent Masters.
It is in Masonry a symbol of fraternal union,
| because, being compounded of blue, the color
of the Ancient Craft, and red, which is that of
|the Royal Arch, it is intended to signify the
| close connection and harmony which should
|ever exist between those two portions of the
Masonic system. It may be observed that
|this allusion to the union and harmony be-
| tween blue and red Masonry is singularly car-
|ried out in the Hebrew word which signifies
|purple. This word, which is })
is derived from A7, ragam or regem, one of
whose significations is ‘‘afriend.’’ But Portal
(Coul. Symb., 230) says that purple, in the
profane language of colors, signifies constancy
In spiritual combats, because blue denotes
fidelity, and red, war.

In the religious services of the Jews we find
purple employed on various occasions. It
was one of the colors of the curtains of the
tabernacle, where, Josephus says, it was sym-
bolic of the element of water, of the veils, and
of the curtain over the great entrance; it was
also used in the construction of the ephod and
girdle of the high priest, and the cloths for
Divine service.

Among the Gentile nations of antiquity
| purple was considered rather as a color of dig-
|nity than of veneration, and was deemed an
| emblem of exalted office. Hence Homer men-
| tions it as peculiarly appropriated to royalty,
| and Virgil speaks of purpura regum, or “the
|
|
|

=

N, argaman,

 

purple of kings.’”’ Pliny says it was the color
of the vestments worn by the early kings of
Rome; and it has ever since, even to the pres-
ent time, been considered as the becoming
insignia of regal or supreme authority.

In American Masonry, the purple color
seems to be confined to the intermediate de-
grees between the Master and the toyal Arch,
except that it is sometimes employed in the
vestments of officers representing either kings
or men of eminent authority—such, for in-
stance, as the Scribe in a Chapter of Royal
Arch Masons.

In the Grand Lodge of England, Grand
Officers and Provincial Grand Officers wear
purple collars and aprons. As the symbolic
color of the Past Master’s Degree, to which
all Grand Officers should have attained, it is
also considered in this country as the appro-
priate color for the collars of officers of a
Grand Lodge.

Purple Brethren.
the Grand Officers of the Grand Lodge

 

In English Masonry,
and the

Past Grand and Deputy Grand Masters and
Past and Present Provincial Grand Masters
| are called ‘purple brethren,” because of the
| color of their decorations, and at meetings of
ee Grand Lodge are privileged to sit on the
dais.Sere ee

602 PURPLE

 

Purple Lodges. Grand and Provincial
Grand Lodges are thus designated by Dr.
Oliver in his Institutes of Masonic Jurispru-
dence. The term is not used in this country.

Purrah, The. A society of Sussu negroes
exercising similar powers to, and for a some-
what similar purpose as, the Vehmgericht.

Pursuivant. The third and lowest order
of heraldic officers. In Masonry the lowest
officer in rank except the Tiler, if he may be
termed an officer.

Pyron, Jean Baptiste Pierre Julien. A
distinguished French Mason of the latter part
of the last and beginning of the present cen-
tury,who died at Paris in September, 1821. He
was the author of many Masonic discourses,
but his most important work was a profound
and exhaustive History of the Organization of
the Ancient and Accepted Rite in France, pub-
lished in 1814. He was one of the founders
of the Grand Orient, and having received the
Thirty-third Degree from the Count de
Grasse Tilly, he afterward assisted in the or-
ganization of the Supreme Council of Italy,
at Milan, and the Supreme Council of France.
In 1805, his name was struck from the register
of the Grand Orient in consequence of his op-
position to that body, but he remained the
Secretary-General of the Supreme Council
until his death. Ragon calls him an intriguer
and bold innovator, but Thory speaks more
highly of his Masonic character. He was un-
doubtedly a man of talent, learning, and Ma-
sonic research. He made a manuscript col-
lection of many curious degrees, which Thory
has liberally used in his Nomenclature of Rites
and Degrees.

Pythagoras. One of the most celebrated
of the Grecian philosophers, and the founder
of what has been called the Italie school,
was born at Samos about 586 8.c. Edu-
cated as an athlete, he subsequently aban-
doned that profession and devoted himself to
the study of philosophy. He traveled through
Egypt, Chaldea, and Asia Minor, and is said
to have submitted to the initiations in those
countries for the purpose of acquiring knowl-
edge. On his return to Europe, he established
his celebrated school at Crotona, much re-
sembling that subsequently adopted by the
Freemasons. His school soon acquired such a
reputation that disciples flocked to him from
all parts of Greece and Italy. Pythagoras
taught as the principal dogma of his philos-
ophy the system of metempsychosis, or the
transmigration of souls. He taught the mys-
tical power of numbers, and much of the sym-
bolism on that subject which we now possess
is derived from what has been left to us by his
disciples, for of his own writings there is noth-
ing extant. He was also a geometrician, and
is regarded as having been the inventor of
several problems, the most important of which
is that now known as the forty-seventh prob-
lem of Euclid. He was also a proficient in
music, and is said to have demonstrated the
mathematical relations of musical intervals,
and to have invented a number of musical in.
struments. Disdaining the vanity and dog-

 

 

  

PYTHAGORAS

matism of the ancient sages, he contented’
himself with proclaiming that he was simply a
seeker after knowledge, not its possessor, and
to him is attributed the introduction of the
word philosopher, or lover of wisdom, as the
only title which he would assume. After the
lawless destruction of his school at Crotona,
he fled to the Locrians, who refused to receive
him, when he repaired to Metapontum, and
sought an asylum from his enemies in the tem-
ple of the Muses, where tradition says that he
died of starvation 506 B.c., when eighty years
old.

Pythagoras, School of. The schools es-
tablished by Pythagoras at Crotona and other
cities, have been considered by many writers
as the models after which Masonic Lodges
were subsequently constructed. They un-
doubtedly served the Christian ascetics of the
first century as a pattern for their monastic
institutions, with which institutions the Free-~
masonry of the Middle Ages, in its operative
character, was intimately connected. A
brief description of the school of Crotona will
not therefore be inappropriate. The dis-
ciples of this school wore the simplest kind of
clothing, and having on their entrance sur-
rendered all their possessions to the common
fund, they submitted for three years to vol-
untary poverty, during which time they were
also compelled to a rigorous silence. The
doctrines of Pythagoras were always delivered
as infallible propositions which admitted of no
argument, and hence the expression airds én,
he said it, was considered as a sufficient an-
swer to anyone who demanded a reason.
The scholars were divided into Hxoterics and
Esoterics. ‘This distinction was borrowed by
Pythagoras from the Egyptian priests, who
practised a similar mode of instruction. The
exoteric scholars were those who attended the
public assemblies, where general ethical in-
structions were delivered by the sage. But
only the esoterics constituted the true school,
and these alone Pythagoras called, says Jam-
blichus, his companions and friends, Before
admission to the privileges of this school, the
previous life and character of the candidate
were rigidly scrutinized, and in the prepara-
tory initiation secrecy was enjoined by an
oath, and he was made to submit to the sever-
est trials of his fortitude and self-command.
He who after his admission was alarmed at
the obstacles he had to encounter, was per-
mitted to return to the world, and the dis-
ciples, considering him as dead, performed his
funeral obsequies, and erected a monument to
his memory.

The mode of living in the school of Crotona
was like that of the modern communists.
The brethren, about six hundred in number,
with their wives and children, resided in one
large building. Every morning the business
and duties of the day were arranged, and at
night an account was rendered of the day’s
transactions. They arose before day to pay
their devotions to the sun, and recited verses
from Homer, Hesiod, or some other poet.
Several hours were spent in study, after whichPYTHAGORAS

there was an interval before dinner, which
was occupied in walking and in gymnastic
exercises, The meals consisted principally of
bread, honey, and water, for though the table
was often covered with delicacies, no one was
permitted to partake of them. It was in this
secret school that Pythagoras gave his instruc-
tions on his interior doctrine, and explained
the hidden meaning of his symbols. There
were three degrees: the first, or Mathematici,
being engaged in the study of the exact sci-
ences; and the second, or Theoretici, in the
knowledge of God and the future state of
man; but the third, or highest degree, was
communicated only to a few whose intellects
were capable of grasping the full fruition of
the Pythagorean philosophy. This school,
after existing for thirty years, was finally dis-
solved through the machinations of Kylo, a
wealthy inhabitant of Crotona, who, having
been refused admission, in revenge excited the
citizens against it, when a lawless mob at-
tacked the scholars while assembled in the
house of Milo, set fire to the building and dis-
persed the disciples, forty of them being
burned to death. The school was never re-
sumed, but after the death of the philosopher
summaries of his doctrines were made by some
of his disciples. Still many of his symbols
and his esoteric teachings have to this day
remained. uninterpreted and unexplained.
After this account of the Pythagorean
school, the Mason will find no difficulty in

   

QUALIFICATIONS 603

understanding that part of the so-called Le-
land Manuscript which is said to have so much
puzzled the great metaphysician John Locke.

This manuscript—the question of its au-
thenticity is not here entered upon—has the
following paragraphs:

“How comede ytt [Freemasonry] yn Enge-
londe?

“Peter Gower, a Grecian, journeyeded for
kunnynge yn Egypte and in Syria, and yn
everyche londe whereat the Venetians hadde
plauntedde Maconrye, and wynnynge en-
traunce yn al Lodges of Maconnes, he lerned
muche, and retournedde and worked yn Grecia
Magna wachsynge and becommynge a mygh-
tye wysacre and gratelyche renowned, and
here he framed a grate Lodge at Groton, and
maked many Maconnes, some whereoffe dyd
journeye yn Fraunce, and maked manye Ma-
connes wherefromme, yn process of tyme, the
arte passed yn Engelonde.”’

Locke confesses that he was at first puz-
zled with those strange names, Peter Gower,
|Groton, and the Venetians; but a little thinking
| taught him that they were only corruptions

of Pythagoras, Crotona, and the Phenicians.

| Itisnot singular that the old Masons should
| have called Pythagoras their “ancient friend
|and brother,” and should have dedicated to
him one of their geometrical symbols, the
forty-seventh problem of Euclid; an epithet
| and a custom that have, by the force of habit,
| been retained in all the modern rituals.

 

 

 

Q

Q. (Heb. Pp, Q or K, Koph.) The seven-
teenth letter in the English and modern Latin
alphabets. In the Phoenician or Ancient He-
brew its form was one circle within another.
Its numerical value is 100. The Canaanite
signification is ear.

Quadrivium. In classical Latin the word
quadrivium meant a place where four roads
met, and triviwm, a place where three roads
met. The scholastics of the Middle Ages,
looking to the metaphorical meaning of the
phrase the paths of learning, divided what
were called the seven liberal arts and sciences,
but which comprised the whole cycle of in-
struction in those days, into two classes, call-
ing grammar, rhetoric, and logic the trivium,
and arithmetic, geometry, music, and astron-
omy the qguadrivium. These two roads to the
temple of wisdom, including seven distinct
sciences, were, in the Middle Ages, supposed to
include universal knowledge. (See Lrberal
Arts and Sciences.)

Quadrivium and Trivium. The seven
liberal arts and sciences. The Quadrivium,
in the language of the schools, were the four

astronomy; while the Trivium were the triple
way to eloquence by the study of grammar,
logic, and rhetoric. i

Quakers. The question of the admis-
sibility of a Quaker’s affirmation in Masonry
is discussed under the word Affirmation,
which see.

Qualifications of Candidates. Every
candidate for initiation into the mysteries of
Freemasonry must be qualified by certain es-
sential conditions. These qualifications are
of two kinds, Internal and External. The in-
ternal qualifications are those which lie within
his own bosom, the external are those which
refer to his outward and apparent fitness. The
external qualifications are again divided into
Moral, Religious, Physical, Mental, and Po-
litical.

I. The InTHRNAL QUALIFICATIONS are:

1. That the applicant must come of his own
free will and accord. His application must be
purely voluntary, to which he has not been
induced by persuasion of friends,

2. That he must not be influenced by mer-
cenary motives.

 

lesser arts, arithmetic, music, geometry, and

3. ‘That he must be prompted to make the604

 

QUARRELS

application in consequence of a favorable
opinion that he entertains of the Institution.

4. That he must be resolved to conform
with cheerfulness to the established usages
and customs of the Fraternity.

II. The ExreRNAL QUALIFICATIONS are, as
has already been said, divided into four kinds:

1. The Moral. That candidate only is
qualified for initiation who faithfully observes
the precepts of the moral law, and leads a vir-
tuous life, so conducting himself as to receive
the reward of his own conscience as well as the
respect and approbation of the world.

2. The Religious. Freemasonry is exceed-
ingly tolerant in respect to creeds, but it does
require that every candidate for initiation
shall believe in the existence of God as a super-
intending and protecting power, and in a
future life. No inquiry will be made into
modifications of religious belief, provided it
includes these two tenets.

3. The Physical. ‘These refer to sex, age,
and bodily conformation. The candidate
must be a man, not a woman; of mature age,
that is, having arrived at his majority, and not
so old as to have sunk into dotage; and he
must be in possession of all his limbs, not
maimed or dismembered, but, to use the lan-
guage of one of the old Charges, “have his
right limbs as a man ought to have.”

4. The Mental. This division excludes all
men who are not intellectually qualified to
comprehend the character of the Institution,
and to partake of its responsibilities. Hence
fools or idiots and madmen are excluded. Al-
though the landmarks do not make illiteracy a
disqualification, and although it is undeniable
that a large portion of the Craft in olden times
was uneducated, yet there seems to be a
general opinion that an incapacity to read
and write will, in this day, disqualify a
candidate.

5. The Political. These relate to the con-
dition of the candidate in society. The old
rule required that none but those'who were
free born could be initiated, which, of course,
excluded slaves and those born in servitude;
and although the Grand Lodge of England
substituted free man for free born, it is unde-
niable that that action was a violation of a
landmark; and the old rule still exists, at
least in America.

Quarrels. Contention or quarreling in
the Lodge, as well as without, is discounte-
nanced by the spirit of all the Old Constitu-
tions of Masonry. In the Charges compiled
from them, approved by the Grand Lodge of
England in 1722, and published by Dr. An-
derson, it is said, “No private piques or quar-
rels must be brought within the door of the
Lodge, far less any quarrels about religion,
or nations, or State policy.” (Constitutions,
1723, p. 54.)

Quarries. Itisanerror to speak, as Oliver
does, misguided by some Masonic traditions,
of the quarries of Tyre in connection with the
Temple of Solomon. Modern researches have

  

QUARRIES

out of quarries in the immediate vicinity;
and the best traditions, as well as Scripture,
claim only that the wood from the forests of
Lebanon was supplied by King Hiram. The
great quarries of Jerusalem are situated in the
northeast portion of the city, near the Damas<
;cus gate. The entrance to them was first dis-
covered by Barclay. A writer, quoted by
Barclay, thus describes them (City of the
Great King, p. 466): “Here were blocks of
stones but half quarried, and still attached by
one side to the rock. The work of quarrying
was apparently effected by an instrument re-
sembhing a pickaxe, with a broad chisel-shaped
end, as the spaces between the blocks were not
more than four inches wide, in which it would
be impossible for a man to work with a chisel
and mallet. The spaces were, many of them,
four feet deep and ten feet in height, and the
distance between them was about four feet.
After being cut away at each side and at the
bottom, a lever was inserted, and the com-
bined force of three or four men could easily
pry the block away from the rock behind.
The stone was extremely soft and friable,
nearly white, and very easily worked, but,
like the stone of Malta and Paris, hardening
by exposure. The marks of the cutting in-
strument were as plain and well-defined as if
the workman’ had just ceased from his labor.
The heaps of chippings which were found in
these quarries showed that the stone had been
dressed there, and confirm the Bible state-
ment that the stone of which the Temple was
built was made ready before it was brought
thither.” Barclay remarks (%., p. 118) that
“those extra cyclopean stones in the south-
east and south-west corners of the Temple wall
were doubtless taken from this great quarry,
and carried to their present position down the
gently inclined plain on rollers—a conjecture
which at once solves the mystery that has
greatly puzzled travellers in relation to the
difficulty of transporting and handling such
immense masses of rock, and enables us to un-
derstand why they were called ‘stones of roll-
ing’ by Ezra.’”’? Mr. Prime also visited these
quarries, and in his Tent Life in the Holy Land
(p. 114) speaks of them thus: “One thing to
me is very manifest: there has been solid
stone taken from the excavation sufficient to
build the walls of Jerusalem and the Temple
of Solomon. The size of many of the stones
taken from here appears to be very great. I
know of no place to which the stone can have
been carried but to these works, and I know
no other quarries in the neighborhood from
which the great stone of the walls would seem
to havecome. These two connected ideas com-
pelled me strongly toward the belief that this
was the ancient quarry whence the city was
built; and when the magnitude of the exca-
vation between the two opposing hills and of
this cavern is considered, it is, to say the least
of it, a difficult question to answer, what has
become of the stone once here, on any other

 

 

shown without question that the stones used
in the construction of the Temple were taken |

theory than that I have suggested.” ‘And he
adds: “Who can say that the cavern which
we explored was not the place where the ham-QUARTERLY

mers rang on the stone which were forbidden
to sound in the silent growth of the great
Temple of Solomon?”

The researches of subsequent travelers, and
especially the labors of the ‘Palestine Ex-
ploration Fund,” have substantiated these
statements, and confirmed the fact that the
quarries where the workmen labored at the
building of the Solomonic Temple were not in
the dominions of the King of Tyre, but in the
immediate vicinity of the Temple. In 1868,
Rob. Morris held what he calls a ‘Moot
Lodge” in these quarries, which event he de-
scribes in his Freemasonry in the Holy Land, a
work of great interest to Masonic scholars.

Quarterly Communication. The Old
Records of the Institution state that the Fra-
ternity met annually in their General Assem-
bly. The Halliwell or Regius Manuscript
says it is true that the Assembly may be held
triennially, ‘‘Eche year or third year it should
be hold” (line 475); but wherever spoken of
in subsequent records, it is always as an An-
nual Meeting. It is not until 1717 that we
find anything said of quarterly communica-
tions; and the first allusion to these subordi-
nate meetings in any printed work to which
we now have access is In 1738, in the edition
of the Constitutions published in that year.
The expression there used is that the quarterly
communications were “forthwith revived.”
This of course implies that they had previ-
ously existed; but as no mention is made of
them in the Regulations of 1663, which, on
the contrary, speak expressly only of an “An-
nual General Assembly,’ we may infer that
quarterly communications must have been
first introduced into the Masonic system after
the middle of the seventeenth century. They
have not the authority of antiquity, and have
been very wisely discarded by nearly all the
Grand Lodges in this country. They are still
retained by the Grand Lodges of England,
Scotland, and Ireland, but in the United States
only by those of Massachusetts and Pennsyl-
vania.

Quaternion. From the Latin quater, the
number Four, which see. Oliver calls it the
quaternary, but quaternion is the better usage.

Quatuor Coronati. See Four Crowned
Martyrs.

Quatuor Coronati Lodge. This Lodge,
No. 2076 on the roll of the Grand Lodge of
England, was established in 1886, for the pur-

ose of studying the History, Symbols, and

uegends of Freemasonry, and it is in fact a
Masonic Literary and Archeological Society,
meeting as a tiled Lodge. Attached to the
Lodge proper, which is limited to 40 full
members, is a Correspondence Circle estab-
lished in 1887, and now numbering over
8,000 members drawn from all parts of the
world. The transactions of the Lodge are
published under the title of Ars Quatuor
Coronatorum. The Lodge is named after the
“Four Crowned Martyrs” (q. v.). All Mas-
ter Masons in good standing are eligible to
membership in the Correspondence Circle.
The dues are $2.50 a year, for which the valu-

 

  

QUORUM 605

able Transactions of the Lodge are sent to
each member. De by Lely

Quebec. From 1855 to 1869 the Grand
Lodge of Canada was the controlling Masonic
power in the Province of Quebec, but with the
birth of the Dominion came also the agitation
for separate Grand Lodges. Several meetings
were held, and finally, on the 20th of October,
1869, the Grand Lodge of Quebec was formed
by twenty-eight of the Warranted Lodges
then in the Province, with M. W. Bro. John
Hamilton Graham, LL.D., as Grand Master.

[Wi He W.]

Questions of Henry VI. Questions said
to have been proposed by King Henry VI. of
England to the Masons of the kingdom,
which, with their answers, are contained in
the manuscript known as the Leland Manu-
script, which see.

Quetzialeoatl. The Mexican idea of
the Deity of Enlightenment. The spirit-man
from whom they received their civilization,
and for whose second coming they wait. Him
for whom they mistook Cortez, and therefore
welcomed him with joy.

Quorum. The parliamentary law pro-
vides that a deliberative body shall not pro-
ceed to business until a quorum of its mem-
bers is present. And this law is applicable
to Masonry, except that, in constituting a
quorum for opening and working a Lodge, it
is not necessary that the quorum shall be made
up of actual members of the Lodge; for the
proper officers of the Lodge being present, the
quorum may be completed by any brethren
of the Craft. Asto the number of brethren
necessary to make a quorum for the transaction
of business, the Old Constitutions and Regu-
lations are silent, and the authorities conse-
quently differ. In reply to an inquiry directed
to him in 1857, the editor of the London Free-
masons’ Magazine affirmed that five Masons
are sufficient to open a Lodge and carry on
business other than initiation; for which latter
purpose seven are necessary. This opinion
appears to be the general English one, and is
acquiesced in by Dr. Oliver; but there is no
authority of law for it. And when, in the
year 1818, the suggestion was made that some
regulation was necessary relative to the num-
ber of brethren requisite to constitute a legal
Lodge, with competent powers to perform the
rite of initiation, and transact all other busi-
ness, the Board of General Purposes of the
Grand Lodge of England, to whom the sug-
gestion had been referred, replied, with some-
thing like Dogberrian astuteness, “that it 1s a
matter of so much delicacy and difficulty, that
it is thought advisable not to depart from
the silence on the subject which had been
observed in all the Books of Constitutions.”

In the absence, then, of all written laws
upon the subject, and without any constitu-
tional provision to guide us, we are compelled
to recur to the ritual for authority. There
the answer to the question in each degree,
“How many compose a Lodge?” will EUPRIY
us with the rule by which we are to establis
the quorum in that degree. For whateveri

606 QUORUM

 

number composes a Lodge, that is the number
which will authorize the Lodge to proceed to
business. The ritual has thus established the
number which constitutes a ‘‘perfect Lodge,”
and without which number a Lodge could not
be legally opened, and therefore, necessarily,
could not proceed to work or business; for
there is no distinction, in respect to a quorum,
between a Lodge when at work or when en-
gaged in business.

According to the ritualistic rule referred to,

  

RAGON

seven constitute a quorum, for work or busi-
ness, in an Entered Apprentice’s Lodge, five
in a Fellow-Craft’s, and three in a Master
Mason’s. Without this requisite number no
Lodge can be opened in either of these degrees.
In a Chapter of Royal Arch Masons nine Com-
panions constitute a quorum, and in a Com-
mandery of Knights Templar eleven Knights;
although, under certain circumstances well
known to the Order, three Knights are com-
petent to transact business.

 

R

R. (Heb. 4, Resh.) The eighteenth letter
in the English and other Western alphabets.
The word Resh signifies forehead, and in the

Pheenician and hieroglyphic charac-

ter is thus represented. Its numerical

value is 200, and the equivalent as a

name of God is 2177, Rahum, signify-
ing clemency.

Rabbanaim. O°NJ2724, Rabbinical He-
brew, and signifying ‘‘the chief of the archi-
tects,” A significant word in the high de-
grees.

Rabbinism. The system of philosophy
taught by the Jewish Rabbis subsequent
to the dispersion, which is engaged in mystical
explanations of the oral law. With the
reveries of the Jewish teachers was mingled
the Egyptian, the Arabic, and the Grecian
doctrines. From the Egyptians, especially,
Rabbinism derived its allegorical and symbolic
mode of instruction. Out of it sprang the
Therapeutists and the Hssenians; and it gave
rise to the composition of the Talmud, many
of whose legends have been incorporated
into the mythical philosophy of Speculative
Masonry. And this it is that makes Rab-
binism an interesting subject of research to
the Masonic student.

Rabboni. “22>. Literally, my Master,
equivalent to the pure Hebrew, Adont. As
a significant word in the higher degrees, it
has been translated ‘a most excellent Master,”
and its usage by the later Jews will justify
that interpretation. Buxtorf (Lex. Talmud.)
tells us that about the time of Christ this
title arose in the school of Hillel, and was
given to only seven of their wise men who
were preeminent for their learning. Jahn
(Arch. Bib., § 106) says that Gamaliel, the
preceptor of St. Paul, was one of these. They
styled themselves the children of wisdom,
which is an expression very nearly corre-
sponding to the Greek g:Aocopor. The word
occurs once, as applied to Christ, in the New
Testament (John xx. 16), “Jesus said unto
her, Mary. She turned herself, and saith
unto him, Rabboni, which is to say, Master.”
The Masonic myth in the “Most Excellent

 

Master’s Degree,” that it was the title ad-
dressed by the Queen of Sheba to King
Solomon on beholding the magnificence
and splendor of the Temple; wants the
element of plausibility, inasmuch as the
word was not in use in the time of Solomon.

Ragon, J. M. One of the most dis-
tinguished Masonic writers of France. His
contemporaries did not hesitate to call him
“the most learned Mason of the nineteenth
century.” He was born in the last quarter
of the eighteenth century, most probably
at Bruges, in Belgium, where in 1803 he
was initiated in the Lodge Réunion des
Amis du Nord, and subsequently assisted
in the foundation of the Lodge and Chapter
of Vrais Amis in the same city. On his
removal to Paris he continued his devotion
to Freemasonry, and was the founder in 1805
of the celebrated Lodge of Les Trinosophes.
In that Lodge he delivered, in 1818, a course
of lectures on ancient and modern initiations,
which twenty years afterward were repeated
at the request of the Lodge, and published in
1841, under the title of Cours Philosophique
et Interpratif des Initiations Anciennes et
Modernes. This work was printed with the
express permission of the Grand Orient of
France, but three years after that body
denounced its second edition for containing
some additional matter. Rebold charges
this act to the petty passions of the day, and
twenty-five years after the Grand Orient
made ample reparation in the honor that it
paid to the memory of Ragon. In 1818 and
1819, he was editor in chief of the periodical
published during those years under the title
of Hermes, ou Archives Magonniques. In
1853, he published Orthodoxie Magonnique,
a work abounding in historical information,
although some of his statements are inac-
curate. In 1861, he published the Tuileur
Général de la Franc-Maconnerie, ou Manuel
de V’Initié; a book not merely confined to
the details of degrees, but which is enriched
with many valuable and interesting notes.
Ragon died at Paris about the year 1866.
In the preface to his Orthodoxie, he had an-RAGOTZKY

RAMSAY 607

nounced his intention to crown his Masonic|that a cowan is present and the proceed-

labors by writing a work to be entitled Les
Fastes Initiatiques, in which he proposed to
give an exhaustive view of the Ancient Mys-
teries, of the Roman Colleges of Architects
and their successors, the building corpora-
tions of the Middle Ages, and of the institu-
tion of Modern or Philosophic Masonry at
the beginning of the eighteenth century.
This was to constitute the first volume. The
three following volumes were to embrace a
history of the Order and of all its Rites in
every country. The fifth volume was to be
appropriated to the investigation of other
secret associations, more or less connected
with Freemasonry; and the sixth and last
volume was to contain a General Tiler or
manual of all the known rites and degrees.
Such a work would have been an inestimable
boon to the Masonic student, but Ragon
unfortunately began it too late in life. He
did not live to complete it, and in 1868 the
unfinished manuscript was purchased, by the
Grand Orient of France, from his heirs for a
thousand francs. It was destined to be
quietly deposited in the archives of that
body, because, as it was confessed, no Mason
could be found in France who had ability
enough to supply its lacune and prepare it
for the press.

Ragon’s theory of the origin of Masonry |

yas that its primitive idea is to be found
in the initiations of the Ancient Mysteries,
but that for its present form it is indebted
to Elias Ashmole, who fabricated it in the
seventeenth century.
Ragotzky, Carl August.
who was distinguished for his labors
Masonry, and for the production of several

A German

ings must be suspended, is derived from
the ancient punishment of an eavesdropper,

| which was to place him under the eaves of a

|

 

 

 

1D |}

works of high character, the principal of |

which were Der Freidenker in der Maureret|
oder Freimiithige Briefe riber wichtige Gegen-|

stdnde in der F’rei-Maurerei, i. e., The Free-
thinker in Masonry, or Candid Letters on
important subjects in Freemasonry, published
at Berlin, in 1793, in an octavo volume of
three hundred and eleven pages, of which a
second edition appeared in 1811; and a smaller
work entitled Ueber Maurerische Fretheit, fiir
eingewethte und uneingeweihte, i. e., An Essay
on Masonic Liberty, for initiated and unin-
itiated readers, published in 1792. He died
January 5, 182:

Rainbow, The Most Ancient Order
of the. A secret association existing in
Moorfields in 1760.

Rains. It was a custom among the

English Masons of the middle of the last
century, when conversing together on Ma-
sonry, to amnounce the appearance of a
profane by the warning expression “it
rains.”’ The custom was adopted by the
German and French Masons, with the
equivalent expression, es regnet and il plute.
Baron Tschoudy, who condemns the usage,
says that the latter refined upon it by
designating the approach of a female by il
neige, it snows. Dr. Oliver says (Rev. Sq.,
142) that the phrase “‘it rains,” to indicate

 

house in rainy weather, and to retain him
there till the droppings of water ran in at
the collar of his coat and out at his shoes.

Raised. When a candidate has received
the Third Degree, he is said to have been
‘raised’? to the sublime degree of a Master
Mason. The expression refers, materially,
to a portion of the ceremony of initiation,
but symbolically, to the resurrection, which
it is the object of the degree to exemplify.

Raising Sheet. A term sometimes given
to one of the common properties known
to Master Masons.

Ramayana. The great epic of ancient
India, deemed a sacred writing by its people,
narrating the history of Rama, or Vishnu
incarnate, and his wife Siva. It contains
about 24,000 verses, in seven books, written
in Sanskrit, and is ascribed to Valmiki, whe
lived about the beginning of the Christian
era.

Ramsay, Andrew Michael. Commonly
called the Chevalier Ramsay. He was born
at Ayr, in Scotland. [There is some un-
certainty about the date of his birth, but
according to his own account he must have
been born in 1680 or 81, because in 1741 he told
Herr von Gensau that he was 60 years old.]
His father was a baker, but being the pos-
sessor of considerable property was enabled to
give his son a liberal education. He was
accordingly sent to school in his native burgh,
and afterward to the University of Edinburgh,
where he was distinguished for his abilities
and diligence. In 1709 he was entrusted with
the education of the two sons of the Ear! of
Wemyss. Subsequently, becoming unsettled
in his religious opinions, he resigned that em-
ployment and went to Holland, residing for
some time at Leyden. There he became
acquainted with Pierre Poiret, one of the
most celebrated teachers of the mystic
theology which then prevailed on the Con-
tinent. From him Ramsay learned the
principal tenets of that system; and it is
not unreasonable to suppose that he was
thus indoctrinated with that love of mysti-
cal speculation which he subsequently de-
veloped as the inventor of Masonic degrees,
and as the founder of a Masonic Rite. In
1710, he visited the celebrated Fénelon,
Archbishop of Cambrai, of whose mystical
tendencies he had heard, and met with a
cordial reception. The archbishop invited
Ramsay to become his guest, and in six
months he was converted to the Catholic
faith. Fénelon procured for him the pre-
ceptorship of the Due de Chateau-Thierry
and the Prince de Turenne. As a reward
for his services in that capacity, he was made
a Knight of the Order of St. Lazarus, whence
he received the title of ‘Chevalier’ by
which he was usually known. He was
subsequently selected by James III., the
Pretender, as the tutor of his two sons,608 RAMSAY

Charles Edward and Henry, the former of
whom became afterward the Young Pre-
tender, and the latter the Cardinal York.
For this purpose he repaired, in 1724, to
Rome. But the political and religious in-
trigues of that court became distasteful to
him, and in a short time he obtained per-
mission to return to France. In 1728, he
visited England, and became an inmate of
the family of the Duke of Argyle. Cham-
bers says (Biog. Dict.) that while there he
wrote his Principles of Natural and Revealed
Religion, and his Travels of Cyrus. This
statement is evidently incorrect. The for-
mer did not appear until after his death,
and was probably one of the last produc-
tions of his pen. The latter had already
been published at Paris in 1727. But he had
already acquired so great a literary reputa-
tion, that the University of Oxford con-
ferred on him the degree of Doctor of Civil
Law. He then returned to France, and
resided for many years at Pointoise, a seat
of the Prince of Turenne, where he wrote his
Life of Fénelon, and a History of the Viscount
Turenne. During the remainder of his life he
resided as Intendant in the Prince’s family,
and died May 6, 1743, in the sixty-second year
of his age.

[He was a Freemason and Grand Chancel-
lor of the Grand Lodge of Paris, but it is
not known where and when he became a
Mason; it was probably during his visit to
England about 1730.]

Ramsay, although born of humble parent-
age, was by subsequent association an aristo-
crat in disposition. Hence, in proposing his
theory of the origin of Freemasonry, he
repudiated its connection with an operative
art, and sought to find its birthplace in
Palestine, among those kings and knights
who had gone forth to battle as Crusaders
for the conquest of Jerusalem. In 1737
Ramsay, as Grand Orator, pronounced a
discourse before the Grand Lodge of France,
in which he set forth his theory in explicit
terms. The following is a translation of
part of the speech:

“During the time of the holy wars in
Palestine, several principal lords and citi-
zens associated themselves together, and
entered into a vow to re-establish the tem-
ples of the Christians in the Holy Land; and
engaged themselves by an oath to employ
their talents and their fortunes in restoring
architecture to its primitive institution.
They adopted several ancient signs and
symbolic words drawn from religion, by
which they might distinguish themselves
from the infidels and recognize each other
in the midst of the Saracens. They com-
municated these signs and words only to
those who had solemnly sworn, often at
the foot of the altar, never to reveal them.
This was not an oath of execration, but a
bond uniting men of all nations into the
same confraternity. Some time after our
Order was united with the Knights of St.
John of Jerusalem. Hence our Lodges

 

 

  

RAMSAY

are in all countries called Lodges of St.
John. This union was made in imitation
of the Israelites when they rebuilt the second
Temple, during which time with one hand
they managed the trowel and mortar, and
in the other held the sword and buckler.

“Our Order must not, therefore, be re-
garded as a renewal of the Bacchanals and
a source of senseless dissipation, of unbridled
libertinism and of scandalous intemperance,
but as a moral Order, instituted by our an-
cestors in the Holy Land to recall the recollec-
tion of the most sublime truths in the midst
of the innocent pleasures of society.

“The kings, princes, and nobles, when
they returned from Palestine into their
native dominions, established Lodges there.
At the time of the last Crusade several
Lodges had already been erected in Ger-
many, Italy, Spain, France, and, from the
last, in Scotland, on account of the intimate
alliance which then existed between those
two nations.

“James, Lord Steward of Scotland, was
the Grand Master of a Lodge established
at Kilwinning, in the west of Scotland, in
the year 1236, a short time after the death
of Alexander III., King of Scotland, and a year
before John Baliol ascended the throne. This
Scottish lord received the Earls of Gloucester
and Ulster, English and Irish noblemen, as
Masons in his Lodge.

“By degrees our Lodges, our festivals,
and our solemnities were neglected in most
of the countries where they had been estab-
lished. Hence the silence of the historians
of all nations, except Great Britain, on the
subject of the Order. It was preserved,
however, in all its splendor by the Scotch,
to whom for several centuries the kings of
France had intrusted the guardianship of
their sacred persons.

“After the lamentable reverses of the
Crusades, the destruction of the Christian
armies, and the triumph of Bendocdar,
Sultan of Egypt, in 1263, during the eighth
and ninth Crusades, the great Prince Ed-
ward, son of Henry III., King of England,
seeing that there would be no security for
the brethren in the Holy Land when the
Christian troops should retire, led them
away, and thus this colony of the Frater-
nity was established in England. As this
prince was endowed with all the qualities
of mind and heart which constitute the
hero, he loved the fine arts, and declared
himself the protector of our Order. He
granted it several privileges and franchises,
and ever since the members of the con-
fraternity have assumed the name of Free-
masons. From this time Great Britain
became the seat of our sciences, the con-
servatrix of our laws, and the depository
of our secrets. The religious dissensions
which s0 fatally pervaded and reut all Europe
during the sixteenth century, caused our
Order to degenerate from the grandeur and
nobility of its origin. Several of our rites
and usages, which were opposed to theRAMSAY

prejudices of the times, were changed, dis-
guised, or retrenched. Thus it is that sev-
eral of our brethren have, like the ancient
Jews, forgotten the spirit of our laws, and
preserved only the letter and the outer cov-
ering. But from the British isles the ancient
science is now beginning to pass again into
France.”

Such was the peculiar theory of Ramsay.
Rejecting all reference to the Traveling
Architects from Como, to the Stone Masons
of Germany, and the Operative Freema-
sons of England, he had sought a noble and
chivalric origin for Freemasonry, which with
him was not a confraternity founded on a
system of architecture, but solely on the
military prowess and religious enthusiasm
of knighthood. The theory was as clearly
the result of his own inventive genius as was
his fable of the travels of Cyrus. He offered
no documentary or historical authority to
support his assertions, but gave them as if
they were already admitted facts. The
theory was, however, readily accepted by the
rich, the fashionable, and the noble, because
it elevated the origin and the social position
of the Order, and to it we are to attribute
the sudden rise of so many high degrees,
which speedily overshadowed the humbler

retensions of primitive Craft Masonry.
After the delivery of this speech a number of
Chivalric Degrees were invented in France
and styled Scottish Masonry, and they have
been attributed to Ramsay, acting as has
been supposed in the interests of the exiled
Stuarts; and he has also been considered the
inventor of the Royal Arch Degree; but
R. F. Gould in his History of Freemasonry
has shown that there is no foundation for
either of these theories; and that Ramsay’s
influence on Freemasonry was due to his
speech alone.]

All writers concur in giving the most favor-
able opinions of Ramsay’s character. Cham-
bers asserts that he was generous and kind
to his relatives, and that on his temporary
return to Great Britain, although he did
not visit them in Scotland, he sent them
liberal offers of money, which, however, in-
censed at his apostasy from the national
religion, they indignantly refused to accept.
Clavel (Hist. Pittor., p. 165) describes him
as “a man endowed with an ardent imagi-
nation, and a large amount of learning, wit,
and urbanity.” And Robison (Proofs of a
Consp., p. 39) says he was “as eminent for
his piety as he was for his enthusiasm,” and
speaks of his ‘‘eminent learning, his elegant
talents, and his amiable character.”

His general literary reputation is secured
by his Life of Fénelon, his Travels of Cyrus,
and the elaborate work, published after his
death, entitled The Philosophical Principles
of Natural and Revealed Religion, Unfolded
in a Geometrical Order. He is said to have
been the author of an Apologetic and His-
torical Relation of the Society of Freemasonry,
which was published in 1738, and had the
honor to be burnt the next year at Rome by

40

 

RAWLINSON 609

the public executioner, on the sentence of the
Sacred Congregation of the Inquisition.

Raphael. (Hebrew interpretation, ‘‘The
healing of God.”’) The title of an officer in
a Rose Croix Chapter. The name of the
angel, under the Kabbalistical system, that
governed the planet Mercury. A messenger.

Ratisbon. A city of Bavaria, in which
two Masonic Congresses have been held.
The first was convoked in 1459, by Jost
Dotzinger, the master of the works of the
Strasburg cathedral. It established some
new laws for the government of the Frater-
nity in Germany. The second was called
in 1464, by the Grand Lodge of Strasburg,
principally to define the relative rights of,
and to settle existing difficultics between,
the Grand Lodges of Strasburg, Cologne,
Vienna, and Bern. (See Stone Masons of the
Middle Ages.)

Rawlinson Manuscript. In 1855, the
Rey. J. S. Sidebotham, of New College,
Oxford, published in the Freemasons’ Monthly
Magazine a series of interesting extracts from
a manuscript volume which he stated was
in the Bodleian Library, and which he de-
scribed as seeming “‘to be a kind of Masonic
album, or commonplace book, belonging to
Brother Richard Rawlinson, LL.D. and
F. R.S., of the following Lodges: Sash and
Cocoa-tree, Moorfields, 37; St. Paul’s Head,
Ludgate Street, 40; Rose Tavern, Cheapside,
and Oxford Arms, Ludgate Street, 94; in which
he inserted anything that struck him either
as useful or particularly amusing. It is
partly in manuscript, partly in print, and com-
prises some ancient Masonic Charges, Con-
stitutions, forms of summons, a list of all
the Lodges of his time under the Grand
Lodge of England, whether in London, the
country, or abroad; together with some ex-
tracts from the Grub Street Journal, the
General Evening Post, and other journals of
the day. The dates range from 1724 to
1740.” (fF. M. Monthly Mag., 1855, p. 81.)

Among the materials thus collected is
one which bears the following title: The
Freemasons’ Constitutions, Copied from an
Old MS. in the possession of Dr. Rawlin-
son. This copy of the Old Constitutions
does not differ materially in its contents
from the other old manuscripts, but its
more modern spelling and phraseology would
seem to give it a later date, which may be from
1725 to 1750. In a note to the statement
that King Athelstan “caused a roll or book
to be made, which declared how this science
was first invented, afterwards preserved and
augmented, with the gee and true intent
thereof, which roll or book he commanded to
be read and plainly recited when a man was
to be made a Freemason,” Dr. Rawlinson
says: ‘One of these rolls I have seen in the
possession of Mr. Baker, a carpenter in
Moorfields.” The title of the manuscript
in the scrap-book of Rawlinson is The Free-
masons’ Constitution, Copied from an Old
MS. in the possession of Dr. Rawlinson. The
original MS. has not yet been traced, but610 RECEIVED

possibly if found would be of about the end
of the seventeenth century.

Richard Rawlinson, LL.D., was a cele-
brated antiquary, who was born in London
about 1690, and died April 6, 1755. He
was the author of a Life of Anthony Wood,
published in 1711, and of The English To-
pographer, published in 1720. Dr. Rawlin-
son was consecrated a bishop of the non-
juring communion of the Church of England,
March 25, 1728. He was an assiduous
collector of old manuscripts, invariably
purchasing, sometimes at high prices, all
that were offered him for sale. In his will,
dated June 2, 1752, he bequeathed the whole
collection to the University of Oxford. The
manuscripts were placed in the Bodleian
Library, and still remain there. In 1898, Dr.
W. J. Chetwode Crawley published in the
Ars Quatuor Coronatorum, vol. xi., a full
account of the Rawlinson MSS., in which he
shows that the collection was not really made
by ie but by one Thomas Towl.
(a5:

Received and Acknowledged. A term
applied to the initiation of a candidate into
the Sixth or Most Excellent Master’s Degree
of the American Rite. (See Acknowledged.)

Reception. The ceremony of initiation
into a degree of Masonry is called a reception.

Recipient. The French call the candidate
in any degree of Masonry the Recipiendaire,
or Recipient.

Recognition, Modes of. Smith says
(Use and Abuse, p. 46) that at the institu-
tion of the Order, to each of the degrees “a
particular distinguished test was adapted,
which test, together with the explication, was
accordingly settled and communicated to the
Fraternity previous to their dispersion, under
a necessary and solemn injunction to secrecy;
and they have been most cautiously preserved
and transmitted down to posterity by faith-
ful brethren ever since their emigration.”

Hence, of all the landmarks, the modes of
recognition are the most legitimate and
unquestioned. They should admit of no
variation, for in their universality consist
their excellence and advantage. And yet
such variations have unfortunately been
admitted, the principal of which originated
about the middle of the eighteenth century,
and were intimately connected with the
division of the Fraternity in England into
the two conflicting societies of the “An-
cients” and the “Moderns”; and although
by the reconciliation in 1813 uniformity
was restored in the United Grand Lodge
which was then formed, that uniformity did
not extend to the subordinate bodies in
other countries which had derived their
existence and their different modes of recog-
nition from the two separated Grand Lodges;
and this was, of course, equally applicable
to the high degrees which sprang out of
them. Thus, while the modes of recognition
in the York and Scottish Rites are substan-
tially the same, those of the French ar Modern
Rite differ in almost everything, In this

 

  

RECOGNITION

there is a P. W. in the First Degree unrecog-
nized by the two other Rites, and all after-
ward are different.

Again, there are important differences in
the York and American Rites, although
there is sufficient similarity to relieve Ameri-
can and English Masons from any embar-
rassment in mutual recognition. Although
nearly all the Lodges in the United States,
before the Revolution of 1776, derived their
existence from the Grand Lodges of England,
the American Masons do not use the multi-
tude of signs that prevail in the English sys-
tem, while they have introduced, I think,
through the teachings of Webb, the D. G.,
which is totally unknown to English Masonry.
Looking to these differences, the Masonic
Congress of, Paris, held in 1856, recommended,
in the seventh proposition, that ‘Masters
of Lodges, in conferring the degree of Master
Mason, should invest the candidate with the
words, signs, and grips of the Scottish and
Modern Rites.” This proposition, if it had
been adopted, would have mitigated, if it
did not abolish, the evil; but, unfortunately,
it did not receive the general concurrence of
the Craft.

As to the antiquity of modes of recogni-
tion in general, it may be said that, from
the very nature of things, there was always
a necessity for the members of every secret
society to have some means for recognizing
a brother that should escape the detec-
tion of the uninitiated. We find evidence
in several of the classic writings showing
that such a custom prevailed among the
initiated in the Pagan mysteries. Livy
tells us (xxxi., 14) of two Acarnanian youths
who accidentally entered the temple of
Ceres during the celebration of the mysteries,
and, not having been initiated, were speedily
detected as intruders, and put to death by
the managers of the temple. They must,
of course, have owed their detection to the
fact that they were not in possession of those
modes of recognition which were known only
to the initiated.

That they existed in the Dionysiac rites
of Bacchus we learn from Plautus, who, in
his Miles Gloriosus (Act IV., Se. li.), makes
Misphidippa say to Pyrgopolonices, “Cedo
signum si harune Baccharum es,” Give the
sign, if you are one of these Bacche.

Jamblichus (Vit. Pyth.) tells the story
of a disciple of Pythagoras, who, having
been taken sick, on a long journey, at an
inn, and having exhausted his funds, gave,
before he died, to the landlord, who had
been very kind to him, a paper, on which
he had written the account of his distress,
and signed it with a symbol of Pythagoras.
This the landlord affixed to the gate of a
neighboring temple. Months afterward an-
other Pythagorean, passing that way, recog-
nized the secret symbol, and, inquiring into
the tale, reimbursed the landlord for all his
trouble and expense.

Apuleius, who was initiated into the
Osirian and Isiac mysteries, says, inRECOMMENDATION

Defensio, “if any one is present who has
been initiated into the same secret rites as
myself, if he will give me the sign, he shall
then be at liberty to hear what it is that
I keep with such care.” But in another
lace he is less cautious, and even gives an
inkling of what was one of the signs of the
Osirian initiation. For in his Golden Ass
(lib. xi.) he says that in a dream he beheld
one of the disciples of Osiris, ‘‘who walked
gently, with a hesitating step, the ankle of
his left foot being slightly bent, in order,
no doubt, that he might afford me some
sign by which I could recognize him.” The
Osirian initiates had then, it seems, like the
Freemasons, mystical steps.

That the Gnostics had modes of recogni-
tion we learn from St. Epiphanius, himself
at one time in early life a Gnostic, who
says in his Panartwm, written against the
Gnostics and other heretics, that ‘“‘on the
arrival of any stranger belonging to the
same belief, they have a sign given by one
to another. In holding out the hand, under
pretence of saluting each other, they feel and
tickle it in a peculiar manner underneath the

alm, and so discover if the new-comer be-
fous to the same sect. ‘Thereupon, however
poor they may be, they serve up to him a
sumptuous feast, with abundance of meats
and wine.”

I do not refer to the fanciful theories of
Dr. Oliver—the first one most probably a
te and therefore out of place in his Sym-

olical Diaicey touted on passages of
Homer and Quintus Curtius, that Achilles
and Alexander of Macedon recognized the one
Priam and the other the High Priest by
a sign. But there are abundant evidences of
an authentic nature that a system of recogni-
tion by signs, and words, and grips has
existed in the earliest times, and, therefore,
that they were not invented by the Masons,
who borrowed them, as they did much more
of their mystical system, from antiquity.

Recommendation. The petition of a
candidate for initiation must be recom-
mended by at least two members of the
Lodge. Preston requires the signature to
be witnessed by one person (he does not
say whether he must be a member of the
Lodge or not), and that the candidate must
be proposed in open Lodge by a member.
Webb says that “the candidate must be
proposed in form, by a member of the Lodge,
and the proposition seconded by another
member.” Cross says that the recommenda-
tion “is to be signed by two members of the
Lodge,” and he dispenses with the formal
proposition. These gradual changes, none
of them, however, substantially affecting the
principle, have at last resulted in the present
simpler usage, which is, for two members
of the Lodge to affix their names to the
petition, as recommenders of the applicant.

The petition for a Dispensation for a new
Lodge, as preliminary to the application for
a Warrant of Constitution, must be recom-
mended by the nearest Lodge. Preston

 

 

 

     

RECONSIDERATION 611

says that it must be recommended “by the
Masters of three regular Lodges adjacent to
the place where the new Lodge is to be
held.” This is also the language of the
Constitution of the Grand Lodge of Ire-
land. The Grand Lodge of Scotland re-
quires the recommendation to be signed
“by the Masters and officers of two of the
nearest Lodges.’”’ The modern Constitu-
tion of the Grand Lodge of England re-
quires a recommendation ‘‘by the officers
of some regular Lodge,’ without saying
anything of its vicinity to the new Lodge.
The rule now universally adopted is, that
it must be recommended by the nearest
Lodge.

Reconciliation, Lodge of. When the
two contending Grand Lodges of England,
known as the ‘‘ Ancients” and the ‘‘ Moderns,”
resolved, in 1813, under the respective
Grand Masterships of the Dukes of Kent
and Sussex, to put an end to all differences,
and to form a United Grand Lodge, it was
provided, in the fifth article of union, that
each of the two Grand Masters should
appoint nine Master Masons to meet at
some convenient place; and each party
having opened a just and perfect Lodge in
a separate apartment, they should give and
receive mutually and reciprocally the obliga-
tions of both Fraternities; and being thus
duly and equally enlightened in both forms,
they should be empowered and directed to
hold a Lodge, under the Warrant or Dispensa-
tion to be entrusted to them, and to be en-
titled “‘The Lodge of Reconciliation.” The
duty of this Lodge was to visit the several
Lodges under both Grand Lodges, and to
instruct the officers and members of the same
in the forms of initiation, obligation, etc., in
both, so that uniformity of working might
be established. ‘The Lodge of Reconciliation
was constituted on the 27th of December,
1813, the day on which the union was per-
fected. This Lodge was only a temporary
one, and the duties for which it had been
organized having been performed, it ceased
to exist by its own limitation in 1816. [For
a full account of this Lodge and its proceed-
ings, see Ars Quatuor Coronatorum, vol. xxiii.,
for 1910.]

Reconsideration, Motionfor. A motion
for reconsideration can only be made in a
Grand Lodge, Grand Chapter, or other Grand
Body, on the same day or the day after the
adoption of the motion which it is proposed
to reconsider. In a Lodge or other subor-
dinate body, it can only be made at the same
meeting. It cannot be moyed by one who has
voted in the minority. It cannot be made
when the matter to be reconsidered has
passed out of the control of the body, as when
the original motion was for an appropriation
which has been expended since the motion for
it was passed. A motion for reconsideration
ig not debatable if the question proposed
to be reconsidered is not. It cannot a vie
be adopted by a simple majority vote. It
may be postponed or laid upon the table.612 RECONSIDERATION

If postponed to a time definite, and when
that time arrives is not acted upon, it cannot
be renewed. If laid upon the table, it
cannot be taken up out of its order, and no
second motion for reconsideration can be
offered while it lies upon the table, hence
to lay a motion for reconsideration on the
table is considered as equivalent to reject-
ing it. When a motion for reconsideration
is adopted, the original motion comes up
immediately for consideration, as if it had
been for the first time brought before the
body, in the form which it presented when
it was adopted.

Reconsideration of the Ballot. When
the petition of a candidate for initiation has
been rejected, it is not permissible for any
member to move for a reconsideration of
the ballot. The following four principles
set forth in a summary way the doctrine of
Masonic parliamentary law on this subject:

1. It is never in order for a member to move
for the reconsideration of a ballot on the
petition of a candidate, nor for a presiding
officer to entertain such a motion. 2. The
Master or presiding officer alone can, tor
reasons satisfactory to himself, order such
a reconsideration. 3. The presiding officer
cannot order a reconsideration on any sub-
sequent night, nor on the same night, after
any member who was present and voted
has departed. 4. The Grand Master cannot
grant a Dispensation for a reconsideration,
nor in any other way interfere with the
ballot. The same restriction applies to the
Grand Lodge.

Recorder. In some of the high degrees,
as in a Council of Select Masters and a Com-
mandery of Knights Templar, the title of
Recorder is given to the Secretary. The
recording officer of the Grand Encampment
of Knights Templar of the United Btatas
of State Grand Commanderies, and of Grand
Councils of Royal and Select Masters, is
styled a Grand Recorder.

Records, Old. The early history of
Masonry, as written by Anderson, Preston,
Smith, Calcott, and writers of that genera-
tion, was little more than a collection of
fables, so absurd as to excite the smile of
every reader, or bare statements of inci-
dents, without any authority to substantiate
their genuineness.

The recent writers on the same subject
have treated it in a very different manner,
and one that gives to the investigation of
the early annals of Freemasonry a respecta-
ble position in the circle of historic studies.
Much of the increased value that is given
in the present day to Masonic history is
derivable from the fact that, ceasing to re-
peat the gratuitous statements of the older
writers, some of whom have not hesitated
to make Adam a Grand Master, and Eden
the site of a Lodge, our students of this day
are drawing their conclusions from, and es-
tablishing their theories on, the old records,
which Masonic archeology is in this gen-

   
  
   
  
 
 
 
   
 
  
  
  
  
 
 
 
 
  
  
 
  
  
 
  
  
 
  
 
 
 
  
   
  
  
 
  
  
  
  
 
 
 
 
  
  
 
  
 
  
 
 
 
  
 
 
  
  
 
 
 
 
  
 
 
  
 
 
   
 
  
 
 
  
 
 
  
 
  
 
 
  
 
 
 
 
 
  
 
 
 
 

RECORDS

these students (Bro. Woodford, of England)
has said that, when we begin to investigate
the real facts of Masonic history, “not only
have we to discard at once much that we
have held tenaciously and taught habit-
ually, simply resting on the reiterated asser-
tions of others, but we shall also find that
we have to get rid of what, I fear, we must
call ‘accumulated rubbish,’ before we can
see clearly how the great edifice of Masonic
history, raised at last on sure and good
foundations, stands out clearer to the sight,
and even more honorable to the builders,
from those needful, if preparatory, labors.’’

Anderson tells us that in the year 1719, at
some of the private Lodges, “several very
valuable manuscripts concerning the Frater-
nity, their Lodges, Regulations, Charges, Se-
crets, and Usages, were too hastily burnt by
some scrupulous brothers, that those papers
might not fall into strange hands.” (Constitu-
tions, 1738, p. 111.)

In the last quarter of a century the
archeologists of Masonry have labored very
diligently and successfully to disinter from
the old Lodges, libraries, and museums
many of these ancient manuscripts, and
afiich light has thus been thrown upon the
early history of Freemasonry.

he following is a list of the most im-
portant of these old records which the
industry of Masonic antiquaries has brought
to light. They are generally called “‘Manu-
scripts,” because their originals, for the
most part, exist in manuscript rolls, or there
is competent evidence that the original
manuscripts, although now lost, once existed.
There are, however, a few instances in which
this evidence is wanting, and the authenticity
of the manuscript rests only on probability.
Each of them is noted in this work under its
respective title.

Halliwell or Regius Manuscript.

2. Book of the Fraternity of Stone Masons,
8. Paris Regulations.

4. Strasburg Constitutions.

5. Cooke’s Manuscript.

6. Lansdowne Manuscript.

7. Schaw Manuscript.

8. St. Clair Charters.

9. Eglinton Manuscript.

10. York Manuscripts (six in number).
11. Grand Lodge Manuscript.

12. Sloane Manuscripts (two in number),
13. Aitcheson-Haven Manuscript.

14, Kilwinning Manuscript.

15, Harleian Manuscript.

16. Hope Manuscript.

17. Alnwick Manuscript.
18. aonb Manuscript.

Roberts’ Manuscript.

20. Edward III. Manuscript.
21. St. Albans’ Regulations.
22, Anderson Manuscript.

23. Stone Manuscripts.

- Constitutions of Strasburg.

. Dowland Manuscript.

 

eration bringing to light. Hence, one of

24
2B. Constitutions of Torgan.
6
27. Wilson Manuscript.RECTIFICATION

. Spencer Manuscript.

. Cole Manuscript.

. Plot Manuscript.

. Inigo Jones Manuscript.

. Rawlinson Manuscript.

. Woodford Manuscript.

. Krause Manuscript.

. Antiquity Manuscript.

. Leland Manuscript, sometimes called
the Locke Manuscript.

37. Charter of Cologne.

There may be some other manuscript
records, especially in France and Germany,
not here noticed, but the list above contains
the most important of those now known to
the Fraternity. Many of them have never
yet been mae ed, and the collection forms
& mass of material absolutely necessary
for the proper investigation of Masonic
history. Every Mason who desires to
know the true condition of the Fraternity
during the last three or four centuries, and
who would learn the connection between
the Stone-Masons of the Middle Ages and
the Free and Accepted Masons of the pres-
ent day, so as perfectly to understand the
process by which the Institution became
changed from an operative art to a specu-
lative science, should attentively read and
thoroughly digest these ancient records of
a erhood. (See also Manuscripts,

a,

Rectification. The German Masons use
this word to designate that process of re-
moving an irregularity of initiation which,
in American Masonry, 1s called healing, which

Bee.

Rectified Rite. (Rite Rectifié.) See Mar-
tinism.

Rectified Rose Croix, Rite of.
Croiz, Rectified.

Recusant. A term applied in English
history to one who refused to acknowledge
the supremacy of the king as head of the
church. In Masonic law, the word is
sometimes used to designate a Lodge or a
Mason that refuses to obey an edict of the
Grand Lodge. The arrest of the Charter,
or the suspension or expulsion of the offender,
would be the necessary punishment of such an
offense.

Red. Red, scarlet, or crimson, for it is
indifferently called by each of these names,
is the appropriate color of the Royal Arch
Degree, and is said symbolically to repre-
sent the ardor and zeal which should actu-
ate all who are in possession of that sub-
lime portion of Masonry. Portal (Couleurs
Symb., p. 116) refers the color red to fire,
which was the symbol of the regeneration
and purification of souls. Hence there
seems to be a congruity in adopting it as
the color of the Royal Arch, which refers
historically to the regeneration or rebuilding
of the Temple, aed symbolically to the
regeneration of life.

n the religious services of the Hebrews,
red, or scarlet, was used as one of the colors
of the veiis of the tabernacle, in which, ac-

See Rose

 

 

RED

613

eording to Josephus, it was an emblem of
the element of fire; it was also used in the
ephod of the high priest, in the girdle, and
in the breastplate. Red was, among the
Jews, a color of dignity, appropriated to the
most opulent or honorable, and hence the
prophet Jeremiah, in describing the rich
men of his country, speaks of them as those
who ‘‘were brought up in scarlet.”

In the Middle Ages, those knights who
engaged in the wars of the Crusades, and
especially the Templars, wore a red cross,
as a symbol of their willingness to undergo
martyrdom for the sake of religion; and the
priests of the Roman Church still wear red
vestments when they officiate on the festivals
of those saints who were martyred.

Red is in the higher degrees of Masonry
as predominating a color as blue is in the
lower. Its symbolic significations differ,
but they may generally be considered as
alluding either to the virtue of fervency
when the symbolism is moral, or to the
shedding of blood when it is_ historical.
Thus in the degree of Provost and Judge,
it is historically emblematic of the violent
death of one of the founders of the Institu-
tion; while in the degree of Perfection it is
said to be a moral symbol of zeal for the
glory of God, and for our own advancement
toward perfection in Masonry and virtue.

In the degree of Rose Croix, red is the
predominating color, and symbolizes the
ardent zeal which should inspire all who
are in search of that which is lost.

Where red is not used historically, and
adopted as a memento of certain tragical
circumstances in the history of Masonry,
it is always, under some modification, a
symbol of zeal and fervency.

These three colors, blue, purple, and red,
were called in the former English lectures
“the old colors of Masonry,” and were said
to have been selected ‘‘because they are
royal, and such as the ancient kings and
princes used to wear; and sacred history
informs us that the veil of the Temple was
composed of these colors.”

Red Brother. The Sixth and last degree
of the Swedenborgian system.

Red Cross Knight. When, in the tenth
century, Pope Urban II., won by the en-
thusiasm of Peter the Hermit, addressed the
people who had assembled at the city of
Clermont during the sitting of the Council,
and exhorted them to join in the expedition
to conquer the Holy Land, he said, in reply
to their cry that God wills it, Dieux el volt,
“it is indeed the will of God; let this memo-
rable word, the inspiration, surely, of our
Holy Spirit, be forever adopted as your cry
of battle, to animate the devotion and
courage of the champions of Christ. His

cross is the symbol of your salvation; wear
it, a red, a bloody cross, as an external mark
on your breasts or shoulders, as a pledge of
your sacred and irrevocable engagement.

The proposal was eagerly accepted, and tht
Bishop of Puy was the first who solicited614 RED

the Pope to affix the cross in red cloth on
his shoulder. The example was at once fol-
lowed, and thenceforth the red cross on
the breast was recognized as the sign of
him who was engaged in the Holy Wars,
and Crusader and Red Cross Knight became
convertible terms. Spenser, in the Fairie
Queen (Cant. I.), thus describes one of these
knights:
“And on his breast a bloody cross he bore,

The dear remembrance of his dying Lord,

For whose sweet sake that glorious badge he
wore,
And dead, as living, ever him ador’d:
Upon his shield the like was also scor’d.’””

The application of this title, as is some-
times done in the ritual of the degree, to a
Masonic degree of Knight of the Red Cross,
is altogether wrong, and it is now called
Companion of the Red Cross. A Red Cross
Knight and a Knight of the Red Cross are
two entirely different things.

Red Cross Legend. The embassy of
Zerubbabel to the court of Darius consti-
tutes what has been called the Legend of the
Red Cross Degree. (See Embassy, and Com-
panion of the Red Cross.)
pene Cross of Babylon. See Babylonish

ass.

Red Cross of Rome and Constantine.
A degree founded on the circumstance of
the vision of a cross, with the inscription
EN TOYTO NIKA, which appeared in the
heavens to the Emperor Constantine. It
formed originally a part of the Rosaic Rite,
and is now practised in England, Ireland,
Scotland, and some of the English colonies,
as_a distinct Order; the meetings being
called ‘“Conclaves,” and the presiding officer
of the Grand Imperial Council of the whole
Order, “Grand Sovereign.” Its existence in
England as a Masonic degree has been traced,
according to Bro. R. W. Little (Freemas.
Mag.), to the year 1780, when it was given

y Bro. Charles Shirreff. It was reorganized
in 1804 by Walter Rodwell Wright, who sup-
plied its present ritual. The ritual of the
Order contains the following legend:

“After the memorable battle fought at
Saxa Rubra, on the 28th October, a.p.
312, the emperor sent for the chiefs of the
Christian legion, and—we now quote the
words of an old ritual—‘in presence of his
other officers constituted them into an
Order of Knighthood, and appointed them
to wear the form of the Cross he had seen
in the heavens upon their ghields with
the motto In hoc signo vinces round it, sur-
rounded with clouds; and peace being soon
after made, he became the Sovereign Patron
of the Christian Order of the Red Cross.’
It is also said that this Cross, together with
a device called the Labarum, was ordered
to be embroidered upon all the imperial
standards. The Christian warriors were
selected to compose the body-guard of Con-
stantine, and the command of these privi-
leged soldiers was confided to Eusebius,

    
  
   
  
  
  
   
  
   
 
 
 
  
 
 
  
   
 
 
 
  
  
 
 
 
 
 
 
  
 
 
  
   
  
 
 
  
 
 
 
 
  
  
  
 
 
  
   
  
  
  
 
  
  
   
   
  
  
 
 
  
  
  
   
  
 
    
  
 
 
 
    
  
  
 
 
 
  
   
    
 

REFORMED

Bishop of Nicomedia, who was thus consid:
ered the second officer of the Order.”

Red Cross Sword of Babylon. A degree
worked in the Royal Arch Chapters of Scot-
land, and also in some parts of England. It
is very similar to the Knight of the Red Cross
conferred in the United States, which is now
called the Companion of the Red Cross.

Red Letters. In the Ancient and Accepted
Scottish Rite, edicts, summonses or other
documents, written or printed in red letters,
are supposed to be of more binding obliga-
tion, and to require more implicit obedience,
than any others. Hence, in the same Rite,
to publish the name of one who has been
expelled in red letters is considered an especial
mark of disgrace. It is derived from the
custom of the Middle Ages, when, as Muratori
shows (Antig. Ital. Med.), red letters were
used to give greater weight to documents;
and he quotes an old Charter of 1020, which
is said to be confirmed “per literas rubeas,”
or by red letters.

Reflection, Chamber of. See Chamber
of Reflection.

Reformed Helvetic Rite. The Reformed
Rite of Wilhelmsbad was introduced into
Poland, in 1784, by Bro. Glayre, of Lau-
sanne, the minister of King Stanislaus, and
who was also the Provincial Grand Master of
this Rite in the French part of Switzerland.
But, in introducing it into Poland, he sub-
jected it to several modifications, and called
it the Reformed Helvetic Rite. The system
was adopted by the Grand Orient of Poland.

Reformed Rite. This Rite was estab-
lished, in 1872, by a Congress of Freemasons
assembled at Wilhelmsbad, in Germany, over
whose deliberations Ferdinand, Duke of
Brunswick, presided as Grand Master. It
was at this Convention that the Reformed
Rite was first established, its members assum-
ing the title of the “Beneficent Knights of the
Holy City,” because they derived their sys-
tem from the French Rite of that name. It
was called the Reformed Rite, because it pro-
fessed to be a reformation of a Rite which had
been established in Germany about a quarter
of a century before under the name of the
“Rite of Strict Observance.” This latter
Rite had advanced an hypothesis in relation
to the connection between Freemasonry and
the Order of Knights Templar, tracing the
origin of our Institution to those Knights at
the Crusades. This hypothesis the Conven-
tion at Wilhelmsbad rejected as unfounded in
history or correct tradition, By the adoption
of this Rite, the Congress gave a death-blow
to the Rite of Strict Observance,

_ The Reformed Rite is exceedingly simple in
its organization, consisting only of five de-
grees, namely:

i; Entered Apprentice; 2. Fellow-Craft;
3. Master Mason; 4. Scottish Master; 5.
Knight of the Holy City.

The last degree is, however, divided into
three sections, those of Novice, Professed
Brother, and Knight, which really gives seven

 

   

degrees to the Rite.REFRESHMENT

Refreshment. In Masonic language, re-
freshment is opposed in a peculiar sense to
labor. While a Lodge is in activity it must be
either at labor or at refreshment. If a Lodge
is permanently closed until its next communi-
cation, the intervening period is one of abey-
ance, its activity for Masonic duty having for
the time been suspended; although its powers
and privileges as a Lodge still exist, and may
be at any time resumed. But where it is
only temporarily closed, with the intention of
goon again resuming labor, the intermediate
pend is called a time of refreshment, and the

odge is said not to be closed, but to be called
from labor to refreshment. ‘The phrase is an
old one, and is found in the earliest rituals of
the last century. Calling from labor to re-
freshment differs from closing in this, that the
ceremony is a very brief one, and that the
Junior Warden then assumes the control of
the Craft, in token of which he erects his col-
umn on his stand or pedestal, while the Senior
Warden lays his down. ‘This is reversed in
calling on, in which the ceremony is equally
brief.

The word refreshment no longer bears the
meaning among Masons that it formerly did.
It signifies not necessarily eating and drinking,
but simply cessation from labor. A Lodge
at refreshment may thus be compared to any
other society when in a recess. During the
whole of the last century, and a part of the
present, a different meaning was given to the
word, arising from a now obsolete usage, which
Dr. Oliver (Mas. Juris., p. 210) thus describes:

“The Lodges in ancient times were not
arranged according to the practice in use
amongst ourselves at the present day. The
Worshipful Master, indeed, stood in the east,
but both the Wardens were placed in the west.
The south was occupied by the senior Entered
Apprentice, whose business it was to obey the
instructions of the Master, and to welcome
the visiting brethren, after having duly as-
certained that they were Masons. The junior
Entered Apprentice was placed in the north to
prevent the intrusion of cowans and eaves-
droppers; and a long table, and sometimes
two, where the Lodge was numerous, were
extended in parallel lines from the pedestal
to the place where the Wardens sat, on which
appeared not only the emblems of Masonry,
but also materials for refreshment;—for in
those days every section of the lecture had its
peculiar toast or sentiment;—and at its con-
clusion the Lodge was called from labour to
refreshment by certain ceremonies, and a
toast, technically called ‘the charge,’ was
drunk in a bumper, with the honours, and not
unfrequently accompanied by an appropriate
song. After which the Lodge was called from
refreshment to labour, and another section
was delivered with the like result.”

At the present day, the banquets of Lodges,
when they take place, are always held after
the Lodge is closed; although they are still
supposed to be under the charge of the Junior
Warden. When modern Lodges are called to
refreshment, it is either as a part of the cere-

   

  

REGENERATION 615

mony of the Third Degree, or for a brief period;
sometimes extending to more than a day,
when labor, which had not been finished, is to
be resumed and concluded.

The mythical history of Masonry tells us
that high twelve or noon was the hour at Sol-
omon’s Temple when the Craft were per-
mitted to suspend their labor, which was
resumed an hour after. In reference to
this myth, a Lodge is at all times supposed to
be called from labor to refreshment at “high
twelve,” and to be called on again “one hour
after high twelve.”

tegalia. Strictly speaking, the word re-
galia, from the Latin, regalia, royal things,
signifies the ornaments of a king or queen, and
is applied to the apparatus used at a coro-
Ination, such as the crown, scepter, cross,
|mound, etc. But it has in modern times been
| loosely employed to signify almost any kind
of ornaments. Hence the collar and jewel,
and sometimes even the apron, are called by
many Masons the regalia. The word has the
early authority of Preston. In the second
edition of his Illustrations (1775), when on the
|subject of funerals, he uses the expression,
“the body, with the regalia placed thereon,
and two swords crossed.”’ And at the end of
the service he directs that ‘‘the regalia and
ornaments of the deceased, if an officer of a
.odge, are returned to the Master in due form,
and with the usual ceremonies.” Regalia can-
not here mean the Bible and Book of Constt-
tutions, for there is a place in another part of
the procession appropriated to them. It
might have been supposed that, by regalia,
Preston referred to some particular decora-
tions of the Lodge, had not his subsequent
editors, Jones and Oliver, both ar terpetated
the word “other” before ornaments, 50 as to
make the sentence read “‘regalia and other or-
naments,” thus clearly indicating that they
deemed the regalia a part of the ornaments of
the deceased. The word is thus used in one
of the headings of the modern Constitutions
of the Grand Lodge of England. But in the
text the more correct words ‘‘clothing and
insignia” (Rule 282) are employed. There
is, however, so great an error in the use of the
word regalia to denote Masonic clothing, that
it would be better to avoid it. :

Regeneration. In the Ancient Mysteries
the doctrine of regeneration was taught by
symbols: not the theological dogma of regen-
eration peculiar to the Christian church, but
the philosophical dogma as a change from
death to life—a new birth to immortal exist-
ence. Hence the last day of the Eleusinian
mysteries, when the initiation was completed,
was called, says Court de Gebelin (M. P., iv.,
322), the day of regeneration. _ This is the doc-
trine in the Masonic mysteries, and more es-
pecially in the symbolism of the Third Degree.
We must not say that the Mason 1s regener-
ated when he is initiated, but that he has been
indoctrinated into the philosophy of, the re-
generation, or the new birth of all things—of
light out of darkness, or life out of death, of

 

—

 

eternal life out of temporal death.616 REGENT

Regent. The Fourth Degree of the Lesser
Mysteries of the INuminati. :

Reghellini, M. A learned Masonic writer,
who was born of Venetian parents on the
island of Scio, whence he was usually styled
Reghellini de Scio. The date of 1750, at which
his birth has been placed, is certainly an error.
Michaud supposes that it is twenty or thirty
years too soon. ‘The date of the publication
of his earliest works would indicate that he
could not have been born much before 1780.
After receiving a good education, and becom-
ing especially proficient in mathematics and
chemistry, he settled at Brussels, where he
appears to have spent the remaining years of
his life, and wrote various works, which indi-
cate extensive research and a lively and, per-
haps, a rather ill-directed imagination. In
1834 he published a work entitled Examen du
Mosaisme et du Christianisme, whose bold
opinions were not considered as very ortho-
dox. He had previously become attached to
the study of Masonic antiquities, and in 1826
published a work in one volume, entitled
Esprit du dogme de la Franc-Maconnerie:
recherches sur son origine et celle de ses differ-
ents rites. He subsequently still further de-
veloped his ideas on this subject, and pub-
lished at Paris, in 1833, a much larger work,
in three volumes, entitled, La Maconnerie,
considerée comme le resultat des Religions
Egyptienne, Juive et Chrétienne. In this work
he seeks to trace both Freemasonry and the
Mosaic religion to the worship that was prac-
tised on the banks of the Nile in the time of
the Pharaohs. Whatever may be thought of
his theory, it must be confessed that he has
collected a mass of learned and interesting
facts that must be attractive to the Masonic
scholar. From 1822 to 1829 Reghellini de-
voted his labors to editing the Annales Chron-
ologiques, Litteraires et Historiques de la Ma-
gonnerte des Pays-Bas, a work that contains
much valuable information.

Outside of Masonry, the life of Reghellini is
not well known. It is said that in 1848 he
became implicated with the political troubles
which broke out that year in Vienna, and, in
consequence, experienced some trouble. His
great age at the time precluded the likelihood
that the statement is true. In his latter days
he was reduced to great penury, and in August,
1855, was compelled to take refuge in the
House of Mendicity at Brussels, where he
shortly afterward died.

Regimental Lodge. An expression used
by Dr. Oliver, in his J urisprudence, to desig-
nate a Lodge attached to a regiment in the
British army. The title is not recognized
in the English Constitutions, where such a
Lodge is always styled a Military Lodge,
which see.

Register. A list of the officers and mem-
bers of a Grand or Subordinate Lodge. The
registers of Grand Lodges are generally pub-
lished in this country annually, attached to
their Proceedings. The custom of publishing
annual pepisete of subordinate Lodges is
almost exclusively confined to the Masonry of

 

 

REGULAR

the Continent of Europe. Sometimes it is
called a Registry.

Registrar, Grand. 1. An officer of the
Grand Lodge of England, whose principal
duty it is to take charge of the seal, and at-
tach it, or cause it to be attached by the Grand
Secretary, to documents issued by the Grand
Lodge or Grand Master. Also to superintend
the records of the Grand Lodge, and to take
care that the several documents issued be in
due form. (Constitutions, Rules 31, 32.) 2.
An officer in a Grand Consistory of the Scot-
tish Rite, whose duties are those of Grand
Secretary.

Registration. The modern Constitutions
of the Grand Lodge of England require that
every Lodge must be particularly careful in
registering the names of the brethren initiated
therein, and also in making the returns of its
members; as no person is entitled to partake
of the general charity, unless his name be duly
registered, and he shall have been at least five
years a contributing member of a Lodge, ex-
cept in the following cases, to which the limi-
tation of five years is not meant to extend,
viz., shipwreck, or capture at sea, loss by fire,
or blindness or serious accident fully attested
and proved. (Rule 234.) To prevent injury
to individuals, by their being excluded the
privileges of Masonry through the neglect of
their Lodges in not registering their names,
any brother so circumstanced, on producing
sufficient proof that he has paid the full fees to
his Lodge, including the register fee, shall be
capable of enjoying the privileges of the Craft.
But the offending Lodge shall be reported to
the Board of General Purposes, and rigor-
ously proceeded against for withholding mon-
eys which are the property of the Grand
Lodge. (Rule 237.)

An unregistered member in England is
therefore equivalent, so far as the exercise of
his rights is concerned, to an unaffiliated
Mason. In America the same rule exists of
registration in the Lodge books and an annual
return of the same to the Grand Lodge, but
the penalties for neglect or disobedience are
neither so severe nor so well defined.

Registry. The roll or list of Lodges and
their members under the obedience of a Grand
Lodge. Such registries are in general pub-
lished annually by the Grand Lodges of the
United States at the end of their printed Pro-
ceedings,

Regius MS. Sce Halliwell Manuscript.

Regular. A Lodge working under the
legal authority of a Warrant of Constitution is
said to be regular. The word was first used
in 1723, in the first edition of Anderson’s
Constitutions. In the eighth General Regu-
lation published in that work it is said: “If
any set or number of Masons shall take upon
themselves to form a Lodge without the Grand
Master’s Warrant, the regular Lodges are not
to countenance them.’’ Ragon says (Orthod.
Mag., 72) that the word was first heard of in
French Masonry in 1773, when an edict of the
Grand Orient thus defined it: “A regular
Lodge is a Lodge attached to the Grand Ori-REGULATIONS

ent, and a regular Mason is a member of a
regular Lodge.”

Regulations. See Old Regulations.

Rehum. Called by Ezra the chancellor.
He was probably a lieutenant-governor of the
province of Judea, who, with Shimshai the
scribe, wrote to Artaxerxes to prevail upon
him to stop the building of the second Temple.
His name is introduced into some of the high
degrees that are connected in their ritual with
the second Temple.

Reinhold, Karl Leonhard. A German
philosopher, who was born at Vienna in 1758,
and died in 1823. He was associated with
Wieland, whose daughter he married, in the
editorship of the Deutschen Mercur. He after-
ward became a professor of philosophy at Kiel,
and published Letters on the Philosophy of

ant. He was much interested in the study
of Freemasonry, and published, under the

seudonym of Decius, at Leipsic, in 1788, two
ectures entitled Die Hebraischen Mysterien
oder die dlteste religidse Freimaurerei, i. e., The
Hebrew Mysteries, or the Oldest Religious

Freemasonry. The fundamental idea of this
| beauty, whose ornaments, more precious than

work is, that Moses derived his system from
the Egyptian priesthood. Eichhorn attacked
his theory in his Universal Repository of Bib-
lical Literature. Reinhold delivered and pub-
lished, in 1809, An Address on the Design of
Freemasonry, and another in 1820, on the oc-
casion of the reopening of a Lodge at Kiel.
This was probably his Tet Masonic labor, as
he died in 1823, at the age of sixty-five years.
In 1828, a Life of him was published by his
son, a professor of philosophy at Jena.
Reinstatement. See Restoration.
Rejection. Under the English Constitu-
tions three black balls must exclude a can-
didate; but the by-laws of a Lodge may enact
that one or two shalldoso. (Rule 190.) In
America one black ball will reject a candidate
for initiation. If a candidate be rejected, he
can apply in no other Lodge for admission.
admitted at all, it must be in the Lodge where
he first applied. But the time when a new
application may be made never having been
determined by the general or common law of
Masonry, the rule has been left to the special
enactment of Grand Lodges, some of which
have placed it at six months, and some at
from one to two years. Where the Constitu-
tion of a Grand Lodge is silent on the subject,
it is held that a new application has never
been specified, so that it is held that a rejected
candidate may apply for a reconsideration of
his case at any time. The unfavorable re-
port of the committee to whom the letter was
referred, or the withdrawal of the letter by the
candidate or his friends, is considered equiva-
lent to a rejection. (See Unanimous Consent.)
Rejoicing. The initiation of the Ancient
Mysteries, like that of the Third Degree of
Masonry, began in sorrow and terminated in
rejoicing. The sorrow was for the death of
the hero-god, which was represented in the
sacred rites, and the rejoicing was for his re-
suscitation to eternal life. ‘Thrice happy,”
says Sophocles, ‘‘are those who descend to the

   

 

  

RELIGION 617

shades below when they have beheld these
rites of initiation.” The lesson there taught
was, says Pindar, the Divine origin of life, and
hence the rejoicing at the discovery of this
eternal truth.

Relief. One of the three principal tenets
of a Mason’s profession, and thus defined in
the lecture of the First Degree.

To relieve the distressed is a duty incum-
bent on all men, but particularly on Masons,
who are linked together by an indissoluble
chain of sincere affection. To soothe the un-
happy, to sympathize with their misfortunes,
to compassionate their miseries, and to restore
peace to their troubled minds, is the great aim
we have in view. On this basis we form our
friendships and establish our connections.

Of the three tenets of a Mason’s profession,
which are Brotherly Love, Relief, and Truth
it may be said that Truth is the column of
wisdom, whose rays penetrate and enlighten
the inmost recesses of our Lodge; Brotherly
Love, the column of strength, which binds us
as one family in the indissoluble bond of
fraternal affection; and Relief, the column of

the lilies and pomegranates that adorned the
pillars of the porch, are the widow’s tear of
joy and the orphan’s prayer of gratitude. ,

Relief, Board of. The liability to impo-
sition on the charity of the Order, by the ap-
plications of impostors, has led to the estab-
lishment in the larger cities of America of
Boards of Relief. These consist of representa-
tives of all the Lodges, to whom all applications
for temporaryreliefare referred. The members
of the Board, by frequent consultations, are
better enabled to distinguish the worthy from
the unworthy, and to detect attempts at im-
position. A similar organization, but under a
different name, was long ago established by
the Grand Lodge of England, for the distri-
bution of the fund of benevolence. (See Fund
of Benevolence.) In New Orleans, Louisiana,
the Board of Relief, after twenty-five years of
successful operation, was chartered in July,
1854, by the Grand Lodge as “‘Relief Lodge,
No. 1,” to be composed of the Masters and
Wardens of all the Lodges who were united in
the objects of the Board.

Religion of Masonry. There has been a
needless expenditure of ingenuity and talent,
by a large number of Masonic orators and es-
sayists, in the endeavor to prove that Masonry
is not religion. ‘This has undoubtedly arisen
from a well-intended but erroneous view that
has been taken of the connection between
religion and Masonry, and from a fear that if
the complete disseverance of the two was not
made manifest, the opponents of Masonry
would be enabled successfully to establish a
theory which they have been fond of advanc-
ing, that the Masons were disposed to substi-
tute the teachings of their Order for the truths
of Christianity. Now I have never for a
moment believed that any such unwarrantable
assumption, as that Masonry is intended to
be a substitute for Christianity, could ever ob-
tain admission into any well-regulated mind,{
|
}
[

 

  

618 RELIGION

and, therefore, I am not disposed to yield, on
the subject of the religious character of Ma-
sonry, quite so much as has been yielded by
more timid brethren. On the contrary, I
contend, without any sort of hesitation, that
Masonry is, in every sense of the word, ex-
cept one, and that its least philosophical, an
eminently religious institution—that it is
indebted solely to the religious element which
it contains for its origin and for its continued
existence, and that without this religious ele-
ment it would scarcely be worthy of cultiva-
tion by the wise and good. But, that I may
be truly understood, it will be well first to
agree upon the true definition of religion.
There is nothing more illogical than to reason
upon undefined terms. Webster has given
four distinct definitions of religion:

1. Religion, in a comprehensive sense, in-
cludes, he says, a belief in the being and per-
fections of God—in the revelation of his will
to man—in man’s obligation to obey his com-
mands—in a state of reward and punishment,
and in man’s accountableness to God; and also
true godliness or piety of life, with the practise
of all moral duties.

2. His second definition is, that religion, as
distinct from theology, is godliness or real
piety in practise, consisting in the performance
of all known duties to God and our fellow-men,
in obedience to Divine command, or from love
to God and his law.

3. Again, he says that religion, as distinct
from virtue or morality, consists in the per-
formance of the duties we owe directly to God,
from a principle of obedience to his will.

4. And lastly, he defines religion to be any
system of faith or worship; and in this sense,
he says, religion comprehends the belief and
worship of Pagans and Mohammedans as well
as of Christians—any religion consisting in
the belief of a superior power, or powers, goy-
erning the world, and in the worship of such
power or powers. And it is in this sense that
we speak of the Turkish religion, or the Jew-
ish religion, as well as of the Christian.

Now, it is plain that, in either of the first
three senses in which we may take the word
religion (and they do not very materially dif-
fer from each other), Masonry may rightfully
claim to be called a religious institution.
Closely and accurately examined, it will be
found to answer to any one of the require-
ments of either of these three definitions. So
much does it “include a belief in the being and
perfections of God,” that the public profession
of such a faith is essentially necessary to gain
admission into the Order. No disbeliever in
the existence of a God can be made a Mason.
The “revelation of his will to man’’ is tech-
nically called the “spiritual, moral, and Ma-
sonic trestle-board” of every Mason, accord-
ing to the rules and designs of which he is to
erect the spiritual edifice of his eternal life.
A “state of reward and punishment” is neces.
sarily included in the very idea of an obli-
gation, which, without the belief in such a
state, could be of no binding force or efficacy.
And “‘true godliness or piety of life” is incul-

 

   

RELIGION

cated as the invariable duty of every Mason,
from the inception of the first to the end of the
very last degree that he takes. So, again, in
reference to the second and third definitions,
all this practical piety and performance of the
duties we owe to God and to our fellow men
arise from and are founded on a principle of
obedience to the Divine will. Else whence, or
from what other will, could they have arisen?
It is the voice of the G. A. O. T. U. symbolized
to us in every ceremony of our ritual and
from every portion of the furniture of our
Lodge, that speaks to the true Mason, com-
manding him to fear God and to love the
brethren. It is idle to say that the Mason
does good simply in obedience to the statutes
of the Order. ‘These very statutes owe their
sanction to the Masonic idea of the nature and
perfections of God, which idea has come down
to us from the earliest history of the Institu-
tion, and the promulgation of which idea was
the very object and design of its origin.

But it must be confessed that the fourth
definition does not appear to be strictly ap-
plicable to Masonry. It has no pretension
to assume a place among the religions of the
world as a sectarian ‘“‘system of faith and wor-
ship,” in the sense in which we distinguish
Christianity from Judaism, or Judaism from
Mohammedanism. In this meaning of the
word we do not and can not speak of the Ma-~
sonic religion, nor say of a man that he is not
a Christian, but a Mason. Here it is that the
opponents of Freemasonry have assumed mis-
taken ground, in confounding the idea of a re-
ligious institution with that of the Christian
religion as a peculiar form of worship, and in
supposing, because Masonry teaches religious
truth, that it is offered as a substitute for
Christian truth and Christian obligation. Its
warmest and most enlightened friends have
never advanced nor supported such a claim.
Freemasonry is not Christianity, nor a sub-
stitute for it. It is not intended to supersede
it nor any other form of worship or system
of faith. It does not meddle with sectarian
creeds or doctrines, but teaches fundamental
religious truth—not enough to do away
with the necessity of the Christian scheme of
salvation, but more than enough to show, to
demonstrate, that it is, in every philosophical
sense of the word, a religious institution,
and one, too, in which the true Christian
Mason will find, if he earnestly seeks for them,
abundant types and shadows of his own ex-
alted and divinely inspired faith.

The tendency of all true Masonry is toward
religion. If it make any progress, its progress
Is to that holy end. Look at its ancient land-
marks, its sublime ceremonies, its profound
symbols and allegories—all inculeating re-
ligious doctrine, commanding religious ob-
Servance, and teaching religious truth, and
who can deny that it is eminently a religious
institution?

But, besides, Masonry is, in all its forms,
thoroughly tinctured with a true devotional
spirit. We open and close our Lodges with
prayer; we invoke the blessing of the MostRELIGIOUS

High upon all our Jabors; we demand of our
neophytes a profession of trusting belief in
the existence and the superintending care of
God; and we teach them to bow with humil-
ity and reverence at his awful name, while his
holy law is widely opened upon our altars.
Freemasonry is thus identified with religion;
and although a man may be eminently relig-
ious without being a Mason, it is impossible
that a Mason can be “true and trusty” to his
Order unless he is a respecter of religion and
an observer of religious principle.

But the religion of Masonry is not secta-
rian. It admits men of every creed within its
hospitable bosom, rejecting none and approy-
ing none for his peculiar faith. It is not
Judaism, though there is nothing in it to of-
fend a Jew; it is not Christianity, but there is
nothing in it repugnant to the faith of a Chris-
tian. Its religion is that general one of na-
ture and primitive revelation—handed down
to us from some ancient and patriarchal priest-
hood—in which all men may agree and in
which no men can differ. It inculcates the
practise of virtue, but it supplies no scheme of
redemption for sin. It points its disciples to
the path of righteousness, but it does not
claim to be ‘‘the way, the truth, and the life.”’
In so far, therefore, it cannot become a sub-
stitute for Christianity, but its tendency is}
thitherward; and, as the handmaid of relig-
ion, it may, and often does, act as the porch
that introduces its votaries into the temple of
Divine truth.

Masonry, then, is, indeed, a religious in-
stitution; and on this ground mainly, if not
alone, should the religious Mason defend it.

Religious Qualifications. See Qualifica-
tions.

   

 

Removal of Lodges. On January 25,
1738, the Grand Lodge of England adopted a |
regulation that no Lodge should be removed |
without the Master’s knowledge; that no
motion for removing it should be made in his
absence; and that if he was opposed to the
removal, it should not be removed unless two-
thirds of the members present voted in the
affirmative. (Constitutions, 1738, p. 157.)
But as this rule was adopted subsequent to the
General Regulations of 1722, it is not obliga-
tory as a law of Masonry at present. The
Grand Lodges of England and of New York
have substantially the same rule. But unless
there be a local regulation in the Constitution
of any particular Grand Lodge to that effect,
there would seem to be no principle of Masonic
law set forth in the Ancient Landmarks or Reg-
ulations which forbids a Lodge, upon the mere
vote of the majority, from removing from one
house to another in the same town or city;
and unless the Grand Lodge of any particular
jurisdiction has adopted a regulation forbid-
ding the removal of a Lodge from one house to
another without its consent, there is no law in
Masonry of universal force which would pro-
hibit such a removal at the mere option of the
Lodge.

This refers, of course, only to the removal
from one house to another; but as the town or

 

  

REPORTORIAL 619

village in which the Lodge is situated is desig-
nated in its Warrant of Constitution, no such
removal can be made except with the consent
of the Grand Lodge, or, during the recess of
that body, by the Dispensation of the Grand
Master, to be subsequently confirmed by the
Grand Lodge.

Renouncing Masons. During the anti-
Masonic excitement in the United States,
which began in 1828, and lasted for a few
years, many Masons left the Order, actuated
by various motives (seldom good ones), and
attached themselves to the anti-Masonic
party. It is not singular that these deserters
who called themselves ‘‘Renouncing Masons,’
were the bitterest in their hatred and the loud-
est in their vituperations of the Order. But,
as may be seen in the article Jndelibility, a
renunciation of the name cannot absolve any-
one from the obligations of a Mason.

Repeal. As a Lodge cannot enact a new
by-law without the consent of the Grand
Lodge, neither can it repeal an old one without
the same consent; nor can anything done at a
stated meeting be repealed at a subsequent
extra or emergent one.

Report of a Committee. When a com-
mittee, to which a subject had been referred,
has completed its investigation and come to
an opinion, it directs its chairman, or some

| other member, to prepare an expression of its

views, to be submitted to the Lodge. The
paper containing this expression of views is
called its report, which may be framed in
three different forms: It may contain only an
expression of opinion on the subject which had
been referred; or it may contain, in addition
to this, an express resolution or series of res-
olutions, the adoption of which by the assem-
bly is recommended; or, lastly, it may contain
one or more resolutions, without any prelim-
inary expression of opinion.

The report, when prepared, is read to the
members of the committee, and, if it meets
with their final sanction, the chairman, or one
of the members, is directed to present it to the
Lodge. : ;

The reading of the report is its reception,
and the next question will be on its adoption.
If it contains a recommendation of resolu-
tions, the adoption of the report will be equiv-
alent to an adoption of the resolutions, but the
report may, on the question of adoption, be
otherwise disposed of by being laid on the
table, postponed, or recommitted. (See the
subject fully discussed in Dr. Mackey’s trea-
tise on Parliamentary Law as applied to the
Government of Masonic Bodies, ch. Xxxl.)

Reportorial Corps. A name recently
given in the United States to that useful and
intelligent body of Masons who write, in their
respective Grand Lodges, the reports on For-
eign Correspondence. — Through the exertions
of Dr. Corson, the chairman of the Committee
of Foreign Correspondence of New Jersey, @
convention of this body was held at Baltimore
in 1871, during the session of the General
Grand Chapter, and measures were then taken

to establish a triennial convention. Such a620 REPRESENTATIVE

convention would assume no legislative pow- |
ers, but would simply meet for the intercom- |
munication of ideas and the interchange of |
fraternal greetings.

Representative of a Grand Lodge. A
brother appointed by one Grand Lodge to rep-
resent its interest in another. The repre-
sentative is generally, although not necessar-
ily, a member of the Grand Lodge to whom he
is accredited, and receives his appointment on
its nomination, but he wears the clothing of
the Grand Lodge which he represents. He
is required to attend the meetings of the
Grand Lodge to which he is accredited, and
to communicate to his constituents an abstract
of the proceedings, and other matters of Ma-
sonicinterest. But it is doubtful whether these
duties are generally performed. The office of
representative appears to be zather one of
honor than of service. In the French system,
a representative is called a “gage d’amitié.”’

Representatives of Lodges. In the Gen-
eral Regulations of 1721 it was enacted that
“The Grand Lodge consists of and is formed by
the Masters and Wardens of all the regular
particular Lodges upon record”’; and also that
“The majority of every particular Lodge,
when congregated, shall have the privilege
of giving instructions to their Master and
Wardens before the assembling of the Grand
Chapter or Lodge, at the three quarterly com-
munications hereafter mentioned and of the
Annual Grand Lodgetoo; because their Master
and Wardens are their Representatives and
are supposed to speak their mind.” (Con-
stitutions, 1723, p. 61.) A few modern Grand
Lodges have disfranchised the Wardens also,
and confined the representation to the Masters
only. But this is evidently an innovation,
having no color of authority in the Old Reg-
ulations. aye.

Representative System. The system of
appointing representatives of Grand Lodges
originated some years ago with the Grand
Lodge of New York. It at first met with
much opposition, but has gradually gained
favor, and there are now but few Grand
Lodges in Europe or America that have not
adopted it. Although the original plan in-
tended by the founders of the system does not
appear to have been effectually carried out in
all its details, it has at least been successful as
a means of more closely cementing the bonds
of union between the bodies mutually rep-
resented.

Reprimand. A reproof formally com-
municated to the offender for some fault com-
mitted, and the lowest grade, above censure,
of Masonic punishment. It can be inflicted
only on charges made, and by a majority vote
of the Lodge. It may be private or public.
Private reprimand is generally communi-
cated to the offender by a letter from the Mas-
ter. Public reprimand is given orally in the
Lodge and in the presence of the brethren. A
reprimand does not affect the Masonic stand-
ing of the person reprimanded.

Reputation. In the technical language of
Masonry, a man of good reputation is said to

 

    

RESOLUTION

be one who is “under the tongue of good re-
port”; and this constitutes one of the indis-
pensable qualifications of a candidate for in-
itiation.

Residence. It is the general usage in
America, and may be considered as the Ma-
sonic law of custom, that the application of a
candidate for initiation must be made to the
Lodge nearest his place of residence. There
is, however, no express law upon this subject
either in the ancient landmarks or the Old
Constitutions, and its positive sanction as a
law in any jurisdiction must be found in the
local enactments of the Grand Lodge of that
jurisdiction. Still there can be no doubt that
expediency and justice to the Order make such
a regulation necessary, and accordingly many
Grand Lodges have incorporated such a regu-
lation in their Constitutions; and of course,
whenever this has been done, it becomes a
positive law in that jurisdiction.

It has also been contended by some Amer-
ican Masonic jurists that a non-resident of a
State is not entitled, on a temporary visit to
that State, to apply for initiation. There is,
however, no landmark nor written law in the
ancient Constitutions which forbids the initia-
tion of non-residents. Still, as there can be
no question that the conferring of the degrees
of Masonry on a stranger is AAV inexpedi-
ent, and frequently productive of injury and
injustice, by foisting on the Lodges near the
candidate’s residence unworthy and unac-
ceptable persons, there has been a very general
disposition among the Grand Lodges of this
country to discountenance the initiation of
non-residents. Many of them have adopted
a specific regulation to this effect, and in all
japedictions where this has been done, the
aw becomes imperative; for, as the land-
marks are entirely silent on the subject, the
local regulation is left to the discretion of each
jurisdiction. But no such rule has ever ex-
isted among European Lodges.

Resignation of Membership. The spirit
of the law of Masonry does not recognize the
right of any member of a Lodge to resign his
membership, unless it be for the purpose of
uniting with another Lodge. This mode of
resignation is called a demission. (See
Demit.)

Resignation of Office. Every officer of a
Lodge, or rather Masonic organization, being
required at the time of his installation into
office to enter into an obligation that he will
perform the duties of that office for a speci-
fied time and until his successor is installed,
it has been repeatedly held by the Masonic
jurists of this country that an officer once
elected and installed cannot resign his office;
and this may be considered as a well-estab-
lished law of American Masonry.

Resolution. In parliamentary law, a
proposition, when first presented, is called a
motion; if adopted, it becomes a resolution.
Many Grand Lodges adopt, from time to time,
in addition to the provisions of their Consti-
tution, certain resolutions on important sub-
jects, which, giving them an apparentlyRESPECTABLE

greater weight of authority than ordinary
enactments, are frequently appended to their
Constitution, or their transaction, under the
imposing title of ‘Standing Regulations.”
But this weight of authority is only apparent.
These standing resolutions having been
adopted, like all other resolutions, by a mere
TNO vote, are subject, like them, to be
repealed or rescinded by the same vote.

Respectable. A title given by the French,
as Worshipful is by the English, to a Lodge.
Thus, La Respectable Loge de la Candeur is
equivalent to “The Worshipful Lodge of
Candor.” It is generally abbreviated as
Res re On hues alse

Response. In the liturgical services of the
church an answer made by the people speaking
alternately with the clergyman. In the cere-
monial observances of Freemasonry there are
many responses, the Master and the brethren
taking alternate parts, especially in the funer-
al service as iad down first by Preston, and
now very generally adopted. In all Masonic
prayers the proper response, never to be
omitted, is, “So mote it be.”

Restoration. The restoration, or, as it is
also called, the reinstatement of a Mason who

had been excluded, suspended, or expelled, may |

be the voluntary act of the Lodge, or that of
the Grand Lodge on appeal, when the sentence
of the Lodge has been reversed on account of
illegality in the trial, or injustice, or undue
severity in the sentence. It may also, as in
the instance of definite suspension, be the re-
sult of the termination of the period of sus-
pension, when the suspended member is, ipso
facto, restored without any further action of
the Lodge.

The restoration from indefinite suspension
must be equivalent to a reinstatement in mem-
bership, because the suspension being removed,
the offender is at once invested with the rights
and privileges of which he had never been di-
vested, but only temporarily deprived.

But restoration from expulsion may be
either to membership in the Lodge or simply
to the privileges of the Order.

It may also be ex gratia, or an act of mercy,
the past offense being condoned; or ex debito
justitie, by a reversal of the sentence for ille-
gality of trial or injustice in the verdict.

The restoration ex gratia may be either by
the Lodge or the Grand Lodge on appeal.
by the Lodge, it may be to membership, or
only to good standing in the Order. But if by
the Grand Lodge, the restoration can only be
to the rights and privileges of the Order. The
Mason having been justly and legally ex-
pelled from the Lodge, the Grand Lodge pos-
sesses no prerogative by which it could en-
force a Lodge to admit one legally expelled
any more than it could a profane who ha
never been initiated.

But if the restoration be ex debito justitie, as
an act of justice, because the trial or verdict
had been illegal, then the brother, never hav-
ing been lawfully expelled from the Lodge or
the Order, but being at the very time of his
appeal a member of the Lodge, unjustly or il-

 

RETURNS 621

legally deprived of his rights, the restoration
in this case by the Grand Lodge must be to
membership in the Lodge. Any other course,
such as to restore him to the Order but not
to membership, would be manifestly unjust.
The Grand Lodge having reversed the trial
and sentence of the subordinate Lodge, that
trial and sentence become null and void, and
the Mason who had been unjustly expelled is
at once restored to his original status. (See
this subject fully discussed in Dr. Mackey’s
Text Book of Masonic Jurisprudence, Book VI.,
chap. iii.)

Resurrection. The doctrine of a resur-
rection to a future and eternal life constitutes
an indispensable portion of the religious faith
of Masonry. It is not authoritatively incul-
cated as a point of dogmatic creed, but is im-
pressively taught by the symbolism of the
Third Degree. This dogma has existed among
almost all nations from a very early period.
The Egyptians, in their mysteries, taught a
final resurrection of the soul. Although the
Jews, in escaping from their Egyptian thral-
dom, did not carry this doctrine with them
into the desert—for it formed no part of the
Mosaic theology—yet they subsequently,
after the captivity, borrowed it from the Zoro-
astrians. ‘The Brahmans and Buddhists of
the East, the Etruscans of the South, and the
Druids and the Scandinavian Skalds of the
West, nursed the faith of a resurrection to
future life. The Greeks and the Romans
subscribed to it; and it was one of the pest
objects of their mysteries to teach it. It is,
as we all know, an essential part of the Chris-
tian faith, and was exemplified, in his own res-
urrection, by Christ to his followers. _ In Free-
masonry, a particular degree, the Master’s,
has been appropriated to teach it by an im-
pressive symbolism. “Thus,” says Hutchin-
son (Spirit of Masonry, p. 164), ‘our Order is a
positive contradiction to Judaic blindness and
infidelity, and testifies our faith concerning
the resurrection of the body.”

We may deny that there has been a regular
descent of Freemasonry, as a secret organiza-
tion, from the mystical association of the Eleu-
sinians, the Samothracians, or the Dionysians.
No one, however, who carefully examines the
mode in which the resurrection or restoration
to life was taught by a symbol and a ceremony
in the Ancient Mysteries, and how the same
dogma is now taught in the Masonic initia-
tion, can, without absolutely rejecting the
evident concatenation of circumstances which
lies patent before him, refuse his assent to the
proposition that the latter was derived from
the former. The resemblance between the
Dionysiac legend, for instance, and the
Hiramic, cannot have been purely accidental.
The chain that connects them is easily found
in the fact that the Pagan mysteries lasted
until the fourth century of the Christian era,
and, as the fathers of the church lamented, ex-
ercised an influence over the secret societies of
the Middle Ages. :

Returns of Lodges. Every subordinate
Lodge is required to make annually to the622 REUBEN

Grand Lodge a statement of the names of its
members, and the number of admissions, de-
missions, and expulsions or rejections that
have taken place within the year. This state-
ment is called a return. A neglect to make the
annual return causes a forfeiture of the right
of representation in the Grand Lodge. The
sum due by the Lodge is based on the return,
as a tax is levied for each member and each
initiation. The Grand Lodge is also, by this
means, made acquainted with the state of its
subordinates and the condition of the Order
in its jurisdiction.

Reuben. The eldest son of Jacob. Among
the Royal Arch banners, that of Reuben is
purple, and bears a man as the device. It
is appropriated to the Grand Master of
the Second Veil.

Revelation. The following is an extract
from Mackenzie’s Royal Masonic Cyclo-
pedia upon this subject: ‘With infinite
learning and patience the author of The Book
of God, who preserves strict anonymity, has
endeavoured to show that the work (Apoca-
lypse) was originally revealed to a primeval
John, otherwise Oannes, and identical with
the first messenger of God to man. This
theory is sufficiently remarkable to be men-
tioned here. The messengers, twelve in
number, are supposed by the author to
appear at intervals of 600 years. Thus:
1, Adam, a. M. 3000; 2, Enoch, A. m. 3600;
8, Fohi, a. M. 4200; 4, Brigoo, a. m. 4800;
5, Zaratusht, a. M. 5400; 6, Thoth, a. m.
6000; 7, Amosis or Moses, 4. M. 6600; 8,
Laotseu, a. M. 7200; 9, Jesus, a. M. 7800;
10, Mohammed, a. m. 8400; 11, Chengiz-
Khan, a. M. 9000; and, 12, the twelfth mes-
senger yet to be revealed, a. M. 9600. With
the aid of this theory, the whole history
of the world, down to our own days, is shown
to be foretold in the Apocalypse, and although
it is difficult to agree with the accomplished
writer’s conclusions, supported by him with
an array of learning and a sincere belief in
what is stated, no one with any taste for
these studies should be without this wonder-
ful series of books. The same author has
published, in two volumes, a revised edition
of the Book of Enoch, with a commentary,
and he promises to continue, and, if possible,
complete his design.”

Revelations of Masonry.
sitions.

Revels, Master of the. An officer at-
tached to the royal or other eminent house-
hold, whose function it was to preside when
the members and guests were at refresh-
ment, physical and intellectual, to have
charge of the amusements of the court or of

See Hzpo-

the nobleman to whose house he was at-|L

tached during the twelve Christmas holidays.
In Masonic language, the Junior Warden.

Reverend. A title sometimes given to the
chaplain of a Masonic body.

Reverential Sign. The second sign in the
English Royal Arch system, and thus ex-
plained. We are taught by the reverential
aign to bend with submission and resigna-

 

REVIVAL

tion beneath the chastening hand of the
Almighty, and at the same time to engraft
his law in our hearts. This expressive form,
in which the Father of the human race first
presented himself before the face of the
Most High, to receive the denunciation and
terrible judgment, was adopted by our
Grand Master Moses, who, when the Lord
appeared to him in the burning bush on
Mount Horeb, covered his face from the
brightness of the Divine presence.

Revestiary. The wardrobe, or place for
keeping sacred vestments. Distinctive cos-
tumes in public worship formed a part not
only of the Jewish, but of almost all the
ancient religions. The revestiary was com-
mon tothem all. The Master of the Wardrobe
became a necessity.

Revival. The occurrences which took
place in the city of London, in the year
1717, when that important body, which
has since been known as the Grand Lodge
of England, was organized, have been al-
ways known in Masonic history as the
“Revival of Masonry.’ Anderson, in the
first edition of the Constitutions, published
in 1723 (p. 47), speaks of the freeborn British
nations haying revived the drooping Lodges
of London; but he makes no other ref-
erence to the transaction. In his second
edition, published in 1738, he is more dif-
fuse, and the account there given is the
only authority we possess of the organiza-
tion made in 1717: Preston and all subse-
quent writers have of course derived their
authority from Anderson. The transac-
tions are thus detailed by Preston (Jilust.,
ed. 1792, p. 246), whose account is preferred,
as containing in a more succinct form all
that Anderson has more profusely detailed.

“On the accession of George I., the Ma-
sons in London and its environs, finding
themselves deprived of Sir Christopher
Wren and their annual meetings discon-
tinued, resolved to cement themselves under
a new Grand Master, and to revive the
communications and annual festivals of
the Society. With this view, the Lodges
at the Goose and Gridiron, in St. Paul’s
Church-Yard; the Crown, in Parker’s Lane,
near Drury Lane; the Apple-Tree Tavern,
in Charles Street, Covent Garden; and the
Rummer and Grapes Tavern, in Channel
Row, Westminster, the only four Lodges
in being in the South of England at that
time, with some other old brethren, met
at the Apple-Tree Tavern, above mentioned,
in February, 1717; and, having voted the
oldest Master Mason then present into
the chair, constituted themselves a Grand
odge, pro tempore, in due form. At this
meeting it was resolved to revive the Quar-
terly Communications of the Fraternity, and
to hold the next annual assembly and feast
on the 24th of June at the Goose and Gridiron,
in St. Paul’s Church-Yard, (in compliment
to the oldest Lodge, which then met there,)
for the purpose of electing a Grand Master
among themselves, till they should have theREVIVAL

honor of a noble brother at their head. Ac-
cordingly, on St. John the Baptist’s day,
1717, in the third year of the reign of
King George I., the assembly and feast were
held at the said house; when the oldest Master
Mason and the Master of a Lodge having
taken the chair, a list of proper candidates
for the office of Grand Master was pro-
duced; and the names being separately
proposed, the brethren, by a great majority
of hands, elected Mr. Anthony Sayer Grand
Master of Masons for the ensuing year;
who was forthwith invested by the said
oldest Master, installed by the Master of
the oldest Lodge, and duly congratulated
by the assembly, who paid him homage.
The Grand Master then entered on the du-
ties of his office, appointed his Wardens, and
commanded the brethren of the four Lodges
to meet him and his Wardens quarterly in
communication; enjoining them at the same
time to recommend to all the Fraternity a
punctual attendance on the next annual
assembly and feast.”

Recently, this claim, that Masonry was
not for the first time organized, but only
revived in 1717, has been attacked by some
of those modern iconoclasts who refuse
credence to anything traditional, or even
to any record which is not supported by
other contemporary authority. Chief among
these is Bro. W. P. Buchan, of England,
who, in his numerous articles in the Lon-
don Freemason (1871 and 1872), has attacked
the antiquity of Freemasonry, and refuses
to give it an existence anterior to the year
1717. His exact theory is that “our sys-
tem of degrees, words, grips, signs, etc.,
was not in existence until about A. p. 1717.”
He admits, however, that certain of the
“elements or groundwork” of the degrees
existed before that year, but not confined to
the Masons, being common to all the gilds.
He thinks that the present system was
indebted to the inventive genius of Anderson
and Desaguliers. And he supposes that it
was simply ‘‘a reconstruction of an ancient
society, viz., of some form of old Pagan
philosophy.”” Hence, he contends that it
was not a ‘revival,’ but only a ‘‘ renaissance,”’
and he explains his meaning in the following
language:

“Before the eighteenth century we had a
renaissance of Pagan architecture; then, to
follow suit, in the eighteenth century we had
a renaissance in a new dress of Pagan mys-
ticism; but for neither are we indebted to
the Operative Masons, although the Opera-
tive Masons were made use of in both cases.”
(London Freemason, September 23, 1871.)

Buchan’s theory has been attacked by
Bros. William J. Hughan and Chalmers I.
Paton. That heis right in his theory, that the
three degrees of Master, Fellow-Craft, and
Apprentice were unknown to the Masons of
the seventeenth century, and that these classes
existed only as gradations of rank, will be very
generally admitted. But there is unques-

 

RHODE 623

nition, the method of government, the legendas,
and much of the ceremonial of initiation, were
in existence among the Operative Masons of
the Middle Ages, and were transmitted to the
Speculative Masons of the eighteenth century.
The work of Andersoa, of Desaguliers, and
their contemporaries, was to improve and to
enlarge, but not to invent. The Masonic
system of the present day has been the result
of a slow but steady growth. Just as the lec-
tures of Anderson, known to us from their
publication in 1725, were subsequently modi-
fied and enlarged by the successive labors of
Clare, of Dunckerley, of Preston, and of Hem-
ming, did he and Desaguliers submit the sim-
ple ceremonial, which they found at the re-
organization of the Grand Lodge in 1717, toa
similar modification and enlargement.

Revoke. When a Dispensation is issued
by a Grand Master for the organization of a
Lodge, it is granted ‘‘to continue of force until
the Grand Lodge shall grant a Warrant, or
until the Dispensation is revoked by the
Grand Master or the Grand Lodge.” A Dis-
pensation may therefore be revoked at any
time by the authority which issued it, or by
a higher authority. Charters are arrested,
forfeited, or declared null and void; Dispensa-
tions are revoked.

 

 

tionable evidence that the modes of recog-

Rhetoric. The art of embellishing lan-
guage with the ornaments of construction, so
as to enable the speaker to persuade or affect
his hearers. It supposes ana requires a proper
acquaintance with the rest of the liberal arts;
for the first step toward adorning a discourse
is for the speaker to become thoroughly ac-
quainted with its subject, and hence the an-
cient rule that the orator should be acquainted
with all the arts and sciences. Its importance
as a branch of liberal education is recom-
mended to the Mason in the Fellow-Craft’s
Degree. It is one of the seven liberal arts
and sciences, the second in order, and is de-
scribed in the ancient Constitutions as “ret-
oricke that teacheth a man to speake faire and
in subtill termes.”’ (Harleian MS., No. 1942.)

Rhode Island. Masonry was introduced
into Rhode Island in 1750 by the establish-
ment of a Lodge at Newport, the Charter for
which had been granted by the St. John’s
Grand Lodge of Boston on December 27,
1749. The same Grand Lodge established a
second Lodge at Providence on January 18,
1757. On April 6, 1791, these two Lodges
organized a Grand Lodge at Providence,
Christopher Champlin being elected the first
Grand Master. This is the first instance
known in Masonic history of the organization
of a Grand Lodge by only two subordinates.
The act was irregular, and the precedent has
never subsequently been followed. It was
not until 1799 that the new Grand Lodge
granted its first Charter for the establishment
of a third Lodge at Warren. The Grand
Chapter was organized in March, 1798, and
the Grand Council in October, 1860. The
Grand Commandery forms a part of a common
body known as the Grand Commandery of
Massachusetts and Rhode Island. It was624 RHODES

formed in 1805, and the celebrated Thomas
Smith Webb was its first presiding officer.

Rhodes. An island in the Mediterranean
Sea, which, although nominally under the
government of the Emperor of Constanti-
nople, was in 1308 in the possession of Saracen
pirates. In that year, Fulke de Villaret,
Grand Master of the Knights Hospitalers,
having landed with a large force, drove out the
Saracens and took possession of the island,
which became the seat of the Order, who re-
moyed to it from Cyprus and continued to
occupy it until it was retaken by the Saracens
in 1522, when the knights were transferred to
the island of Malta. Their residence for over
two hundred years at Rhodes caused them
sometimes to receive the title of the Knights
of Rhodes.

Rhodes, Knight of. See Knight of
Rhodes.

Ribbon. The use of a ribbon, with the
official jewel suspended and attached to a
buttonhole instead of the collar, recently
adopted by a few American Lodges, is a viola-
tion of the ancient customs of the Order.
The collar cut in a triangular shape, with the
jewel suspended from the apex, dates from the
earliest time of the revival, and is perhaps as
old as the apron itself. (See Collar.)

Ridel, Cornelius Johann Rudolph.
Born at Hamburg, May 25, 1759, and died at
Weimar, January 16,1821. He was an active
and learned Mason, and for many years the
Master of the Lodge Amalia at Weimar. In
1817, he published in four volumes an elab-
orate and valuable work entitled Versuch
eines Alphabetischen Verzeichnisses, u. s. w.,
i. e., “An essay toward an Alphabetical Cata-
logue of important events, for the knowledge
and history of Freemasonry, and especially
for a critical examination of the origin and

rowth of the various rituals and systems
rom 1717 to 1817.”

Right Angie. A right angle is the meeting
of two lines in an angle of ninety degrees,
or the fourth part of a circle. Each of its
lines is perpendicular to the other; and as
the perpendicular line is a symbol of upright-
ness of conduct, the right angle has been
adopted by Masons as an emblem of virtue.

uch was also its signification among the
Pythagoreans. The right angle is repre-
sented in the Lodges by the square, as the
horizontal is by the level, and the perpen-
dicular by the plumb.

Right Eminent. An epithet prefixed to
the title of the Deputy Grand Master of the
Grand Encampment of Knights Templar of
the United States, and to that of the Grand
Commander of a State Grand Commandery.

Right Excellent. The epithet prefixed to
the title of all superior officers of a Grand
Chapter of Royal Arch Masonry below the
dignity of a Grand High Priest.

Right Hand. The right hand has in all
ages been deemed an important symbol to
represent the virtue of fidelity. Among the
ancients, the right hand and fidelity to an ob-
ligation were almost deemed syhonymous

 

 

RIGHT

terms. Thus, among the Romans, the ex-
pression ‘‘fallere dextram,”’ to betray the right
hand, also signified to violate faith; and “‘jun-
gere dextras,” to join right hands, meant to
give a mutual pledge. Among the Hebrews,
}2", camin, the right hand, was derived from
JN, aman, to be faithful.

The practise of the ancients was con-
formable to these peculiarities of idiom.
Among the Jews, to give the right hand
was considered as a mark of friendship and
fidelity. Thus St. Paul says, ‘““when James,
Cephas, and John, who seemed to be pillars,
perceived the grace that was given unto
me, they gave to me and Barnabas the right
hands of fellowship, that we should go unto
the heathen, and they unto the circum-
cision.” (Gal. ii. 9.) The same expression,
also, occurs in Maccabees. We meet, in-
deed, continually in the Scriptures with
allusions to the right hand as an emblem of
truth and fidelity. Thus in Psalm cxliv.
it is said, ‘‘their right hand is a right hand
of falsehood,” that is to say, they lift up
their right hand to swear to what is not
true. This lifting up of the right hand
was, in fact, the universal mode adopted
among both Jews and Pagans in taking an
oath. The custom is certainly as old as the
days of Abraham, who said to the King of
Salem, “I have lifted up my hand unto
the Lord, the most high God, the possessor
of heaven and earth, that I will not take
anything that is thine.” Sometimes among
the Gentile nations, the right hand, in taking
an oath, was laid upon the horns of the
altar, and sometimes upon the hand of the
person administering the obligation. But in
all cases it was deemed necessary, to the
validity and solemnity of the attestation,
that the right hand should be employed.

Since the introduction of Christianity,
the use of the right hand in contracting
an oath has been continued, but instead of
extending it to heaven, or seizing with it a
horn of the altar, it is now directed to be
placed upon the Holy Scriptures, which is
the universal mode at this day in all Chris-
tian countries. The antiquity of this usage
may be learned from the fact, that in the
code of the Emperor Theodosius, adopted
about the year 438, the placing of the right
hand on the Gospels is alluded to; and in
the code of Justinian (lib. ii., tit. 53, lex.
1.), whose date is the year 529, the ceremony
is distinctly laid down as a necessary part
of the formality of the oath, in the words
“taetis sacrosanctis Evyangeliis’—the Holy
Gospels being touched.

This constant use of the right hand in the
most sacred attestations and solemn com-
pacts, was either the cause or the consequence
of its being deemed an emblem of fidelity.
Dr. Potter (Arch. Grec., p. 229) thinks it
was the cause, and he supposes that the right
hand was naturally used instead of the left,
because it was more honorable, as being
the instrument by which superiors give com-
mands to those below them. Be this as itRIGHT

may, it is well known that the custom existed
universally, and that there are abundant
allusions in the most ancient writers to the
junction of right hands in making compacts.

The Romans had a goddess whose name
was Fides, or Fidelity, whose temple was
first consecrated by Numa. Her symbol
was two right hands joined, or sometimes
two human figures holding each other by
the right hands, whence, in all agreements
among the Greeks and Romans, it was usual
for the parties to take each other by the
right hand, in token of their intention to ad-
here to the compact.

By a strange error for so learned a man,
Oliver mistakes the name of this goddess,
and calls her Faith. “The spurious Free-
masonry,’ he remarks, ‘‘had a_ goddess
called Faith.’ No such thing. Fides, or,
as Horace calls her, ‘“‘incorrupta Fides,”
incorruptible Fidelity, is very different from
the theological virtue of Faith.

The joining of the right hands was es-
teemed among the Persians and Parthians
as conveying a most inviolable obligation
of fidelity. Hence, when King Artabanus
desired to hold a conference with his re-
volted subject, Asineus, who was in arms
against him, he despatched a messenger to
him with the request, who said to Asineus,
“the king hath sent me to give you his
right hand and security,” that is, a prom-
ise of safety in going and coming. And
when Asineus sent his brother Asileus to
the proposed conference, the king met him
and gave him his right hand, upon which
Josephus (Ant. Jud., lib. xviii., cap. ix.
remarks: ‘This is of the greatest force there
with all these barbarians, and affords a firm
security to those who hold intercourse with
them; for none of them will deceive, when
once they have given you their right hands,
nor will any one doubt of their fidelity,
when that is once given, even though they
were before suspected of injustice.”

Stephens (Travels in Yucatan, vol. ii., p.
474) gives the following account of the use
of the right hand as a symbol among the
Indian tribes:

“In the course of many years’ residence
on the frontiers including various journeyings
among the tribes, I have had _ frequent
occasion to remark the use of the right hand
as a symbol; and it is frequently applied
to the naked body after its preparation and
decoration for sacred or festive dances.
And the fact deserves further consideration
from these preparations being generally
made in the arcanum of the secret Lodge,
or some other private place, and with all
the skill of the adept’s art. The mode of
applying it in these cases is by smearing
the hand of the operator with white or
colored clay, and impressing it on the breast,
the shoulder, or other part of the body. The
idea is thus conveyed that a secret influence,
a charm, a mystical power is given, arising
from his sanctity, or his proficiency in the
occult arts. This use of the hand is not

wa

41

 

  

BRING 625

confined to a single tribe or people. I have
noticed it alike among the Dacotahs, the
Winnebagoes, and other Western tribes, as
among the numerous branches of the red
race still located east of the Mississippi River,
above the latitude of 42 degrees, who speak
dialects of the Algonquin language.”

It is thus apparent that the use of the
right hand as a token of sincerity and a
pledge of fidelity, is as ancient as it is uni-
versal; a fact which will account for the im-
portant station which it occupies among
the symbols of Freemasonry.

Right Side. Among the Hebrews, as well
as the Greeks and Romans, the right side
was considered superior to the left; and as
the right was the side of good, so was the left
of bad omen. Dezter, or right, signified also
propitious, and stnister, or left, unlucky.
In the Scriptures we find frequent allusions
to this superiority of the right. Jacob, for
instance, called his youngest and favorite
child, Ben-jamin, the son of his right hand,
and Bathsheba, as the king’s mother, was
poo at the right hand of Solomon. (See

oft Side.)

Right Worshipful. An epithet applied
in most jurisdictions of the United States
to all Grand Officers below the dignity of a
Grand Master.

Ring, Luminous. See Academy of Sub-
lime Masters of the Luminous Ring.

Ring, Masonic. The ring, as a symbol of
the covenant entered into with the Order,
as the wedding ring is the symbol of the
covenant of marriage, is worn in some of the
high degrees of Masonry. It is not used in
Ancient Craft Masonry. In the Order of the
Temple the “ring of profession,” as it is called,
is of gold, having on it the cross of the Order
and the letters P. D. E. P., being the initials
of “Pro Deo et Patria.’ It is worn on the
index finger of the right hand. The In-
spectors-General of the Thirty-third Degree
of the Ancient and Accepted Rite wear a ring
on the little finger of the right hand. Inside
is the motto of the Order, ‘‘DEUS MEUM QUE
gus.” In the Fourteenth Degree of the
same Rite a ring is worn, which is described
as “a plain gold ring,’ having inside the
motto, ‘Virtus junzit, mors non separabit.””
It is worn in the Northern Jurisdiction on the
fourth or ring finger of the left hand. In the
Southern Jurisdiction it is worn on the same
finger of the right hand.

The use of the ring as a symbol of a coy-
enant may be traced very far back into an-
tiquity. The Romans had a marriage ring,
but according to Swinburne, the great can-
onist, it was of iron, with a jewel of adamant,
“to signify the durance and perpetuity of the
contract.’ : :

In reference to the rings worn in the high
degrees of Masonry, it may be said that
they partake of the double symbolism of
ower and affection. The ring, as a sym-
Fol of power and dignity, was worn in an-
cient times by kings and men of elevated

rank and office. Thus Pharaoh bestowedee =<

——

626 RISING

a ring upon Joseph as a mark or token of
the power he had conferred upon him, for
which reason the people bowed the knee to
him. It is in this light that the ring is
worn by the Inspectors of Scottish Ma-
sonry as representing the sovereigns of the
Rite. But those who receive only the Four-
teenth Degree, in the same Rite, wear the
ring as a symbol of the covenant of affection
and fidelity into which they have entered.

While on the subject of the ring as a sym-
bol of Masonic meaning, it will not be ir-
relevant to refer to the magic ring of King
Solomon, of which both the Jews and the
Mohammedans have abundant traditions.
The latter, indeed, have a book on magic
rings, entitled Scalcuthal, in which they
trace the ring of Solomon from Jared, the
father of Enoch. It was by means of this
ring, as a talisman of wisdom and power, that
Solomon was, they say, enabled to perform
those wonderful acts and accomplish those
vast enterprises that have made his name so
celebrated as the wisest monarch of the earth.

Rising Sun. The rising sun is represented
by the Master, because as the sun by his rising
opens and governs the day, so the Master is
taught to open and govern his Lodge with
equal regularity and precision.

te. The Latin word ritus, whence we
get the English rite, signifies an approved
usage or custom, or an external observance.
Vossius derives it by metathesis from the
Greek tp:Bew, whence literally it signifies a
trodden path, and, metaphorically, a long-
followed custom. As a Masonic term its
application is therefore apparent. It signifies
a method of conferring Masonic light by a
collection and distribution of degrees. It is,
in other words, the method and order observed
in the government of a Masonic system.

The original system of Speculative Ma-
sonry consisted of only the turee Sym-
bolic degrees, called, therefore, Ancient Craft

asonry. Such was the condition o: Free-
masonry at the time of what is called the
revival in 1717, Hence, this was the original
Rite or approved usage, and so it continued
in England until the year 1813, when at the
union of the two Grand Lodges the “ Holy
Royal Arch” was declared to be a part of the
system; and thus the English Rite was made
legitimately to consist of four degrees.

But on the Continent of Europe, the
organization of new systems began at a much
earlier period, and by the invention of what
are known as the high degrees a multitude
of Rites was established. All of these agreed
in one important essential. They were built
upon the three Symbolic degrees, which,
in. every instance, constituted the fundamental
basis upon which they were erected. They
were intended as an expansion and develop-
ment of the Masonic ideas contained in these
degrees. The Apprentice, Fellow-Craft, and
Master’s degrees were the porch through
which every initiate was required to pass
before he could gain entrance into the inner
temple which had been erected by the founders

 

  

RITE

of the Rite. They were the text, and the
high degrees the commentary.

Hence arises the law, that whatever may
be the constitution and teachings of any
Rite as to the higher degrees peculiar to it,
the three Symbolic degrees being common
to all the Rites, a Master Mason, in any
one of the Rites, may visit and labor in a
Master’s Lodge of every other Rite. It is
only after that degree is passed that the
exclusiveness of each Rite begins to operate.

There has been a multitude of these Rites.
Some of them have lived only with their
authors, and died when their parental energy
in fostering them ceased to exert itself.
Others have had a more permanent existence,
and still continue to divide the Masonic
family, furnishing, however, only diverse
methods of attaining to the same great end,
the acquisition of Divine Truth by Masonic
light. Ragon, in his Tutlier Général, supplies
us with the names of a hundred and eight,
under the different titles of Rites, Orders,
and Academies. But many of these are
unmasonic, being merely of a political, social,
or literary character. The following cata-
logue embraces the most important of those
which have hitherto or still continue to arrest
the attention of the Masonic student.

York Rite.

. Ancient and Accepted Scottish Rite.
. French or Modern Rite.

erican Rite.

- Philosophie Scottish Rite.

- Primitive Scottish Rite.

- Reformed Rite.

- Reformed Helvetic Rite.

. Fessler’s Rite.

10. Schréder’s Rite.

11. Rite of the Grand Lodge of the Three
Globes.

12. Rite of the Elect of Truth.

13. Rite of the Vielle Bru.

14. Rite of the Chapter of Clermont.

15. Pernetty’s Rite.

16. Rite of the Blazing Star.

17. Chastanier’s Rite.

18. Rite of the Philalethes.

19. Primitive Rite of the Philadelphians,

20. Rite of Martinism.

21. Rite of Brother Henoch.

22. Rite of Mizraim.

23. Rite of Memphis.

24. Rite of Strict Observance.

25. Rite of Lax Observance.

26. Rite of African Architects.

27. Rite of Brothers of Asia.

28. Rite of Perfection.

29. Rite of Elected Cohens.

30. Rite of the Emperors of the East and

0 COMI CUB COD

31. Primitive Rite of Narbonne.

32. Rite of the Order of the Temple.

33. Swedish Rite.

34. Rite of Swedenborg.

35. Rite of Zinnendorf.

36. Egyptian Rite of Cagliostro.

37. Rite of the Beneficent Knights of the
Holy City.RITE

These Rites are not here given in either
the order of date or of importance. The
distinct history of each will be found under
its appropriate title.

Rite des Elus Coens, ou Prétres. A sys-
tem adopted in 1750, but which did not
attain its full vigor until twenty-five years
thereafter, when Lodges were opened in Paris,
Marseilles, Bordeaux, and Toulouse. The
devotees of Martinez Pasqualis, the founder,
were called Martinistes, and were partly
Hermetic and partly Swedenborgian in their
teachings. Martinez was a religious man,
and based his teachings partly on the Jewish
Kabbala and partly on Hermetic supernat-
uralism. The grades were as follows: 1.
Apprenti; 2. Compagnon; 3. Maitre; 4.
Grand Elu; 5. Apprenti Coen; 6. Compagnon
Coen; 7. Maitre Coen; 8. Grand Architecte;
9. Grand Commandeur.

Ritter. German for knight, as ‘Der
Preussische Ritter,” the Prussian Knight.
The word is not, however, applied to a
Knight Templar, who is more usually called
“Tempelherr’’; although, when spoken of as
a Knight of the Temple, he would be styled
Ritter vom Tempel.

Ritual. The mode of opening and closing
a Lodge, of conferring the degrees, of installa-
tion, and other duties, constitute a system
of ceremonies which are called the Ritual.
Much of this ritual is esoteric, and, not being
permitted to be committed to writing, is com-
municated only by oral instruction. In each
Masonic jurisdiction it is required, by the
superintending authority, that the ritual shall
be the same; but it more or less differs in the
different Rites and jurisdictions. But this
does not affect the universality of Masonry.
The ritual is only the external and extrinsic
form. The doctrine of Freemasonry is every-
where the same. It is the body which is
unchangeable—remaining always and every-
where the same. The ritual is but the outer
garment which covers this body, which is
subject to continual variation. It is right
and desirable that the ritual should be made
Perio, and everywhere alike. But if this

e impossible, as it is, this at least will console
us, that while the ceremonies, or ritual, have
varied at different periods, and still vary in
different countries, the science and philosophy,
the symbolism and the religion, of Freema-
sonry continue, and will continue, to be the
same wherever true Masonry is practised.

Robelot. Formerly an advocate of the
patiamens of Dijon, a distinguished French

{ason, and the author of several Masonic
discourses, especially of one delivered before
the Mother Lodge of the Philosophie Scottish
Rite, of which he was Grand Orator, Decem-
ber 8, 1808, at the reception of Askeri Khan,
the Persian Ambassador, as a Master Mason.
This address gave so much satisfaction to the
Lodge, that it decreed a medal to M. Robelot,
on one side of which was a bust of the Grand
Master, and on the other an inscription which
recounted the valuable services rendered to
the society by M. Robelot as its Orator,

 

ROBERTS 627

and as a Masonic author. Robelot held
the theory that Freemasonry owed its origin
to the East, and was the invention of Zoro-
aster.

Robert I. Commonly called Robert Bruce.
He was crowned King of Scotland in 1306
and died in 1329. After the turbulence of
the early years of his reign had ceased, and
peace had been restored, he devoted himself
to the encouragement of architecture in his
kingdom. His connection with Masonry,
and especially with the high degrees, is thus
given by Dr. Oliver (Landm., ii., 12): “The
only high degree to which an early date can
be safely assigned is the Royal Order of H. R.
D. M., founded by Robert Bruce in 1314.
Its history in brief refers to the dissolution
of the Order of the Temple. Some of those
persecuted individuals took refuge in Scot-
land, and placed themselves under the pro-
tection of Robert Bruce, and assisted him
at the battle of Bannockburn, which was
fought on St. John’s day, 1314. After
this battle the Royal Order was founded;
and from the fact of the Templars having
contributed to the victory, and the subse-
quent grants to their Order by King Robert,
for which they were formally excommuni-
cated by the church, it has, by some persons,
been identified with that’ ancient military
Order. But there are sound reasons for
believing that the two systems were uncon-
nected with each other.” Thory (Act. Lat.,
i., 6), quoting from a manuscript ritual in
the library of the Mother Lodge of the Philo-
sophic Rite, gives the following statement:
“Robert Bruce, King of Scotland, under
the name of Robert I., created on the 24th
June, after the battle of Bannockburn, the
Order of St. Andrew of the Thistle, to which
he afterwards united that of H.R. D., for
the sake of the Scottish Masons who made a
part of the thirty thousand men with whom
he had fought an army of one hundred
thousand English. He reserved forever to
himself and his successors the title of Grand
Master. He founded the Grand Lodge of the
Royal Order of H. R. D. at Kilwinning, and
died, covered with glory and honor, on the
9th July, 1329.” Both of these statements
or legends require for all their details authenti-
cation. (See Royal Order of Scotland.)

Roberts Manuscript. This is the first of
those manuscripts the originals of which have
not yet been recovered, and which are known
to us only in a printed copy. The Roberts
Manuscript, so called from the name of the
printer, J. Roberts, was published by him at
London, in 1722, under the title of The Old
Constitutions belonging to the Ancient and
Honorable Society of Free and Accepted Masons.
Taken from a Manuscript wrote above five hun-
dred years since. Of this work, which had
passed out of the notice and knowledge of
the Masonic world, Richard Spencer, of
London, being in possession of a copy, pub-
lished a second aia in 1871. On a col-

 

lation of this work with the Harleian MS.
it is evident that either both were derived628 ROBES

from one and the same older manuscript,
or that one of them has been copied from
the other; although, if this be the case, there
has been much carelessness on the part of
the transcriber. If the one was transcribed
from the other, there is internal evidence
that the Harleian is the older exemplar.
The statement on the title-page of Roberts’s
book, that it was ‘taken from a manuscript
wrote over five hundred years since,” is
contradicted by the simple fact that, like
the Harleian MS., it contains the regula-
tions adopted at the General Assembly held
in 1663.

Robes. A proposition was made in the
Grand Lodge of England, on April 8, 1778,
that the Grand Master and his officers should
be distinguished in future at all public meet-
ings by robes. This measure, Preston says
(Illustrations, ed. 1792, p. 332), was at first
favorably received; but it was, on inyestiga-
tion, found to be so diametrically opposed to
the original plan of the Institution, that it
was very properly laid aside. In no juris-
diction are robes used in Symbolic Masonry.
In many of the high degrees, however, they
are employed. In the United States and in
England they constitute an important part of
the paraphernalia of a Royal Arch Chapter.
(See Royal Arch Robes.)

Robin, Abbé Claude. A French littéra-
teur, and curate of St. Pierre d’Angers. In
1776 he advanced his views on the origin
of Freemasonry in a lecture before the Lodge
of Nine Sisters at Paris. This he subse-
quently enlarged, and his interesting work
was published at Paris and Amsterdam, in
1779, under the title of Recherches sur les
Initiations Anciennes et Modernes. A German
translation of it appeared in 1782, and an
exhaustive review, or, rather, an extensive
synopsis of it, was made by Chemin des
Pontés in the first volume of his Encyclopédie
Magonnique. In this work the Abbé deduces
from the ancient initiations in the Pagan
Mysteries the orders of chivalry, whose
branches, he says, produced the initiation of
Freemasonry.

Robison, John. He was Professor of Nat-
ural Philosophy in the University of Edin-
burgh, and Secretary of the Royal Society
in that city. He was born at Boghall, in
Scotland, in 1739, and died in 1805. He was
the author of a T’reatise on Mechanical Philos-
ophy, which possessed some merit; but he is
better known in Masonic literature by his
anti-Masonic labors. He published in 1797,
at Edinburgh and London, a work entitled
Proofs of a Conspiracy against all the Religions
and Governments of Europe, carried on in the
Secret Meetings of the Freemasons, I Uuminati,
and Reading Societies, collected from Good
Authorities. In consequence of’ the anti-
Jacobin sentiment of the people of Great
Britain at that time, the work on its first
appearance produced a great sensation. It
was not, however, popular with all readers.
A contemporary critic (Month. Rev., XXV.,
815) said of it, ina very unfavorable review:

 

ROCKWELL

“On the present occasion, we acknowledge
that we have felt something like regret that a
lecturer on natural philosophy, of whom
his country is so justly proud, should pro-
duce any work of literature by which his
high character for knowledge and for judg-
ment is liable to be at all depreciated.” It
was intended for a heavy blow against Ma-
sonry; the more heavy because the author
himself was a Mason, having been initiated
at Liege in early life, and for some time a
working Mason. The work is chiefly de-
voted to a history of the introduction of
Masonry on the Continent, and of its cor-
ruptions, and chiefly to a violent attack on
the Illuminati. But while recommending
that the Lodges in England should be sus-
pended, he makes no charge of corruption
against them, but admits the charities of the
Order, and its respectability of character.
There is much in the work on the history of
Masonry on the Continent that is interest-
ing, but many of his statements are untrue
and his arguments illogical, nor was his
crusade against the Institution followed by
any practical results. The Encyclopedia
Britannica, to which Robison had contrib-
uted many valuable articles on science,
says of his Proofs of a Conspiracy, that ‘it
betrays a degree of credulity extremely re-
markable in a person used to calm reason-
ing and philosophical demonstration,”’ giving
as an example his belief in the story of an
anonymous German writer, that the minister
Turgot was the protector of a society that
met at Baron d’Holbach’s for the purpose
of examining living children in order to
discover the principle of vitality. What
Robison has said of Masonry in the 531 pages
of his book may be summed up in the follow-
ing lines (p. 522) near its close: ‘While
the Freemasonry of the continent was tricked
up with all the frippery of stars and ribands,
or was perverted to the most profligate and
impious purposes, and the Lodges became
seminaries of foppery, of sedition, and impiety,
it has retained in Britain its original form,
simple and unadorned, and the Lodges have
remained the scenes of innocent merriment
or meetings of charity and beneficence.” So
that, after all, his charges are not against
Freemasonry in its original constitution,
but against its corruption in a time of great
political excitement.

Rockwell, William Spencer. A distin-
guished Mason of the United States, who was
born at Albany, in New York, in 1804, and
died in Maryland in 1865. He had been
Grand Master of the Grand Lodge of Georgia,
and at the time of his death was Lieutenant
Grand Commander of the Supreme Council
of the Ancient and Accepted Rite for the
Southern Jurisdiction of the United States.
He was a man of great learning, having a
familiar acquaintance with many languages,
both ancient and modern, and was well versed
in the sciences. He was an able lawyer and
occupied a high position at the bar of Georgia,
his adopted State. Archeology was hisROD

favorite study. In 1848, he was induced by
the great Egyptologist, George R. Gliddon,
to direct his attention particularly to the study
of Egyptian antiquities. Already well ac-
Gua with the philosophy and science of
fasonry, he applied his Egyptian studies
to the interpretation of the Masonic symbols
to an extent that led him to the formation
of erroneous views. His investigations, how-
ever, and their results, were often interesting,
if not always correct. Mr. Rockwell was the
author of an Ahiman Rezon for the Grand
Lodge of Georgia, published in 1859, which
displays abundant evidences of his learning
and research. He also contributed many
valuable articles to various Masonic peri-
odicals, and was one of the collaborators of
Mackey’s Quarterly Review of Freemasonry.
Before his death he had translated Portal’s
Treatise on Hebrew and Egyptian Symbols,
and had written an Exposition of the Pillars
of the Porch, and an Essay on the Fellow-Craft’s
Degree. The manuscripts of these works,
in a completed form, are in the hands of his
friends, but have never been published.

Rod. The rod or staff is an emblem of
power either inherent, as with a king, where
it is called a scepter, or with an inferior
officer, where it becomes a rod, verge, or
staff. The Deacons, Stewards, and Mar-
shal of a Lodge carry rods. The rods of
the Deacons, who are the messengers of the
Master and Wardens, as Mercury was of
the gods, may be supposed to be derived
from the caduceus, which was the insignia
of that deity, and hence the Deacon’s rod
is often surmounted by a pine-cone. The
Steward’s rod is in imitation of the white
staff borne by the Lord High Steward of
the king’s household. The Grand Treas-
urer also formerly bore a white staff like
that of the Lord High Treasurer. The
Marshal’s baton is only an abbreviated or
short rod. It is in matters of state the en-
sign of a Marshal of the army. The Duke
of Norfolk, as hereditary Earl Marshal of
England, bears two batons crossed in his
arms. Mr. Thynne, the antiquary, says
(Antiq. Disc.,ii., 113) that the rod “did in
all ages, and yet doth amongst all nations
and amongst all officers, signify correction
and peace; for by correction follows peace,
wherefore the verge or rod was the ensign
of him which had authority to reform evil
in war and in peace, and to see quiet and
order observed amongst the people; for
therefore beareth the king his sceptre.
The church hath her pastoral staff; and
other magistrates which have the administra-
tion of justice or correction, as have the
judges of the law and the great officers of
the prince’s house, have also a verge or
staff assigned to them.”? We thus readily
see the origin of the official rods or staves
used in Masonry.

Rod, Deacon’s. The proper badge or
ensign of office of a Deacon, which he should
always carry when in the discharge of the
duties of his office, is a blue rod surmounted

 

 

ROD

629

by a pine-cone, in imitation of the caduceus,
or rod of Mercury, who was the messenger
of the gods as is the Deacon of the superior
officers of the Lodge. In the beginning of
this century columns were prescribed as the
proper badges of these officers, and we find the
fact so stated in Webb’s Monitor, which was
published in 1797, and in an edition of Pres-
ton’s Illustrations, published at Portsmouth,
New Hampshire, in the year 1804. In the
installation of the Deacons, it is said ‘these
columns, as badges of your office, I intrust to
your care.’ A short time afterward, how-
ever, the columns were transferred to the
Wardens as their appropriate badges, and
then we find that in the hands of the Deacon
they were replaced by the rods. Thus in
Dalcho’s Ahiman Rezon, the first edition of
which was printed in 1807, the words of the
charge are altered to “those staves the badges
of your office.” In the Masons’ Manual, pub-
lished in 1822, by the Lodge at Haston,
Pennsylvania, the badges are said to be
“wands,” and in Cole’s Library they are said
to carry “rods.” All the subsequent Moni-
tors agree in assigning the rods to the Deacons
as insignia of their office, while the columns
are appropriated to the Wardens.

In Pennsylvania, however, as far back
as 1778, ‘‘the proper pillars” were carried
in procession by the Wardens, and “wands
tipped with gold” were borne by the Dea-
cons. This appears from the account of a
procession in that year, which is appended
to Smith’s edition of the Ahiman Rezan of
Pennsylvania, The rod or wand is now uni-
versally recognized in America and in England
as the Deacon’s badge of office.

Rod, Marshal’s. See Baton.

Rod of Iron. The Master is charged in
the ritual not to rule his Lodge with “a
rod of iron,” that is to say, not with cruelty
or oppression. The expression is Scriptural.
Thus in Psalm ii. 9, ‘Thou shalt break them
with a rod of iron,” and in Revelation ii.
27, “He shall rule them with a rod of iron.”

Rod, Steward’s. The badge or ensign of
office of the Stewards of a Lodge, or of the
Grand Stewards of a Grand Lodge, is a white
rod or staff. It is an old custom. In the
first formal account of a procession in the
Book of Constitutions, on June 24, 1724, the
Stewards are described as walking ‘‘two and
two abreast with white rods.” (Constitutions,
1738, p. 117.) This use of a white rod comes
from the political usages of England, where
the Steward of the king’s household was
appointed by the delivery of a staff, the break-
ing of which dissolved the office. Thus an
old book quoted by Thynne says that in the
reign of Edward IV., the creation of the
Steward of the household “only consisteth
by the king’s delivering to him the house-
hold staffe, with these words, Seneschall, tenez
le bastone de notre Maison.”” When the Lord
High Steward presides over the House_ of
Lords at the trial of a Peer, at the conclusion
of the trial he breaks the white staff which
thus terminates his office.630 ROD

Rod, Treasurer’s. Sce Staff.

Roessler, Carl. A German Masonic wri-
ter, who translated from French into German
the work of Reghellini on Masonry in its
relations to the Egyptian, Jewish, and Chris-
tian religions, and published it at Leipsic
in 1834 and 1835, under the assumed name of
R.S. Acerrellos. He was the author of some
other less important Masonic works.

Roll. In the Prestonian ritual of the
funeral service, it is directed that the Master,
while the brethren are standing around the
coffin, shall take ‘‘the sacred roll”’ in his hand,
and, after an invocation, shall “put the RoLL
into the chest.” (Illustrations, ed. 1792, p.
123.) In the subsequent part of the cere-
mony, a procession being formed, consisting
of the members of visiting Lodges and of the
Lodge to which the deceased belonged, it
is stated that all the Secretaries of the
former Lodges carry rolls, while the Secre-
tary of the latter has none, because, of
course, it had been deposited by the Master
in the coffin. From the use of the words
“sacred roll,’ we presume that the rolls
borne by the Secretaries in funeral proces-
sions are intended to represent the roll of the
law, that being the form still used by the Jews
for inscribing the Sacred Books.

Roman Colleges of Artificers. It was
the German writers on the history of the
Institution, such as Krause, Heldmann, and
some others of less repute, who first discovered,
or at least first announced to the world, the
connection that existed between the Roman
Colleges of Architects and the Society of
Freemasons.

The theory of Krause on this subject is

to be found principally in his well-known |b

work entitled Die drei dltesten Kunsterkun-
den. He there advances the doctrine that
Freemasonry as it now exists is indebted
for all its characteristics, religious and
social, political and professional, its interior
organization, its modes of thought and
action, and its very design and object, to
the Collegia Artificum of the Romans, pass-
ing with but little characteristic changes
through the Corporationen von Baukiinstlern,
or “Architectural Gilds,”’ of the Middle
Ages up to the English organization of the
year 1717; so that he claims an almost ab-
solute identity between the Roman Colleges
of Numa, seven hundred years before Christ,
and the Lodges of the nineteenth century.
We need not, according to his view, go
any farther back in history, nor look to
any other series of events, nor trouble our-
selves with any other influences for the
origin and the character of Freemasonry.

This theory, which is perhaps the most
popular one on the subject, requires careful
examination; and in the prosecution of such
an inquiry the first thing to be done will
be to investigate, so far as authentic history
affords us the means, the true character and
condition of these Roman Colleges.

It is to Numa, the second king of Rome,
that historians, following after Plutarch,

 

   

ROMAN

ascribe the first organization of the Roman
Colleges; although, as Newman reasonably
conjectures, it is probable that similar or-
ganizations previously existed among the
Alban population, and embraced the resi-
dent Tuscan artificers. But it is admitted
that Numa gave to them that form which
they always subsequently maintained.

Numa, on ascending the throne, found
the citizens divided into various nationali-
ties, derived from the Romans, the Sabines,
and the inhabitants of neighboring smaller
and weaker towns, who, by choice or by
compulsion, had removed their residence to
the banks of the Tiber. Hence resulted a
disseverance of sentiment and feeling, and
a constant tendency to disunion. Now the
object of Numa was to obliterate these
contending elements and to establish a per-
fect identity of national feeling, so that, io
use the language of Plutarch, ‘‘the distri-
bution of the people might become a har-
monious mingling of all with all.”

For this purpose he established one com-
mon religion, and divided the citizens into
curiz and tribes, each curia and tribe being
composed of an admixture indifferently of
Romans, Sabines, and the other denizens of
Rome.

Directed by the same political sagacity, he
distributed the artisans into various gilds
or corporations, under the name of Collegia,
or ‘Colleges.’ To each collegium was
assigned the artisans of a particular pro-
fession, and each had its own regulations,
both secular and religious. These colleges
grew with the growth of the republic; and
although Numa had originally established
ut nine, namely, the College of Musicians,
of Goldsmiths, of Carpenters, of Dyers, of
Shoemakers, of Tanners, of Smiths, of
Potters, and a ninth composed of all artisans
not embraced under either of the preceding
heads, they were subsequently greatly in-
creased in number. Eighty years before
the Christian era they were, it is true, abol-
ished, or sought to be abolished, by a decree
of the Senate, who looked with jealousy on
their political influence, but twenty years
afterward they were revived, and new ones
established by a law of the tribune Clodius,
which repealed the Senatus Consultum.
They continued to exist under the empire,
were extended into the provinces, and even
outlasted the decline and fall of the Roman
power.

And now let us inquire into the form and
organization of these Colleges, and, in so
doing, trace the analogy between them and
the Masonic Lodges, if any such analogy
exists.

The first regulation, which was an indis-
pensable one, was that no College could
consist of less than three members. So in-
dispensable was this rule that the expression
tres faciunt collegium, ‘three make a college,’’
became a maxim of the civil law. So rigid
too was the application of this rule, that the
body of Consuls, although calling each other |ROMAN

“colleagues,” and possessing and exercising
all collegiate rights, were, because they con-
sisted only of two members, never legally
recognized as a College. The reader will
very readily be struck with the identity of
this regulation of the Colleges and that of
Freemasonry, which with equal rigor requires
three Masons to constitute a Lodge. The
College and the Lodge each demanded three
members to make it legal. A greater number
might give it more efficiency, but it could
not render it more legitimate. This, then, is
the first analogy between the Lodges of
Freemasons and the Roman Colleges.

These Colleges had their appropriate
officers, who very singularly were assimi-
lated in stations and duties to the officers
of a Masonic Lodge. Each College was
presided over by a chief or president, whose
title of Magister is exactly translated by the
English word ‘Master.’ ‘The next officers
were the Decuriones. They were analogous
to the Masonic “Wardens,” for each De-
curio presided over a section or division of
the College, just as in the most ancient
English and in the present continental ritual
we find the Lodge divided into two sections
or “columns,” over each of which one of the
Wardens presided, through whom the com-
mands of the Master were extended to
“the brethren of his column.’’ There was
also in the Colleges a Scriba, or “secretary,”
who recorded its proceedings; a Thesaurensis,
or “treasurer,” who had charge of the common
chest; a Tabularius, or keeper of the archives,
equivalent to the modern “Archivist”; and
lastly, as these Colleges combined a peculiar
religious worship with their operative labors,
there was in each of them a sacerdos, or priest
who conducted the religious ceremonies, anc
was thus exactly equivalent to the “chaplain”
of a Masonic Lodge. In all this we find
another analogy between these ancient insti-
tutions and our Masonic bodies.

Another analogy will be found in the
distribution or division of classes in the
Roman Colleges. As the Masonic Lodges
have their Master Masons, their Fellow-
Crafts, and their Apprentices, so the Col-
leges had their Seniores, ‘‘Elders,” or chief
men of the trade, and their journeymen
and apprentices. The members did not, it
is true, like the Freemasons, call themselves
“Brothers,’”? because this term, first adopted
in the gilds or corporations of the Middle
Ages, is the offspring of a Christian senti-
ment; but, as Krause remarks, these Col-
leges were, in general, conducted after the
pattern or model of a family; and hence
the appellation of brother would now and
then be found among the family appellations.

The partly religious character of the
Roman Colleges of Artificers constitutes a
very peculiar analogy between them and
the Masonic Lodges. The history of these
Colleges shows that an ecclesiastical char-
acter was bestowed upon them at the very
time of their organization by Numa. Many
of the workshops of these artificers were

“

  

 

   

ROMAN 631

erected in the vicinity of temples, and their
curia, or place of meeting, was generally
in some way connected with a temple. The
deity to whom such temple was consecrated
was peculiarly worshiped by the members
of the adjacent College, and became the
patron god of their trade or art. In time,
when the Pagan religion was abolished and
the religious character of these Colleges was
changed, the Pagan gods gave way, through
the influences of the new religion, to Christian
saints, one of whom was always adopted as
the patron of the modern gilds, which, in
the Middle Ages, took the place of the Roman
Colleges; and hence the Freemasons derive
the dedication of their Lodges to Saint
John from a similar custom among the Cor-
porations of Builders.

These Colleges held secret meetings, in
which the business transacted consisted of
the initiations of neophytes into their fra-
ternity, and of mystical and esoteric in-
structions to their apprentices and journey-
men. They were, in this respect, secret
societies like the Masonic Lodges.

There were monthly or other periodical
contributions by the members for the sup-
port of the College, by which means a common
fund was accumulated for the maintenance
of indigent members or the relief of destitute
strangers belonging to the same society.

They were permitted by the government
to frame a constitution and to enact laws
and regulations for their own government.
These privileges were gradually enlarged
and their provisions extended, so that in
the latter days of the empire the Colleges
of Architects especially were invested with
extraordinary powers in reference to the
control of builders. Even the distinction
so well known in Masonic jurisprudence
between ‘‘legally constituted” and ‘‘clan-
destine”’ Lodges, seems to find a similitude
or analogy here; for the Colleges which had
been established by lawful authority, and
were, therefore, entitled to the enjoyment
of the privileges accorded to those insti-
tutions, were said to be collegia licita, or
‘awful colleges,’ while those which were
voluntary associations, not authorized by
the express decree of the senate or the em-
peror, were called collegia illicita, or “unlaw-
ful colleges.” The terms licita and illicita
were exactly equivalent in their import to the
legally constituted and the clandestine Lodges
of Freemasonry. :

In the Colleges the candidates for admis-
sion were elected, as in the Masonic Lodges,
by the voice of the members. In connection
with this subject, the Latin word which
was used to express the art of admission
or reception is worthy of consideration.
When a person was admitted into the fra-
ternity of a College, he was said to be coop-
tatus in collegium. Now, the verb coop-
tare, almost exclusively employed by the
Romans to signify an election into a ol-
lege, comes from_the root “op” which also
occurs in the Greek Spouu, “to see, toa

 

 

   

632 ROMAN

behold.” ‘This same word gives origin, in
Greek, to epoptes, a spectator or beholder,
one who has attained to the last degree in the
Eleusinian mysteries; in other words, an
initiate. So that, without much stretch
of etymological ingenuity, we might say
that cooptatus in collegium meant “to be
initiated into a College.” This is, at least,
singular. But the more general interpre-
tation of cooptatus is ‘‘admitted or accepted
in a fraternity,” and so ‘‘made free of all
the privileges of the gild or corporation.’
And hence the idea is the same as that
conveyed among the Masons by the title
“Free and Accepted.”

Finally, it is said by Krause that these
Colleges of workmen made a symbolic use
of the implements of their art or profession,
in other words, that they cultivated the
science of symbolism; and in this respect,
therefore, more than in any other, is there
a striking analogy between the Collegiate
and the Masonic institutions. The state-
ment cannot be doubted; for as the organ-
ization of the Colleges partook, as has already
been shown, of a religious character, and,
as it is admitted, that all the religion of
Paganism was eminently and almost entirely
symbolic, it must follow that any associa-
tion which was based upon or cultivated the
religious or mythological sentiment, must
cultivate also the principle of symbolism.

I have thus briefly but succinctly shown
that in the form, the organization, the mode
of government, and the usages of the Roman
Colleges, there is an analogy between them
and the modern Masonic Lodges which is
evidently more than accidental. It may
be that long after the dissolution of the
Colleges, Freemasonry, in the establishment
of its Lodges, designedly adopted the col-
legiate organization as a model after which
to frame its own system, or it may be that
the resemblance has been the result of a
slow but inevitable growth of a succession
of associations arising out of each other, at
ie head of which stands the Roman Col-
eges.

This problem can only be determined by
an investigation of the history of these
Colleges, and of the other similar institu-
tions which finally succeeded them in the
progress of architecture in Europe. We
shall then be prepared to investigate with
understanding the theory of Krause, and
to determine whether the Lodges are in-
debted to the Colleges for their form alone,
or for both form and substance.

We have already seen that in the time
of Numa the Roman Colleges amounted to
only nine. In the subsequent years of the
Republic the number was gradually aug-
mented, so that almost every trade or pro-
fession had its peculiar College. With the
advance of the empire, their numbers were
still further increased and their privileges
greatly extended, so that they became an
important element in the body politic.
Leaving untouched the other Colleges, I

 

ROMAN,

shall confine myself to the Collegia Arik
cum, “‘the Colleges of Architects,’ as the
only one whose condition and history are
relevant to the subject under considera
tion.

The Romans were early distinguished
for a spirit of colonization. Their victorious
arms had scarcely subdued a people, before
a portion of the army was deputed to form
a colony. Here the barbarism and igno-
rance of the native population were replaced
by the civilization and the refinement of
their Roman conquerors. ee

The Colleges of Architects, occupied in
the construction of secular and religious
edifices, spread from the great city to munici-
palities and the provinces. Whenever a
new city, a temple, or a palace was to be
built, the members of these corporations
were convoked by the Emperor from the
most distant points, that with a community
of labor they might engage in the construc-
tion. Laborers might be employed, like
the ‘‘bearers of burdens’? of the Jewish
Temple, in the humbler and coarser tasks,
but the conduct and the direction of the
works were entrusted only to the ‘“‘accepted
members”—the cooptati—of the Colleges. _

The colonizations of the Roman Empire
were conducted through the legionary soldiers
of the army. Now, to each legion there
was attached a College or corporation of
artificers, which was organiz with the
legion at Rome, and passed with it through
all its campaigns, encamped with it where
it encamped, marched with it where it
marched, and when it colonized, remained
in the colony to plant the seeds of Roman
civilization, and to teach the principles of
Roman art. The members of the ollege
erected fortifications for the legion in times
of war, and in times of peace, or when the
legion became stationary, constructed tem-
ples and dwelling houses.

When England was subdued by the Roman
arms, the legions which went there to secure
and to extend the conquest, carried with
them, of course, their Colleges of Architects.
One of these legions, for instance, under
Julius Cesar, advancing into the northern
limits of the country, established a colony,
which, under the name of Eboracum, gave
birth to the city of York, afterward so
celebrated in the history of Masonry. Ex-
isting inscriptions and architectural remains
attest how much was done in the island of
Britain by these associations of builders.

Druidism was at that time the prevailing
religion of the ancient Britons. But the
toleration of Paganism soon led to an _har-
monious admixture of the religious ideas
of the Roman builders with those of the
Druid priests. Long anterior to this Chris-
tianity had dawned upon the British islands;
for, to use the emphatic language of Ter-
tullian, “Britain, inaccessible to the Romans,
was subdued by Christ.” The influences
of the new faith were not long in being felt
by the Colleges, and the next phase in theirROMAN

history is the record of their assumption
of the Christian life and doctrine.

But the incursions of the northern bar-
barians into Italy demanded the entire force
of the Roman armies to defend the integ-
rity of the Empire at home. Britain was
abandoned, and the natives, with the Ro-
man colonists who had settled among them,
were left to defend themselves. These were
soon driven, first by the Picts, their savage
neighbors, and\then by the Saxon sea-robbers,
whom the English had incautiously sum-
moned to their aid, into the mountains of
Wales and the islands of the Irish Sea.
The architects who were converted to Chris-
tianity, and who had remained when the
legions left the country, went with them,
and haying lost their connection with the
mother institution, they became thenceforth
simply corporations or societies of builders,
the organization which had always worked
so well being still retained.

Subsequently, when the whole of Eng-
land was taken possession of by the Saxon
invaders, the Britons, headed by the monks
and priests, and accompanied by their archi-
tects, fled into Ireland and Scotland, which
countries they civilized and converted, and
whose inhabitants were instructed in the
art of building by the corporations of archi-
tects.

Whenever we read of the extension in
barbarous or Pagan countries of Christian-
ity, and the conversion of their inhabitants
to the true faith, we also hear of the propa-
gation of the art of building in the same places
by the corporations of architects, the im-
mediate successors of the legionary Col-
leges, for the new religion required churches,
and in time cathedrals and monasteries,
and the ecclesiastical architecture speedily
suggested improvements in the civil.

In time all the religious knowledge and
all the architectural skill of the northern
part of Europe were concentrated in the
remote regions of Ireland and Scotland,
whence missionaries were sent back to
England to convert the Pagan Saxons.
Thus the Venerable Bede tells us (Eccl.
Hist., lib. iii., cap. 4, 7) that West Saxony
was conyerted by Agilbert, an Irish bishop,
and East Anglia, by Fursey, a Scotch mis-
sionary. From England these energetic
missionaries, accompanied by their pious
architects, passed over into Europe, and
effectually labored for the conversion of
the Scandinavian nations, introducing into
Germany, Sweden, Norway, and even Ire-
land, the blessings of Christianity and the
refinements of civilized life.

It is worthy of note that in all the early
records the word Scotland is very generally
used as a generic term to indicate both
Scotland and Ireland. This error arose
most probably from the very intimate geo-
graphical and gocial connections of the
Scotch and the northern Irish, and per-
haps, also, from the general inaccuracy of
the historians of that period. Thus has

   

 

ROMAN 633

arisen the very common opinion, that Scot-
Jand was the germ whence sprang all the
Christianity of the northern nations, and
that the same country was the cradle of
ecclesiastical architecture and Operative
Masonry.

This historical error, by which the glory
of Ireland has been merged in that of her
sister country, Scotland, has been preserved
in much of the language and many of the
traditions of modern Freemasonry. Hence
the story of the Abbey of Kilwinning as
the birthplace of Masonry, a story which is
still the favorite of the Freemasons of Scot-
land. Hence the tradition of the apocry-
phal mountain of Heroden, situated in the
northwest of Scotland, where the first or
metropolitan Lodge of Europe was held;
hence the high degrees of Ecossais, or Scot-
tish Master, which play so important a part
in modern philosophical Masonry; and
hence the title of ‘Scottish Masonry,” ap-
plied to one of the leading Rites of Free-
masonry, which has, however, no other con-
nection with Scotland than that historical
one, through the corporations of builders,
which is common to the whole Institution.

It is not worth while to trace the religious
contests between the original Christians
of Britain and the Papal power, which after
years of controversy terminated in the
submission of the British Bishops to the
Pope. As soon as the Papal authority was
firmly established over Europe, the Roman
Catholic hierarchy secured the services of
the builders’ corporations, and these, under
the patronage of the Pope and the Bishops,
were everywhere engaged as “‘travelling free-
masons,”’ in the construction of ecclesiastical
and regal edifices.

Henceforth we find these corporations of
builders exercising their art in all countries,
everywhere proving, as Mr. Hope says, by
the identity of their designs, that they were
controlled by universally accepted prin-
ciples, and showing in every other way the
characteristics of a corporation or gild. So
far the chain of connection between them
and the Collegia Artificum at Rome has not
been broken.

In the year 926 a general assembly of
these builders was held at the city of York,
in England. : :

Four years after, in 930, according to
Rebold, Henry the Fowler brought these
builders, now called Masons, from England
into Germany, and employed them in the
construction of various edifices, such as the
cathedrals of Magdeburg, Meissen, and
Merseburg. But Krause, who 1s better
and more accurate as a historian than Rebold,
says that, as respects Germany, the first
account that we find of these corporations
of builders is at the epoch when, under the
direction of Edwin of Steinbach, the most
distinguished architects had congregated
from all parts at Strasburg for the con-
struction of the cathedral of that city.
There they held their general assembly,+f

ROMVEL

 

634

like that of their English brethrer: at York,
enacted Constitutions, and established, at
length, a Grand Lodge, to whose decisions
numerous Lodges or hutten, subsequently
organized in Germany, Bohemia, Hungary,
France, and other countries, yielded obedi-
ence. George Kloss, in his exhaustive
work entitled Die Freimaureret in threr
wahren Bedeutung, has supplied us with a
full collation of the statutes and regula-
tions adopted by these Strasburg Masons.
(See Stone-Masons of Germany.)

We have now reached recent historical
ground, and can readily trace these asso-
ciations of builders to the establishment of
the Grand Lodge of England at London,
in 1717, when the Lodges abandoned their
operative charters and became exclusively
speculative. The record of the continued
existence of Lodges of Free and Accepted
Masons from that day to this, in every
civilized country of the world, is in the
hands of every Masonic student. ‘To repeat
it would be a tedious work of supereroga-
tion.

Such is the history, and now what is
the necessary deduction? It cannot be
doubted that Krause is correct in his theory
that the incunabula—the cradle or birth-
place—of the modern Masonic Lodges is
to be found in the Roman Colleges of Archi-
tects. That theory is correct, if we look
only to the outward form and mode of
working of the Lodges. To the Colleges are
they indebted for everything that distin-
guished them as a gild or corporation,
and especially are they indebted to the
architectural character of these Colleges for
the fact, so singular in Freemasonry, that
its religious symbolism—that by which it
is distinguished from all other institutions—
is founded on the elements, the working-
tools, and the technical language of the
stone-masons’ art.

_But when we view Freemasonry in a
higher aspect, when we look at it as a science
of symbolism, the whole of which sym-
bolism is directed to but one point, namely,
the elucidation of the great doctrine of the
immortality of the soul, and the teaching
of the two lives, the present and the future,
we must go beyond the Colleges of Rome,
which were only operative associations,
the speculative Craft has borrowed from the
older type to be found in the Ancient Mys-
teries, where the same doctrine was taught
In a similar manner. Krause does not, it
is true, altogether omit a reference to the
priests of Greece, who, he thinks, were in
some way the original whence the Roman

Colleges derived their existence; but he|b

has not pressed the point. He gives in his
theory a preeminence to the Colleges to
which they are not in truth entitled.
Romvel. Inthe Hiramic legend of some of
the high degrees, this is the name given to
one of the assassins of the Third Degree.
This seems to be an instance of the working
of Stuart Masonry, in giving names of infamy

 

ROSE

in the legends of the Order to the enemies of
the house of Stuart. For we cannot doubt
the correctness of Bro. Albert Pike’s sugges-
tion, that this is a manifest corruption of
Cromwell. If with them Hiram was but a
symbol of Charles I., then the assassin of
Hiram was properly symbolized by Cromwell.

Rosaic System. The system of Masonry
taught by Rosa in the Lodges which he estab-
lished in Germany and Holland, and which
were hence sometimes called ‘‘ Rosaic Lodges.”’
Although he professed that it was the system
of the Clermont Chapter, for the propagation
of which he had been appointed by the Baron
Von Printzen, he had mixed with that system
many alchemical and theosophic notions of
his own. The system was at first popular,
but it finally succumbed to the greater attrac-
tions of the Rite of Strict Observance, which
had been introduced into Germany by the
Baron von Hund.

Rosa, Philipp Samuel. Born at Ysen-
berg; at one time a Lutheran clergyman, and
in 1757 rector of the Cathedral of St. James
at Berlin. He was initiated into Masonry in
the Lodge of the Three Globes, and Von
Printzen having established a Chapter of the
high degrees at Berlin on the system of the
French Chapter of Clermont, Rosa was ap-
pointed his deputy, and sent by him to propa-
gate the system. He visited various places
in Germany, Holland, Denmark, and Sweden.
In Denmark and Sweden, although well re-
ceived personally on account of his pleasing
manners, he made no progress in the estab-
lishment of the Rite; but his success was far
better in Germany and Holland, where he
organized many Lodges of the high degrees,
engrafting them on the English system, which
alone had been theretofore known in those
countries. Rosa was a mystic and a pre-
tended alchemist, and as a Masonic charlatan
accumulated large sums of money by the sale
of degrees and decorations. Lenning does not
speak well of his moral conduct, but some con-
temporary writers describe him as a man of
very attractive manners, to which indeed may
be ascribed his popularity as a Masonic leader.
While residing at Halle, he, in 1765, issued a
protestation against the proceedings of the
Congress of Jena, which had been convoked in
that year by the impostor Johnson. But it
met with no success, and thenceforth Rosa
faded away from the knowledge of the Ma-
sonic world. We can learn nothing of his
subsequent life, nor of the time or place of his
death.

Rose. The symbolism of the rose among
the ancients was twofold. First, as it was
dedicated to Venus as the goddess of love, it
ecame the symbol of secrecy, and hence
came the expression “under the rose,” to in-
dicate that which was spoken in confidence.
Again, as it was dedicated to Venus as the per-
sonification of the generative energy of nature,
it became the symbol of immortality. In
this latter and more recondite sense it was, in
Christian symbology, transferred to Christ,
through whom “life and immortality wereROSE

brought to light.”” The “rose of Sharon” of
the Book of Canticles is always applied to
Christ, and hence Fuller (Pisgah Sight of Pal-
estine) calls him “that prime rose and lily.”
Thus we see the significance of the rose on the
cross as a part of the jewel of the Rose Croix
Degree. Reghellini (vol. i, p. 358), after
showing that anciently the rose was the sym-
bol of secrecy, and the cross of immortality,
says that the two united symbols of a rose
resting on a cross always indicate the secret

 

of immortality. Ragon agreeswith him in this
opinion, and says that it is the simplest mode
of writing that dogma. But he subsequently
gives a different explanation, namely, that as
the rose was the emblem of the female princi-
ple, and the cross or triple phallus of the male,
the two together, like the Indian
bolized universal generation. But Ragon,
who has adopted the theory of the astronom-
ical origin of Freemasonry, like all theorists,
often carries his speculations on this subject
to an extreme point. A simpler allusion will
better suit the character and teachings of the
degree in its modern organization. The rose
is the symbol of Christ, and the cross, the sym-
bol of his death—the two united, the rose sus-
pended on the cross—signify his death on the
cross, whereby the secret of immortality was
taught to the world. Ina word, the rose on
the cross is Christ crucified.

Rose and Triple Cross. A degree con-
tained in the Archives of the Lodge of Saint
Louis des Amis Réunis at Calais.

Rose Croix. French. Literally, Rose Cross.

1. The Seventh Degree of the French
Rite; 2. The Seventh Degree of the Phila-
lethes; 3. The Eighth Degree of the Mother
Lodge of the Philosophic Scottish Rite; 4.
The Twelfth Degree of the Elect of Truth;

lingam, sym-|

 

ROSE 635

5. The Highteenth Degree of the Mother
Scottish Lodge of Marseilles; 6. The Hight-
eenth Degree of the Rite of Heredom, or of
Perfection.

Rose Croix, Brethren of the. Thory
says (Fondat. du G. Or., p. 163) that the Ar-
chives of the Mother Lodge of the Philosophie
Scottish Rite at Paris contain the manuscripts
and books of a secret society which existed at
The Hague in 1622, where it was known under
the title of the Fréres de la Rose Croix, which
pretended to have emanated from the original
Rosicrucian organization of Christian Rosen-
kruz. Hence Thory thinks that the Philo-
sophie Rite was only a continuation of this
society of the Brethren of the Rose Croix.

Rose Croix, Jacobite. The original Rose
Croix conferred in the Chapter of Arras,
whose Charter was said to have been granted
by the Pretender, was so called with a political
allusion to King James III., whose adherents
were known as Jacobites.

Rose Croix, Jewel of the. Although
there are six well-known Rose Croix degrees,
belonging to as many systems, the jewel has
invariably remained the same, while the in-
terpretation has somewhat differed. The
usual jewel of a Rose Croix Knight and
also that of the M. Wise Sov. of an English
Chapter are presented in opposite column.

Rose Croix, Knight. (Chevalier Hose
Croix.) The Eighteenth Degree of the Rite
of Perfection. It is the same as the Prince of
Rose Croix of the Ancient and Accepted Rite.

Rose Croix, Magnetic. The Thirty-
eighth Degree of the Rite of Mizraim.

Rose Croix of Germany. A Hermetic
degree, which Ragon says belongs rather to
the class of Elus than to that of Rose Croix.

Rose Croix of Gold, Brethren of the.
(Freres de la Rose Croix d’Or.) An alchemical
and Hermetic society, which was founded in
Germany in 1777. It promised to its disciples
the secret of the transmutation of metals, and
the panacea or art of prolonging life. The
Baron Gleichen, who was Secretary for the
German language of the Philalethan Congress
at Paris in 1785, gives the following history of
the organization of this society:

“The members of the Rose Croix affirm
that they are the legitimate authors and su-
periors of Freemasonry, to all of whose sym-
bols they give a hermetical interpretation.
The Masons, they say, came into England
under King Arthur. Raymond Lully imiti-
ated Henry IV. The Grand Masters were
formerly designated, as now, by the titles of
John I., II., IfI., IV., ete.

“Their jewel is a golden compass attached
to a blue ribbon, the symbol of purity and
wisdom. ‘The principal emblems on the an-
cient tracing-board were the sun, the moon,
and the double triangle, having in its centre
the first letter of the Hebrew alphabet. The
brethren wore a silver ring on which were the
letters I. A. A. T., the initials of Ignis, Aer,
Aqua, Terra. : :

“The Ancient Rose Croix recognized only
three degrees; the third degree, as we nowpees

Oe — —
es

636 ' ROSE

know it, has been substituted for another more
Bignificant one.”

The Baron de Westerode, in a letter dated
1784, and quoted by Thory (Act. Lat., i., 336),
gives another mythical account. He says:

“The disciples of the Rose Croix came, in
1188, from the East into Europe, for the propa-
gation of Christianity after the troubles in
Palestine. Three of them founded in Scot-
land the Order of the Masons of the East
(Knights of the East,) to serve as a seminary
for instruction in the most sublime sciences.
This Order was in existence in 1196. Edward,
the son of Henry III., was received into the
society of the Rose Croix by Raymond Lully.
At that time only learned men and persons of

igh rank were admitted.

“Their founder was a seraphic priest of Alex-
andria, a magus of Egypt named Ormesius,
or Ormus, who with six of his companions was
converted in the year 96 by St. Mark. He
purified the doctrine of the Egyptians accord-
ing to the precepts of Christianity, and
founded the society of Ormus, that is to say,
the Sages of Light, to the members of which he
gave a red cross as a decoration. About the
same time the Essenes and other Jews founded
a school of Solomonic wisdom, to which the
disciples of Ormus united themselves. Then
the society was divided into various Orders
known as the Conservators of Mosaic Secrets,
of Hermetic Secrets, etc.

_ “Several members of the association haying
yielded. to the temptations of pride, seven

Aasters united, effected a reform, adopted a
modern constitution, and collected together
on their tracing-board all the allegories of the
hermetie work.”

In this almost altogether fabulous narrative
we find an inextricable confusion of the Rose
Croix Masons and the Rosicrucian philoso-
phers.

Rose Croix of Heredom. The First De-
gree of the Royal Order of Scotland, the Kight-
eenth of the Ancient and Accepted Rite, the
Highteenth of the Rite of Perfection, the Nine-
tieth of the Rite of Mizraim, and some others
affix to the title of Rose Croix that of Heredom,
for the signification of which see the word.

Rose Croix of the Dames. (Rose Croix
des Dames.) This degree, called also the Ladies
of Beneficence (Chevalieres de la Bienfaisance),
is the Sixth Capitular or Ninth Degree of the
French Rite of Adoption. It is not only

Christian, but Roman Catholic in its charac-
ter, and is derived from the ancient Jesuitical
system as first promulgated in the Rose Croix
Chapter of Arras.

Rose Croix of the Grand Rosary. (Rose
Croix du Grand Rosaire.) The Fourth and
weBese Rose Croix Chapter of the Primitive

ite

Rose Croix, Philosophic. A German
Hermetic degree found in the collection of M.
Pyron, and in the Archives of the Philosophie
Scottish Rite. It is probably the same as the
Brethren of the Rose Croix, of whom Thory
thinks that that Rite is only a continuation.

Rose Croix, Prince of. F tench, Souverain

    
  
  
  
  
   
 
  
   
  
  
  
 
 
  
  
   
  
 
  
  
 
  
  

ROSE

Prince Rose Croix. German, Prinz vom
Rosenkruz. This important degree is, of all
the high grades, the most widely diffused,
being found in numerous Rites. It is the
Eighteenth of the Ancient and Accepted Scot-
tish Rite, the Seventh of the French or Mod-
ern, the Highteenth of the Council of Emper-
ors of the East and West, the Third of the
Royal Order of Scotland, the Twelfth of the
Elect of Truth, and the Seventh of the Phila-
lethes. It was also given, formerly, in some
Encampments of Knights Templars, and was
the Sixth of the degrees conferred by the En-
campment of Baldwyn at Bristol, in England.
It must not, however, be confounded with the
Rosicrucians, who, however, similar in name,
were only a Hermetic and mystical Order.
The degree is known by various names:
sometimes its possessors are called ‘“Sov-
ereign Princes of Rose Croix,” sometimes
“Princes of Rose Croix de Heroden,” and
sometimes “Knights of the Eagle and Pel-
ican.”’ In relation to its origin, Masonic

 

 

writers have made many conflicting state-
ments, some giving it a much higher an-
tiquity than others; but all agreeing in
supposing it to be one of the earliest of the
higher degrees. The name has, undoubt-
edly, been the cause of much of this confu-
sion in relation to its history; and the Masonic
Degree of Rose Croix has, perhaps, often
been confoynded with the Kabbalistical
and alchemical sect of ‘“Rosicrucians,” or
“Brothers of the Rosy Cross,’’ among whose
adepts the names of such men as Roger
Bacon, Paracelsus, and Elias Ashmole, the
celebrated antiquary, are to be found. Not-
withstanding the invidious attempts of
Barruel and other foes of Masonry to con-
found the two Orders, there is a great dis-
tinction between them. Even their names,
although somewhat similar in sound, are
totally different in signification. The Rosi-
crucians, who were alchemists, did not
derive their name, like the Rose Croix
Masons, from the emblems of the rose and
cross—for they had nothing to do with the
rose—but from the Latin ros, signifying
dew, which was supposed to be of all natural
bodies the most powerful solvent of gold,
and crua, the cross, a chemical hieroglyphic
of light.

Baron de Westerode, who wrote in 1784, in
the Acta Latomorum (i., 336), gives the earliest
origin of any Masonic writer to the degree of
Rose Croix. He supposes that it was insti-
tuted among the Knights Templars in Pal-
estine, in the year 1188, and he adds that
Prince Edward, the son of Henry III. of
England, was admitted into the Order by
Raymond Lully in 1196. De Westerode names
Ormesius, an Egyptian priest, who had been
converted to Christianity, as its founder.

Some have sought to find its origin in
the labors of Valentine Andrei, the reputed
founder of the Rosicrucian fraternity. But
the Rose Croix of Masonry and the Her-
metic Rosicrucianism of Andrei were two

 

entirely different things; and it would beROSE

difficult te trace any connection between
them, at least any such connection as would
make one the legitimate successor of the
other. J. G. Buhle, in a work, published
in G6éttingen in 1804, under the title of
Ueber den Ursprung und die vornehmsten
Schicksale der Orden der Rosenkreutzer und
Freimaurer, reverses this theory, and sup-
poses the Rosicrucians to be a branch of
the Freemasons; and Higgins, in his Ana-
calypsis (ii., 388), thinks that the “modern
Templars, the Rosicrucians, and the Masons
are little more than different Lodges of one
Order,”’ all of which is only a confusion of
history in consequence of a confounding
of names. It is thus that Inge has written
an elaborate essay on the Origine de la Rose
Croiz (Globe, vol. iii.); but as he has, with
true Gallic insouciance of names, spoken
indifferently of the Rose Croix Masons and
the Rosicrucian Adepts, his statements sup-
ply no facts eeailatla for history.

The Baron de Gleichen, who was, in
1785, the German secretary of the Philale-
than Congress at Paris, says that the Rose
Croix and the Masons were united in Eng-
land under King Arthur. (Acta Lat., i., 336.)
But he has, undoubtedly, mixed up Rosi-
crucianism with the Masonic legends of the
Knights of the Round Table, and his asser-
tions must go for nothing.

Others, again, have looked for the origin
of the Rose Croix Degree, or, at least, of
its emblems, in the Symbola divina et hu-
mana pontificum, imperatorum, regum of
James Typot, or Typotius, the historiogra-
pher of the Emperor Rudolph II., a work
which was published in 1601; and it is par-
ticularly in that part of it which is devoted
to the ‘‘symbol of the holy cross” that the
allusions are supposed to be found which
would seem to indicate the author’s knowl-
edge of this degree. But Ragon refutes
the idea of any connection between_the
symbols of Typotius and those of the Rose
Croix. Robison (Proofs, p. 72) also charges
Von Hund with borrowing his symbols from
the same work, in which, however, he de-
clares ‘‘there is not the least trace of Masonry
or Templars.”

Clavel, with his usual boldness of asser-
tion, which is too often independent of
facts, declares that the degree was invented
by the Jesuits for the purpose of counter-
mining the insidious attacks of the free-
thinkers upon the Roman Catholic religion,
but that the philosophers parried the at-
tempt by seizing upon the degree and giving
to all its symbols an astronomical significa-
tion. Clavel’s opinion is probably derived
from one of those sweeping charges of Pro-
fessor Robison, in which that systematic
enemy of our Institution declares that,
about the beginning of the eighteenth cen-
tury, the Jesuits interfered considerably
with Masonry, “insinuating themselves into
the Lodges, and contributing to increase
that religious mysticism that is to be ob-
served in all the ceremonies of the Order.”

  

 

ROSE 637

But there is no better evidence than these
mere vague assertions of the connection
of the Jesuits with the Rose Croix Degree.

_ Oliver (Landm., ii., 81) says that the ear-
liest notice that he finds of this degree is
in a publication of 1613, entitled La Ré-
formation universelle du monde entier avec la
fama fraternitatis de lOrdre respectable de
la Rose Croiz. But he adds, that “it was
known much sooner, although not probably
as a degree in Masonry; for it existed as a
cabalistic science from the earliest times
in Egypt, Greece, and Rome, as well as
amongst the Jews and Moors in times more
recent.”’

Oliver, however, undoubtedly, in the lat-
ter part of this paragraph, confounds the
Masonic Rose Croix with the alchemical
Rosicrucians; and the former is singularly
inconsistent with the details that he gives
in reference to the Rosy Cross of the Royal
Order of Scotland.

There is a tradition, into whose authen-
ticity I shall not stop to inquire, that after
the dissolution of the Order, many of the
Knights repaired to Scotland and placed
themselves under the protection of Robert
Bruce; and that after the battle of Bannock-
burn, which took place on St. John the
Baptist’s Day, in the year 1314, this mon-
arch instituted the Royal Order of Here-
dom and Knight of the Rosy Cross, and
established the chief seat of the Order at
Kilwinning. From that Order, it seems to
us by no means improbable that the present
degree of Rose Croix de Heroden may
have taken its origin. In two respects, at
least, there seems to be a very close con-
nection between the two systems: they
both claim the kingdom of Scotland and
the Abbey of Kilwinning as having been
at one time their chief seat of government,
and they both seem to have been instituted
to give a Christian explanation to Ancient
Craft Masonry. There is, besides, a simi-
larity in the names of the degrees of ‘‘Rose
Croix de Heroden,”’ and ‘“Heredom and
Rosy Cross,’’ amounting almost to an iden-
tity, which appears to indicate a very intimate
relation of one to the other. F

The subject, however, is in a state of in-
extricable confusion, and I confess that,
after all my researches, I am still unable
distinctly to point to the period when, and
to the place where, the present degree of
Rose Croix received its organization as &
Masonic grade. ‘

We have this much of history to guide
us. In the year 1747, the Pretender, Prince
Charles Edward, is said to haye established a
Chapter in the town of Arras, in France, with
the title of the “Chapitre Primordial de
Rose Croix.” The Charter of this body is
now extant in an authenticated copy de-
yosited in the departmental archives of Arras.
n it the Pretender styles himself ‘King
of England, France, Scotland, and Treland
and, by virtue of this, Sovereign Grand
Master of the Chapter of H. known under638 ROSE

the title of the Eagle and Pelican, and,
since our sorrows and misfortunes, under
that of Rose Croix.’ From this we may
infer that the title of ‘Rose Croix’ was
first known in 1747; and that the degree had
been formerly known as “Knight of the
Eagle and Pelican,” a title which it still
retains. Hence it is probable that the Rose
Croix Degree has been borrowed from the
Rosy Cross of the Scottish Royal Order of
Heredom, but in passing from Scotland to
France it greatly changed its form and
organization, as it resembles in no respect
its archetype, except that both are eminently
Christian in their design. But in its adop-
tion by the Ancient and Accepted Rite, its
organization has been so changed that, by
a more liberal interpretation of its sym-
bolism, it has been rendered less sectarian
and more tolerant in its design. For while
the Christian reference is preserved, no
peculiar theological dogma is retained, and
the degree is made cosmopolite in its char-
acter.

It was, indeed, on its first inception, an
attempt to Christianize Freemasonry; to
apply the rites, and symbols, and traditions
of Ancient Craft Masonry to the last and
greatest dispensation; to add to the first
Temple of Solomon and the second of Ze-
rubbabel a third, that to which Christ al-
luded when he said, ‘Destroy this temple.
and in three days will I raise it up.” ‘The
great discovery which was made in the
Royal Arch ceases to be of value in this
degree; for it another is substituted of more
Christian application; the Wisdom, Strength,
and Beauty which supported the ancient
Temple are replaced by the Christian pillars
of Faith, Hope and Charity; the great lights,
of course, remain, because they are of the
very essence of Masonry; but the three
lesser give way to the thirty-three, which
allude to the years of the Messiah’s sojourn-
ing on earth. Everything, in short, about
the degree, is Christian; but, as I have
already said, the Christian teachings of
the degree have been applied to the sub-
lime principles of a universal system, and an
interpretation and illustration of the doc-
trines of the ‘‘Master of Nazareth,” so
adapted to the Masonic dogma of tolerance,
that men of every faith may embrace and
respect them, It thus performs a noble
mission. It obliterates, alike, the intol-
erance of those Christians who sought to
erect an impassable barrier around the
sheepfold, and the equal intolerance of those
of athe peueions who would be ready to
exclaim, “Can an ood thing come o
of Nazareth?” He : Ss

In the Ancient and Accepted Scottish
Rite, whence the Rose Croix Masons of the
United States have received the degree, it is
placed as the eighteenth on the list. It is
conferred in a body called a “Chapter,”
which derives its authority immediately
from the Su reme Council of the Thirty-
third, and which confers with it only one

 

    
  
  
  
 
 
  
   
   
  
  
  
  
  
  
  
  
 
 
  
 
  
  
 
  
  
 
 
  
  
  
  

ROSE

other and inferior degree, that of ‘‘Knights
of the East and West.” Its principal officers
are a Most Wise Master and two Wardens.
Maundy Thursday and Easter Sunday are
two obligatory days of meeting.

The aspirant for the degree makes the
usual application duly recommended; and
if accepted, is required, before initiation, to
make certain declarations which shall show
his competency for the honor which he
seeks, and at the same time prove the high
estimation entertained of the degree by
those who already possess it.

The jewel of the Rose Croix is a golden
compass, extended on an arc to the six-
teenth part of a circle, or twenty-two and a
half degrees. The head of the compass is
surmounted by a triple crown, consisting
of three series of points arranged by three,
five, and seven. Between the legs of the
compass is a cross resting on the arc; its
center is occupied by a full-blown rose,
whose stem twines around the lower limb
of the cross; at the foot of the cross, on
the same side on which the rose is exhib-
ited, is the figure of a pelican wounding its
breast to feed its young which are in a nest
surrounding it, while on the other side of
the jewel is the figure of an eagle with wings
displayed. On the are of the circle, the
P.*. W.°. of the degree is engraved in the
cipher of the Order.

In this jewel are included the most im-
portant symbols of the degree. The Cross,
the Rose, the Pelican, and the Eagle are all
important symbols, the explanations of which
will go far to a comprehension of what is the
true design of the Rose Croix Order. They
may be seen in this work under their respec-
tive titles.

Rose Croix, Rectified. The name given
by F. J. W. Schréder to his Rite of seven magi-
cal, theosophical, and alchemical degrees.
(See Schroeder, Friederich Joseph Wilhelm.)

Rose Croix, Sovereign Prince of. Be-
cause of its great importance in the Masonic
system, and of the many privileges possessed
by its possessors, the epithet of “Sovereign”
has been almost universally bestowed upon
the degree of Prince of Rose Croix. Recently,
however, the Mother Council of the Ancient
and Accepted Scottish Rite at Charleston has
discarded this title, and directed that the word
“Sovereign” shall only be applied. to the
Thirty-third Degree of the Rite; and this is
now the usage in the Southern Jurisdiction of
the United States.

Rose, Knights and Ladies of the. See
Knight of the Rose.

Rose, Order of the. A Masonic adven-
turer, Franz Rudolph Van Grossing, but
whose proper name, Wadzeck says, was Franz
Matthaus Grossinger, established, as a finan-
cial speculation, at Berlin, in 1778, an an-
drogynous society, which he called Rosen-
Order, or the Order of the Rose. It consisted
of two degrees: 1. Female Friends, and 2.
Confidants; and the meetings of the society

 

were designated as “holding the rose.” TheROSENKREUZ

society had but a brief duration, and the life
and adventures of the founder and the secrets
of the Order were published in 1789, by
Friederich Wadzeck, in a work entitled Leben
und Schicksale des beriichtigten F. R. Von
Grossing.

Rosenkreuz, Christian. An assumed
name, invented, it is supposed, by John Val-
entine Andrea, by which he designated a fic-
titious person, to whom he has attributed the
invention of Rosicrucianism, which see.

Rosicrucianism. Many writers have
sought to discover a close connection between
the Rosicrucians and the Freemasons, and
some, indeed, have advanced the theory that
the latter are only the successors of the former.
Whether this opinion be correct or not, there
are sufficient coincidences of character be-
tween the two to render the history of Rosi-
crucianism highly interesting to the Masonic
student.

There appeared at Cassel, in the year 1614,
a work bearing the title of Allgemeine und
General-Reformation der ganzen weiten Welt.
Beneben der Fama Fraternitatis des Léblichen
Ordens des Rosencreuzes an alle Gelehrte und
Héupter Europa geschrieben. A second edi-
tion appeared in 1615, and several subsequent
ones; and in 1652 it was introduced to the
English public in a translation by the cele-
brated adept, Thomas Vaughan, under the
title of Fame and Confession of Rosie-Cross.

This work has been attributed, although not
without question, to the philosopher and
theologian, John Valentine Andrei, who is re-
pore on the authority of the preacher, M. C.

irschen, to have confessed that he, with
thirty others in Wurtemberg, bad sent forth
the Fama Fraternitatis; that under this veil
they might discover who were the true lovers
of wisdom, and induce them to come forward.

In this work Andrei gives an account of the
life and adventures of Christian Rosenkreuz, a
fictitious personage, whom he makes the
founder of the pretended Society of Rosi-
crucians,

According to Andreii’s tale, Rosenkreuz was
of good birth, but, being poor, was compelled
to enter a monastery at.a very early period of
his life. At the age of 100 years, he started
with one of the monks on a pilgrimage to the
Holy Sepulcher. On their arrival at the island
of Cyprus, the monk was taken sick and died,
but Rosenkreuz proceeded on his journey.
At Damascus he remained for three years, de-
voting himself to the study of the occult sci-
ences, taught by the sages of that city. He
then sailed for Egypt, where he continued his
studies; and, having traversed the Medi-
terranean, he at length arrived at Fez, in
Morocco, as he had been directed by his mas-
ters of Damascus. He passed two years in
acquiring further information from the phi-
losophers of Africa, and then crossed over into
Spain. There, however, he met with an un-
favorable reception, and then determined to
return to Germany, and give to his own coun-
trymen the benefit of his studies and re-
searches, and to establish there a society for

 

ROSICRUCIANISM = 639

the cultivation of the sciences which he had
acquired during his travels. Accordingly, he
selected three of the monks of the old convent
in which he was educated. To them he im-
parted his knowledge, under a solemn vow of
secrecy. He imposed on them the duty of
committing his instructions to writing, and
forming a magic vocabulary for the benefit of
future students. They were also taught the
science of medicine, and prescribed gratui-
tously for all the sick who applied to them.
But the number of their patients soon ma-
terially interfering with their other labors,
and the new edifice, the House of the Holy
Spirit, being now finished, Father Christian,
as he was called, resolved to enlarge his soci-
ety by the initiation of four new members.

The eight brethren being now thoroughly
instructed in the mysteries, they agreed to
separate—two to remain with Father Chris-
tian, and the others to travel, but to return at
the end of each year, and mutually to com-
municate the results of their experience. The
two who had remained at home were then re-
lieved by two of the others, and they again
separated for another year.

The society thus formed was governed by a
code of laws, by which they agreed that they
would devote themselves to no occupation
except that of physic, which they were to prac-
tise without pecuniary reward; that they
would not distinguish themselves from the
rest of the world by any peculiar costume;
that each one should annually present himself
at the House of the Holy Spirit, or send an
excuse for his absence; that each one should,
during his life, appoint somebody to_suc-
ceed him at his death; that the letters R. C.
were to be their title and watchword; and
that the brotherhood should be kept a secret
for one hundred years.

At the age of 106 years Father Christian
Rosenkreuz died, and was buried by the two
brethren who had remained with him; but the
place of his burial remained a secret to all of
the rest—the two carrying the mystery with
them to the grave. ‘The society, however,
continued, notwithstanding the death of the
founder, to exist, but unknown to the world,
always consisting of eight members. There
was a tradition among them, that at the end of
one hundred and twenty years the grave of
Father Rosenkreuz was to be discovered, and

he brotherhood no longer remain a secret.
About that time the brethren began to make
some alterations in their building, and at-
tempted to remoye to a more fitting situation
the memorial table on which was inscribed
the names of those who had been members of
the fraternity. The plate was of brass, and
was affixed to the wall by a nail driven through
its center; but so firmly was it attached, that
in tearing it away, a portion of the plaster
came off and exposed a secret door. Upon
removing the incrustation on the door, there
appeared written in large letters, “Post cxx
Annos Patrspo”—after one hundred and
twenty years I will open. Returning the next
morning to renew their researches, they640 ROSICRUCIANISM

 

opened the door and discovered a heptagonal
vault, each of its seven sides being five feet
wide, and in height eight feet. The light
was received from an artificial sun in the roof,
and in the middle of the floor there stood, in-
stead of a tomb, a circular altar, on which was
an inscription, importing that this apart-
ment, as a compendium of the universe, h
been erected by Christian Rosenkreuz. Other
later inscriptions about the apartment—such
as Jesus mihi omnia; Legis gugum; Libertas
Evangelii: Jesus is my all; the yoke of the
law; the liberty of the Gospel—indicated the
Christian character of the builder. In each
of the sides was a door opening into a closet,
and in these closets they found many rare and
valuable articles, such as the life of the founder,
the vocabulary of Paracelsus, and the secrets
of the Order, together with bells, mirrors,
burning lamps,and other curious articles. On
removing the altar and a brass plate beneath
it, they came upon the body of Rosenkreuz in
a perfect state of preservation.

Such is the sketch of the history of the Rosi-
crucians given by Andrea in his Fama Fra-
lternitatis. It is evidently a romance; and
scholars now generally assent to the theory ad-
vanced by Nicolai, that Andrea, who, at the
time of the appearance of his book, was a
young man full of excitement, seeing the de-
fects of the sciences, the theology, and the
manners of his time, sought to purify them;
and, to accomplish this design, imagined the
union into one body of all those who, like him-
self, were the admirers of true virtue; in other
words, that he wrote this account of the rise
and progress of Rosicrucianism for the pur-
pose of advancing, by a poetical fiction, his
peculiar views of morals and religion.

But the fiction was readily accepted as a
truth by most people, and the invisible society
of Rosenkreuz was sought for with avidity by
many who wished to unite with it. The sen-
sation produced in Germany by the appear-
ance of Andrei’s book was great; letters
poured in on all sides from those who desired
to become members of the Order, and who, as
proofs of their qualifications, presented their
claims to skill in Alchemy and Kabbalism.

o answers, of course, having been received
to these petitions for initiation, most of the
applicants were discouraged and retired; but
some were bold, became impostors, and pro-
claimed that they had been admitted into the
society, and exercised their fraud upon those
who were credulous enough to believe them.
There are records that some of these charla.
tans, who extorted money from their dupes,
were punished for their offense by the magis-
trates of Nuremberg, Augsburg, and some
other German cities. There was, too, in Hol-
land, in the year 1722, a Society of Alchemists,
who called themselves Rosicrucians, and
who claimed that Christian Rosenkreuz was
their founder, and that they had affiliated so-
cleties in many of the German cities. But it is
not to be doubted that this was a self-created
society, and that it had nothing in common,
except the name, with the imaginary brother-

 

 

ROSIC RUCIANISM

hood invented by Andrea. Des Cartes, in-
deed, says that he sought in vain for a Rosi-
crucian Lodge in Germany.

But although the brotherhood of Rosen-
kreuz, as described by Andrea in his Fama
Fraternitatis, his Chemical Nuptuals, and
other works, never had a real tangible exist-
ence as an organized society, the opinions ad-
vanced by Andrea took root, and gave rise to
the philosophic sect of the Rosicrucians, many
of whom were to be found, during the seven-
teenth century, in Germany, in France, and in
England. Among these were such men as
Michael Maier, Richard Fludd, and Elias
Ashmole. Nicolai even thinks that he has
found some evidence that the Fama Fraterni-
tatis suggested to Lord Bacon the notion of his
Instauratio Magna. But, as Vaughan says
(Hours with the Mystics, ii., 104), the name
Rosicrucian became by degrees a generic term,
embracing every species of doubt, pretension,
arcana, elixirs, the philosopher’s stone, theur-
gic ritual, symbols, or initiations.

Higgins, Sloane, Vaughan, and several
other writers have asserted that Freemasonry
sprang out of Rosicrucianism. But this is a
great error. Between the two there is no simi-
larity of origin, of design, or of organization.
The symbolism of Rosicrucianism is derived
from a Hermetic philosophy; that of Free-
masonry from an operative art. The latter
had its cradle in the Stone-Masons of Stras-
burg and the Masters of Como long before the
former had its birth in the inventive brain of
John Valentine Andrei.

It is true, that about the middle of the eight-
eenth century, a period fertile in the inven-
tion of high degrees, a Masonic Rite was es-
tablished which assumed the name of Rose
Croix Masonry, and adopted the symbol of the
Rose and Cross. But this was a coincidence,
and not a consequence. There was nothing
in common between them and the Rosicru-
cians, except the name, the symbol, and the
Christian character. Doubtless the symbol
was suggested to the Masonic Order from the
use of it by the philosophic sect; but the
Masons modified the interpretation, and the
symbol, of course, gave rise to the name.
But here the connection ends. A Rose Croix
Mason and a Rosicrucian are two entirely dif-
ferent persons.

The Rosicrucians had a large number of
symbols, some of which were in common with
those of the Freemasons, and some peculiar to
themselves. The principal of these were the
globe, the circle, the compasses, the square
(both the working-tool and the geometrical
figure), the triangle, the level, and the plum-
met. These are, however, interpreted, not
like the Masonic, as symbols of the moral vir-
tues, but of the properties of the philosopher’s
stone. Thus, the twenty-first emblem of
Michael Maier’s Atlanta Fugiens gives the fol-
lowing collection of the most important sym-
bols: A philosopher is measuring with a pair
of compasses a circle which surmounts a tri-
angle. The triangle encloses a square, within
which is another circle, and inside of the circleROSICRUCIANISM

  

ROSICRUCIANISM 641

@ nude man and woman, representing, it may | from his own arms, which were a St. Andrew’s

be supposed, the first step of the experiment.
Over all is this epigraph: “Fae ex mare e
femina circulum, inde quadrangulum, hine
triangulum, fac circulum et habebis lapidem
Philosophorum.” That is, ‘‘ Make of man and
woman a circle; thence a square; thence a
triangle; form a circle, and you will have the
Philosopher’s stone.’”’ But it must be remem-
bered that Hitchcock, and some other recent
writers, have very satisfactorily proved that
the labors of the real Hermetic philosophers
(outside of the charlatans) were rather of a
spiritual than a material character; and that
their ‘great work” symbolized not the ac-
quisition of inexhaustible wealth and the in-
finite prolongation of life, but the regenera-
tion of man and the immortality of the soul.

As to the etymology of the word Rosicru-
cian, several derivations have been given.
Peter Gassendi (Hzxam. Phil. Fludd, sect. 15),
first, and then Mosheim (Hist. Eccles., iv., 1.)
deduce it from the two words ros, dew, and
cruz, a cross, and thus define it: Dew, accord-
ing to the Alchemists, was the most powerful
of all substances to dissolve gold; and the
cross, in the language of the same philosophers,
was identical with light, or LVX, because the
figure of a cross exhibits the three letters of
that word. But the word luz was referred to
the seed or menstruum of the Red Dragon,
which was that crude and material light which,
being properly concocted and digested, pro-
duces gold. Hence, says Mosheim, a Rosi-
crucian is a philosopher, who by means of dew
seeks for light, that is, for the substance of
the philosopher’s stone. But notwithstanding
the high authority for this etymology, I think
it untenable, and altogether at variance with
the history of the origin of the Order, as will
be presently seen.

Another and more reasonable derivation is
from rose and cross. This was undoubtedly
in accordance with the notions of Andrei,
who was the founder of the Order, and gave it
its name, for in his writings he constantly calls
it the ‘‘Fraternitas Rosez Crucis,” or ‘the
Fraternity of the Rosy Cross.” If the idea of
dew had been in the mind of Andrea in giving
a name to the society, he would have called
it the “Fraternity of the Dewy Cross,” not
that of the “Rosy Cross.” ‘“‘Fraternitas Ros-
cide Crucis,” not ‘“Rosee Crucis.” This
ought to settle the question. ‘The man who
invents a thing has the best right to give ita
name.

The origin and interpretation of the symbol
have been variously given. Some have sup-
posed that it was derived from the Christian
symbolism of the rose and the cross. This is
the interpretation that has been assumed by
the Rose Croix Order of the Masonic system;
but it does not thence follow that the same 1n-
terpretation was adopted by the Rosicrucians.
Others say that the rose meant the generative

rinciple of nature, a symbolism borrowed

rom the Pagan mythologers, and not likely
to have been appropriated by Andrei. Oth-
ers, again, contend that he derived the symbol

o

 

 

 

cross between four roses, and that he alluded
to Luther’s well-known lines:

“‘Des Christen Herz auf Rosen geht,
Wenn’s mitten unter’n Kreutze steht,”

. e., “The heart of the Christian goes upon
roses when it stands close beneath the cross.”
But whatever may have been the effect of
Luther’s lines in begetting an idea, the sug-
gestion of Andreii’s arms must be rejected.
The symbol of the Rosicrucians was a single
rose upon a passion cross, very different from
four roses surrounding a St. Andrew’s cross.

Another derivation may be suggested,
namely: That, the rose being a symbol of
secrecy, and the cross of light, the rose and
cross were intended to symbolize the secret
of the true light, or the true knowledge, which
the Rosicrucian brotherhood were to give to
the world at the end of the hundred years of
their silence, and for which purpose of moral
and religious reform Andrei wrote his books
and sought to establish his sect. But the
whole subject of Rosicrucian etymology is in-
volved in confusion.

* The Rosicrucian Society, instituted in the
fourteenth century, was an extraordinary
Brotherhood, exciting curiosity and command-
ing attention and scrutiny. The members
delved in abstruse studies; many became An-
chorites, and were engrossed in mystic philos-
ophy and theosophy. This strange Frater-
nity, asserted by some authorities to have
been instituted by Roger Bacon near the close
of the thirteenth century, filled the world with
renown as to their incomprehensible doctrines
and presumed abilities. They claimed to be
the exponents of the true Kabbala, as em-
bracing theosophy as well as the science of
numbers. They were said to delve in strange
things and deep mysteries; to be enwrapt
in the occult sciences, sometimes vulgarly
termed the “Black Art’’; and in the secrets
of magic and sorcery, which are looked upon
by the critical eyes of the world as tending
to the supernatural, and a class of studies to
be avoided.

These mystics, for whom great philan-
thropy is claimed, and not without reason, are
heard of as early as the commencement of the
fourteenth century, in the person of Raymond
Lully, the renowned scholiast and metaphys-
ical chemist, who proved to be an adept in the
doctrines taught at the German seat of Her-
metic learning in 1302, and who died in 1315.
Fidelity and secrecy were the first care of the
Brotherhood. They claimed a kinship to the
ancient philosophies of Egypt, the Chaldeans,
the Magi of Persia, and even the Gymnoso-
phists of India. They were unobtrusive and
retiring in the extreme. They were learned
in the principles and sciences of chemistry,
hermeticism, magnetism, astrology, astron-
omy, and theosophy, by which they obtained
great powers through their discoveries, and

Me te ee
*From this point the article is by C. F. Me:
Clenachan.642 ROSICRUCIANISM

aimed at the universal solvent—the Phi-
losopher’s Stone—thereby striving to acquire
the power of transmuting baser metals into
silver and gold, and of indefinitely prolong-
ing human life. As a Fraternity they were
distinct from the Kabbalists, Iuminati, and
Carbonari, and in this relation they have
been largely and unpleasantly misrepresented.
Ignorance and prejudice on the part of the
learned as to the real purposes of the Rosi-
crucians, and as to the beneficence of that
Fraternity, has wrought them great injustice.
Science is infinitely indebted to this Order.
The renowned reviver of Oriental literature,
John Reuchlin, who died in 1522; the famous
philosopher and classic scholar, John Picus
di Mirandola, who died in 1494; the cele-
brated divine and distinguished philosopher,
Cornelius Henry Agrippa, who died in 1535;
the remarkable chemist and physician, John
Baptist Von Helmont, who died in 1644; and
the famous physician and philosopher, Robert
Fludd, who died in 1637, all attest the power
and unquestioned prominence of the famous
Brotherhood. It is not the part of wisdom to
disdain the Astrological and Hermetic Associ-
ation of Elias Ashmole, author of the Way to
Bliss. All Europe was permeated by this secret
organization, and the renown of the Brother-
hood was preeminent about the year 1615.
Wessel’s Fama Fraternitatis, the curious work
Secretioris Philosophie Consideratis, and Cum
Confessione Fraternitatis, by P. A. Gabella,
with Fludd’s Apologia, the Chemische Hoch-
zeit of Christian Rosenkreuz, by Valentine
Andrea; and the endless number of volumes,
such as the Fama Ramissa, establish the high
rank in which the Brotherhood was held. Its
curious, unique, and attractive Rosaic doc-
trines interested the masses of scholars of the

z sixteenth and seventeenth
centuries. With the Rosi-
crucians worldly grandeur
faded before intellectual
elevation. They were
simple in their attire, and
passed individually
through the world un-
noticed and unremarked,
save by deeds of benevo-
lence and humanity.

The Modern Society of
Rosicrucians was given
its present definite form
< by Robert Wentworth

® Little, of England, in
1866; it is founded upon
the remains or the em-
bers of an old German
association which had
come under his observa-
tion during some of his
researches. Bro. Little
Anglicized it, giving it
more perfect’ system.
The purpose of Robert

Vv Wentworth Little was to
create a literary organization, having in view
a base for the collection and deposit of archeo-

      
 
   

S\; )
VS in
TM

     

 

    
 
 
  
 
 
  
 
  
  
  
 
  
  
 
  
 
  
 
 
   
  
 
  
  
 
  
 
  

ROUND

logical and historical subjects pertaining to
Freemasonry, secret societies in general, and
interesting provincial matter; to inspire a
greater disposition to obtain historical truth
and to displace error; to bring to light much
in relation to a certain class of scientists and
scholars, and the results of their life-labors,
that were gradually dying away in the memo-
ries of men. To accomplish this end he called
about him some of his most prominent Eng-
lish and Scottish Masonic friends inclined to
literary pursuits, and they awarded their ap-
proval and hearty cooperation.

Rosicruciana in Anglia, Societas. A
society whose objects are of a purely literary
character, and connected with the sect of the
Rosicrucians of the Middle Ages. It is secret,
but not Masonic, in its organization; although
many of the most distinguished Masons of
England take great interest in it, and are ac-
tive members of the society. (See the pre-
ceding article.)

Rosy Cross. One of the degrees conferred
in the Royal Order of Scotland, which see.

Rough Ashlar. See Ashlar.

Round Table, King Arthur’s. The old
English legends, derived from the celebrated
chronicle of the twelfth century known as the
Brut of England, say that the mythical Kin
Arthur, who died in 542, of a wound receive
in battle, instituted a company of twenty-four
(or, according to some, twelve) of his principal
knights, bound to appear at his court on cer-
tain solemn days, and meet around a circular
table, whence they were called ‘Knights of
the Round Table.’’ Arthur is said to have
been the institutor of those military and re-
ligious orders of chivalry which afterward
became so common inthe Middle Ages. Into
the Order which he established none were ad-
mitted but those who had given proofs of their
valor; and the knights were bound to defend
widows, maidens, and children; to relieve the
distressed, maintain the Christian religion,
contribute to the support of the church, pro-
tect pilgrims, advance honor, and suppress
vice. They were to administer to the care of
soldiers wounded in the service of their coun-
try, and bury those who died, to ransom cap-
tives, deliver prisoners, and record all noble
enterprises for the honor and renown of the
noble Order. King Arthur and his knights
have been very generally considered by schol-
ars as mythical; notwithstanding that, many
years ago Whittaker, in his History of Man-
chester, attempted to establish the fact of his
existence, and to separate the true from the
fabulous in his history. The legend has been
used by some of the fabricators of irregular
degrees in Masonry.

Round Towers of Ireland. LEdifices,
sixty-two in number, varying in height from
80 to 120 feet, which are found in various parts
of Ireland. They are cylindrical in shape,
with a single door eight or ten feet from the
ground, and a small aperture near the top.
The question of their origin and design has
been a source of much perplexity to antiqua-
ries. They have been supposed by Mont-g 0 2 , ies p A
ike. of Atre to verrunt wre the Lt be wmacteROWERS

morency to have been intended as beacons;
by Vallancey, as receptacles of the sacred fire;
by O’Brien, as temples for the worship of the
sun and moon; and more recently, by Petrie,
simply as bell-towers, and of very modern
date. This last theory has been adopted by
many; while the more probable supposition
is still maintained by others, that, whatever
was their later appropriation, they were, in
their origin, of a phallic character, in common
with the towers of similar construction in the
East. O’Brien’s work On the Round Towers
of Ireland, which was somewhat extravagant in
its arguments and hypotheses, led some Ma-
sons to adopt, forty years ago, the opinion
that they were originally the places of a prim-
itive Masonic initiation. i
no longer maintained as tenable.

Rowers. See Knight Rower.

Royal and Select Masters. See Council
of Royal and Select Masters.

Royal Arch, Ancient.
Ninth Arch.

Royal Arch Apron.

See Knight of the

United States at Chicago, in 1859, a Royal
Arch apron was prescribed, consisting of a

 

 

lambskin (silk or satin being strictly pro-
hibited), to be lined and bound with scarlet,
on the flap of which should be placed a triple
tau cross within a triangle, and all within a
circle.

Royal Arch Badge. The triple tau, con-
sisting of three tau crosses conjoined at their
feet, constitutes the Royal Arch badge. The
English Masons call it the ‘emblem of all em-
blems,” and the “grand emblem of Royal

Arch Masonry.” The English

Royal Arch lecture thus defines it:

“The triple tau forms two right

angles on each of the exterior lines,

and another at the centre, by their
union; for the three angles of each triangle
are equal to two right angles. This, being
triplified, illustrates the jewel worn by the
companions of the Royal Arch, which, by its
intersection, forms a given number of angles
that may be taken in five several combina-
tions.” It is used in the Royal Arch Ma-
sonry of Scotland, and has, for the last ten or
fifteen years, been adopted officially in the
United States.

Royal Arch Banners.
Royal Arch.

Royal Arch Captain. The sixth officer in
a Royal Arch Chapter according to the Amer-
ican system. He represents the sar hata-

See Banners,

 

   

But this theory is |

) At the triennial |
meeting of the General Grand Chapter of the |

ROYAL 643

bahim, or Captain of the King’s Guards. He
sits in front of the Council and at the entrance
to the fourth veil, to guard the approaches to
which is his duty. He wears a white robe and
| cap, is armed with a sword, and bears a white
| banner on which is inscribed a lion, the em-
|blem of the tribe of Judah. His jewel is a
| triangular plate of gold inscribed with a sword.
| In the preliminary Lodges of the Chapter he
| acts as Junior Deacon.
|” Royal Arch Clothing. The clothing ot
| regalia of a Royal Arch Mason in the Ameri-
| can system consists of an apron (already de-
| scribed), a scarf of scarlet velvet or silk, on
which is embroidered or painted, on a blue
ground, the words, “Holiness to the Lord”;
and if an officer, a scarlet collar, to which is
the jewel of his office. The scarf,
| once universally used, has, within a few years
| past, been very much abandoned. Every
| Royal Arch Mason should also wear at his
| buttonhole, attached by a scarlet ribbon, the
| jewel of the Order.

Royal Arch Colors. The peculiar color of
the Royal Arch Degree is red or scarlet, which
is symbolic of fervency and zeal, the charac-
teristics of the degree. The colors also used
symbolically in the decorations of a Chapter
are blue, purple, scarlet, and white, each of
which has a symbolic meaning. (See Veils,
Symbolism of the.)

Royal Arch Degree. The early history
of this degree is involved in obscurity, but in
the opinion of the late Bro. W. J. Hughan its
origin may be ascribed to the fourth decade of
the eighteenth century. The earliest known
mention of it occurs in a contemporary ac-
count of the meeting of a Lodge (No. 21) at
Youghal, in Ireland, in 1743, when the mem-
bers walked in procession and the Master was
preceded by “the Royal Arch carried by two
Excellent Masons.” (See Excellent Master.)

The next mention of it is in Dr. Dassigny’s
A Serious and Impartial Enquiry into the
cause of the present Decay of Freemasonry im
the Kingdom of Ireland, published in 1744, in
which the writer says that he is informed tl at
in York “is held an assembly of Master Ma-
sons under the title of Royal Arch Masons,
who, as their qualifications and excellencies
are superior to others, receive a larger pay than
working Masons.” He also speaks of “a
certain propagator of a false system, some few
years ago, in this city (Dublin), who imposed
upon several very worthy men, under a pre-
tence of being Master of the Royal Arch,
which he asserted he had brought with him
from the city of York, and that the beauties of
the Craft did principally consist in the knowl-
edge of this valuable piece of Masonry. How-
ever, he carried on his seheme for several
months, and many of the learned and wise
were his followers, till, at length, his fallacious
art was discovered by a Brother of probity and
wisdom, who bad some small space before at-
tained that excellent part of Masonry in Lon-
don, and plainly proved that his doctrine was
false: whereupon the Brethren justly de-
spised him, and ordered him to be excluded

 

 

| attached|
|

644 ROYAL

from all benefits of the Craft, and although
some of the fraternity have expressed an un-
easiness at this matter being kept a secret
from them (since they had already passed
through the usual degrees of probation), I
cannot help being of opinion that they have
no right to any such benefit until they make a
proper application, and are received with due
‘ormality, and as it is an organis’d body of
men who have passed the chair, and given
undeniable proofs of their skill in architecture,
it cannot be treated with too much reverence,
and more especially since the character of the
present members of that particular Lodge are
untainted, and their behaviour judicious and
unexceptionable, so that there cannot be the
least hinge to hang a doubt on, but that they
are most excellent Masons.”

This passage makes it plain that the Royal
Arch Degree was eonferred in London before
1744 (say about 1740), and would suggest that

ork was considered to be its place of origin.
Also as Laurence Dermott became a Royal
Arch Mason in 1746 it is clear that he could
not have been, as is sometimes asserted, the
inventor of the Rite.

The next mention of the degree occurs in
the minutes of the “Ancients” Grand Lodge
for March 4, 1752, when ‘‘A formal complaint
was made by several brethren against Thos.
Phealon and John Macky, better known as
‘leg of mutton Masons’ for clandestinely mak-
ing Masons for the mean consideration of a
leg of mutton for dinner or supper. Upon
examining some brothers whom they pre-
tended to have made Royal Arch men, the
parties had not the least idea of that secret.

he Grand Secretary had examined Macky,
and stated that he had not the least idea or
knowledge of Royal Arch Masonry, but in-
stead thereof he had told the people he had
deceived, a long story about twelve white mar-
ble stones, &c., &c., and that the rainbow was
the Royal Arch, with many other absurdities
equally foreign and ridiculous.”

The earliest known record of the degree
being actually conferred is a minute of the
Fredericksburg Lodge, Virginia, U. S. A.,
stating that on December 22, 1753, three
brethren were raised to the degree of Royal
Arch Mason (for a facsimile of this entry see
Ars Quatuor Coronatorum, iv., p. 222): while
the earliest records traced in England are of
the year 1758, during which year several breth-
ren were “raised to the degree of Royal Arch”’
in a Lodge meeting at The Crown at Bristol.

This Lodge was a “Modern” one and its}. .

records therefore make it abundantly clear
that the Royal Arch Degree was not by any
means confined to the “Ancients,” though it
was not officially recognized by the Grand
Lodge of the “Moderns,’”’ whose Secretary
wrote in 1759, “Our Society is neither Arch,
Royal Arch or Ancient.”

However, at the Union of “Ancients” and
“Moderns,” in 1813, it was declared that
“pure Ancient Masonry consists of three de-
grees, and no more, viz., those of the Entered
Apprentice, the Fellow Craft, and the Master

 

   
  
 
 
 
 
 
 
 
 
 
 
 
 
  
 
  
 
 
  
    
 
 
   
 
 

ROYAL

Mason, including the Supreme Order of the
Holy Royal Arch.”

And this lends color to the idea that at some
time or other the Royal Arch had formed part
of the Master Mason’s Degree, though when
and by whom it was separated from it no one
has yet discovered, for we may dismiss as ut-
terly uncorroborated by any proof the asser-
tion that Ramsay was the fabricator of the
Royal Arch Degree, and equally unsupported
is the often made assertion that Dunckerley
invented it, though he undoubtedly played a
very active part in extending it.

The late Bro. W. J. Hughan, in his Origin of
the English Rite of Free Masonry (ed. 1909, p.
99), favors ‘‘the theory that a word was plaged
in the Royal Arch prominently which was a
viously given in the sections of the Third De-
gree and known ‘as the ancient word of a
Master Mason,’” and considers that “ac-
cording to this idea, that which was once lost,
and then found, in the Third Degree (in one of
the sections), was subsequently under the new
regime discovered in the ‘Royal Arch,’ only
much extended, and under most exalted and dig-
nified surroundings.”

In England, Scotland, and the United States,
the legend of the degree is the same, though
varying in some of the details, but the cere-
mony in Ireland differs much, for it has noth-
ing to do with the rebuilding of the Temple
as narrated by Ezra, but with the repairing
of the Temple by Josiah, the three chief
Officers, or Principals, being the King (Josiah),
the Priest (Hilkiah), and the Scribe (Shap-
han), not as in England Zerubbabel, Haggai,
and Jeshua, or as in America, High Priest,
KXing, and Scribe.

At one time in England only Past Masters
were eligible for the degree, and this led to a
system called ‘‘passing the chair,” by which a
sort of degree of Past Master was conferred
upon brethren who had never really served in
the chair of a Lodge; now a Master Mason
who has been so for four weeks is eligible for
exaltation.

In Scotland, Royal Arch Masonry is not
officially recognized by the Grand Lodge,
though the Grand Chapter of Royal Arch
Masons for Scotland was formed in 1817.

Dr. W. J. Chetwode Crawley, if his Cemen-
taria Hibernica, Fasciculus I., says, “It (the
Royal Arch Degree) is not a separate entity,
but the completing part of a Masonic legend,
a constituent ever present in the compound
body, even before it developed into a Degree
. lf the Royal Arch fell into desuetude,
the cope-stone would be removed, and the
building left obviously incomplete.”

[E. L. H.]

Royal Arch, Grand. The Thirty-first
Degree of the Rite of Mizraim. It is nearly
the same as the Thirteenth Degree of the An-
cient and Accepted Scottish Rite.

Royal Arch Grand Bodies in America.
The first meeting of delegates out of which
arose the General Grand Chapter was at Bos-
ton, October 24, 1797. The convention ad-
journed to assemble at Hartford, in January,ROYAL

1798, and it was there the Grand Chapter of
the Northern States of America was organized.
Again, on the 9th of January, 1799, an ad-
journed meeting was held, whereat it was re-
solved to change its name to that of “General
Grand Royal Arch Chapter of the Northern
States of America.’”’? On January 9, 1806, the
present designation was adopted, to wit:
“The General Grand Chapter of Royal Arch
Masonry for the U. S. of America.” New
York was determined upon as the place for
the first convocation, September, 1812, and
the sessions to be made septennial. It failed
to meet at the appointed time, but an impor-
tant convocation was held in New York City,
on June 6, 1816.

Joseph K. Wheeler, G. Secretary, in his in-
troduction to the Records of Capitular Masonry
in the State of Connecticut, says, after men-
tioning the names of the Chapters represented
at the organization of the Grand Chapter in
1798: “In tracing their history it will be ob-
served that all of these Chapters obtained
their authority from a Washington Chapter
in the city of New York, with the exception of
Vanderbroeck, No. 5,” chartered at an early
date, by the G. Chapter of New York, after
which no more Chapters were established by
any authority outside the jurisdiction of
Connecticut except Lynch Chapter, No. 8,
located at Reading and Weston, which was
chartered by the Grand Chapter of New York,
August 23, 1801, which charter was signed by
Francis Lynch, H. P. Grand Chapter of R. A.
Masons; James Woods, King; and Samuel
Clark, Scribe; which was admitted to mem-
bership in G. Chapter of Connecticut, May
19, 1808.

It is of interest here to note that the oldest
Chapter in New York State is Ancient, No. 1,
whose date of origin is lost, its records up to
1804 having been destroyed by fire, but tra-
dition fixes the year 1763. For years it wielded
the powers of a Grand Chapter, and until
1799 was known as the Old Grand Chapter.
It granted charters for Chapters in New York,
New Jersey, and Connecticut. In this last
named State it issued a charter to Lynch
Chapter (see above), which was received into
full fellowship by the G. Chapter of Connecti-
cut, although the G. Chapter of New York
had been in existence some time before the
charter was issued.

On the formation of the Grand Chapter of
the State of New York, the numbers 1 and 2
were left vacant for the acceptance of Old and

Washington Chapters (which latter was an

offspring of the former), who at that time re-

fused to place themselves under its jurisdic-
tion. In 1806, Old Chapter enrolled itself as
“Ancient” under the State Grand Body, ac-

cepted the number one, and was further hon-
ored by having its H. Priest, James Woods,
elected Dep. G. H. Priest.
vania.) [C. T. McClenachan.]

Royal Arch Jewel. The jewel which every
sa

In
America it is usually suspended by a scarlet

Royal Arch Mason is permitted to wear a
token of his connection with the Order.

(See Pennsyl-

ROYAL 645

ribbon to the button. In England it is to be
worn pendant from a narrow ribbon on the
left breast, the color of the ribbon varying
with the rank of the wearer. It is of gold. and
consists of a triple tau cross within a triangle,
the whole circumscribed by a circle. This
jewel is eminently symbolic, the faw being
the mark mentioned by Ezekiel (ix. 4), by
which those were distinguished who were to
be saved from the wicked who were to be slain;
the triple tau is symbolic of the peculiar and
more eminent separation of Royal Arch Ma-
sons from the profane; the triangle, or delta, is
a symbol of the sacred name of God, known

 

 

 

| circle is a symbol of the eternal life, which is
|the great dogma taught by Royal Arch Ma-
Mason makes the profession of his separation
from the unholy and profane, his reverence for
In America, the emblem worn by Royal
Arch Masons without the Chapter is a Key-
which are the letters H. T. W

g 7. K.S. arranged in a circle and within the
| Royal Arch Masonry. That division of
| Speculative Masonry which is engaged in the
| the Zoyal Arch, no matter under what name
Thus the mysteries of the

| Knight of the Ninth Arch constitute the Roy
Arch Masonry of the Ancient and Accepted
Royal Arch of Zerubbabel do the Royal Arch

of the American Rite.

A statement of the origin and record of St.
| Andrew’s Chapter in Boston is to trace early
following is extracted from Comp. Thomas
Waterman’s admirable history of St. Andrew’s
nest research: “The first meeting recorded of
this Chapter was held on the 28th of August,
Lodge, of which R. W. James Brown was
Master.” It is presumable this Lodge de-
(Ancients) of England, as did that of the same
name in Philadelphia, whereby it was au-

only to those who are thus separated; and the
sonry. Hence, by this jewel, the Royal Arch
God, and his belief in the future and eternal life.
| stone, on We Se
circle may or should be his mark.
| investigation of the mysteries connected with
lor in what Rite.
al
Scottish Rite just as much as those of the
Royal Arch Masonry, Massachusetts.
| Royal Arch Masonry in Massachusetts. The
Royal Arch Chapter, the result of much ear-
1769, and was then styled the Royal Arch
rived its authority from the Grand Lodge
thorized to confer the Holy Royal Arch De-

gree, as also did Independent Royal Arch, No.
2, of NewYork, but surren

dered the right to646 ROYAL

confer the Royal Arch Degree when it joined
the Grand Lodge of New York.

Comp. Waterman adds: “It appears by the
record that the Degrees of ‘Excellent, Super-
Excellent, and Royal Arch’ were conferred in
the Royal Arch Lodge.” Winthrop Gray, on
April 17, 1770, was elected Master. On the
succeeding May 14th, ‘Most Worshipful Jo-
seph Warren, Esq.,’’ was made a Royal Arch
Mason. No record appears between March
26, 1773, and March 20, 1789. In an old
register-book, dated April 1, 1789, is found
“Original members, April 1, 1789, M. E. Will-
iam McKeen, H. P.” The next recorded
election, October 21, 1790, gives William Mc-
Keen, R. A. Master. “On November 238,
1793,the Degree of Mark Master was connected
with the other Degrees conferred in the Chap-
ter.” ‘January 30, 1794, the words ‘Royal
Arch Chapter’ are used for the first time in
recording the proceedings of the Chapter.”

“The Grand Royal Arch Chapter of Massa-
chusetts was organized by delegates from St.
Andrew’s Chapter, Boston, and King Cyrus’
Chapter, Newburyport, who assembled at
Masons’ Hall, in the Green Dragon Tavern,
Boston, on Tuesday, the 13th of March, a. p.
1798.”

Royal Arch of Enoch. The Royal Arch
system which is founded upon the legend of
Enoch. (See Enoch.)

Royal Arch of Solomon. One of the
names of the degree of Knight of the Ninth
Arch, or Thirteenth Degree of the Ancient
and Accepted Scottish Rite.

Royal Arch of Zerubbabel. The Royal
Arch Degree of the American Rite is so called
to distinguish it from the Royal Arch of Solo-
me in the Ancient and Accepted Scottish

ite.

Royal Arch Robes. In the working of a
Royal Arch Chapter in the United States,
great attention is paid to the robes of the sev-
eral officers. The High Priest wears, in imi-
tation of the high priest of the Jews, a robe of
blue, purple, scarlet, and white linen, and is
decorated with the breastplate and miter,
The King wears a scarlet robe, and has a crown
and scepter. The Scribe wears a purple robe
and turban. The Captain of the Host wears
a white robe and cap, and is armed with a
sword. The Principal Sojourner wears a dark
robe, with tessellated border, a slouched hat,
and pilgrim’s staff. The Royal Arch Captain
wears a white robe and cap, and is armed with
a sword. The three Grand Masters of the
Veils wear, respectively, the Grand Master
of the third veil a scarlet robe and cap, of the
second veil a purple robe and cap, of the first
veil a blue robe and cap. Each is armed
with asword. The Treasurer, Secretary, and
Sentinel wear no robes nor peculiar dress, All
of these robes have either an historical or
symbolical allusion.

Royal Arch Tracing-Board. The oldest
Royal Arch tracing-board extant is one which
was formerly the property of a Chapter in the
city of Chester, and which Dr. Oliver thinks
was “used only a very few years after the

 

    

ROYAL

degree was admitted into the system of con-
stitutional Masonry.” He has given a copy
of it in his work On the Origin of the English
Royal Arch. The symbols which it displays
are, in the center of the top an arch scroll,
with the words in Greek, EN APXH HN O
AOTOS, i. e., In the beginning was the Word;
beneath, the word JEHOVAH written in
Kabbalistic letters; on the right side an arch
and keystone, a rope falling in it, and a sun
darting its rays obliquely; on the left a
pot of incense beneath a rainbow; in the center
of the tracing-board, two interlaced triangles
and a sun in the center, all surrounded by a
circle; on the right and left of this the seven-
branched candlestick and the table of shew-
bread. Beneath all, on three scrolls, are the
words, “Solomon, King of Israel; Hiram,
King of Tyre; Hiram, the Widow’s Son,” in
Hebrew and Latin. Dr. Oliver finds in these
emblems a proof that the Royal Arch was
originally taken from the Master’s Degree,
because they properly belong to that degree,
according to the English lecture, and were
afterward restored to it. But the American
Mason will find in this board how little his
system has varied from the primitive one
practised at Chester, since all the emblems,
with the exception of the last three, are
still recognized as Royal Arch symbols ac-
cording to the American system.

Royal Arch Word. See Tetragrammaton.

Royal Arch Working-Tools. See Work-
ing-T ools.

Royal Ark Mariners. A side degree in
England which is conferred on Mark Master
Masons, and worked under the authority of
the Grand Master of Mark Masons, assisted
by a Royal Ark Council. The language of
the Order is peculiar. The Supreme body is
called a “Grand Ark”; subordinate Lodges
are “vessels”; organizing a Lodge is “launch-
ing a vessel”; to open a Lodge is “to float an
ark”; to close the Lodge is “to moor.”
All its references are nautical, and allude
to the deluge and the ark of Noah. The
degree is useless for any light that it sheds on
Masonry. The degree seems to have been
invented in England about the end of the
last century. A correspondent of the Lon-
don Monthly Magazine for December, 1798
(vol. vi., p. 424), calls it “one of the new
degrees in Freemasonry,” and thus describes
the organization:

“They profess to be followers of Noah,
and therefore call themselves Noachids, or
Sons of Noah. Hence their President, who
at present is Thomas Boothby Parkins, Lord
Rancliffe, is dignified with the venerable title
of Granp Noan, and the Lodge where they
assemble is called the Royat ARK VESSEL.

_ “These brother mariners wear in Lodge
time a broad sash ribbon, representing a
rainbow, with an apron fancifully embel-
lished with an ark, dove, ete.

“Among other rules of this society is
one that no brother shall be permitted to
enter as a mariner on board a Royal Ark
vessel for any less sum than ten shillingsROYAL

and sixpence, of which sum sixpence shall
be paid to the Grand and Royal Ark vessel
for his registry, and the residue be disposed of
at the discretion of the officers of the vessel.”’

Their principal place of meeting in Lon-
don was at the Surry Tavern, Surry Street,
in the Strand.

The writer gives the following verse from
one of their songs written by Dr. Ebenezer

Sibley, which does not speak much for the |

pectic taste of the Mariners or their

aureate:

“They entered safe—lo! the deluge came
And none were protected but Masons and
Wives;
The crafty and knavish came floating along,
e rich and the beggar of profligate lives:
t was now in woe,
For mercy they call
To old Father Noah,
And loudly did bawl,
But Heaven shut the door and
afloat

the ark was

    
 
  
  
 
 
   
 
 
 
  
  
 
 
 
 
 
 
  
  
 
  
  
 
 
 
 

ROYAL 647

An art is distinguished from a _ handi-
craft in this, that the former consists of and
supplies the principles which govern and
direct the latter. The stone-mason, for
instance, is guided in his construction of the
building on which he is engaged by the
principles which are furnished to him by the
architect. Hence stone-masonry is a trade,
a handicraft, or, as the German significantly
expresses it, a handwerk, something which
only requires the skill and labor of the hands
to accomplish. But architecture is an art,
because it is engaged in the establishment of
principles and scientific tenets which the
““handwork” of the Mason is to carry into
practical effect.

The handicraftsman, the handworker, of
course, is employed in manual labor. It
is the work of his hands that accomplishes
the purpose of his trade. But the artist
uses no such means. He deals only in
principles, and his work is of the head. He

 

To perish they must, for they were found out.”

Royal Art. The earliest writers speak |
of Freemasonry as a “Royal Art.”’ Ander-
son used the expression in 1723, and in
such a way as to show that it was even then |
no new epithet. (Constitutions, 1723, p. 5.) |
The term has become common in all languages |
as an appellative of the Institution, and yet
but few perhaps have taken occasion to ex-
amine into its real signification or have asked |
what would seem to be questions readily |
suggested, “Why is Freemasonry called an|
art?” and next, ‘Why is it said to be a Royal |
Art?” |

The answer which is generally supposed |
to be a sufficient one for the latter inquiry, |
is that it is so called because many mon-
archs have been its disciples and its patrons,
and some writers have gone so far as to
particularize, and to say that Freemasonry
was first called a “Royal Art” in 1693, when
William III., of England, was initiated into
its rites; and Géadicke, in his Freimaurer
Lexicon, states that some have derived the
title from the fact that in the times of
the English Commonwealth, the members of
the English Lodges had joined the party of the
exiled Stuarts, and labored for the restoration
of Charles II. to the throne. He himself,
however, seems to think that Freemasonry
is called a Royal Art because its object is to
erect stately edifices, and especially palaces,
the residences of kings.

Such an answer may serve for the pro-
fane, who can have no appreciation of a
better reason, but it will hardly meet the
demands of the intelligent initiate, who
wants some more philosophic explanation
—something more consistent with the moral
and intellectual character of the Institution.

Let us endeavor to solve the problem,
and to determine why Freemasonry is called
an art at all; and why, above all others,
it is dignified with the appellation of a
Royal Art. Our first business will be to find
a reply to the former question.

 

prepares his designs according to the prin-
ciples of his art, and the workman obeys
and executes them, often without under-

| standing their ulterior object.

Now, let us apply this distinction to Free-
masonry. Eighteen hundred years ago many
thousand men were engaged in the con-
struction of a Temple in the city of Je-
rusalem. They felled and prepared the
timbers in the forests of Lebanon, and they
hewed and cut and squared the stones in
the quarries of Judea; and then they put
them together under the direction of a
skilful architect, and formed a goodly edi-
fice, worthy to be called, as the Rabbis
named it, ‘‘the chosen house of the Lord.”
For there, according to the Jewish ritual,
in preference to all other places, was the
God of Hosts to be worshiped in Oriental
splendor. Something like this has been
done thousands of times since. But the
men who wrought with the stone-hammer
and trowel at the Temple of Solomon, and
the men who afterward wrought at the
temples and cathedrals of Europe and Asia,
were no artists. They were simply handi-
eraftsmen—men raising an edifice by the
labor of their hands—men who, in doing
their work, were instructed by others skil-
ful in art, but which art looked only to
the totality, and had nothing to do with
the operative details. The Giblemites, or
stone-squarers, gave form to the stones and
laid them in their proper places. But in
what form they should be cut, and in what
spots they should be laid so that the build-
ing might assume a proposed appearance,
were matters left entirely to the superin-
tending architect, the artist, who, in giving
his instructions, was guided by the princi-
ples of his art. :

Hence Operative Masonry is not an art.
But after these handicraftsmen came other
men, who, simulating, or, rather, symbol-
izing, their labors, converted the operative
pursuit into a speculative system, and thus
made of a handicraft an art. And it was648 ROYAL

in this wise that the change was accom
plished.

The building of a temple is the result,
pf a religious sentiment. Now, the Freee |
masons intended to organize a religious insti- }
tution. I am not going into any discus-:
sion, at this time, of its history. When
Freemasonry was founded is immaterial to
the theory, provided that the foundation is
made posterior to the time of the building

    

ROYAL

Kings, when they enter within its sacrea
portals, are no longer kings, but brethren.
In the Lodge all men are on an equality,
and there can be no distinction or preference,
except that which is derived from virtue
and intelligence. Although a great king
once said that Freemasons made the best
and truest subjects, yet in the Lodge is
there no subjection save to the law of love—
that law which, for its excellence above all

of King Solomon’s Temple. It is sufficient | other ete has been called by an Apostle

that it be admitted that in its foundation |

the “royal law,’ just as Freemasonry, for

as an esoteric institution the religious idea'its excellence above all other arts, has been

prevailed, and that the development of this;
idea was the predominating object of its)
first organizers. ’ ;

Borrowing, then, the name of their Insti-!
tution from the operative masons who con-}
structed the Temple at Jerusalem, by a very |
natural process they borrowed also the}
technical language and implements of the;
same handicraftsmen. But these they did}
not use for any manual purpose. They |
did not erect with them temples of stone, ;
but were occupied solely in developing the}
religious idea which the construction of |
the material temple had first suggested;
they symbolized this language and these
implements, and thus established an art}
whose province and object it was to elicit
religious thought, and to teach religious!
truth by a system of symbolism. And this}
symbolism—just as peculiar to Freema-|
sonry as the doctrine of lines and surfaces!
is to geometry, or of numbers is to arith-|
raetic—constitutes the art of Freemasonry.

If I were to define Freemasonry as an
art, I should say that it was an art which
taught the construction of a spiritual tem-
ple, just as the art of architecture teaches
the construction of a material temple. And
I should illustrate the train of ideas by
which the Freemasons were led to symbol-
ize the Temple of Solomon as a spiritual
temple of man’s nature, by borrowing the
language of St. Peter, who says to his Chris-
tian initiates: “Ye also, as lively stones,
are built up a spiritual house.” And with
greater emphasis, and as still more illus-
trative, would I cite the language of the
Apostle of the Gentiles—that Apostle
who, of all others, most delighted in sym-
bolism, and who says: “Know ye not that
ye are the temple of God, and that the
spirit of God dwelleth in you?”

And this is the reason why Freemasonry
is called an art.

Having thus determined the conditions
under which Freemasonry becomes an art,
the next inquiry will be why it has been
distinguished from all other arts in being
designated, par excellence, the Royal Art.
And here we must abandon all thought
that this title comes in any way from the
connection of Freemasonry with earthly
monarchs—from the patronage or the mem-
bership of kings. Freemasonry obtains no
addition to its intrinsic value from a con-

 

nection with the political heads of states,

called the “Royal Art.”

St. James says, in his general Epistle:
“Tf ye fulfil the royal law according to the
Scripture, Thou shalt love thy neighbor as
thyself, ye do well.” Dr. Adam Clarke,
in his commentary on this passage—which
is so appropriate to the subject we are in-
vestigating, and so thoroughly explanatory
of this expression in its application to Free-
masonry, that it is well worth a citation—
uses the following language:

Speaking of the expression of St. James,
nomon basilicon, ‘“‘the royal law,’ he says:
“This epithet, of all the New Testament
writers, 1s peculiar to James; but it is fre-
quent among the Greek writers in the sense
in which it appears St. James uses it. Basili-
kos, royal, is used to signify anything that
is of general concern, is suitable to all, and
necessary for all, as prowbenly love is. This
commandment, Thou shalt love thy neighbor
as thyself, is a royal law; not only because

‘it is ordained of God, proceeds from his

kingly authority over men, but because it is
so useful, suitable, and necessary to the
present state of man; and as it was given
us particularly by Christ himself, who is
our king, as well as prophet and priest, it
should ever put us in mind of his authority
over us, and our subjection to him. As the
regal state is the most excellent for secular
dignity and civil utility that exists among
men, hence we give the epithet royal to
whatever is excellent, noble, grand, or
useful.”

How beautifully and appropriately does
all this definition apply to Freemasonry as
a Royal Art. It has already been showr
how the art of Freemasonry consisted in
a symbolization of the technical language
and implements and labors of an operative
society to a moral and spiritual purpose.
The Temple which was constructed by the
builders at Jerusalem was taken as the
groundwork. Out of this the Freemasons
have developed an admirable science of
symbolism, which on account of its design,
and on account of the means by which that
design is accomplished, is well entitled, for
its “excellence, nobility, grandeur, and util-
ity,” to be called the “Royal Art.”

he stone-masons at Jerusalem were en-
gaged in the construction of a material
temple. But the Freemasons who succeeded
them are occupied in the construction of a
moral and spiritual temple, man beingROYAL

considered, through the process of the act
of symbolism, that holy house. And in
this symbolism the Freemasons have only
developed the same idea that was present
to St. Paul when he said to the Corinthians
that they were ‘‘God’s building,” of which
building he, ‘‘as a wise master-builder, had
laid the foundation”; and when, still fur-
ther extending the metaphor, he told the
Ephesians that they were “built upon the
foundation of the apostles and prophets,
Jesus Christ himself being the chief corner-
stone, in whom all the building fitly framed
together, groweth unto a holy temple in
the Lord; in whom also ye are builded to-
gether for a habitation of God through the
spirit.”

This, then, is the true art of Freemasonry. |
{t is an art which teaches the right method |

of symbolizing the technical language and
the material labors of a handicraft, so as
to build up in man a holy house for the

habitation of God’s spirit; to give perfection |

to man’s nature; to give purity to humanity,
and to unite mankind in one common bond.

It is singular, and well worthy of notice,
how this symbolism of building up man’s
body into a holy temple, so common with
the New Testament writers, and even with
Christ himself—for he speaks of man as @
temple which, being destroyed, he could

raise up in three days; in which, as St.|

John says, “he spake of the temple of his
body”’—gave rise to a new word or to a word
with a new meaning in all the languages
over which Christianity exercises any influ-
ence. The old Greeks had from the two
words oikos, ‘‘a house,” and domein, ‘to
build,” constructed the word otkodomein,
which of course signified ‘‘to build a house.’’
In this plain and exclusive sense it is used
by the Attic writers. In like manner,
the Romans, out of the two words e@edes, ‘“‘a
house,” and facere, ‘‘to make,” constructed
their word edificare, which always meant
simply ‘‘to build a house,’ and in this plain
sense it is used by Horace, Cicero, and all
the old writers. But when the New Testa-
ment writers began to symbolize man as a
temple or holy house for the habitation
of the Lord, and when they spoke of build-
ing up this symbolic house, although it
was a moral and spiritual growth to which
they alluded, they used the Greek word
oikodomein, and their first translators, the
Latin word edificare in a new sense, meaning
“to build up morally,” that is, to educate,
to instruct. And as modern nations learned
the faith of Christianity, they imbibed this
symbolic idea of a moral building, and
adapted for its expression a new word or
gave to an old word a new meaning, so that
it has come to pass that in French edifier,
in Italian edéficare, in Spanish edéficar, in

erman erbauen, and in English edzfy, each
of which literally and etymologically means
“to build a house,” has also the other sig-
nification, ‘‘to instruct, to improve, to edu-
cate”? And thus we speak of a marble

ROYAL 649
| building as a magnificent edifice, and of a
| wholesome doctrine as something that will
jedify its hearers. There are but few
;who, when using the word in this latter
sense, think of that grand science of sym-
bolism which gave birth to this new meaning,
{and which constitutes the very essence of
| the Royal Art of Freemasonry.

| For when this temple is built up, it is to
| be held together only by the cement of love.
| Brotherly love, the love of our neighbor as
|ourself—that love which suffereth long and
;is kind, which is not easily provoked, and
thinketh no evil—that love pervades the
whole system of Freemasonry, not only
binding all the moral parts of man’s nature
into one harmonious whole, the building
being thus, in the language of St. Paul,
“fitly framed together,” but binding man
to man, and man to God.

And hence Freemasonry is called a “Royal
Art,’’ because it is of all arts the most noble;
the art which teaches man how to perfect
!his temple of virtue by pursuing the “royal

law” of universal love, and not because kings
have been its patrons and encouragers.

A similar idea is advanced in a Catechism
published by the celebrated Lodge ‘ Wah-
reit und Hinigkeit,” at Prague, in the year
, 1800, where the following questions and
| answers occur:

Q. “What do Freemasons build?

A. “An invisible temple, of which King
Solomon’s Temple is the symbol.

Q. “By what name is the instruction
how to erect this mystic building called?

A. “The Royal Art; because it teaches
man how to govern himself.”

Appositely may these thoughts be closed
with a fine expression of Ludwig Bechstein,
a German writer, in the Astrea.

“Every king will be a Freemason, even
though he wears no Mason’s apron, if he
shall be God-fearing, sincere, good, an
kind; if he shall be true aid fearless, obedient
to the law, his heart abounding in reverence
for religion and full of love for mankind;
if he shall be a ruler of himself, and if his
kingdom be founded on justice. And every
Freemason is a king, in whatsoever condition
God may have placed him here, with rank
equal to that of a king and with sentiments
that become a king, for his kingdom is LOVE,
the love of his fellow-man, a love which is long-
suffering and kind, which beareth all things,
believeth all things, hopeth all things, endur-
eth all things.” :

And this is why Freemasonry 15 an art
and of all arts, being the most noble, is we
called the “Royal Art.”

Royal Ax. See Knight of the Royal Az.

Royal Lodge. The Royal Arch lectures
in the English system say that the Royal
Lodge was held in the city of Jerusalem,
on the return of the Babylonish captives,
in the first year in the reign of Cyrus; over
it presided Zerubbabel the prince o the Jews,
Haggai the prophet, and Joshua the high
priest650 ROYAL

Royal Master. The Eighth Degree of
the American Rite, and the first of the degrees
conferred in a Council of Royal and Select
Masters. Its officers are a Thrice Illustrious
Grand Master, representing King Solomon;
Illustrious Hiram of Tyre, Principal Con-
ductor of the Works, representing Hiram Abif;
Master of the Exchequer, Master of Finances,
Captain of the Guards, Conductor of the
Council and Steward. ‘The place of meeting
is called the ‘‘Council Chamber,” and repre-
sents the private apartment of King Solomon,
in which he is said to have met for consul-
tation with his two colleagues during the con-
struction of the Temple. Candidates who
receive this degree are said to be “honored
with the degree of Royal Master.” Its
symbolic colors are black and red—the former
significant of grief, and the latter of martyr-
dom, and both referring to the chief builder
of the Temple.

The events recorded in this degree, look-
ing at them in a legendary point of view,
must have occurred at the building of the
first Temple, and during that brief period
of time after the death of the builder which
is embraced between the discovery of his
body and its ‘‘Masoniec interment.” In all
the initiations into the mysteries of the
ancient world, there was, as it is well known
to scholars, a legend of the violent death
of some distinguished personage, to whose
memory the particular mystery was conse-
crated, of the concealment of the body, and
of its subsequent discovery. That part of
the initiation which referred to the con-
cealment of the body was called the Apha-
nism, from a Greek verb which signifies “‘to
conceal,” and that part which referred to
the subsequent finding was called the eure-
sis, from another Greek verb which signifies
“to discover.’ It is impossible to avoid
seeing the coincidences between the system
of initiation and that practised in the Ma-
sonry of the Third Degree. But the ancient
initiation was not terminated by the euresis
or discovery. Up to that point, the cere-
monies had been funereal and lugubrious
in their character. But now they were
changed from wailing to rejoicing. Other
ceremonies were performed by which the
restoration of the personage to life, or his
apotheosis or change to Immortality, was
represented, and then came the autopsy or
illumination of the neophyte, when he was
invested with a full knowledge of all the
religious doctrines which it was the object
of the ancient mysteries to teach—when,
in a word, he was instructed in Divine
truth.

Now, a similar course is pursued in Ma-
sonry. Here also there is an illumination,
a symbolic teaching, or, as we call it, an in-
vestiture with that which is the representa-
tive of Divine truth. The communication
to the candidate, in the Master’s Degree, of
that which is admitted to be merely a repre-
sentation of or a substitution for that symbol
of Divine truth (the search for which, under

 

 

   
  
  
  
  
 
 
 
  
 
 
 
 
  
  
 
 
  
  
  
  
  
  
 
 
  
  
  
  

 

ROYAL

the name of the true word, makes so ims
portant a part of the degree), how imperfect
it may be in comparison with that more
thorough knowledge which only future re-
searches can enable the Master Mason to
attain, constitutes the autopsy of the Third
Degree. Now, the principal event recorded
in the legend of the Royal Master, the in-
terview between Adoniram and his two
Royal Masters, is to be placed precisely at
that juncture of time which is between the
euresis or discovery in the Master Mason’s
Degree and the autopsy, or investiture with
the great secret. It occurred between the
discovery by means of the sprig of acacia
and the final interment. It was at the
time when Solomon and his colleague, Hiram
of Tyre, were in profound consultation as
to the mode of repairing the loss which they
then supposed had befallen them.

We must come to this conclusion, be-
cause there is abundant reference, both in
the organized form of the Council and in
the ritual of the degree, to the death as
an event that had already occurred; and,
on the other hand, while it is evident that
Solomon had been made acquainted with
the failure to recover, on the person of the
builder, that which had been lost, there is
no reference whatever to the well-known
substitution which was made at the time of
the interment.

If, therefore, as is admitted by all Ma-
sonic ritualists, the substitution was prece-
dent and preliminary to the establishment
of the Master Mason’s Degree, it is evident
that at the time that the degree of Royal
Master is said to have been founded in the
ancient Temple, by our “first Most Excel-
lent Grand Master,” all persons present,
except the first and second officers, must
have been merely Fellow-Craft Masons.
In compliance with this tradition, therefore,
a Royal Master is, at this day, supposed to
represent a Fellow-Craft in the search, and
making his demand for that reward which
was to elevate him to the rank of a Master
Mason.

If from the legendary history we pro-
ceed to the symbolism of the degree, we
shall find that, brief and simple as are the
ceremonies, they present the great Masonic
idea of the laborer seeking for his reward.
Throughout all the symbolism of Masonry,
from the first to the last degree, the search
for the WORD has been considered but as
a symbolic expression for the search after
TRUTH. The attainment of this truth
has always been acknowledged to be the
great object and design of all Masonic labor.
Divine truth—the knowledge of God—
concealed in the old Kabbalistic doctrine,
under the symbol of his ineffable name—
and typified in the Masonic system under
the mystical expression of the True Word,
is the reward proposed to every Mason who
has faithfully wrought his task. It is, in
Short, the “Master’s wages.”

Now, all this is beautifully symbolizedROYAL ROYAL 651

in the degree of Royal Master. The re-| primordial de Rose Croix”; and from other
ward has been promised, and the time had | circumstances (the very name Rose Croix
now come, as Adoniram thought, when the} being a translation of R. S. Y. C. S.)some
promise was to be redeemed, and the true| writers have been led to the conclusion that
word—Divine truth—was to be imparted.|the degree chartered by Prince Charles
Hence, in the person of Adoniram, or the | Edward Stuart was, if not the actual Royal
Royal Master, we see symbolized the Specu-} Order in both points, a Masonic ceremony
lative Mason, who, having labored to com-|founded on and pirated from that most
piste his spiritual temple, comes to the} ancient and venerable Order.

Divine Master that he may receive his re-} This, however, is an error; because, except
ward, and that his labor may be consum-|in name, there does not appear to be the
mated by the acquisition of truth. But the} slightest connection between the Rose Croix
temple that he had been building is the tem-| and the Royal Order of Scotland. In the
ple of this life; that first temple which must | first place, the whole ceremonial is different,
be destroyed by death that the second temple | and different in essentials. Most of the
of the future life may be built on its founda- | language used in the Royal Order is couched
tions. And in this first temple the truth|in quaint old rime, modernized, no doubt,
cannot be found. We must be contented | to make it “understanded of the vulgar,”
with its substitute. but still retaining sufficient about it to stamp

Royal Order of Scotland. This is an|its genuine antiquity. The Rose Croix
Order of Freemasonry confined exclusively | Degree is most probably the genuine descend-
to the kingdom of Scotland, and which, | ant of the old Rosicrucians, and no doubt it
formerly conferred on Master Masons, is now | has always had a more or less close connection
restricted to those who have been exalted to} with the Templars.
the Royal Arch Degree. It consists of two Clavel says that the Royal Order of
degrees, namely, that of H.R. D.M.and R.S.|Heredom of Kilwinning is a Rosicrucian
Y.C.S., or, in full, Heredom and Rosy Cross. | degree, having many different gradations
The first may be briefly described as a Chris-|in the ceremony of consecration. The
tianized form of the Third Degree, purified | kings of England are de jure, if not de facto,
from the dross of Paganism, and even of Ju-| Grand Masters; each member has a name
daism, by the Culdees, who introduced | given him, denoting some moral attribute.
Christianity into Scotland in the early cen- | In the initiation the sacrifice of the Messiah
turies of the church. The Second Degree is} is had in remembrance, who shed his blood
an Order of civil knighthood, supposed to | for the sins of the world, and the neophyte
have been founded by Robert Bruce after the | is in a figure sent forth to seek the lost word.
battle of Bannockburn, and conferred by | The ritual states that the Order was first
him upon certain Masons who had assisted established at Icomkill, and afterward at
him on that memorable occasion. He, so| Kilwinning, where the King of Scotland,
the tradition goes, gave power to the Grand | Robert Bruce, took the chair in person; and
Master of the Order for the time being to] oral tradition affirms that, in 1314, this
confer this honor, which is not inherent in monarch again reinstated the Order, admit-
the general body itself, but is specially given | ting into it the Knights Templar who were
by the Grand Master and his Deputy, and |still left. The Royal Order, according to
can be conferred only by them, or Provincial | this ritual, which is written in Anglo-Saxon
Grand Masters appointed by them. The| verse, boasts of great antiquity.
number of knights is limited, and formerly Findel disbelieves in the Royal Order,
only sixty-three could be appointed, and they | as he does in all the Christian degrees. He
Scotchmen; now, however, that number has| remarks that the Grand Lodge of Scotland
been much increased, and distinguished|formerly knew nothing at all about the
Masons of all countries are admitted to its| existence of this Order of Heredom, as a proof
ranks. In 1747, Prince Charles Edward |of which he adduces the fact that Laurie,
Stuart, in his celebrated Charter to Arras is| in the first edition of his History of the Grand
said to have claimed to be the Sovereign| Lodge of Scotland, has not mentioned it.
Grand Master of the Royal Order, ‘Nous | Oliver, however, as it will be seen, had a high
Charles Edouard Stewart, Roi d’Angleterre, | opinion of the Order, and expressed no doubt
de France, de |’Ecosse, et d’Irlande, et en| of its antiquity. _
cette qualité, S. G. M. du Chapitre de H.” As to the origin of the Order, we have
Prince Charles goes on to say that H. O. or| abundant authority both mythical and his-
H. R. M. is known as the “Pelican and | torical. ; :
Eagle.” “Connu sous le titre de Chevalier} Thory (Act. Lat., 1., 6) thus traces its
de!’ Aigle et de Pelican, et depuis nos malheurs | establishment: "
et nos infortunes, sous celui de Rose Croix.” “On the 24th of June, 1314, Ro aoe
Now, there is not the shadow of a proof that | Bruce, king of Scotland, sae a yee
the Rose Croix, says Bro. Reitam, was ever| the battle of Bannockburn, the ee er o
known in England till twenty years after|St. Andrew of the Thistle, to wee ee
1747; and in Ireland it was introduced by | afterward united that of H. D. M., 1 the
a French chevalier, M. L’Aurent, about|sake of the Scottish Masons who had com-
1782 or 1783. The Chapter at Arras was|posed a part of the thirty thousand men
the first constituted in France—“Chapitre | with whom he had fought the English army,

—652 ROYAL

consisting of one hundred thousand. He
formed the Royal Grand Lodge of the Order
of H. D. M. at Kilwinning, reserving to
himself and his successors forever the title
of Grand Masters.”

Oliver, in his Historical Landmarks (ii., 15),
defines the Order more precisely, thus:

“The Royal Order of H. R. D. M. had
formerly its chief seat at Kilwinning, and
there is every reason to think that it and
St. John’s Masonry were then governed by
the same Grand Lodge. But during the
sixteenth and seventeenth centuries Ma-
sonry was at a very low ebb in Scotland,
and it was with the greatest difficulty that
St. John’s Masonry was preserved. The
Grand Chapter of H. R. D. M. resumed its
functions about the middle of the last century
at Edinburgh; and, in order to preserve a
marked distinction between the Royal Order
and Craft Masonry,—which had formed a
Grand Lodge there in 1736,—the former con-
fined itself solely to the two degrees of H. R.
Da Vivand: Reiss Caisse

Again, in the history of the Royal Order,
officially printed in Scotland, the following
details are found:

“Tt is composed of two parts, H. R. M. and
R. 8. Y. C. 8. The former took its rise in
the reign of David I., king of Scotland, and
the latter in that of King Robert the Bruce.
The last is believed to have been originally
the same as the most ancient Order of the
Thistle, and to contain the ceremonial of
admission formerly practised in it.

“The Order of H. R. M. had formerly its
seat at Kilwinning, and there is reason to
suppose that it and the Grand Lodge of St.
John’s Masonry were governed by the same
Grand Master. The introduction of this
Order into Kilwinning appears to have taken
place about the same time, or nearly the
same period, as the introduction of Free-
masonry into Scotland. The Chaldees, as
is well known, introduced Christianity into
Scotland; and, from their known _ habits,
there are good grounds for believing that they
preserved among them a knowledge of the
ceremonies and precautions adopted for their
protection in Judea. In establishing the
degree in Scotland, it is more than probable
that it was done with the view to explain,
in a correct Christian manner, the symbols
and rites employed by the Christian archi-
tects and builders; and this will also explain
how the Royal Order is purely catholic,—
not Roman Catholic,—but adapted to all who
acknowledge the great truths of Christianity,
in the same way that Craft or Symbolic Ma-
sonry is intended for all, whether Jew or
Gentile, who acknowledge a supreme God.
The second part, or R. 8. Y. C.S., is an Order
of Knighthood, and, perhaps, the only gen-
uine one in connection with Masonry, there
being in it an intimate connection ‘between
the trowel and the sword, which others try
to show. _The lecture consists of a figura-
ie description of the ceremonial, both of

Mand R.’S. Y. C. §S., in simple

 

   
  
 
 
  
 
  
 
 
 
  
 
  
  
   
 
 
  
 
 
 
  
  
 
 
  
 
  
  
   
 
  
  
  
  
  
  
  
   
     
 
  
   
  
  
  
   
 
   
  
  
   
   
  
   
  
  
  
  
   
  
   
     

ROYAL

rhyme, modernized, of course, by oral tra-
dition, and breathing the purest spirit of
Christianity. ‘Those two degrees consti-
tute, as has already been said, the Royal
Order of Scotland, the Grand Lodge of
Scotland. Lodges or Chapters cannot legally
meet elsewhere, unless possessed of a Charter
from it or the Grand Master, or his deputy.
The office of Grand Master is vested in the
person of the king of Scotland, (now ot Great
Britain,) and one seat is invariably kept
vacant for him in whatever country a Chapter
is opened, and cannot be occupied by any
other member. Those who are in possession of
this degree, and the so-called higher degrees,
cannot fail to perceive that the greater part
of them have been concocted from the Royal
Order, to satisfy the morbid craving for distinc-
tion which was so characteristic of the conti-
nent during the latter half of the last century.

“There is a tradition among the Masons
of Scotland that, after the dissolution of
the Templars, many of the Knights repaired
to Scotland and placed themselves under
the protection of Robert Bruce, and that,
after the battle of Bannockburn, which took
place on St. John the Baptist’s day, 1314,
this monarch instituted the Royal Order
of H. R. M. and Knights of the R.8. Y.C.S.,
and established the chief seat at Kilwinning.
From that Order it seems by no means
improbable that the present degree of Rose
Croix de Heredom may have taken its origin.
In two respects, at least, there seems to be a
very close connection between the two sys-
tems. They both claim the kingdom of Scot~
land and the Abbey of Kilwinning as having
been at one time the chief seat of government,
and they both seem to have been instituted
to give a Christian explanation to Ancient
Craft Masonry, ‘There is, besides, a similar-
ity in the name of the degrees of Rose Croix
de Heredom and H. R. M. and R.S. Y.C.S.
amounting almost to an identity, which
appears to indicate a very intimate relation
of one to the other.”

And now recently there comes Bro. Ran-
dolph Hay, of Glasgow, who, in the London
Freemason, gives us this legend, which he is
pleased to call ‘‘the real history of the Royal
Order,” and which he, at least, religiously
believes to be true:

“Among the many precious things which
were carefully preserved in a sacred vault
of King Solomon’s Temple was a portrait
of the monarch, painted by Adoniram, the
son of Elkanah, priest of the second court.
This vault remained undiscovered till the
time of Herod, although the secret of its
existence and a description of its locality
were retained by the descendants of El-
kanah. During the war of the Maccabees,
certain Jews, fleeing from their native
country, took refuge, first in Spain and
afterward in Britain, and amongst them
was one Aholiab, the then possessor of the
document necessary to find the hidden
treasure. As is well known, buildings were
then in progress in Edinburgh, or DunROYAL

Edwin, as the city was then called, and thither
Aholiab wended his way to find employment.
His skill in architecture speedily raised him
to a prominent position in the Craft, but his
premature death prevented his realizing the
dream of ‘his life, which was to fetch the
portrait from Jerusalem and place it in the
custody of the Craft. However, prior to his
dissolution, he confided the secret to cer-
tain of the Fraternity under the bond of
secrecy, and these formed a class known as
‘The Order of the King,’ or ‘The Royal
Order.’ Time sped on; the Romans in-
vaded Britain; and, previous to the cruci-
fixion, certain members of the old town
guard of Edinburgh, among whom were
several of the Royal Order, proceeded to
Rome to enter into negotiations with the
sovereign. From thence they proceeded to

Jerusalem, and were present at the dread-|

ful scene of the crucifixion. They suc-
ceeded in obtaining the portrait, and also
the blue veil of the Temple rent upon the
terrible occasion. I may dismiss these two
venerable relics in a few words. Wilson,
in his Memorials of Edinburgh, (2 vols., pub-
lished by Hugh Patton,) in a note to Masonic
Lodges, writes that this portrait was then in
the possession of the brethren of the Lodge
St. David. This is an error, and arose from
the fact of the Royal Order then meeting in
the Lodge St. David’s room in Hindford’s
Close. The blue veil was converted into a
standard for the trades of Edinburgh, and
became celebrated on many a battle-field,
notably in the First Grisane as ‘The Blue
Blanket.’ From the presence of certain of
their number in Jerusalem on the occasion
in question, the Edinburgh City Guard were
often called Pontius Pilate’s Pretorians.
Now, these are facts well known to many
Edinburghers still alive. Let ‘X. Y. Z.’ go to
Edinburgh and inquire for himself.

“The brethren, in addition, brought with
them the teachings of the Christians, and
in their meetings they celebrated the death
of the Captain and Builder of our Salva-
tion. The oath of the Order seals my lips
further as to the peculiar mysteries of the
brethren. I may, however, state that the
Ritual, in verse, as in present use, was com-
posed by the venerable Abbot of Inchaffray,
the same who, with a crucifix in his hand,
passed along the Scots’ line, blessing the
soldiers and the cause in which they were
engaged, previous to the battle of Bannock-
burn. Thus the Order states justly that it
was revived, that is, a profounder spirit of
devotion infused into it, by King Robert, by
whose directions the Abbot reorganized it.”

In this account, it is scarcely necessary to
say that there is far more of myth than
of legitimate history.

The King of Scotland is hereditary Grand
Master of the Order, and at all assemblies
a chair is kept vacant for him.

Provincial Grand Lodges are held at
Glasgow, Rouen in France, in Sardinia,
Spain, the Netherlands, Calcutta, Bombay,

 

 

 

RUFFIANS 653
China, and New Brunswick. The Provin-
cial Grand Lodge of London was established
in July, 1872, and there the membership is
confined to those who have previously taken
the Rose Croix, or Eighteenth Degree of the
Ancient and Accepted Scottish Rite.

Royal Priest. The Fifth Degree of the
Initiated Brothers of Asia, also called the
True Rose Croix.

Royal Secret, Sublime Prince of the.
See Sublime Prince of the Royal Secret.

. S. ¥. C. S. An abbreviation of Rosy
Cross in the Royal Order of Scotland.

Ruchiel. In the old Jewish Angelology,
the name of the angel who ruled the air and
the winds. The angel in charge of one of
the four tests in Philosophic Masonry.

Ruffians. The traitors of the Third De-
gree are called Assassins in continental
Masonry and in the high degrees. The
English and American Masons have adopted
in their ritual the more homely appellation
of Ruffians. The fabricators of the high
degrees adopted a variety of names for
these Assassins (see Assassins of the Third
Degree), but the original names are pre-
served in the rituals of the York and Ameri-
can Rites. There is no question that has
so much perplexed Masonie antiquaries as
the true derivation and meaning of these
three names. In their present form, they
are confessedly uncouth and without ap-
parent signification. Yet it is certain that
we can trace them in that form to the ear-
liest appearance of the legend of the Third
Degree, and it is equally certain that at the
time of their adoption some meaning must
have been attached to them. I am con-
vinced that this must have been a very
simple one, and one that would have been
easily comprehended by the whole of the
Craft, who were in the constant use of them.
Attempts, it is true, have been made to find
the root of these three names in some recon-
dite reference to the Hebrew names of God.
But there is, I think, no valid authority for
any such derivation. In the first place, the
character and conduct of the supposed pos-
sessors of these names preclude the idea of
any congruity and appropriateness between
them and any of the Divine names. And
again, the literary condition of the Craft at
the time of the invention of the names
equally precludes the probability that’ any
names would have been fabricated of a
recondite signification, and which could not
have been readily understood and appre-
ciated by the ordinary class of Masons who
were to use them. The names must natu-
rally have been of a construction that would
convey a familiar idea, would be suitable
to the incidents in which they were to be
employed, and would be congruous with
the character of the individuals upon whom
they were to be bestowed. Now all these
requisites meet in a word which was entirely
familiar to the Craft at the time when these
names were probably invented. The Ghiblim
are spoken of by Anderson, meaning Gzblim,654 RULE

as stone-cutters or Masons; and the early
rituals show us very clearly that the Fra-
ternity in that day considered Giblim as the
name of a Mason; not only of a Mason gen-
erally, but especially of that class of Masons
who, as Drummond says, “put the finishing
hand to King Solomon’s Temple”—that is
to say, the Fellow-Crafts. Anderson also
places the Ghiblim among the Fellow-Crafts;
and so, very naturally, the early Freemasons,
not imbued with any amount of Hebrew
learning, and not making a distinction be-
tween the singular and plural forms of that
language, soon got to calling a Fellow-Craft
a Giblim. The steps of corruption between
Giblim and Jubelum were not very gradual;
nor can anyone doubt that such corruptions
of spelling and pronunciation were common
among these illiterate Masons, when he reads
the Old Manuscripts, and finds such verbal
distortions as Nembroch for Nimrod, Euglet
for Euclid, and Aymon for Hiram. Thus,
the first corruption was from Giblim to
Gibalim, which brought the word to three
syllables, making it thus nearer to its eventual
change. Then we find in the early rituals
another transformation into Chibbelum. The
French Masons also took the work of corrup-
tion in hand, and from Giblim they manu-
factured Jiblime and Jibulum and Jabulum.
Some of these French corruptions came back
to English Masonry about the time of the
fabrication of the high degrees, and even
the French words were distorted. ‘Thus in
the Leland Manuscript, the English Masons
made out of Pytagore, the French for Pythago-
ras, the unknown name Peter Gower, which
is said so much to have puzzled Mr. Locke.
And so we may through these mingled English
and French corruptions trace the genealogy
of the word Jubelum; thus, Ghiblim, Giblim,
Gibalim, Chibbelum, Jiblime, Jibelum, Jabe-
lum, and, finally, Jubelum. It meant simply
a Fellow-Craft, and was appropriately given
as a common name to a particular Fellow-
Craft who was distinguished for his treachery.
In other words, he was designated, not by a
special and distinctive name, but by the title
of his condition and rank at the Temple. He
was the Fellow-Craft, who was at the head of
a conspiracy. As for the names of the other
two Ruffians, they were readily constructed
out of that of the greatest one by a simple
change of the termination of the word from
um to @ in one, and from wm to o in the
other, thus preserving, by a similarity of
names, the idea of their relationship, for
the old rituals said that they were brothers
who had come together out of Tyre. This
derivation seems to me to be easy, natural,
and comprehensible. The change from Gib-
lim, or rather from Gibalim to J ubelum, is one
that is far less extraordinary than that which
one-half of the Masonic words have under-
gone in their transformation from their
original to their present form.

_ Rule. An instrument with which straight
lines are drawn, and therefore used in the
Past Master’s Degree as an emblem ad-

    

RULERS

monishing the Master punctually to observe
his duty, to press forward in the path of
virtue, and, neither inclining to the right
nor the left, in all his actions to have eternity
in view. The twenty-four-inch gage is
often used in giving the instruction as a
substitute for this working-tool. But they are
entirely different; the twenty-four-inch gage
is one of the working-tools of an Entered
Apprentice, and requires to have the twenty-
four inches marked upon its surface; the rule
is one of the working-tools of a Past Master,
and is without the twenty-four divisions.
The rule is appropriated to the Past or Present
Master, because, by its assistance, he is en-
abled to lay down on the trestle-board the
designs for the Craft to work by.

Rule of the Templars. The code of regu-
lations for the government of the Knights
Templars, called their “Rule,” was drawn up
by St. Bernard, and by him submitted to
Pope Honorius II. and the Council of Troyes,
by both of whom it was approved. It is still
in existence, and consists of seventy-two
articles, partly monastic and partly military
in character, the former being formed upon
the Rule of the Benedictines. The first
articles of the Rule are ecclesiastical in design,
and require from the Knights a strict ad-
herence to their religious duties. Article
twenty defines the costume to be worn by the
brotherhood. The professed soldiers were
to wear a white costume, and the serving
brethren were prohibited from wearing any-
thing but a black or brown cassock. The
Rule is very particular in reference to the fit
and shape of the dress of the Knights, so as
to secure uniformity. The brethren are for-
bidden to receive and open letters from their
friends without first submitting them to the
inspection of their superiors. The pastime
of hawking is prohibited, but the nobler
sport of lion-hunting is permitted, because
the lion, like the devil, goes about contin-
ually roaring, seeking whom he may devour.
Article fifty-five relates to the reception of
married members, who are required to be-
queath the greater portion of their property
to the Order. The fifty-eighth article regu-
lates the reception of aspirants, or secular
persons, who are not to be received imme-
diately on their application into the society,
but are required first to submit to an ex-
amination as to sincerity and fitness. The
seventy-second and concluding article refers
to the intercourse of the Knights with females.
No brother was allowed to kiss a woman,
though she were his mother or sister. “Let
the soldier of the cross,” says St. Bernard,
“shun all ladies’ lips.” At first this rule was
rigidly enforced, but in time it was greatly
relaxed, and the picture of the interior of a
house of the Temple, as portrayed by the
Abbot of Clairvaux, would scarcely have
been appropriate a century or two later.

_ Rulers. Obedience to constituted author-
ity has always been inculeated by the laws
of Masonry. Thus, in the installation

 

charges as prefixed to the Constitutions of theRUSSIA

Grand Lodge of England, the incoming Mas-
ter is required to promise ‘‘to hold in venera-
tion the original rulers and patrons of the
Order of Freemasonry, and their regular
successors, supreme and subordinate, accord-
ing to their stations.”

Russia. In 1731 Capt. John Philips was
appointed to be Provincial Grand Master of
Russia by Lord Lovel, Grand Master of Eng-
land (Constitutions, 1738, p. 194), but it does
not follow that there were any Lodges in
Russia at that time. It is said that there
was a Lodge in St. Petersburg as early as
1732; but its meetings must have been
private, as the first notice that we have of
a Lodge openly assembling in the empire
is that of “Silence,” established at St. Peters-
burg, and the “North Star” at Riga, both
in the year 1750. Thory says that Masonry
made but little progress in Russia until 1763,
when the Empress Catherine II. declared
herself the Protectress of the Order.

In 1765 the Rite of Melesino, a Rite un-
known in any other country, was_intro-
duced by a Greek of that name; and there
were at the same time the York, Swedish,
and Strict Observance Rites practised by
other Lodges. In 1783 twelve of these
Lodges united and formed the National
Grand Lodge, which, rejecting the other
Rites, adopted the Swedish system. For a
time Masonry flourished with unalloyed pros-
perity and popularity. But about the year
1794, the Empress, becoming alarmed at
the political condition of France, and being

ersuaded that the members of some of the

odges were in opposition to the government,
withdrew her protection from the Order.
She did not, however, direct the Lodges to
be closed, but most of them, in deference
to the wishes of the sovereign, ceased to meet.
The few that continued to work were placed
under the surveillance of the police, and

 

SABBATH 655

soon languished, holding their communica-
tions only at distant intervals. In 1797,
Paul I., instigated by the Jesuits, whom he
had recalled, interdicted the meetings of all
secret societies, and especially the Masonic
Lodges. Alexander succeeded Paul in 1801,
and renewed the interdict of his predecessor.
In 1803, M. Boeber, counselor of state and
director of the school of cadets at St. Peters-
burg, obtained an audience of the Emperor,
and succeeded in removing his prejudices
against Freemasonry. In that year, the
edict was revoked, the Emperor himself was
initiated in one of the revived Lodges, and
the Grand Orient of all the Russias was
established, of which M. Boeber was de-
servedly elected Grand Master. (Acta Lato-
morum, i., 218.) Freemasonry now again
flourished, although in 1817 there were two
Grand Lodges, that of Astrea, which worked
on the system of tolerating all Rites, and a
Provincial Lodge, which practised the Swedish
system.

But suddenly, on the 12th of August, 1822,
the Emperor Alexander, instigated, it is
said, by the political condition of Poland,
issued a decree ordering all the Lodges to be
closed, and forbidding the erection of any new
ones. The order was quietly obeyed by the
Freemasons of Russia, and is still in force.

Russia, Secret Societies of. First, the
Skopzis, founded about 1740, by Seliwanoff,
on the ruins of an anterior sect, the Chlysty,
which was originated by a peasant named
Philippoff, in the seventeenth century. The
Skopzis practise self-mutilation and other
horrors. They are rich, and abound through-
out Russia and in Bulgaria. Second, the
Montainists, who declare that they have a
“living Christ,” a “living Mother of God,”
a “living Holy Spirit,” and twelve “living
Apostles.” ‘Their ceremonies are peculiar
and but little resembling those of Masonry.

 

S

S. (Heb. ©, Samech.) The nineteenth
letter in the English alphabet. Its numeri-
cal value is 60. The sacred application to
the Deity is in the name Somech, 710,
Fulcieus or Firmas. The Hebrew letter
Shin (a tooth, from its formation, WY) is of
the numerical value of 300.

Saadh. One of a certain Indian sect, who
have embraced Christianity, and who in some
respects resemble the Quakers in their doc-
trine and mode of life. Sometimes written

saud.
Sabaism. ‘The worship of the sun, moon,
and stars, the M°AvN N23 TSABA

t
Hashmaim, “the host of heaven.” It was
practised in Persia, Chaldea, India, and

 

 

other Oriental countries, at an early period
of the world’s history. (See Blazing Star
and Sun Worship.)

Sabaoth. MN2DZ AV, Jehovah Tsa-
baoth, Jehovah of Hosts, a very usual ap-
pellation for the Most High in the prophetical
books, especially in Isaiah, Jeremiah, Zech-
ariah, and Malachi, but not found in the
Pentateuch.

Sabbal. (‘The Burthen.’’) _The name
of the sixth step of the mystic ladder of
Kadosh of the A. A. Scottish Rite.

Sabbath. In the lecture of the Second
or Fellow-Craft’s Degree, it 1s said, In six
days God created the heavens and the
earth, and rested upon the seventh day}656 SABIANISM

the seventh, therefore, our ancient brethren
consecrated as a day of rest from their
labors, thereby enjoying frequent oppor-
tunities to contemplate the glorious works
of creation, and to adore their great Creator.

Sabianism. See Sabaism.

Sacellum. A walled enclosure without
roof. An ornamental chapel within a church.

Sackcloth. In the Rose Croix ritual,
sackcloth is a symbol of grief and humiliation
for the loss of that which it is the object
of the degree to recover.

Sacred Asylum of High Masonry. In
the Institutes, Statutes, and Regulations,
signed by Adington, Chancellor, which are
given in the Recueil des Actes du Supreme
Conseil du France, as a sequence to the
Constitutions of 1762, this title is given to
any subordinate body of the Scottish Rite.
Thus in Article XVI.: “At the time of the
installation of a Sacred Asylum of High
Masonry, the members composing it shall
all make and sign their pledge of obedience
to the Institutes, Statutes, and General
Regulations of High Masonry.” In this
document the Rite is always called “High
Masonry,” and any body, whether a Lodge
of Perfection, a Chapter of Rose Croix, or a
Council of Kadosh, is styled a ‘Sacred
Asylum.”

Sacred Law. The first Tables of Stone,
or Commandments, which were delivered
to Moses on Mount Sinai, are referred to
in a preface to the Mishna, bearing this
tradition: “God not only delivered the
Law to Moses on Mount Sinai, but the
explanation of it likewise. When Moses
came down from the Mount and entered
into his tent, Aaron went to visit him, and
Moses acquainted Aaron with the Laws he
had received from God, together with the
explanation of them. After this Aaron
placed himself at the right hand of Moses,
and Eleazar and Ithamar (the sons of Aaron)
were admitted, to whom Moses repeated
what he had just before told to Aaron.
These being seated, the one on the right
hand, the other on the left hand of Moses,
the seventy elders of Israel, who compose
the Sanhedrim, came in, and Moses again
declared the same laws to them, as he had
done before to Aaron and his sons. Lastly,
all who pleased of the common people were
invited to enter, and Moses instructed them
likewise in the same manner as the rest. So
that Aaron heard four times what Moses
had been taught by God upon Mount Sinai,
Eleazar and Ithamar three times, the seventy
elders twice, and the people once. Moses
afterward reduced the laws which he had
received into writing, but not the explanation
of them. These he thought it sufficient to
trust to the memories of the above-men-
tioned persons, who, being perfectly in-
structed in them, delivered them to their
children, and these again to theirs, from
age to age.”

The Sacred Law is repeated in the ritual
of the Kourteenth Degree A. A. Scottish Rite.

 

  

SADLER

Saered Lodge. In the lectures according
to the English system, we find this definition
of the ‘‘Sacred Lodge.”” The symbol has not
been preserved in the American ritual. Over
the Sacred Lodge presided Solomon, the great-
est of kings, and the wisest of men; Hiram,
the great and learned King of Tyre; and Hiram
Abif, the widow’s son, of the tribe of Naph-
tali. It was held in the bowels of the sacred
Mount Moriah, under the part whereon
was erected the Holy of Holies. On this
mount it was where Abraham confirmed his
faith by his readiness to offer up his only
son, Isaac. Here it was where David offered
that acceptable sacrifice on the threshing-
floor of Araunah by which the anger of the
Lord was appeased, and the plague stayed
from his people. Here it was where the
Lord delivered to David, in a dream, the plan
of the glorious Temple, afterward erected by
our noble Grand Master, King Solomon.
And lastly, here it was where he declared he
would establish his sacred name and word,
which should never pass away; and for these
reasons this was justly styled the Sacred
Lodge.

Sacrificant. (Sacrifiant.) A degree in
the Archives of the Lodge of Saint Louis des
Amis Réunis at Calais.

Sacrifice, Altar of. See Aliar.

Sacrificer. (Sacrificateur.) 1. A degree
in the Archives of the Lodge of Saint Louis des
Amis Réunis at Calais. 2. A degree in the
collection of Pyron.

Sadda. (Persian Saddar, the hundred
gates.) A work in the Persian tongue, being
a summary of the Avesta, or sacred books.

Sadducees. (Zedukim.) <A sect called
from its founder Sadoc, who lived about 250
years B.c. They denied the resurrection, a
future state, and the existence of angels. The
Sadducees are often mentioned in the New
Testament, the Talmud, and the Midrash.
The tenets of the Sadducees are noticed as
contrasted with those of the Pharisees. While
Jesus condemned the Sadducees and Phari-
sees, he is nowhere found criticizing the acts,
words, or doctrines of the third sect of the
Jews, the Essenes; wherefore, it has been
strongly favored that Jesus was himself one
of the last-named sect, who in many excellent
qualities resembled Freemasons.

Sadler, Henry. (Born 1840, died 1911.)
One of the most painstaking, patient, and per-
severing of Masonic students. He was initi-
ated in 1862 in the Lodge of Justice, No. 147,
being at the time an A. B. in the mercantile
marine. He became W. M. of this Lodge in
1872. In 1882 he wasa founder of the Southgate
Lodge, No. 1950, and in 1886 he was a founder
and first Master of the Walsingham Lodge, No.
2148; in 1869 he was exalted to the Royal
Arch Degree in the Royal York Chapter,
No. 7; in 1872 he joined the Temperance
Chapter, No. 169, and became its First Prin-
cipal in 1880. In 1879 he was appointed
Grand Tiler of the Grand Lodge of England,
and held the post until 1910, when he retired
onapension. In 1887 he was appointed Sub-SAGITTA

Liorarian to the Grand Lodge of England and |
was promoted to be its Librarian in 1910. |
His position in the Grand Lodge Library gave |
him access to all the old records of the Grand |
Lodge of England, and enabled him to write
most valuable books on various points in con-
nection with the history of English Freema- |
sonry. In 1887 appeared his principal work,
Masonic Facts and Fictions, in which he proved |
that the Grand Lodge of the “Ancients” was |
formed in London by some Irish Freemasons,
who had not seceded (as had been supposed)
from the Regular Grand Lodge. In 1889 he|
published Notes on the Ceremony of Installa-
lion; in 1891, the Life of Thomas Dunckerley;
in 1898, Masonic Reprints and Historical Rev-
elations; in 1904, Some Memorials of the Globe
Lodge, No. 28, also the Illustrated History of |
Emulation Lodge of Improvement, No. 266:
and in 1906, the History and Records of the
Lodge of Emulation, No. 21. [Bee] |

Sagitta. The keystone of an arch. The}
abscissa of a curve.

Saint Adhabell. Introduced into the
Cooke MS. (1. 603), where the allusion evi- |
dently is to St. Amphibalus, which see.

Saint Alban. St. Alban, or Albanus, the |

 

proto-martyr of England, was born in the
third century, at Verulam, now St. Albans, in
Hertfordshire. In his youth he visited Rome,
and served seven years as a soldier under the |
Emperor Diocletian. On his return to Brit- |
ain he embraced Christianity, and was the |
first who suffered martyrdom in the great per- |
secution which raged during the reign of that |
emperor. The Freemasons of England have |
claimed St. Alban as being intimately con-|
nected with the early history of the Frater- |
nity in that island. Anderson (Constitutions,
1738, p. 57) says, ‘This is asserted by all the |
old copies of the Constitutions, and the old |
English Masons firmly believed it,” and he |
quotes from the Old Constitutions:

“St. Alban loved Masons well and cher-
ished them much, and he made their pay right
good; viz., two shillings per week and three
pence to their cheer; whereas before that
time, through all the land, a Mason had but
a penny a day and his meat, until St. Alban
amended it. He also obtained of the King a
Charter for the Free Masons, for to hold a
general council, and gave it the name of As-
sembly, and was thereat himself as Grand
Master and helped to make Masons and gave
them good charges.”

We have another tradition on the same sub-
ject; for ina little work published about 1764,
at London, under the title of The Complete
Free Mason or Multa Paucis for the Lovers of
Secrets, we find the following statement in ref-
erence to the Masonic character and position
of St. Alban (p. 47):

“In the following (the third) century, Gor-
dian sent many architects over [into Eng-
land], who constituted themselves into
Lodges, and instructed the Craftsmen in the
true principles of Freemasonry; and a few
years later, Carausius was made emperor of

| their labors.

 

the British Isles, and, being a great lover of
43

   

  

SAINT 657

art and science, appointed Albanus Grand
Master of Masons, who employed the Fra-
ternity in building the palace of Verulam, or
St. Albans.”

Both of these statements are simply legends,
or traditions of the not unusual character, in
which historical facts are destroyed by legend-
ary additions. The fact that St. Alban lived
at Verulam may be true—most probably is so.
It is another fact that a splendid Episcopal
palace was built there, whether in the time of
St. Alban or not is not so certain; but the
affirmative has been assumed; and hence it
easily followed that, if built in his time, he
must have superintended the building of the
edifice. He would, of course, employ the

| workmen, give them his patronage, and, to

some extent, by his superior abilities, direct
l Nothing was easier, then, than
to make him, after all this, a Grand Master.
The assumption that St. Alban built the pal-
ace at Verulam was very natural, because
when the true builder’s name was lost—sup-
posing it to have been so—St. Alban was there
ready to take his place, Verulam having been
his birthplace.

The increase of pay for labor and the an-
nual congregation of the Masons in a Gen-
eral Assembly, having been subsequent
events, the exact date of whose first occur-

| rence had been lost, by a process common in

the development of traditions, they were read-
ily transferred to the same era as the building
of the palace at Verulam. It is not even
necessary to suppose, by way of explanation,as
Preston does, that St. Alban was a celebrate
architect, and a real encourager of able work-
men. The whole of the tradition is worked
out of these simple facts: that architecture
began to be encouraged in England about the
third century; that St. Alban lived at that
time at Verulam; that a palace was erected
then, or at some subsequent period, in
the same place; and in the lapse of time,
Verulam, St. Alban, and the Freemasons be-
came mingled together in one tradition. The
inquiring student of history will neither
assert nor deny that St. Alban built the palace
of Verulam. He will be content with taking
him as the representative of that builder, if he
was not the builder himself; and he will thus
recognize the proto-martyr as the type of what
is supposed to have been the Masonry of his
age, or, perhaps, only of the age in which the
tradition received its form.

Saint Albans, Earl of. Anderson (Con-
stitutions, 1738, p. 101) says, and, after him,
Preston, that a General Assembly of the Craft
was held on December 27, 1663, by Hepry Jer-
myn, Earl of St. Albans, Grand Master, who
appointed Sir John Denham his Deputy, and
Sir Christopher Wren and John W eb his
Wardens. Several useful regulations were
made at this assembly, known as the “Regula-
tions of 1663.” These regulations are given
by Anderson and by Preston, and also in the
Roberts MS., with the addition of the oath of
secrecy. The Roberts MS. says that the as-
sembly was held on the 8th of December.658 SAINT

Saint Amphibalus. The ecclesiastical
legend is that St. Amphibalus came to Eng-
land, and converted St. Alban, who was the
great patron of Masonry. The Old Consti-
tutions do not speak of him, except the Cooke
MS., which has the following passage (1. 602):
“And sone after that came Seynt Adhabell
into Englond, and he convertyd Seynt Albon
to Cristendome”; where, evidently, St. Ad-
habell is meant for St. Amphibalus. But am-
phibalus is the Latin name of a cloak worn by
priests over their other garments; and Hig-
gins (Celtic Druids, p. 201) has shown that
there was no such saint, but that the “Sanctus
Amphibalus” was merely the holy cloak
brought by St. Augustine to England. His
connection with the history ot the origin of
Masonry in England is, therefor., altogether

Ey apocryphal.

aint Andrew.
Brother of St. Peter
and one of the twelve
Apostles. He is held
in high reverence by
the Scotch, Swedes,
and Russians. Tra-
dition says he was
crucified on a cross
thus shaped, X._ Or-
ders of knighthood
have been established
in his name. (See
Knight of St. Andrew.)

Saint Andrew,
‘ } . Knight of. See

animes Sei Knight of St. Andrew.
Saint Andrew’s Day. The 30th of No-
vember, adopted by the Grand Lodge of Scot-
land as the day of its Annual Communication.

Saint Augustine. St. Augustine, or St.
Austin, was sent with forty monks into Eng-
Jand, about the end of the sixth century, to
evangelize the country. Lenning says that,
according to a tradition, he placed himself at
the head of the corporations of builders, and
was recognized as their Grand Master, No
such tradition, nor, indeed, even the name of
St. Augustine, is to be found in any of the Old
Constitutions which contain the “Legend of
the Craft.’

Saint Bernard. Saint Bernard of Clair-
vaux was one of the most eminent names of
the church in the Middle Ages. In 1128 he
was present at the Council of Troyes, where,
through his influence, the Order of Knights
Templar was confirmed; and he himself is
said to have composed the Rule or consti-
tution by which they were afterward gov-
erned. Throughout his life he was distin-
guished for his warm attachment to the Tem-
plars, and “rarely,” says Burnes (Sketch of

pers 12), “wrote a letter to the Holy
Land, in which he did not praise them, and
recommend them to the favor and protection
of the great.” To his influence, untiringly ex-
erted in their behalf, has always been attrib-
uted the rapid increase of the Order in wealth
and popularity.

Saint Coastantine, Order of. Pre-

 

 

 

   
  
  
  
  
  
  
  
  
  
  
  
 
  
  
 
 
   
   
 
  
 
 
 
 
  
 
  
 
 
  
  
 
 
  
  
  
 
  
  
 
 
  
   
 
 
  
   
  
  
   
   
 
 
 
 
  
   
   
  
 
 
 
 
 
  
  
  
  
 
  
 
  
   
    
  
 
 
 
 
  
   

SAINT

sumed to have been founded by the Emperor
Isaac Angelus Comnenus, in 1190,

Saint Domingo. One of the principal
islands of the West Indies. Freemasonry was
introduced there at an early period in the last
century. Rebold (Hist. des Trois G. L.,
>. 687) says in 1746. It must certainly have

een in an active condition there at a time not
long after, for in 1761 Stephen Morin, who had
been deputed by the Council of Emperors of
the East and West to propagate the high
degrees, selected St. Domingo for the seat of
his Grand East, and thence disseminated the
system, which resulted in the establishment
of the Supreme Council of the Ancient and
Accepted Seottish Rite at Charleston, South
Carolina. The French Revolution, and the
insurrection of the slaves at about the same
period, was for a time fatal to the progress of
Masonry in St. Domingo. Subsequently, the
island was divided into two independent gov-
ernments—that of Dominica, inhabited by
whites, and that of Hayti, inhabited by blacks.
In each of these a Masonic obedience has been
organized. The Grand Lodge of Hayti has
been charged with irregularity in its forma-
tion, and has not been recognized by the
Grand Lodges of the United States. It has
been, however, by those of Europe generally,
and a representative from it was accredited
at the Congress of Paris, held in 1855. Ma-
sonry was revived in Dominica, Rebold says
(cbid.), in 1822; other authorities say in 1855.
A Grand Lodge was organized at tke city of
St. Domingo, December 11, 1858. At the
present time Dominican Masonry is estab-
lished under the Ancient and Accepted Scot-
tish Rite, and the National Grand Orient of
the Dominican Republic is divided into four
sections, namely, a Grand Lodge, Grand
Chapter General, Grand Consistory General,
and Supreme Council, The last body has not
been recognized by the Mother Council at
Charleston, since its establishment is in vio-
lation of the Scottish Constitutions, which
prescribe one Supreme Council only for all the
West India Islands.

Sainte Croix, Emanuel Joseph Guilhem
de Clermont-Lodeve de. A French anti-
quary, and member of the Institute, who was
born at Mormoiron, in 1746, and died in 1809.
His work, published in two volumes in 1784,
and entitled Recherches Historiques et Crit-
tques sur les Mystéres du Paganisme, is one of
the most valuable and instructive essays that
we have in any language on the ancient mys-
teries—those religious associations whose his-
tory and design so closely connect them with
Freemasonry. The later editions were en-
riched by the valuable notes of Silvestre de
Tracy.

Saint George’s Day. The twenty-third
of April. Being the patron saint of England,
his festival is celebrated by the Grand Lodge.
The Constitution requires that “there erate
a Grand Masonic festival annually on the
Wednesday next following St. George’s Day.”

Saint Germain. A town in France, about
ten miles from Paris, where James II. estab«SAINT

lished his court after his expulsion from Eng-
land, and where he died. Oliver says (Landm.,
ii., 28), and the statement has been repeatedly
made by others, that the followers of the de-
throned monarch who accompanied him in his
exile, carried Freemasonry into France, and
laid the foundation of that system of innova-
tion which subsequently threw the Order into
confusion by the establishment of a new de-
gree, which they called the Chevalier Macon
Ecossais, and which they worked in the Lodge
of St. Germain. But Oliver has here ante-
dated history. James II. died in 1701, and

Freemasonry was not introduced into France |

from England until 1725. Theexiled house of
Stuart undoubtedly made use of Masonry as
an instrument to aid in their attempted res-
toration; but their connection with the In-
stitution must have been after the time of
James II., and most probably under the aus-
pices of his grandson, the Young Pretender,
Charles Edward.

Saint John, Favorite Brother of. The
Eighth Degree of the Swedish Rite.

; eae John, Lodge of. See Lodge of St.
ohn.

St. John of Jerusalem, Knight of. See
Knight of St. John of Jerusalem.

Saint John’s Masonry. The Constitu-
tions of the Grand Lodge of Scotland (ed.
1848, chap. ii.) declare that that body “‘prac-
tises and recognizes no degrees of Masonry
but those of Apprentice, Fellow Craft, and
Master Mason, denominated St. John’s Ma-
sonry.”’

Saint John’s Order. Ina system of Ma-
sonry which Oliver says (Mirror for the Jo-
hannites, p. 58) was ‘“‘used, as it is confidently
affirmed, in the fourteenth century’
doubtful if it could be traced farther back than
the early part of the seventeenth), this appel-
lation occurs in the obligation:

“That you will always keep, guard, and conceal,
And from this time you never will reveal,
Hither to M. M., F. C., or Apprentice,

Of St. John’s OnpmR, what our grand intent is.”

The same title of “‘Joannis Ordo” is given in
the document of uncertain date known as the
“Charter of Cologne.”

St. John the Almoner. The son of the
King of Cyprus, and born in that island in the
sixth century. He was elected Patriarch of
Alexandria, and has been canonized by both
the Greek and Roman churches, his festival
among the former occurring on the 11th of
November, and among the latter on the 23d
of January. Bazot (Man. du Franc-Magon.,
P- 144) thinks that it is this saint, and not St.

ohn the Evangelist or St. John the Baptist,
who is meant as the true patron of our Order.
“He quitted his country and the hope of a
throne,” says this author, “to go to Jerusa-
lem, that he might generously aid and assist
the knights and pilgrims. He founded a hos-
pital and organized a fraternity to attend
upon sick and wounded Christians, and to be-
stow pecuniary aid upon the pilgrims who
wiited the Holy Sepulcher. St. John, who was

’ (but it is |

  

SAINT 659

worthy to become the patron of a society
whose only object is charity, exposed his life a
thousand times in the cause of virtue. Nei-
ther war, nor pestilence, nor the fury of the
infidels, could deter him from pursuits of be-
lnevolence. But death, at length, arrested
him in the midst of his labors. Yet he left the
}example of his virtues to the brethren, who
have made it their duty to endeavor to imi-
|tate them. Rome canonized him under the
| name of St. John the Almoner, or St. John of
Jerusalem; and the Masons—whose temples
overthrown by the barbarians, he had caused
to be rebuilt—selected him with one accord as
|their patron.” Oliver, however (Mirror for
|the Johannite Masons, p. 39), very properly
jphows the error of appropriating the patron-
age of Masonry to this saint, since the festivals
of the Order are June 24th and December
| 27th, while those of St. John the Almoner are
| January 23d and November 11th. He has,
| however, been selected as the patron of the
| Masonic Order of the Templars, and their
Commanderies are dedicated to his honor on
| account of his charity to the poor, whom he
| called his ‘‘Masters,’’ because he owed them
|all service, and on account of his establish-
| ment of hospitals for the succor of pilgrims in
| the East.
| Saint John the Baptist. One of the pa-
| tron saints of Freemasonry, and at one time,
indeed, the only one, the name of St. John the
| Evangelist having been introduced subse-
| quent to the sixteenth century. His festival
occurs on the 24th of June, and is very gener-
ally celebrated by the Masonic Fraternity.
Dalcho (Ahim. Rez., p. 150) says that “the
| stern integrity of St. John the Baptist, which
induced him to forego every minor consider-
| ation in discharging the obligations he owed to
God; the unshaken firmness with which he
met martyrdom rather than betray his duty
to his Master; his steady reproval of vice, and
continued preaching of repentance and virtue,
make him a fit patron of the Masonic institu-
tion.”

The Charter of Cologne says: ‘We cele-
brate, annually, the memory of St. John, the
Forerunner of Christ and the Patron of our
Community.” The Knights Hospitalers also
dedicated their Order to him; and the ancient
expression of our ritual, which speaks of a
“Lodge of the Holy St. John of Jerusalem,”
probably refers to the same saint.

Krause, in his Kunsturkunden (p. 295-305),
gives abundant historical proofs that the ear-
Tiest Masons adopted St. John the Baptist,
and not St. John the Evangelist as their pa-
tron. It is worthy of note that the Grand
Lodge of England was revived on St. John the
Baptist’s Day, 1717 (Constitutions, 1738, Pp
109), and that the annual feast was kept on
that day until 1725, when it was held for the
first time on the festival of the Evangelist.
([bid., p.119.) _Lawrie says that the Scottish
Masons always kept the festival of the Baptist
until 1737, when the Grand Lodge changed the
time of the annual election to St. Andrew’s
Day. (Hist. of Ff, M.. d. 152.)660

Saint John the Evangelist. One of the
patron saints of Freemasonry, whose festival
is celebrated on the 27th of December. His
constant admonition, in his Epistles, to the
cultivation of brotherly love, and the mystical
nature of his Apocalyptic visions, have been,
perhaps, the principal reasons for the venera-
tion paid to him by the Craft. Notwith-
standing a well-known tradition, all documen-
tary evidence shows that the connection of the
name of the Evangelist with the Masonic
Order is to be dated long after the sixteenth
century, before which time St. John the Bap-
tist was exclusively the patron saint of Ma-
sonry. The two are, however, now always
united, for reasons set forth in the article on
the Dedication of Lodges, which see.

Saint Leger. See Aldworth, Mrs.

Saint Martin, Louis Claude. A mysti-
cal writer and Masonic leader of considerable
reputation in the last century, and the founder
of the Rite of Martinism. He was born at
Amboise, in France, on January 18, 1743
being descended from a family distinguished
in the military service of the kingdom. Saint
Martin when a youth made great progress in
his studies, and became the master of several
ancient and modern languages. After leaving
school, he entered the army, in accordance
with the custom of his family, becoming a
member of the regiment of Foix. But after
six years of service, he retired from a profes-
sion which he found uncongenial with his
fondness for metaphysical pursuits. He then
traveled in Switzerland, Germany, England,
and Italy, and finally retired to Lyons,

SAINT

where he remained for three years in a state | Lod

of almost absolute seclusion, known to but few
persons, and pursuing his philosophic studies.
He then repaired to Paris, where, notwith-
standing the tumultuous scenes of the revolu-
tion which was working around, he re-
mained unmoved by the terrible events of the
day, and intent only on the prosecution of his
theosophic studies. Attracted by the mysti-
cal systems of Boehme and Swedenborg, he
ecame himself a mystic of no mean preten-
sions, and attracted around -him a crowd of
disciples, who were content, as they said, to
hear, without understanding, the teachings of
their leader. In 1775 appeared his first and
most important work, entitled Des Erreurs et
de la Vérité, ou les Hommes rappelés au prin-
cipe universal de la Science. This work, which
contained an exposition of the ideology of
Saint Martin, acquired for its author, by its
unintelligible transcendentalism, the title of
the “Kant of Germany.” Saint Martin had
published this work under the pseudonym of
the “Unknown Philosopher” (le Philosophe
inconnu); whence he was subsequently known
by this name, which was also assumed by some
of his Masonic adherents; and even a degree
bearing that title was invented and inserted
in the Rite of Philalethes. The treatise Des
Erreurs et de la Vérité was in fact made a sort
of text-book by the Philalethans, and highly
recommended by the Order of the Initiated
ghts and Brothers of Asia, whose system

 
 
  
 
 
 
 
  
  
  
  
  
  
  
  
  
 
  
   
   
   
  
     
  
  
  
  
    
 
    
   
  
   
  
  
   
  
 
  
  
  
   
  
  
    
  
   
    
    
    
 
     
  
  
 

SAINT

was in fact a compound of Ehepsophy and mys-
ticism. It was so popular, that between 1775
and 1784 it had been through five editions. _

Saint Martin, in the commencement of his
Masonic career, attached himself to Martinez
Paschalis, of whom he was one of the most
prominent disciples. But he subsequently
attempted a reform of the system of Pas-
chalis, and established what he called a Rec-
tified Rite, but which is better known as the
Rite or system of Martinism, which consisted
of ten degrees. It was itself subsequently
reformed, and, being reduced to seven degrees,
was introduced into some of the Lodges of
Germany under the name of the Reformed
Ecossism of Saint Martin. :

The theosophie doctrines of Saint Martin
were introduced into the Masonic Lodges of
Russia by Count Gabrianko and Admiral
Pleshcheyeff, and soon became popular.
Under them the Martinist Lodges of Russia
became distinguished not only for their Ma-
sonic and religious spirit—although too much
tinged with the mysticism of Jacob Boehme
and their founder—but for an active zeal in
practical works of charity of both a private
and public character.

The character of Saint Martin has been
much mistaken, especially by Masonic wri-
ters. Those who, like Voltaire, have derided
his metaphysical theories, seem to have for-
gotten the excellence of his private character,
his kindness of heart, his amiable manners,
and his varied and extensive erudition. Nor
should it be forgotten that the true object of
all his Masonic labors was to introduce into the
ges of France a spirit of pure religion.
His theory of the origin of Freemasonry was
not, however, based on any historical research,
and is of no value, for he believed that it was
an emanation of the Divinity, and was to be
traced to the very beginning of the world.

Saint Nicaise. A considerable sensation
was produced in Masonic circles by the ap-
pearance at Frankfort, in 1755, of a work en-
titled Saint Nicaise, oder eine Sammlung merk-
wurdiger Mazirerischer Briefe, fiir Frevmaiirer
und die es nicht. A second edition was issued
in 1786. Its title-page asserts it to be a trans-
lation from the French, but it was really writ-
ten by Dr. Starck. It professes to contain the
letters of a French Freemason who was trav-
eling on account of Freemasonry, and having
learned the mode of work in England and Ger-
many, had become dissatisfied with both, and
had retired into a cloister in France. It was
really intended, although Starck had aban-
doned Masonry, to defend his system of Spir-
itual Templarism, in opposition to that of the
Baron Von Hund. Accordingly, it was an-
swered in 1786 by Von Sprengseisen, who was
an ardent friend and admirer of Von Hund, in
a work entitled Anti Saint Nicaise, which was
immediately followed by two other essays by
the same author, entitled Archimedes, and
Scala Algebraica Economica. These three
works have become exceedingly rare.

Saint Paul’s Church. As St. Paul’s, the

 

Cathedral Church of London, was rebuilt bySAINTS

Sir Christopher Wren—who is called, in the
Book of Constitutions (1738, p. 107), the Grand
Master of Masons—and some writers have ad-
vanced the theory that Freemasonry took
origin at the construction of that edifice.

the Fourth Degree of Fessler’s Rite—which
is occupied in the critical examination of the
various theories on the origin of Freemasonry
—among the seven sources that are consid-
ered, the building of St. Paul’s Church is one.

Nicolai does not positively assert the theory; |

but he thinks it not an improbable one, and
believes that a new system of symbols was at
that time invented. It is said that there was,
before the revival in 1717, anold Lodge of St.
Paul’s; and it is reasonable to suppose that
the Operative Masons engaged upon the build-
ing were united with the architects and men
of other professions in the formation of a
Lodge, under the regulation which no longer
restricted the Institution to Operative Ma-
sonry. But there is no authentic historical
evidence that Freemasonry first took its rise
at the building of St. Paul’s Church.

Saints John. The “Holy Saints John,”
so frequently mentioned in the ritual of Sym-
bolic Masonry, are St.John the Baptist and
St. John the Evangelist, which see. The origi-
nal dedication of Lodges was to the “Holy
St. John,’’ meaning the Baptist.

Saints John, Festivals of. See Festivals.

Saint Victor, Louis Guillemain de. A
French Masonic writer, who published, in
1781, a work in Adonhiramite Masonry, en-
titled Receuil Précieux de la Maconnerie Adon-
hiramite. i
of the first four degrees, and was followed, in
1787, by another, which contained the higher
degrees of the Rite. If St. Victor was not the
inventor of this Rite, he at least modified and
established it as a working system, and, by his
writings and his labors, gave to it whatever
popularity it at one time possessed. Subse-
quent to the publication of his Receual Pré-
cieux, he wrote his Origine de la Maconnerie
Adonhiramite, a learned and interesting work,
in which he seeks to trace the source of the
Masonic initiation to the mysteries of the
Egyptian priesthood.

Sakinat. The Divine presence. The She-
kinah, which see.

Sakti. The female energy of Brahma, of
Vishnu, or especially of Siva. This lasciv-
ious worship was inculcated in the TANTRA
(“Instrument of Faith’’), a Sanskrit work,
found under various forms, and regarded by
its numerous Brahmanical and other follow-
ers as a “fifth Veda.”

Salaam. The name of the Arabic form of
salutation, which is by bowing the head and
bringing the extended arms from the sides
until the thumbs touch, the palms being down.

Saladin. More properly Salah-ed-din,
Yussuf ibn Ayub, the Sultan of Egypt and
Syria, in the time of Richard Cceur-de-Lion,
and the founder of the Ayubite dynasty. As
the great Moslem hero of the third Crusade,
and the beau-ideal of Moslem chivalry, he is
one of the most imposing characters presented

its |
In |

This volume contained the ritual |

SALSETTE 661

| to us by the history of that period. Born at
| Takreit, 1137; died at Damascus, 1193. In
|his manhood he had entered the service of
Noureddin. He became Grand Vizier of the
Fatimite Calif, and received the title of ‘‘the
Victorious Prince.’ At Noureddin’s death,

Salah-ed-din combated the succession and be-
came the Sultan of Syria and Egypt. For ten

succeeding years he was in petty warfare with
the Christians, until at Tiberias, in 1187, the
Christians were terribly punished for plun-
dering a wealthy caravan on its way to Mecca.
| The King of Jerusalem, two Grand Masters,
and many warriors were taken captive, Je-
rusalem stormed, and many fortifications re-
duced. This roused Western Europe; the
Kings of France and England, with a mighty
host, soon made their appearance; they cap-
tured Acre in 1191, and Richard Cceur-de-
Lion, with an invading force, twice defeated
the Sultan, and obtained a treaty in 1192, by
| which the coast from Jafia to Tyre was yielded
| to the Christians.

Salah-ed-din becomes a prominent charac-
‘ter in two of the Consistorial degrees of the
| A. A. Scottish Rite, mainly exemplifying the
| universality of Masonry.
| Salfl, Francesco. An Italian philosopher
| and litterateur, who was born at Cozenza, in
| Calabria, January 1, 1759, and died at Passy,

near Paris, September, 1832. He was at one
time professor of history and philosophy at
| Milan. He was a prolific writer, and the au-
| thor of many works on history and political
|economy. He published, also, several poems
and dramas, and received, in 1811, the prize
given by the Lodge at Leghorn for a Masonic
essay entitled Della utilta della Franca-Mas-
soneria sotto il rapporto filantropico & morale.

Salix. A significant word in the high de-
grees, invented, most probably, at first for the
svstem of the Council of Emperors of the Hast
land West, and transferred to the Ancient and
Accepted Scottish Rite. Itis derived, say the
old French rituals, from the initials of a part of
a sentence, and has, therefore, no other mean-
i

 

ng.

Salle des Pas Perdus. (The Hall of the
Lost Steps.) ‘The French thus call the ante-
room in which visitors are placed before their
admission into the Lodge. The Germans call
it the fore-court (Vorhof), and sometimes, like
the French, der Saal der verlornen Schritte.
Lenning says that it derives its name from the
fact that every step taken before entrance into
the Fraternity, or not made in accordance
with the precepts of the Order, is considered as
lost.

Sal
Magnus Jehova.
Master or third class of th¢
ter according to the Swedish s

Salsette. An island in the Bay of Bombay
celebrated for stupendous caverns excavat
artificially out of the solid rock, with a labor
which must, says Mr. Grose, have been equ
to that of erecting the Pyramids, and which
were appropriated to the initiations in the An-
cient Mysteries of India.

omonis Sanctificatus Iluminatus,
The title of the reigning
f the Illuminated Chap-
yystem.662 SALT

Salt. In the Helvetian ritual salt is added
to corn, wine, and oil as one of the elements of
consecration, because it is a symbol of the wis-
dom and learning which should characterize a
Mason’s Lodge. When the foundation-stone
of a Lodge is laid, the Helvetian ritual directs
that it shall be sprinkled with salt, and this
formula be used: “‘ May this undertaking, con-
trived by wisdom, be executed in strength and
adorned with beauty, so that it may be a
house where peace, harmony, and brotherly
love shall perpetually reign.”

Salutation. Lenning says, that in accord-
ance with the usage of the Operative Masons,
it was formerly the custom for a strange
brother, when he visited a Lodge, to bring to it
such a salutation as this: “From the Right
Worshipful Brethren and Fellows of a Right
Worshipful and Holy Lodge of St. John.”
The English salutation, at the middle of the

ful Brothers and Fellows of the Right Wor-
shipful and Holy Lodge of St. John, from
whence I come and greet you thrice heartily
well.” The custom has become obsolete, al-
though there is an allusion to it in the answer
to the question, “Whence come you?” in the
modern catechism of the Entered Apprentice’s
Degree. But Lenning is incorrect in saying
that the salutation went out of use after the
introduction of certificates. The salutation
was, a8 has been seen, in use in the eighteenth
century, and certificates were required as far
back at least as the year 1683.

Salutem. (Lat. Health.) When the Ro-
mans wrote friendly letters, they prefixed
the letter S as the initial of Salutem, or health,
and thus the writer expressed a wish for the
health of his correspondent. At the head of
Masonic documents we often find this initial
letter thrice repeated, thus: S.°. 8... S.*., with
the same signification of Health, Health,
Health. It is equivalent to the English ex-
pression, “Thrice Greeting.”

Salute Mason. Among the Stone-Masons
of Germany, in the Middle Ages, a distinction
was made between the Grussmaurer or Wort-
maurer, the Salute Mason or Word Mason, and
the Schriftmaurer or Letter Mason. The Sa-
lute Masons had signs, words, and other
modes of recognition by which they could
make themselves known to each other; while
the Letter Masons, who were also called Brief-
trager or Letter Bearers, had no mode, when
they visited strange Lodges, of proving them-
selves, except by the certificates or written
testimonials which they brought with them.

hus, in the “examination of a German Stone-
Mason,” which has been published in Fallow’s
Mysterien der Freimaurerei (p. 25), and copied
thence by Findel, we find these questions pro-
posed to a visiting brother, pal the answers
thereto:

“Warden. Stranger, are you a Letter
Mason or a Salute Mason?

“Stranger. I am a Salute Mason.

“Warden. How shall I know you to be such?

“Stranger. By my salute and words of my
mouth.” (Hist, of F’. M., p. 659.)

SAMOTHRACIAN

Samaria. A city situated near the center
of Palestine, and built by Omri, King of Israel,
about 925 B.c. It was the metropolis of the
kingdom of Israel, or of the ten tribes, and
was, during the exile, peopled by many Pagan
foreigners sent to supply the place of the
deported inhabitants. Hence it became a
seat of idolatry, and was frequently de-
nounced by the prophets. (See Samaritans.)

Samaritan, Good. See Good Samaritan.

Samaritans. The Samaritans were orig-
inally the descendants of the ten revolted
tribes who had chosen Samaria for their me-
tropolis. Subsequently, the Samaritans were
conquered by the Assyrians under Shal-
maneser, Who Carried the greater part of the
inhabitants into captivity, and introduced
colonies inepheir place from Babylon, Cultah,
Aya, Hiamagh,eand Sepharvaim. These col-

roughé hb them of course the idolatrous
caad and preetises 6: the region from which
-they emigrated.~ The Samaritans, therefore,
at the time of the rebuilding of the second
Temple, were an idolatrous race, and as such
abhorrent to the Jews. Hence, when the
asked permission to assist in the pious wor
of rebuilding the Temple, Zerubbabel, with the
rest of the leaders, replied, “Ye have nothing
to do with us to build a house unto our God;
but we ourselves together will build unto the
Lord God of Israel, as King Cyrus, the king of
Persia, has commanded us.”’

Hence it was that, to avoid the possibility
of these idolatrous Samaritans polluting the
holy work by their cooperation, Zerubbabel
found it necessary to demand of every one who
offered himself as an assistant in the under-
taking that he should give an accurate account
of his lineage, and prove himself to have been
a descendant (which no Samaritan could be)
of those faithful Giblemites who worked at the
building of the first Temple.

There were many points of religious differ-
ence between the Jews and the Samaritans.
One was, that they denied the authority of
any of the Scriptures except the Pentateuch;
another was that they asserted that it was on
Mount Gerizim, and not on Mount Moriah,
that Melchizedek met Abraham when return-
ing from the slaughter of the kings, and that
here also he came to sacrifice Isaac, whence
they paid no reverence to Moriah as the site of
the “Holy House of the Lord.” A few of the
sect still remain at Nabulus. They do not
exceed one hundred and fifty. They have a
high priest, and observe all the feasts of the
ancient Jews, and especially that of the Pass-
over, which they keep on Mount Gerizim with
all the formalities of the ancient rites.

_ Samothracian Mysteries. The Myster-
ies of the Cabiri are sometimes so called be-
cause the principal seat of their celebration
was in the island of Samothrace. ‘TI ask,’’
says Voltaire (Dict. Phil.), “who were these
Hierophants, these sacred Freemasons, who
celebrated their Ancient Mysteries of Samo-

I ] ppnists; wh opasmemedsthe name of Samaritans,
last century, was: “From the Right Worship-1h

 

thracia, and whence came they and their gods
Cabiri?” (See Cabiric Mysteries.)SANCTUARY

Sanctuary. The Holy of Holies in the
Temple of Solomon. (See Holy of Holies.)

Sanctum Sanctorum. Latin for Holy of
Holies, which see.

Sandalphon. In the Rabbinical system
of Angelology, one of the three angels who re-
ceive the prayers of the Israelites and weave
crowns from them. Longfellow availed him-
self of this idea in one of his most beautiful
poems,

Sandwich Islands. Freemasonry was
first introduced into those far islands of the
Pacific by the Grand Orient of France; which
issued a Dispensation for the establigiment
of a Lodge about 1848, or perhaps’es ‘her; but
it was not prosperous, and soon b..ame dor=
mant. In 1852, the Grand Lodge of Califor-
nia granted a Warrant to Haxwaiian Lodge,
No. 21, on its register at Honolulu. Royal
Arch and Templar Masonry have both been
since introduced. Honolulu Chapter was es-
tablished in 1859, and Honolulu Commandery
in 1871. ;

San Graal. Derived, probably, from the
old French, sang real, the true blood; although
other etymologies have been proposed.” “The
San Graal is represented, in legendary history,
as being an emerald dish in which our Lord
had partaken of the last supper. Joseph of
Arimathea, having further sanctified it by re-
ceiving into it the blood issuing from the five
wounds, afterward carried it to England.
Subsequently it disappeared in consequence
of the sins of the land, and was long lost sight
of. When Merlin established the Knights of
the Round Table, he told them that the San
Graal should be discovered by one of them,
but that he only could see it who was without
sin. One day, when Arthur was holding a
high feast with his Knights of the Round
Table, the San Graal suddenly appeared to
him and to all his chivalry, and then as sud-
denly disappeared. The consequence was
that all the knights took upon them a solemn
vow to seek the Holy Dish. “The quest of
the San Graal” became one of the most prom-
inent myths of what has been called the Ar-
thuric cycle. The old French romance of the
Morte d’ Arthur, which was published by Cax-
ton in 1485, contains the adventures of Sir
Galahad in search of the San Graal. There
are several other romances of which this won-
derful vessel, invested with the most marvel-
ous properties, isthe subject. The quest of the
San Graal very forcibly reminds us of the
search for the Lost Word. The symbolism is
precisely the same—the loss and the recovery
being but the lesson of death and eternal life
—so that the San Graal in the Arthurian
myth, and the Lost Word in the Masonic
legend, seem to be identical in object and de-
sign. Hence itis not surprising that a French
writer, M. de Caumont, should have said
(Bulletin Monument, p. 129) that “the poets
of the twelfth and fourteenth centuries, who
composed the romances of the Round Table,
made Joseph of Arimathea the chief of a
military and religious Freemasonry.”

Sanhedrim. The highest judicial tribunal

 

SARSENA 663
among the Jews. It consisted of seventy-
two persons besides the high priest. It is sup-
posed to have papier with Moses, who
instituted a council of seventy on the occasion
of a rebellion of the Israelites in the wilderness.
The room in which the Sanhedrim met was a
rotunda, half of which was built without the
Temple and half within, the latter part being
that in which the judges sat. The Nasi, or
prince, who was generally the high priest, sat
on a throne at thé end of the hall; his deputy,
called Ab-beth-din, at his right hand; and the
subdeputy, or Chacan, at his left; the other
senators being ranged in order on each side.
Most of the members of this council were
priests or Levites, though men in private sta-
tions of life were not excluded.

According to the English system_of the
Royal Arch, a Chapter of Royal Arch Masons
represents the Sanhedrim, and therefore it is a
rule that it shall never consist of more than
seventy-two members, although a smaller
number is competent to transact any busi-
ness. This theory is an erroneous one, for
in the time of Zerubbabel there was no Sanhe-
drim, that tribunal having been first estab-
lished after the Macedonian conquest. The
place in the Temple where the Sanhedrim met
was called ‘‘Gabbatha,” or the ‘‘ Pavement”’;
it was a room whose floor was formed of orna-
mental square stones, and it is from this that
the Masonic idea has probably arisen that the
floor of the Lodge is a tessellated or mosaic
pavement.

Sapicole, The. Thory (Acta Lat., i., 339)
says that a degree by this name is cited in the
nomenclature of Fustier, and is also found in
the collection of Viany.

Sapphire. Hebrew, "2D. The second
stone in the second row of the high priest’s
breastplate, and was appropriated to the tribe
of Naphtali. The chief priest of the Egyp-
tians wore round his neck an image of truth
and justice made of sapphire.

Saracens. Although originally only an
Arab tribe, the word Saracens was afterward
applied to all the Arabs who embraced the
tenets of Mohammed. The Crusaders espe-
cially designated as Saracens those Moham-
medans who had invaded Europe, and whose
possession of the Holy Land gave rise not only
to the Crusades, but to the organization of the
military and religious orders of Templars and
Hospitalers, whose continual wars with the
Saracens constitute the most important chap-
ters of the history of those times.

Sardinia. Freemasonry was introduced
into this kingdom in 1737. (Rebold, Hist. des
Trois Grandes Loges, p. 686.)

Sardius. Hebrew, 01x Odem. The first
stone in the first row of the high priest’s
breastplate. It is a species of carnelian of a
blood-red color, and was appropriated to the
tribe of Reuben. ;

Sarsena. A pretended exposition of Free-
masonry, published at Baumberg, Germany,
in 1816, under the title of “Sarsena, or the Per-
fect Architect,” created a great sensation at
the time among the initiated and the profane.<a

i)
i

   
  
 
 
  
 
 
  
 
  
 
 
  
  
    
  
 
 
 
 
 
 
 
 
 
 
  
 
 

664 SASH

It professed to contain the history of the origin
of the Order, and the various opinions upon
what it should be, ‘‘faithfully described by a
true and perfect brother, and extracted from
the papers which he left behind him.” Like
all other expositions, it contained, as Gidicke
remarks, very little that was true, and of that
which was true nothing that had not been said
before.

Sash. The old regulation on the subject
of wearing sashes in a procession is in the fol-
lowing words: ‘‘None but officers, who must
always be Master Masons, are permitted to
wear sashes; and this decoration is only for
particular officers.’ In this country the wear-
ing of the sash appears, very properly, to be
confined to the W.°. Master, as a distinctive
badge of his office.

The sash is worn by all the companions of
the Royal Arch Degree, and is of a scarlet
color, with the words “Holiness to the Lord”’
inscribed upon it. These were the words placed
upon the miter of the high priest of the Jews.

In the Ancient and Accepted Scottish Rite,
the white sash is a decoration of the Thirty-
third Degree. A recent decree of the Supreme
Council of the Southern Jurisdiction confines
its use to honorary members, while active
members only wear the collar.

The sash, or scarf, is analogous to the Zen-
nar, or sacred cord, which was placed upon the
candidate in the initiation into the mysteries
of India, and which every Brahman was com-
pelled to wear. This cord was woven with
great solemnity, and being put upon the left
shoulder, passed over to the right side and
hung down as low as the fingers could reach.

Saskatchewan. The Brethren of the
Province of Saskatchewan assembled at Re-
gina on the 10th day of August, 1906, and for-
mally resolved themselves into the ‘‘ Grand
Lodge of Saskatchewan.” Twenty-five lodges
out of twenty-eight located in the Province
were represented. M. W. Bro. H. H. Camp-
kin was elected Grand Master and was in-
stalled by M. W. Bro. McKenzie, Grand
Master of Manitoba.

Sastra. One of the sacred books of the
Hindu law.

Sat B’hai, Royal Oriental Order of the.
Said to have originated in India, and so
named after a bird held sacred by the Hindus,
whose flight, invariably in sevens, has obtained
for the Society the appellation of the “‘Seven
Brethren,” hence the name. It embosoms
seven degrees—Arch Censor, Arch Courier,
Arch Minister, Arch Herald, Arch Scribe,
Arch Auditor, and Arch Mute. It promises
overmuch.

The figure in opposite column is termed the
Mystery of the Apex.

Satrap. The title given by the Greek
writers to the Persian governors of provinces
before Alexander’s conquest. It is from the
Persian word satrab. The authorized version
calls them the “kings lieutenants”; the
Hebrew, achashdarpenim, which is doubtless a
Persian word Hebraized. It was these satraps
who gave the Jews so much trouble in the

 

   

SCALD

rebuilding of the Temple. They are alluded
to in the congeneric degrees of Companion of
the Red Cross and Prince of Jerusalem.
Savalette de Langes. Founder of the
Rite of Philalethes at Paris, in 1773. He
was also the President and moving spirit
of the Masonic Congress at Paris, which met
in 1785 and 1787 for the purpose of discussing
many important points in reference to Free-
masonry. The zeal and energy of Savalette
de Langes had succeeded in collecting for the
Lodge of the Philalethes a valuable cabinet
of natural history and a library containing
many manuscripts and documents of great
importance, His death, which occurred soon

after the beginning of the French Revolution
and the political troubles that ensued, caused
the dispersion of the members and the loss of
a great part of the collection. The remnant
subsequently came into the possession of the
Lodges of St. Alexander of Scotland, and of
the Social Contrat, which constituted the
Philosophie Scottish Rite.

Saxony. The first Masonic Lodge in
Saxony appeared at Dresden, in 1738;
within four years thereafter two others had
been established in Leipzig and Altenburg.
The Grand Lodge was formed in 1811.

Sayer, Anthony. At the revival in 1717
“Mr. Antony Sayer, gentleman,” was elected
arand Master. (Constitutions, 1738, p. 110.)
He was succeeded in the next year by George
Payne, Esq. In 1719, he was appointed
Senior Grand Warden by Grand Master
Desaguliers. Afterward he fell into bad
circumstances and in 1730 a sum of £15 was
granted to him by Grand Lodge, followed
by a further grant of £2.2.0 in 1741. In
December, 1730, a complaint was made to
Grand Lodge of some irregular conduct on
his part, and he was acquitted of the charge,
whatever it was, but told to do nothing so
irregular for the future. When he died,
either late in 1741 or early in 1742, he was
Tiler of what is now the Old King’s Arms
Lodge, No. 28. A portrait of him by High-
more, the celebrated painter, is in existence,
mezzotinto copies of which are not uncom-
mon. [E. L. H.]

Scald Miserables. A name given to a
set of persons who, in 1741, formed a mock
procession in derision of the Freemasons.
Sir John Hawkins, speaking, in his Life ofSCALD

Johnson (p. 336), of Paul Whitehead, says:
“Tn concert with one Carey, a surgeon, he
panned and exhibited a procession along the

trand of persons on foot and on horseback,
dressed for the occasion, carrying mock en-
signs and the symbols of Freemasonry; the
design of which was to expose to laughter the
insignia and ceremonies of that mysterious
institution; and it was not until thirty years
afterward that the Fraternity recovered from
the disgrace which so ludicrous a representa-
tion had brought on it.’ The incorrectness
of this last statement will be evident to all
who are acquainted with the successful prog-
ress made by Freemasonry between the years
1741 and 1771, during which time Sir John
Hawkins thinks that it was languishing
under the blow dealt by the mock procession
of the Scald Miserables.

A better and fuller account is contained
in the London Daily Post of March 20,
1741. ‘Yesterday, some mock Freemasons
marched through Pall Mall and the Strand
as far as Temple Bar in procession; first
went fellows on jackasses, with cows’ horns
in their hands; then a kettle-drummer on
a jackass, having two butter firkins for
kettle-drums; then followed two carts drawn
by jackasses, having in them the stewards
with several badges of their order; then came
a mourning-coach drawn by six horses, each
of a different color and size, in which were
the Grand Master and Wardens; the whole
attended by a vast mob. They stayed with-
out Temple Bar till the Masons came by,
and paid their compliments to them, who
returned the same with an agreeable humor
that possibly disappointed the witty contriver
of this mock scene, whose misfortune is that,
though he has some wit, his subjects are gener-
ally so ill chosen that he loses by it as many
friends as other people of morejudgment gain.”

April 27th, being the day of the annual
feast, ‘‘a number of shoe-cleaners, chim-
ney-sweepers, etc., on foot and in carts, with
ridiculous pageants carried before them,
went in procession to Temple Bar, by way
of jest on the Freemasons.” A few days
afterward, says the same journal, “several
of the Mock Masons were taken up by the
constable empowered to impress men for
his Majesty’s service, and confined until
they can be examined by the justices.”

It was, as Hone remarks (Anc. Myst.
p. 242), very common to indulge in satirical
pageants, which were accommodated to the
amusement of the vulgar, and he mentions
this procession as one of the kind. epie
of the mock procession was engraved by
A. Benoist, a drawing-master, under the
title of ““A Geometrical View of the Grand
Procession of the Scald Miserable Masons,
designed as they were drawn up over against
Somerset House in the Strand, on the 27th
day of April, Anno 1742.” Of this plate
there is a copy in Clavel’s Histoire Pittoresque.
With the original plate Benoist published a
key, as follows, which perfectly agrees with
the copy of the plate in Clavel:

  

    
    
 
  
  
 
 
 
  
 
 
 
 
 
 
  
 
   
  
 
  
 
  
 
 
 
 
 
 
 
 
 
 
  
 
 
 
  
   
 
 
 
 
 
  
  
 
 
 
  
  
 
 
 
  
   
 
 
 
 
 
  
 
 

SCALD 665

“No. 1. The grand Sword-Bearer, or Ty-
ler, carrying the Swoard of State, (a pres-
ent of Ishmael Abiff to old Hyram, King
of the Saracens,) to his Grace of Wattin,
Grand Master of the Holy Lodge of St.
John of Jerusalem in Clerkenwell. 2. Ty-
lers or Guarders. 3. Grand Chorus of Instru-
ments. 4. The Stewards, in three Gutt-
carts drawn by Asses. 5. Two famous
Pillars. 6. Three great Lights: the Sun,
Hieroglyphical, to rule the Day; the Moon,
Emblematical, to rule the Night; a Master
Mason, Political, to rule his Lodge. 7.
The Entered Prentice’s Token. 8. The let-
ter G, famous in Masonry for differencing
the Fellow Craft’s Lodge from that of
Prentices. 9. The Funeral of a Grand
Master according to the Rites of the Order,
with the Fifteen loving Brethren. 10. A
Master Mason’s Lodge. 11. Grand Band
of Musick. 12, Two Trophies; one being
that of a Black-shoe Boy and a Sink Boy,
the other that of a Chimney-Sweeper. 13.
The Equipage of the Grand Master, all the
Attendants wearing Mystical Jewells.”

The historical mock procession of the Scald
Miserables was, it thus appears, that which
occurred on April 27th, and not the preceding
one of March 20th, which may have been only
a feeler, and having been well received by
the populace there might have been an en-
couragement for its repetition. But it was
not so popular with the higher classes, who
felt a respect for Freemasonry, and were
unwilling to see an indignity put upon it.
A writer in the London Freemasons’ Magazine
(1858, I., 875) says: ‘The contrivers of the
mock procession were at that time said to
be Paul Whitehead, Esq., and his intimate
friend (whose real Christian name _ was
Esquire) Carey, of Pall Mall, surgeon to Fred-
erick, Prince of Wales. The city officers
did not suffer this procession to go through
Temple Bar, the common report then being
that its real interest was to affront the annual
procession of the Freemasons. The Prince
was so much offended at this piece of ridicule,
that he immediately removed Carey from
the office he held under him.”

Smith (Use and Abuse of Freemas., p. 78)
says that “about this time (1742) an order
was issued to discontinue all public proces-
sions on feast days, on account of a mock
procession which had been planned, at a
considerable expense, by some prejudiced
persons, with a view to ridicule these pub-
lic cavaleades.” Smith is not altogether
accurate. There is no doubt that the ulti-
mate effect of the mock procession was to
put an end to what was called “the march
of procession” on the feast day, but that
effect did not show itself until 1747, in
which year it was resolved that it should in
future be discontinued. (Constitutions, 1756,
p. 248.)*

 

* On the subject of these mock processions
there is an article by Dr. W. J. hetwode

 

Crawley in Ars Quatuor Coronatorum, vol. 18.666 SCALES

Scales, Pair of. ‘Let me be weighed
in an even balance,” said Job, ‘that God
may know mine integrity’; and Solomon
says that “a false balance is abomination
to the Lord, but a just weight is his delight.”
So we find that among the ancients a balance
or pair of scales, was a well-known recognized
symbol of a strict observation of justice and
fair dealing. This symbolism is also recog-
nized in Masonry, and hence in the degree of
Princes of Jerusalem, the duty of which
is to administer justice in the inferior de-
grees, a pair of scales is the most important
symbol.

Scallop-Shell. The scallop-shell, the staff,
and sandals form a part of the costume of
a Masonic Knights Templar in his character
as a Pilgrim Penitent. Shakespeare makes
Ophelia sing—

‘And how shall I my true love know
From any other one?
O, by his scallop-shell and staff,
And by his sandal shoon!”’

The scallop-shell was in the Middle Ages
the recognized badge of a pilgrim; so much
so, that Dr. Clarke (Travels, ii., 538) has been
led to say: “It is not easy to account for the
origin of the shell as a badge worn by the
pilgrims, but it decidedly refers to much
earlier Oriental customs than the journeys of
Christians to the Holy Land, and its history
will probably be found in the mythology of
eastern nations.”’ He is right as to the ques-
tion of antiquity, for the shell was an ancient
symbol of the Syrian goddess Astarte, Venus
Pelagia, or Venus rising from the sea. But
it is doubtful whether its use by pilgrims is
to be traced to so old or so Pagan an au-
thority. Strictly, the scallop-shell was the
badge of pilgrims visiting the shrine of St.
James of Compostella, and hence it is called
by naturalists the pecten Jacobeus—the
comb shell of St. James. Fuller (Ch. Hist.,
li., 228) says: “All pilgrims that visit St.
James of Compostella in Spain returned
thence obsiti conchis, ‘all beshelled about’
on their clothes, as a religious donative
there bestowed upon them.” Pilgrims were,
in fact, in Medieval times distinguished by
the peculiar badge which they wore, as
designating the shrine which they had visited.

hus pilgrims from Rome wore the keys
those from St. James the scallop-shell, an
those from the Holy Land palm branches
whence such a pilgrim was sometimes called
a palmer. But this distinction was not always
rigidly adhered to, and pilgrims from Pales-
tine frequently wore the shell. At first the
shell was sewn on the cloak, but afterward
transferred to the hat; and while, in the
beginning, the badge was not assumed until
the pilgrimage was accomplished, eventually
pilgrims began to wear it as soon as they had
taken their vow of pilgrimage, and before they
had commenced their journey.

. Both of these changes have been adopted
in the Templar ritual. The pilgrim, although
symbolically making his pilgrimage to the

 

   

   

SCHAW

Holy Sepulcher in Palestine, adopts the shell
more properly belonging to the pilgrimage
to Compostella; and adopts it, too, not after
his visit to the shrine, but as soon as
he has assumed the character of a pilgrim,
which, it will be seen from what has been
said, is historically correct, and in accord-
ance with the later practise of Medieval pil-
grims.

Scarlet. See Red. ‘

Scenic Representations. In the Ancient
Mysteries scenic representations were em-
ployed to illustrate the doctrines of the
resurrection, which it was their object to
inculcate. Thus the allegory of the initia-
tion was more deeply impressed, by being
brought vividly to the sight as well as to the
mind of the aspirant. hus, too, in the
religious mysteries of the Middle Ages, the
moral lessons of Scripture were dramatized
for the benefit of the people who beheld
them. The Christian virtues and graces
often assumed the form of personages in these
religious plays, and fortitude, prudence,
temperance, and justice appeared before the
spectators as living and acting beings, in-
culcating by their actions and by the plot
of the drama those lessons which would
not have been so well received or so thoroughly
understood, if given merely in a didactic
form. The advantage of these scenic repre-
sentations, consecrated by antiquity and
tested by long experience, is well exemplified
in the ritual of the Third Degree of Masonry
where the dramatization of the great legend
gives to the initiation a singular force and
beauty. It is surprising, therefore, that the
English system never adopted, or, if adopted,
speedily discarded, the drama of the Third
Degree, but gives only in the form of a narra-
tive what the American system more wisely
and more usefully presents by living action.
Throughout America, in every State except-
ing Pennsylvania, the initiation into the Third
Degree constitutes a scenic representation.
The latter State alone preserves the less im-
pressive didactic method of the English
system. The rituals of the Continent of
Europe pursue the same scenic form of in-
itiation, and it is therefore most probable
that this was the ancient usage, and that
the present English ritual is of compara-
tively recent date.

Scepter. An ensign of sovereign au-
thority, and hence carried in several of
the high degrees by officers who represent
kings.

Schaw Manuscript. This is a code of
laws for the government of the Operative
Masons of Scotland, drawn up by William
Schaw, the Master of the Work to James VI.
It bears the following title: “The Statutis
and Ordinanceis to be obseruit be all the
Maister-Maissounis within this realme sett
down be Williame Schaw, Maister of Wark
to his Maieste and generall Wardene of the
said Craft, with the consent of the Maisteris
efter specifeit.’”” As will be perceived by this
title, it is in the Scottish dialect. Itis writtenSCHAW

on paper, and dated XXVIII December,
1598. Although containing substantially the
general regulations which are to be found in
the English manuscripts, it differs materially
from them in many particulars. Masters,
Fellow-Crafts, and Apprentices are spoken
of, but simply as gradations of rank, not as
degrees, and the word “Ludge” or Lodge
is constantly used to define the place of
meeting. The government of the Lodge
was vested in the Warden, Deacons, and
Masters, and these the Fellow-Crafts and
Apprentices were to obey. The highest
officer of the Craft is called the General
Warden. The Manuscript is in possession
of the Lodge of Edinburgh, but has several
times been published—first in the Laws and
Constitutions of the Grand Lodge of Scotland,
in 1848; then in the American edition of that
work, published by Dr. Robert Morris, in
the ninth volume of the Universal Masonic
Library; afterward by W. A. Laurie, in 1859,
in his History of Freemasonry and the Grand
Lodge of Scotland; D. Murray Lyon in Hist.
of the Lodge of Edinburgh gives a transcript
and the last part in facsimile; and lastly, by
W. J. Hughan, in his Unpublished Records
of the Craft.

Schaw, William. A name which is
intimately connected with the history of
Freemasonry in Scotland. For the partic-
ulars of his life, we are principally indebted
to the writer (said to have been Sir David
Brewster, Lyon’s Hist. of Lodge of Edinburgh,
p. 55) of “Appendix Q. 2,” in the Constitutions
of the Grand Lodge of Scotland (1848).

William Schaw was born in the year
1550, and was probably a son of Schaw_ of
Sauchie, in the shire of Clackmannon., He
appears from an early period of life to have
been connected with the royal household.
In proof of this we may refer to his signature
attached to the original parchment deed
of the National Covenant, which was signed
by King James VI. and his household at the
Palace of Holyrood, 28th January, 1580-1.
In 1584, Schaw became successor to Sir Robert
Drummond, of Carnock, as Master of Works.
This high official appointment placed under
his superintendence all the royal buildings
and palaces in Scotland; and in the Treasurer’s
accounts of a subsequent period various sums
are entered as haying been paid to him in
connection with these buildings for_im-
provements, repairs, and additions. Thus,
in September, 1585, the sum of £315 was
paid “to William Schaw, his Majestie’s
Maister of Wark, for the reparation and
mending of the Castell of Striueling,” and
in May, 1590, £400, by his Majesty’s precept,
was ‘“‘delyverit to William Schaw, the Maister
of Wark, for reparation of the hous of Dum-
fermling, befoir the Queen’s Majestie passing
thairto.”

Sir James Melville, in his Memoirs, men-
tions that, being appointed to receive the
three Danish Ambassadors who came to Scot-
land in 1585 (with overtures for an alliance
with one of the daughters of Frederick I1.),

 

SCHAW 667

he requested the king that two other persons
might be joined with him, and for this purpose
he named Schaw and James Meldrum, of
Seggie, one of the Lords of Session. It further
appears that Schaw had been employed in
various missions to France. He accompanied
James VI. to Denmark in the winter of 1589,
previous to the king’s marriage with the
Princess Anna of Denmark, which was cele-
brated at Upslo, in Norway, on the 23d of
November. The king and his attendants
remained during the winter season in Den-
mark, but Schaw returned to Scotland on the
16th of March, 1589-90, for the purpose of
making the necessary arrangements for the
reception of the wedding-party. Schaw
brought with him a paper subscribed by the
king, containing the “‘Ordour set down be
his Majestie to be effectuat be his Hienes
Secreit Counsall, and preparit agane his
Majestie’s returne in Scotland,’ dated in
February, 1589-90. The king and his royal
bride arrived in Leith on the Ist of May,
and remained there six days, in a building
called ‘‘The King’s Work,” until the Palace
of Holyrood was prepared for their reception.
Extensive alterations had evidently been made
at this time at Holyrood, as a warrant was
issued by the Provost and Council of Edin-
burgh to deliver to William Schaw, Maister
of Wark, the sum of £1000, ‘‘restand of the
last taxation of £20,000” granted by the
Royal Buroughs in Scotland, the sum to be ex-
pended “‘in biggin and repairing of his Hienes
Palice of Halyrud-house,” 14th March, 1589-
90. Subsequent payments to Schaw occur
in the Treasurer’s accounts for broad scarlet
cloth and other stuff for “burde claythes
and coverings to forms and windows bayth
in the Kirk and Palace of Halyrud-house.”’
On this occasion various sums were also paid
by a precept from the king for dresses, etc.,
to the ministers and others connected with
the royal household. On this occasion
William Schaw, Maister of Wark, received
£133 6s. 8d. The queen was crowned on
the 17th of May, and two days following
she made her first public entrance into
Edinburgh. The inscription on Schaw’s
monument states that he was, in addition
to his office of Master of the Works, “‘Sacris
ceremoniis prepositus” and “Regine Ques-
tor,” which Monteith has translated “Sacrist
and Queen’s Chamberlain.” This appoint-
ment of Chamberlain evinces the high regard
in which the queen held him; but there can
be no doubt that the former words relate
to his holding the office of General Warden
of the ceremonies of the Masonic Craft, an
office analogous to that of Substitute Grand
Master as now existing in the Grand Lodge
of Scotland. ;

William Schaw died April 18, 1602, and
was buried in the Abbey Church of Dun-
fermline, where a monument was erected
to his memory by his grateful mistress, the
queen. On this monument is his name
and monogram cut in a marble slab, which,
tradition says, was executed by his own|
iv
|

       

668 SCHISMATIC

hand, and containing his Mason’s mark,
and an inscription in Latin, in which he is
described as one imbued with every liberal
art and science, most skilful in architec-
ture, and in labors and business not only
unwearied and indefatigable, but ever as-
siduous and energetic. No man appears,
from the records, to have lived with more
of the commendation, or died with more of
the regret of others, than this old Scottish
Mason.

Schismatic. Thory (Hist. de la Fond.
du G. O.) thus calls the brethren who, ex-
pelled by the Grand Lodge of France, had
formed, in the year 1772, a rival body un-
der the name of the National Assembly.
Any body of Masons separating from the
legal obedience, and establishing a new
one not authorized by the laws of Masonry
—such, for instance, as the Saint John’s
Grand Lodge in New York—is properly
schismatic.

Schisms. This, which was originally an
ecclesiastical term, and signifies, as Milton
defines it, ‘‘a rent or division in the church
when it comes to the separating of congre-
gations,” is unfortunately not unknown in
Masonic history. It is in Masonic, as in
canon law, a withdrawing from recognized
authority, and setting up some other author-
ity in its place. The first schism recorded
after the revival of 1717, was that of the
Duke of Wharton, who, in 1722, caused him-
self to be irregularly nominated and elected
Grand Master. His ambition is assigned
in the Book of Constitutions as the cause, and
his authority was disowned “by all those,’
says Anderson, ‘‘that would not countenance
irregularities.’””? But the breach was healed
by Grand Master Montague, who, resigning
his claim to the chair, caused Wharton to
be regularly elected and installed. (Constitu-
tions, 1738, p. 114.) [The second schism in
England was when Preston and others in 1779
formed the ‘‘Grand Lodge of England South
of the River Trent” owing to a dispute with
the Grand Lodge of the ‘‘Moderns,’”’ which
continued for ten years. (See Preston.)]
In France, although irregular Lodges began
to be instituted as early as 1756, the first
active schism is to be dated from 1761, when
the dancing-master Lacorne, whom the re-
spectable Masons refused to recognize as
the substitute of De Clermont the Grand
Master, formed, with his adherents, an in-
dependent and rival Grand Lodge; the
members of which, however, became recon-
ciled to the legal Grand Lodge the next year,
and again became schismatic in 1765. In
fact, from 1761 until the organization of the
Grand Orient in 1772, the history of Masonry
in France is but a history of schisms.

In Germany, in consequence of the Ger-
manic principle of Masonic law that two
or more controlling bodies may exist at the
same time and in the same place with con-
current and coextensive jurisdiction, it is
legally impossible that there ever should
be a schism. A Lodge or any number of

 

  
  
 
 
  
 
 
 
  
 
  
 
  
 
  
 
 
 
  
  
 

 

SCHNEIDER

Lodges may withdraw from the parent
stock and assume the standing and pre-
rogatives of a mother Lodge with powers
of constitution or an independent Grand
Lodge, and its regularity would be indis-
putable, according tothe German interpreta-
tion of the law of territorial jurisdiction.
Such an act of withdrawal would be a se-
cession, but not a schism.

In America there haye been_ several
instances of Masonic schism, Thus, in
Massachusetts, by the establishment in
1752 of the St. Andrew’s Grand Lodge; in
South Carolina, by the formation of the
Grand Lodge of York Masons in 1787; in
Louisiana, in 1848, by the institution of
the Grand Lodge of Ancient York Masons;
and in New York, by the establishment in
1823 of the city and country Grand Lodges;
and in 1849 by the formation of the body
known as the Philip’s Grand Lodge. In
all of these instances a reconciliation event-
ually took place; nor is it probable that
schisms will often occur, because the prin-
ciple of exclusive territorial jurisdiction has
been now so well settled and so universally
recognized, that no seceding or schismatic
body can expect to receive the countenance
or support of any of the Grand Lodges of
the Union.

There are these essential points of differ-
ence between ecclesiastical and Masonic
schism; the former, once occurring, most
generally remains perpetual. Reconciliation
with a parent church is seldom effected. The
schisms of Calvin and Luther at the time of
the Reformation led to the formation of the
Protestant Churches, who can never be
expected to unite with the Roman Church,
from which they separated. The Quake
the Baptists, the Methodists, and other
sects which seceded from the Church of
England, have formed permanent religious
organizations, between whom and the parent
body from which they separated there is a
breach which will probably never be healed.
But all Masonic schisms, as experience has
shown, have been temporary in their duration,
and sometimes very short-lived. The spirit
of Masonic brotherhood which continues to
pervade both parties, always leads, sooner or
later, to a reconciliation and a reunion;
concessions are mutually made, and com-
promis effected, by which the schismatic

ody is again merged in the parent associa-
tion from which it had seceded. Another
difference is this, a religious schismatic body
is not necessarily an illegal one, nor does it
always profess a system of false doctrine.
“A schism,” says Milton, ‘may happen toa
true church, as well as to a false.’ But a
Masonic schism is always illegal; it violates
the law of exclusive jurisdiction; and a
schismatic body cannot be recognized as pos-
sessing any of the rights or prerogatives
which belong alone to the supreme dogmatic
Masonic power of the State.

Schneider, Johann August. A zealous
and learned Mason of Altenburg, in Germany,SCHOOLS

where he was born May 22, 1755, and died
August 13, 1816. Besides contributing many
valuable articles to various Masonic journals,
he was the compiler of the Constitutions-Buch
of the Lodge ‘‘ Archimedes zu den drei Reiss-
bretten”’ at Altenburg, in which he had been
initiated, and of which he was a member;
an important but scarce work, containing
a history of Masonry, and other valuable
essays.

Schools. None of the charities of Free-
masonry have been more important or more
worthy of approbation than those which
have been directed to the establishment of
schools for the education of the orphan chil-
dren of Masons; and it is a very proud feature
of the Order, that institutions of this kind
are to be found in every country where Free-
masonry has made a lodgment as an organ-
ized society. In England, the Royal Free-
masons’ Girls’ School was established in 1788.
In 1798, a similar one for boys was founded.
At a very early period charity schools were
erected by the Hadees in Germany, Denmark,
and Sweden. The Masons of Holland
instituted a school for the blind in 1808.
In the United States much attention has been

aid to this subject. In 1842, the Grand
odge of Missouri instituted a Masonic
college, and the example was followed by
several other Grand Lodges. But colleges
have been found too unwieldly and compli-
cated in their management for a successful
experiment, and the scheme has generally
been abandoned. But there are numerous
schools in the United States which are sup-
ported in whole or in part by Masonic Lodges.

Schools of the Prophets. Oliver (Landm.,
ii., 374) speaks of “‘the secret institution of the
Nabiim” as existing in the time of Solomon,
and says they were established by Samuel “to
counteract the progress of the Spurious Free-
masonry which was introduced into Palestine
before his time.”’ This claim of a Masonic
character for these institutions has been
gratuitously assumed by the venerable author.
He referred to the well-known Schools of
the Prophets, which were first organized by
Samuel, which lasted from his time to the
closing of the canon of the Old Testament.
They were scattered all over Palestine, and
consisted of scholars who devoted themselves
to the study of both the written and the
oral law, to the religious rites, and to the
interpretation of Scripture. Their teaching
of what they had learned was public, not
secret, nor did they in any way resemble, as
Oliver suggests, the Masonic Lodges of the
present day. They were, in their organiza-
tion, rather like our modern theological
colleges, though their range of studies was
very different.

Schor-Laban. (‘White Ox,” or morally,
“Tnnocence.’”’) The name of the second step
of the Mystic Ladder of Kadosh of the A. A.
Scottish Rite.

Schrepfer, Johann Georg. The keeper
of a coffee-house in Leipsic, where, having
obtained a quantity of Masonic, Rosicrucian,

 

SCHROEDER 669

and magical books, he opened, in 1768, what
he called a Scottish Lodge, and pretended
that he had been commissioned by Masonic
superiors to destroy the system of Strict
Observance, whose adherents he abused and
openly insulted. He boasted that he alone
possessed the great secret of Freemasonry,
and that nearly all the German Masons were
utterly ignorant of anything about it except
its external forms. He declared that he was
an anointed priest, having power over spirits,
who were compelled to appear at his will
and obey his commands, by which means
he became acquainted not only with the
past and the present, but even with the future.
t was in thus pretending to evoke spirits
that his Masonry principally consisted.
Many persons became his dupes; and al-
though they soon discovered the imposture,
shame at being themselves deceived prevented
them from revealing the truth to others, and
thus his initiations continued for a consider-
able period, and he was enabled to make some
money, the only real object of his system.
He has himself asserted, in a letter to a
Prussian clergyman, that he was an emissary
of the Jesuits; but of the truth of this we
have only his own unreliable testimony. He
left Leipsic at one time and traveled abroad,
leaving his Deputy to act for him during
his absence. On his return he asserted
that he was the natural son of one of the
French princes, and assumed the title of
Baron Von Steinbach. But at length there
was an end to his practises of jugglery.
Seeing that he was beginning to be detected,
fearing exposure, and embarrassed by debt,
he invited some of his disciples to accom-
pany him to a wood near Leipsic called
the Rosenthal, where, on the morning of
October 8, 1774, having retired to a little dis-
tance from the crowd, he blew out his brains
with a pistol. Clavel has thought it worth
while to preserve the memory of this incident
by inserting an engraving representing the
scene in his Histoire Pittoresque de la Franc-
Maconnerie (p. 183). Schrepfer had much
low cunning, but was devoid of education.
Lenning sums up his character in saying that
he was one of the coarsest and most impudent
swindlers who ever chose the Masonic brother-
hood for his stage of action.

Schroeder, Friedrich Joseph Wilhelm.
A doctor and professor of pharmacology in
Marburg; was born at Bielefeld, in Prussia,
March 19, 1733, and died October 27, 1778.
Of an infirm constitution from his youth, he
still further impaired his bodily health and
his mental faculties by his devotion to
chemical, alchemical, and theosophic pursuits.
He established at Marburg, in 1766, a Chap-
ter of True and Ancient Rose Croix Masons,
and in 1779 he organized in a Lodge of
Sarreburg a school or Rite, founded on
magic, theosophy, and alchemy which con-
sisted of seven degrees, four high degrees
founded on these occult sciences being super-
added to the original three Symbolic degrees.
This Rite, called the ‘Rectified Rose Croix,”670 SCHROEDER

was only practised by two Lodges under the
Constitution of the Grand Lodge of Hamburg.
Clavel (Histoire Pittoresque, p. 183) calls him
the Cagliostro of Germany, because it was in
his school that the Italian charlatan learned
his first lessons of magic and theosophy.
Oliver, misunderstanding Clavel, styles him
an adventurer. (Landmarks, ii., 710.) But it
is perhaps more just that we should attribute
to him a diseased imagination and misdirected
studies than a bad heart or impure practises.
He must not be confounded with Fried.
Ludwig Schroeder, who was a man of a very
different character.

Schroeder, Friedrich Ludwig. An actor
and a dramatic and Masonic writer, born at
Schwerin, November 3, 1744, and died near
Hamburg, September 3, 1816. He com-
menced life as an actor at Vienna, and was
so distinguished in his profession that Hoff-
mann says “he was incontestably the great-
est actor that Germany ever had, and equally
eminent in tragedy and comedy.” As an
active, zealous Mason, he acquired a high
character. Bode himself, a well-known Ma~
son, was his intimate friend. Through his
influence, he was initiated into Freemasonry,
in 1774, in the Lodge Emanuel zur Maien-—
blume. He soon after, himself, established a
new Lodge working in the system of Zinnen-
dorf, but which did not long remain in
existence. Schroeder then went to Vienna,
where he remained until 1785, when he re-
turned to Hamburg. On his return, he was
elected by his old friends the Master of the
Lodge Emanuel, which office he retained
until 1799. In 1794 he was elected Deputy
Grand Master of the English Provincial Grand
Lodge of Lower Saxony, and in 1814, in the
seventieth year of his life, he was induced to
accept the Grand Mastership. It was after
his election, in 1787, as Master of the Lodge
Emanuel at Hamburg, that he first resolved
to devote himself to a thorough reformation
of the Masonic system, which had been much
corrupted on the continent by the invention
of almost innumerable high degrees, many
of which found their origin in the fantasies
of Alchemy, Rosicrucianism, and Hermetic
Philosophy. It is to this resolution, thor-
oughly executed, that we owe the Masonic
scheme known as Schroeder’s Rite, which,
whatever may be its defects in the estimation
of others, has become very popular among
many German Masons. He started out with
the theory that, as Freemasonry had pro-
ceeded from England to the Continent, in the
English Book of Constitutions and the Primi-
tive English Ritual we must look for the pure
unadulterated fountain of Freemasonry.

He accordingly selected the well-known
English Exposition entitled “Jachin and

oaz” as presenting, in his opinion, the
best formula of the old initiation, He
therefore translated it into the German lan-
guage, and, remodeling it presented it
to the Provincial Grand Lodge in 1801, b
whom it was accepted and established. It

    

SCORPION

man Lodges on account of its simplicity.
The system of Schroeder thus adopted con-
sisted of the three degrees of Ancient Craft
Masonry, all the higher degrees being re-
jected. But Schroeder found it necessary
to enlarge his system, so as to give to breth-
ren who desired it an opportunity of farther
investigation into the philosophy of Masonry.
He, therefore, established an Engbund, or
Select Historical Union, which should be
composed entirely of Master Masons, who
were to be engaged in the study of the differ-
ent systems and degrees of Freemasonry.
The Hamburg Lodges constituted the Mutter-
bund, or central body, to which all the other
Lodges were to be united by correspondence.

Of this system, the error seems to be that,
by going back to a primitive ritual which
recognizes nothing higher than the Master’s
Degree, it rejects all the developments that
have resulted from the labors of the philo-
sophic minds of a century. Doubtless in
the high degrees of the eighteenth century
there was an abundance of chaff, but there
was also much nourishing wheat. Schroeder,
with the former, has thrown away the latter.
He has committed the logical blunder of
arguing from the abuse against the use.
His system, however, has some merit, and is
al practised by the Grand Lodge of Ham-

urg.

Schroeder’s Rite. See Schroeder, Fried-
rich Joseph Wilhelm.

Schroeder’s System. See Schroeder,
Friedrich Ludwig.

Sciences, Liberal. See Liberal Arts and
Sciences.

Scientific Masonic Association. (Scien-
lifischer Freimaurer Bund.) A society founded
in 1803 by Fessler, Mossdorf, Fischer, and
other distinguished Masons, the object being,
by the united efforts of its members, to draw
up, with the greatest accuracy and care
and from the most authentic sources, a full
and complete history of F reemasonry, of its
origin and objects, from its first formation
to the present day, and also of the various
systems or methods of working that have
been introduced into the Craft; such history,
together with the evidence upon which it
was founded, was to be communicated to wor-
thy and zealous brethren. The members
had no peculiar ritual, clothing, or ceremonies;
neither were they subjected to any fresh
obligation; every just and upright Freemason
who had received a liberal education, who was
capable of feeling the truth, and desirous of
investigating the mysteries of the Order,
could become a member of this society,
provided the ballot was unanimous, let
him belong to what Grand Lodge he might.
But those whose education had not been
sufficiently liberal to enable them to assist
in those researches were only permitted to
attend the meetings as trusty brethren to
receive instruction.

Scorpion. A genus of Arachnida, of

 

was soon after accepted by many other Ger-

humerous species, with an elongated body,
but no marked division between the thoraxSCOTLAND

and abdomen. Those of the south of Europe
and on the borders of the Mediterranean
have six eyes. This reptile, dreaded by the
Egyptian, was sacred to the goddess Selk,
and was solemnly cursed in all temples once

a year.

Scotland. The tradition of the Scotch
Masons is that Freemasonry was introduced
into Scotland by the architects who built
the Abbey of Kilwinning; and the village of
that name bears, therefore, the same relation
to Scotch Masonry that the city of York
does to English. ‘‘That Freemasonry was
introduced into Scotland,” says Laurie ( Hist.,
p- 89), ‘‘by those architects who built the
Abbey of Kilwinning, is manifest not only
from those authentic documents by which
the Kilwinning Lodge has been traced back
as far as the end of the fifteenth century, but
by other collateral arguments which amount
almost to a demonstration.” In Sir John
Sinclair’s Statistical Account of Scotland, the
same statement is made in the following words:
‘“‘A number of Freemasons came from the
continent to build a monastery there, and with
them an architect or Master Mason to super-
intend and carry on the work. ‘This archi-
tect resided at Kilwinning, and being a good
and true Mason, intimately acquainted with
all the arts and parts of Masonry known on
the continent, was chosen Master of the meet-
ings of the brethren all over Scotland. He
gave rules for the conduct of the brethren
at these mectings, and decided finally in
appeals from all the other meetings or Lodges
in Scotland.’’? Which statement amounts to
about this: that the brethren assembled at
Kilwinning elected a Grand Master (as we
should now call him) for Scotland, and
that the Lodge of Kilwinning became the
Mother Lodge, a title which it has always
assumed. Manuscripts preserved in the
Advocates’ Library of Edinburgh, which
were first published by Laurie, furnish
further records of the early progress of
Masonry in Scotland.

It is said that in the reign of James II., the
office of Grand Patron of Scotland was granted
to William St. Clair, Earl of Orkney and
Caithness and Baron of Roslin, “his heirs
and successors,” by the king’s charter. But,
in 1736, the St. Clair who then exercised
the Grand Mastership, “taking into con-
sideration that his holding or claiming any
such jurisdiction, right, or privilege might
be prejudicial to the Craft and vocation of
Masonry,” renounced his claims, and em-
powered the Freemasons to choose their
Grand Master. The consequence of this
act of resignation was the immediate or-
ganization of the Grand Lodge of Scotland,
over whom, for obvious reasons, the late
hereditary Grand Master or Patron was

unanimously called to preside.

Beotiend: Royal Order of. See Royal
Order of Scotland.

Scottish. We use indiscriminately the

word Scotch or Scottish to signify something
relating to Scotland. Thus we say the

 

SCOTTISH 671

Scotch Rite or the Scottish Rite; the latter is,
however, more frequently used by Masonic
writers. ‘This has been objected to by some
purists because the final syllable ish has in
general the signification of diminution or
approximation, as in brackish, saltish, and
similar words. But ish in Scottish is not a
sign of diminution, but is derived, as in

English, Danish, Swedish, etc., from the
German termination ische. The word is
used by the best writers.

Scottish Degrees. The high degrees

adopted by Ramsay, under the name of Irish
degrees, were subsequently called by him
Scottish degrees in reference to his theory
of the promulgation of Masonry from Scot-
land. (See Irish Chapters.)

Scottish Master. See Zcossais.

Scottish Rite. French writers call this
the “Ancient and Accepted Rite,” but as
the Latin Constitutions of the Order desig-
nate it as the “Antiquus Scoticus Ritus
Acceptus,” or the ‘Ancient and Accepted
Scottish Rite,” that title has now been very
generally adopted as the correct name o
the Rite. Although one of the youngest
of the Masonic Rites, haying been estab-
lished not earlier than the year 1801, it is
at this day the most popular and the most
extensively diffused. Supreme Councils or
governing bodies of the Rite are to be found
in almost every civilized country of the world,
and in many of them it is the only Masonic
obedience. The history of its organization
is briefly this: In 1758, a body was organized
at Paris called the “Council of Emperors of
the East and West.’”’ This Council organized
a Rite called the “Rite of Perfection,” which
consisted of twenty-five degrees, the highest
of which was “Sublime Prince of the Royal
Secret.” In 1761, this Council granted a
Patent or Deputation to Stephen Morin,
authorizing him to propagate the Rite in the
Western continent, whither he was about to
repair. In the same year, Morin arrived at
the city of St. Domingo, where he commenced
the dissemination of the Rite, and appointed
many Inspectors, both for the West Indies
and for the United States. Among others,
he conferred the degrees on M. Hayes, with a
power of appointing others when necessary.
Hayes accordingly appointed Isaac Da Costa
Deputy Inspector-General for South Caro-
lina, who in 1783 introduced the Rite into that
State by the establishment of a Grand Lodge
of Perfection in Charleston. Other Inspec-
tors were subsequently appointed, and in
1801 a Supreme Council was opened in
Charleston by John Mitchell and Frederick
Dalcho. There is abundant evidence in the
Archives of the Supreme Council that up to
that time the twenty-five degrees of the Rite
of Perfection were alone recognized. But
suddenly, with the organization of the Su-
preme Council, there arose a new Rite, fabri-
cated by the adoption of eight more of the
continental high degrees, so as to make the
Thirty-third and not the Twenty-fifth Degree
the summit of the Rite.672 SCOTTISH

The Rite consists of thirty-three degrees,
which are divided into seven sections, each
section being under an appropriate jurisdic-
tion, and are as follows:

Te
Sympo.uic LopGs.

1. Entered Apprentice.
2. Fellow-Craft.
3. Master Mason.

These are called blue or Symbolic degrees.
They are not conferred in England, Scotland,
Ireland, or in the United States, because the
Supreme Councils of the Rite have refrained
from exercising jurisdiction through respect
to the older authority in those countries of
the York and American Rite.

1

LopGE oF PERFECTION.

4. Secret Master.
5. Perfect Master.
6. Intimate Secretary.
7. Provost and Judge.
8. Intendant of the Building.
9. Elected Knight of the Nine.
. Illustrious Elect of the Fifteen.
. Sublime Knights Elect of the Twelve.
. Grand Master Architect.
. Knight of the Ninth Arch, or Royal
Arch of Solomon.
14. Grand Elect, Perfect and Sublime
ason.
III.

Councm oF Princes oF JERUSALEM.

15. Knight of the East.
16. Prince of Jerusalem.

IV.
Cuaprrer or Rosse Crorx.

17. Knight of the East and West.
18. Prince Rose Croix.

V.
Councm or Kaposu.
19. Grand Pontiff.
20. Grand Master of Symbolic Lodges.
21. Noachite, or Prussian Knight.
22. Knight of the Royal Ax, or Prince
of Libanus.
23. Chief of the Tabernacle,
. Prince of the Tabernacle.
. Knight of the Brazen Serpent.
. Prince of Mercy.
. Knight Commander of the Temple.
: eeient ot Poe) or Prince Adept.
. Grand Scottis ight of St. Andrew.
. Knight Kadosh. P

VI.

Consistory or Susuime Princes or
THE Royau Secret.

31. Inspector Inquisitor Commander.

32. Sublime Prince of the Royal Secret.

 

 

SCRIPTURES

VII.
SupREME CoUNCIL.

33. Sovereign Grand Inspector-General.
Scottish Templars. See Templars of
Scotland.

Scottish Trinitarians. See Prince of
Mercy.

Scribe. The Scribe is the third officer
in a Royal Arch Chapter, according to the
American ritual, and is the representative
of Haggai. The Sofer, or Scribe in the
earlier Scriptures, was a kind of military
secretary; but in the latter he was a learned
man, and doctor of the laws, who expounded
them to the people. Thus Artaxerxes calls
Ezra the priest, ‘‘a Scribe of the law of the God
of heaven.” Horne says that the Scribe was
the King’s Secretary of State, who registered
all acts and decrees. It is in this sense that
Haggai is called the Scribe in Royal Arch
Masonry. In the English system of Royal
Arch Masonry there are two Scribes, who
represent Ezra and Nehemiah, and whose
position and duties are those of Secretaries.
The American Scribe is the Third Principal.
The Scribes, according to the English sys-
tem, appear to be analogous to the Soferim
or Sorbes of the later Hebrews from the time
of Ezra. These were members of the Great
Synod, and were literary men, who occupied
themselves in the preservation of the letter
of the Scriptures and the development of its
spirit.

Scriptures, Belief in the. In 1820, the
Grand Lodge of Ohio resolved that “in the
first degrees of Masonry religious tests
shall not be a barrier to the admission or
advancement of applicants, provided they
profess a belief in God and his holy word’’;
and in 1854 the same body adopted a
resolution declaring that ‘‘Masonry, as we
have received it from our fathers, teaches
the divine authenticity of the Holy Scrip-
tures.” In 1845, the Grand Lodge of Illinois
declared a belief in the authenticity of the
Scriptures a necessary qualification for in-
itiation, Although in Christendom very few
Masons deny the Divine authority of the
Scriptures of the Old and New Testaments,
yet to require, as a preliminary to initiation,
the declaration of such a belief, is directly in
opposition to the express regulations of the
Order, which demand a belief in God and, by
implication, in the immortality of the soul
as the only religious tests.

Scriptures, Reading of the. By an
ancient usage of the Craft, the Book of the
Law is always spread open in the Lodge.
There is in this, as in everything else that is

fasonic, an appropriate symbolism. The
Book of the Law is the Great Light of Ma-
sonry. To close it would be to intercept the
rays of Divine light which emanate from it,
and hence it is spread open, to indicate that
the Lodge is not in darkness, but under the
influence of its illuminating power. Masons
in this respect obey the suggestion of theSCRIPTURES

Divine Founder of the Christian religion,
‘“‘Neither do men light a candle and put it
under a bushel, but on a candlestick; and
it giveth light unto all that are in the house.”
A closed book, a sealed book, indicates that
its contents are secret; and a book or roll
folded up was the symbol, says Wemyss, of a
law abrogated, or of a thing of no further use.
Hence, as the reverse of all this, the Book of
the Law is opened in our Lodges, to teach
us that its contents are to be studied, that
the law which it inculcates is still in force,
and is to be “‘the rule and guide of our con-
duct.”

But the Book of the Law is not opened
at random. In each degree there are @
propriate passages, whose allusion to the
design of the degree, or to some part of its
ritual, makes it expedient that the book
should be opened upon those passages.

Masonic usage has not always been con-
stant, nor is it now universal in relation to
what particular passages shall be unfolded
in each degree. The custom in America, at
least since the publication of Webb’s Monitor,
has been very uniform, and is as follows:

In the First Degree the Bible is opened at
Psalm exxxiii., an eloquent description of
the beauty of brotherly love, and hence
most appropriate as the illustration of a
society whose existence is dependent on
that noble principle. In the Second Degree
the passage adopted is Amos vii. 7, 8, in
which the allusion is evidently to the plumb-
line, an important emblem of that degree.
In the Third Degree the Bible is opened at
Ecclesiastes xii. 1-7, in which the description
of old age and death is appropriately applied
to the sacred object of this degree.

 

But, as has been said, the choice of these
passages has not always been the same. At|
different periods various passages have been |
selected, but always with great appropriate-
ness, as may be seen from the following brief
sketch.

Formerly, the Book of the Law was opened
in the First Degree at the 22d chapter of Gen-
esis, which gives an account of Abraham’s
intended sacrifice of Isaac. As this event con-
stituted the first grand offering, commemo-
rated by our ancient brethren, by which the
ground floor of the Apprentice’s Lodge was
consecrated, it seems to have been very ap-
propriately selected as the passage for this
degree. That part of the 28th chapter of
Genesis which records the vision of Jacob’s
ladder was also, with equal appositeness, se-
lected as the passage for the First Degree.

The following passage from 1 Kings vi. 8,
was, during one part of the last century, used
in the Second Degree:

“The door of the middle chamber was in
the right side of the house, and they went up
with winding stairs into the middle chamber,
and out of the middle into the third.”

The appositeness of this passage to the Tel-
low-Craft’s Degree will hardly be disputed.

At another time the following passage from

 

2 Chronicles iii. 17, was selected for the Sec-
44

SCRIPTURES 673

ond Degree; its appropriateness will be equally
evident:

“And he reared up the pillars before the
Temple, one on the right hand, and the other
on the left; and he called the name of that on
the right hand Jachin, and the name of that
on the left Boaz.”

_ The words of Amos y. 25, 26, were some-
times adopted as the passage for the Third
Degree:

“Have ye offered unto me sacrifices and of-
ferings in the wilderness forty years, O house
of Israel? But ye have borne the tabernacle
of your Moloch and Chiun your images, the
star of your god, which ye made to your-
selves.”

The allusions in this paragraph are not so
evident as the others. They refer to histori-
cal matters, which were once embodied in the
ancient lectures of Freemasonry. In them
the sacrifices of the Israelites to Moloch
were fully described, and a tradition, belong-
ing to the Third Degree, informs us that
Hiram Abif did much to extirpate this idol-
atrous worship from the religious system of
Tyre.

The 6th chapter of 2 Chronicles, which con-
tains the prayer of King Solomon at the dedi-
cation of the Temple, was also used at one
time for the Third Degree. Perhaps, how-
ever, this was with less fitness than any other
of the passages quoted, since the events com-
memorated in the Third Degree took place at
a somewhat earlier period than the dedica-
tion. Such a passage might more appropri-
ately be annexed to the ceremonies of the Most
Excellent Master as practised in this country.

At present the usage in England differs in
respect to the choice of passages from that
adopted in this country.

There the Bible is opened, in the First De-
gree, at Ruth iv. 7:

“Now this was the manner in former time
in Israel concerning redeeming and concern-
ing changing, for to confirm all things; a
man plucked off his shoe, and gave it to his
neighbor: and this was a testimony in Israel.”

In the Second Degree the passage is opened
at Judges xii. 6:

“Then said they unto him, Say now Shib-
boleth: and he said Sibboleth; for he could
not frame to pronounce it right. Then they
took him, and slew him at the passages of
Jordan. And there fell at that time of the
Ephraimites forty and two thousand.”

In the Third Degree the passage is opened
at 1 Kings vil. 13, 14:

“And king Solomon sent and fetched
Hiram out of Tyre. He was a widow’s son
of the tribe of Naphtali, and his father was
a man of Tyre, a worker in brass: and he
was filled with wisdom, and understanding,
and cunning to work all works in brass. And
he came to king Solomon, and wrought all
his work.”

While from the force of habit, as well as
from the extrinsic excellence of the pas-
sages themselves, the American Mason will,
perhaps, prefer the selections made in our own674 SCROLL

Lodges, especially for the First and Third
Degrees, he at the same time will not fail to
admire the taste and ingenuity of our English
brethren in the selections that they have made.
In the Second Degree the passage frorn Judges
is undoubtedly preferable to our own.

In conclusion it may be observed, that to
give these passages their due Masonic impor-
tance it is essential that they should be cov-
ered by the square and compasses. The
Bible, square, and compasses are significant
symbols of Freemasonry. They are said to
allude to the peculiar characteristics of our
ancient Grand Masters. The Bible is em-
blematic of the wisdom of King Solomon; the
square, of the power of Hiram; and the com-
passes, of the skill of the Chief Builder. Some

asonic writers have still further spiritualized
these symbols by supposing them to symbolize
the wisdom, truth, and justice of the Great
Architect of the Universe. In any view they
become instructive and inseparably connected

ortions of the true Masonic ritual, which, to
e understood, must be studied together.

Scroll. The written portion of the Jewish
law, read at stated periods before the congre-
gation, and preserved in the synagogue with
great security.

Scythe. In the classic mythology, the
scythe was one of the attributes of Saturn,
the god of time, because that deity is said to
have taught men the use of the implement in
agriculture. But Saturn was also the god of
time; and in modern iconography Time is
allegorized under the figure of an old man,
with white hair and beard, two large wings at
his back, an hour-glass in one hand and a
seythe in the other. It is in its cutting and
destructive quality that the scythe is here re-
ferred to. Time is thus the great mower who
reaps his harvest of men. Masonry has
adopted this symbolism, and in the Third
Degree the scythe is described as an emblem
of time, which cuts the brittle thread of
life and makes havoc among the human race.

Seal. A stamp on which letters and a
device are carved for the purpose of making
ap impression, and also the wax or paper on
which the impression is made. Lord Coke
defines a seal to be an impression on wax,
“sigillum est cera impressa,’? and wax was
originally the legal material of a seal. Many
old Masonie diplomas and charters are still in
existence, where the seal consists of a circular
tin box filled with wax, on which the seal is
impressed, the box being attached by a ribbon
tothe parchment. But now the seal is placed
generally on a piece of circular paper. The
form of a seal is circular; oval seals were for-
merly Bue ropasted to ecclesiastical digni-
taries and religious houses, and the shape
alluded to the old Christian symbol of the
Vesica Piscis.

No Masonic document is valid unless it has
appended to it the seal of the Lodge or Grand
Lodge. Foreign Grand Lodges never recog-
nize the transactions of subordinate Lodges
out of their jurisdictions, if the standing of
the Lodges is not guaranteed by the seal of the

 

   

SEAL

Grand Lodge an. the signatures of the proper
officers.

Sealof Solomon. The Seal of Solomon or
the Shield of David, for under both names the
same thing was denoted, is a hexagonal figure
consisting of two interlaced
triangles, thus forming the
outlines of a six-pointed star.

Upon it was inscribed one of

the sacred names of God, from

which inscription it was sup-

posed principally to derive its

talismanic powers. These :
powers were very extensive, for it was believed
that it would extinguish fire, prevent wounds
in a conflict, and perform many other wonders.
The Jews called it the Shield of David in ref-
erence to the protection which it gave to its
possessors. But to the other Orientalists it
was more familiarly known as the Seal of Solo-
mon. Among these imaginative people, there
was a very prevalent belief in the magical char-
acter of the King of Israel. He was esteemed
rather as a great magician than as a great
monarch, and by the signet which he wore, on
which this talismanic seal was engraved, he is
supposed to have accomplished the most ex-
traordinary actions, and by it to have enlisted
in his service the labors of the genii for the
construction of his celebrated Temple.

Robinson Crusoe and the Thousand and One
Nights are two books which every child has
read, and which no man or woman ever for-
gets. In the latter are many allusions to Sol-
omon’s seal. Especially is there a story of an
unlucky fisherman who fished up in his net a
bottle secured by a leaden stopper, on which
this seal was impressed. On opening it, a
fierce Afrite, or evil genius, came forth, who
gave this account of the cause of his impris-
onment. “Solomon,” said he, “‘the son of
David, exhorted me to embrace the faith and
submit to his authority; but I refused; upon
which he called for this bottle, and confined
me in it, and closed it upon me with the leaden
stopper and stamped upon it his seal, with
the great name of God engraved upon it.
Then he gave the vessel to one of the genii,
who submitted to him, with orders to cast me
into the sea.”

Of all talismans, there is none, except, per-
haps, the cross, which was so generally prev-
alent among the ancients as this Seal of Solo-
mon or Shield of David. It has been found in
the cave of Elephanta, in India, accompany-
ing the image of the Deity, and many other
places celebrated in the Brahmanical and the
Buddhist religions. Mr. Hay, in an explora-
tion into western Barbary, found it in the
harem of a Moor, and in a Jewish synagogue,
where it was suspended in front of the recess
in which the sacred rolls were deposited. In
fact, the interlaced triangles or Seal of Sol¢-
mon may be considered as par excelience the
great Oriental talisman.

_ In time, with the progress of the new ré#
ligion, it ceased to be invested with a magic:
reputation, although the Hermetic philoso
phers of the Middle Ages did employ it a&SEALS

one of their mystical symbols; but true to the
theory that superstitions may be repudiated,
but never will be forgotten, it was adopted
by the Christians as one of the emblems of
their faith, but with varying interpretations.
The two triangles were said sometimes to be
symbols of fire and water, sometimes of prayer
and remission, sometimes of creation and re-
demption, or of life and death, or of resurrec-
tion and judgment. But at length the eccle-
siologists seem to have settled on the idea that
the figure should be considered as represent-
ing the two natures of our Lord—his Divine
and his human. And thus we find it dis-
persed all over Europe, in medallions, made at
a very early period, on the breasts of the re-
cumbent effigies of the dead as they lie in their
tombs, and more especially in churches, where
it is presented to us either carved on the walls
or painted in the windows. Everywhere in
Europe, and now in this country, where eccle-
siastical architecture is beginning at length to
find a development of taste, is this old East-
ern talisman to be found doing its work as a
Christian emblem. The spirit of the old talis-
manic faith is gone, but the form remains, to
be nourished by us as the natural homage of
the present to the past.

Among the old Kabbalistic Hebrews, the
Seal of Solomon was, as a talisman, of course
deemed to be a sure preventive against the
danger of fire. The more modern Jews, still
believing in its talismanic virtues, placed it
as a safeguard on their houses and on their
breweries, because they were especially liable
to the danger of fire. The common people,
seeing this figure affixed always to Jewish
brew-houses, mistook it for a sign, and in
time, in Upper Germany, the hexagon, or Seal
of Solomon, was adopted by German innkeep-
ers as the sign of a beer-house, just as the
chequers have been adopted in England,
though with a different history, as the sign of a
tavern.

Seals, Book of the Seven. “And I saw,”
says St. John in the Apocalypse (v. 1), “im
the right hand of him that sat on the throne a
book written within and on the back side,
sealed with seven seals.’’? The seal denotes
that which is secret, and seven is the number
of perfection; hence the Book of the Seven
Seals is a symbol of that knowledge which is
profoundly secured from all unhallowedsearch.
In reference to the passage quoted, the Book
of the Seven Seals is adopted as a symbol in
the Apocalyptic Degree of the Knights of the
East and West, the seventeenth of the Ancient
and Accepted Rite.

Seals, Keeper of the. An officer who
has charge of the seal or seals of the Lodge.
Tt is found in some of the high degrees and
in continental Lodges, but not recognized in
the York or American Rites. In German
Lodges he is called Siegelbewahrer, and in
French, Garde des Sceaux.

Search for Truth. This is the object of
all Freemasonry and it is pursued from the
first to the last step of initiation. The Ap-
prentice begins it seeking for the light which is

 

SECRECY 675

symbolized by the Worp, itself only a symbol
of Truth. Asa Fellow-Craft he continues the
search, still asking for more light. And the
Master Mason, thinking that he has reached
it, obtains only its substitute; for the True
Word, Divine Truth, dwells not in the first
temple of our earthly life, but can be found
only in the second temple of the eternal life.

There is a beautiful allegory of the great
Milton, who thus describes the search after
truth: “Truth came into the world with her
Divine Master, and was a perfect shape and
glorious to look upon. But when he as-
cended, and his apostles after him were laid
asleep, there straight arose a wicked race of
deceivers, who, as the story goes of the Egyp-
tian Typhon, with his conspirators, how they
dealt with the good Osiris, took the virgin
Truth, hewed her lovely frame into a thousand
pieces, and scattered them to the four winds
of heaven. Ever since that time the friends
of Truth, such as durst appear, imitating the
careful search that Isis made for the mangled
body of Osiris, went up and down, gathering
up limb by limb still as they could find them.”

Seceders. During the anti-Masonic ex-
citement in America, which gave rise to the
anti-Masonic party, many Masons, fearing
the loss of popularity, or governed by an er-
roneous view of the character of Freemasonry,
withdrew from the Order, and took a part in
the political and religious opposition to it.
These men called themselves, and were recog-
nized by the title of, ‘‘seceders” or “seceding
Masons.”

Second Temple. See Temple of Zerubbabel.

Secrecy and Silence. These virtues con-
stitute the very essence of all Masonic charac-
ter; they are the safeguard of the Institution,
giving to it all its security and perpetuity, and
are enforced by frequent admonitions in all
the degrees, from the lowest to the highest.
The Entered Apprentice begins his Masonic
career by learning the duty of secrecy and si-
lence. Hence it is appropriate that in that
degree which is the consummation of initia-
tion, in which the whole cycle of Masonic
science is completed, the abstruse machinery
of symbolism should be employed to impress
the same important virtues on the mind of the
neophyte. A

The same principles of secrecy and silence
existed in all the ancient mysteries and sys-
tems of worship. When Aristotle was asked
what thing appeared to him to be most diffi-
cult of performance, he replied, “To be secret
and silent.” Eee,

“Tf we turn our eyes back to antiquity,
says Calcott, “we shall find that the old Egyp-
tians had so great a regard for silence and se-
erecy in the mysteries of their religion, that
they set up the god Harpocrates, to whom
they paid peculiar honour and veneration,
who was represented with the right hand
placed near the heart, and the left down by
his side, covered with a skin before, full of
eyes and ears, to signify, that of many. things
to be seen and heard, few are to be published.
(Candid Disquisttion, p. 50.)676 SECRETARY

Apuleius, who was an initiate in the mys-
teries of Isis, says: “By no peril will I ever be
compelled to disclose to the uninitiated the
things that I have had intrusted to me on con-
dition of silence.”

Lobeck, in his Aglaophamus, has collected
several examples of the reluctance with which
the ancients approached a mystical subject,
and the manner in which they shrank from
divulging any explanation or fable which had
been related to them at the mysteries, under
the seal of secrecy and silence.

And, lastly, in the school of Pythagoras,
these lessons were taught by the sage to his
disciples. A novitiate of five years was im-
posed upon each pupil, which period was to be
passed in total silence, and in religious and
philosophical contemplation. And at length,
when he was admitted to full fellowship in
the society, an oath of secrecy was adminis-
tered to him on the sacred tetractys, which
was equivalent to the Jewish Tetragramma-
ton.

Silence and secrecy are called ‘‘the cardinal
virtues of a Select Master,” in the Ninth or
Select Master’s Degree of the American Rite.

Among the Egyptians the sign of silence
was made by pressing the index finger of the
right hand on the lips. It was thus that they
represented Harpocrates, the god of silence,
whose statue was placed at the entrance of all
temples of Isis and Serapis, to indicate that
silence and secrecy were to be preserved as to
all that occurred within.

Secretary. Therecordingand correspond-
ing officer of a Lodge. It is his duty to keep a
just and true record of all things proper to be
written, to receive all moneys that are due the
Lodge, and to pay them over to the Treasurer.
The jewel of his office is a pen, and his posi-
tion in the Lodge is on the left of the Worship-
ful Master in front.

Secretary-General of the Holy Empire.
The title given to the Secretary of the Su-

preme Council of the Ancient and Accepted :

Rite.

Secretary, Grand. See Grand Secretary.

Secret Doctrine. The secret doctrine of
the Jews was, according to Steinschneider,
nothing else than a system of metaphysics
founded on the commentaries on the law and
the legends of the Talmudists. Of this secret
doctrine, Maimonides says: “Beware that
you take not these words of the wise men in
their literal signification, for this would be to
degrade and sometimes to contradict the sacred
doctrine. Search rather for the hidden sense;
and if you cannot find the kernel, let the shell
alone, and confess that you cannot under-
stand it.” All mystical societies, and even
liberal philosophers, were, to a comparatively
recent period, accustomed to veil the true
meaning of their instructions in intentional
obscurity, lest the unlearned and uninitiated
should be offended. The Ancient Mysteries
had their secret doctrine; so had the school
of Pythagoras, and the sect of the Gnostics.
The Alchemists, as Hitchcock has clearly
shown, gave a secret and spiritual meaning to

 

      

SECRET

their jargon about the transmutation of met-
als, the elixir of life, and the philosopher’s
stone. Freemasonry alone has no secret doc-
trine. Its philosophy is open to the world.
Its modes of recognition by which it secures
identification, and its rites and ceremonies
which are its method of instruction, alone are
secret. All men may know the tenets of the
Masonic creed.

Secret Master. The Fourth Degree in
the Ancient and Accepted Scottish Rite, and
the first of what are called the “‘Ineffable De-
grees.” It refers to those circumstances
which occurred at the Temple when Solomon
repaired to the building for the purpose of
supplying the loss of its illustrious builder by
the appointment of seven experts, among
whom were to be divided the labors which
heretofore had been entrusted to one gigantic
mind. The lecture elaborately explains the
mystic meaning of the sacred things which
were contained in the Sanctum Sanctorum, or
Holy of Holies.

The Lodge is hung with black curtains
strewed with tears, symbolic of grief. There
should be eighty-one lights, distributed by
nine times nine; but this number is often dis-
pensed with, and three times three substi-
tuted. Later rituals reduce them to eight.

There are but two presiding officers—a
Master, styled ‘‘Puissant,” and representing
King Solomon, and an Inspector, representing
Adoniram, the son of Abda, who had the in-
spection of the workmen on Mount Lebanon,
and who is said to have been the first Secret
Master.

Solomon is seated in the east, clothed in

mourning robes lined with ermine, holding a
scepter in his hand, and decorated with a blue
sash from the right shoulder to the left hip,
from which is suspended a triangle of gold.
Before him is placed a triangular altar, on
which is deposited a wreath of laurel and olive
leaves.
Adoniram, called ‘Venerable Inspector,”
is seated in the west, but without any imple-
ment of office, in commemoration of the fact
that the works were suspended at the time of
the institution of this degree. He is deco-
rated with a triangular white collar, bordered
with black, from which is suspended an ivory
key, with the letter Z engraved thereon, which
constitute the collar, and jewel of the degree.
These decorations are worn by all the breth-
ren.

The apron is white edged with black and
with black strings; the flap blue, with an open
eye thereon embroidered in gold. The mod-
ern ritual prescribes that two branches of olive
and laurel crossing each other shall be on the
middle of the apron.

Secret Monitor. An honorary or side
degree very commonly conferred in the United
States. The communication of it is not ac-
companied, it is true, with any impressive
ceremonies, but it inculcates a lesson of un-
faltering friendship which the prospect of
danger could not appal, and the hour of ad-
versity could not betray. It is, in fact, de-SECRET

voted to the practical elucidation of the Ma-
sonic virtue of Brotherly Love. In eonferring
it, those passages of Scripture which are con-
tained in the twentieth chapter of the Ist
Book of Samuel, from the sixteenth to the
twenty-third, and from the thirty-fifth to the
forty-second verses inclusive, are usually con-
sidered as appropriate. It may be conferred
on a worthy Master Mason by any brother who
is in possession of its ritual. There was in
Holland, in 1778, a secret Masonic society
called the Order of Jonathan and David,
which was probably much the same as this
American degree. Kloss in his Catalogue
(1910°) gives the title of a book published in
that year at Amsterdam which gives its stat-
utes and formulary of reception.
Secret of the Secrets, The.
cited in the nomenclature of Fustier.
Secret Societies. Secret societies may be
divided into two classes: First, those whose
secrecy consists in nothing more than meth-
ods by which the members are enabled to rec-
ognize each other; and in certain doctrines,
symbols, or instructions which can be ob-
tained only after a process of initiation, and
under the promise that they shall be made
known to none who have not submitted to the
same initiation; but which, with the exception
of these particulars, have no reservations from
the public. And secondly, of those societies
which, in addition to their secret modes of rec-
ognition and secret doctrine, add an entire sec-
recy as to the object of their association, the
times and places of their meeting, and even the
very names of theirmembers. ‘To the first of
these classes belong all those moralor religious
secret associations which have existed from the
earliest times. Such were the Ancient Myster-
ies, whose object was, by their initiations, to
cultivate a purer worship than the popular
one;such, too, the schools of the old philoso-
phers, like Pythagoras and Plato, who in their
esoteric instructions taught a higher doctrine
than that which they communicated to their
exoteric scholars. Such, too, are the modern
secret societies which have adopted an exclu-
sive form only that they may restrict the social
enjoyment which it is their object to cultivate,
or the system of benevolence for which they
are organized, to the persons who are united
with them by the tie of a common covenant,
and the possession of a common knowledge;
such, lastly, is Freemasonry, which is a secret
society only as respects its signs, a few of its
legends and traditions, and its method of. in-
culcating its mystical philosophy, but which,
as to everything else—its design, its object, its
moral and religious tenets, and the great doc-
trine which it teaches—is as open a society as
if it met on the highways beneath the sun of
day, and not within the well-guarded portals
of a Lodge. ‘To the second class of secret so-
cieties belong those which sprung up first in
the Middle Ages, like the Vehm Gericht of
Westphalia, formed for the secret but certain
punishment of criminals; and in the eight-
eenth century those political societies like the
Carbonari, which have been organized at revo-

A degree

 

SECULAR 677

lutionary periods to resist the oppression or
overthrow the despotism of tyrannical gov-
ernments. It is evident that these two classes
of secret societies are entirely different in
character; but it has been the great error of
writers like Barruel and Robison, who have
attacked Freemasonry on the ground of its
being a secret association that they utterly
confounded the two classes.

An interesting discussion on this subject
took place in 1848, in the National Assembly
of France, during the consideration of those
articles of the law by which secret societies
were prohibited. A part of this discussion is
worth preserving, and is in the following
words:

M. Volette: I should like to have one define
what is meant by a secret society.

M. Coquerel: Those are secret societies
which have made none of the declarations pre-
scribed by law.

M. Paulin Gillon: I would ask if Freema-
sonry is also to be suppressed?

M. Flocgon: I begin by declaring that, under
a republican government, every secret society
having for its object a change of the form of
such government ought to be severely dealt
with. Secret societies may be directed
against the sovereignty of the people; and
this is the reason why I ask for their suppres-
sion; but, from the want of a precise defini-
tion, I would not desire to strike, as secret soci-
eties, assemblies that are perfectly innocent.
All my life, until the 24th of February, have I
lived in secret societies. Now I desire them
no more. Yes, we have spent our life in con-
spiracies, and we had the right to do so; for
we lived under a government which did not
derive its sanctions from the people. To-day
I declare that under a republican government,
and with universal suffrage, it is a crime to be-
long to such an association.

M. Coquerel: As to Freemasonry, your com-
mittee has decided that it ts not a secret society.
A society may have a secret, and yet not bea
secret society. I have not the honor of being
a Freemason.

The President: The thirteenth article has
been amended, and decided that a secret so-
ciety is one which seeks to conceal tts existence
and its objects.

Secret Vault. See Vault, Secret.

Sectarianism. Masonry repudiates all
sectarianism, and recognizes the tenets of no
sect as preferable to those of any other, re-
quiring in its followers assent only to those
dogmas of the universal religion w iich teach
the existence of God and the resurrection to
eternal life. (See Toleration.)

Secular Lodges. The epithet secular has
sometimes, but very incorrectly, been applied
to subordinate Lodges to distinguish them
from Grand Lodges. In such a connection
the word is unmeaning, or, what is worse, 18
a term bearing a meaning entirely different
from that which was intended by the writer.
“Secular,” says Richardson, “is used as dis-
tinguished from eternal, and equivalent to
temporal; pertaining to temporal things,678 SEDITION

things of this world; worldly; also opposed
to spiritual, to holy.” And every other ortho-
epist gives substantially the same definition.
It is then evident, from this definition, that
the word secular may be applied to all Masonic
bodies, but not to one class of them in con-
tradistinction to another. All Masonic Lodges
are secular, because they are worldly, and not
spiritual or holy institutions. But a subor-
dinate Lodge is no more secular than a Grand
Lodge.

Sedition Act. On July 12, 1799, the Brit-
ish Parliament, alarmed at the progress of
revolutionary principles, enacted a law, com-
monly known as the Sedition Act, for the
suppression of secret societies; but the true
principles of Freemasonry were so well under-
stood by the legislators of Great Britain,
many of whom were members of the Order,
that the following clause was inserted in the
Act:

“And whereas, certain societies have been
long accustomed to be holden in this kingdom,
under the denomination of Lodges of Free-
masons, the meetings whereof have been in a
great measure directed to charitable purposes,
be it therefore enacted, that nothing in this
Act shall extend to the meetings of any such
society or Lodge which shall, before the pass-
ing of this Act, have been usually holden
under the said denomination, and in conform-
ity to the rules prevailing among the said so-
cieties of Freemasons.’’

Seeing. One of the five human senses,
whose importance is treated of in the Fellow-
Craft’s Degree. By sight, things at a
distance are, as it were, brought near, and
obstacles of space overcome. So in Freema-
sonry, ya judicious use of this sense, in
modes which none but Masons comprehend,
men distant from each other in language, in
religion, and in politics, are brought near,
and the impediments of birth and prejudice are
overthrown. ‘But, in the natural world, sight
cannot be exercised without the necessary
assistance of light, for in darkness we are un-
able to see. Soin Masonry, the peculiar ad-
vantages of Masonic sight require, for their
enjoyment, the blessing of Masonic light. Illu-
minated by its Divine rays, the Mason sees
where others are blind; and that which to
the profane is but the darkness of ignorance,

is to the initiated filled with the light of knowl- |b

edge and understanding.

Seekers. (Chercheurs.) The First Degree
of the Order of Initiated Knights and Brothers
of Asia.

Sefidd Schamagan. A secret Moslem
Society, called also the Candidati, from being
clothed in white. They taught that the
wicked would be transformed, after death,
into beasts, while the good would be reab-
sorbed into the Divine Creator. The chief
was known as the Veiled Prophet.

Sejjin. The Arabic register of all the
wicked, also the title of the residence of Eblis.

Selamu Aleikum, Es. The Arabic salu-
tation of “Peace be with you”’; which meets
with the response “Aleikum es Selaam.”

 

   

SELECT

These expressions are prominently in use by
ancient Arabic associations.

Select Master. The Ninth Degree in the
American Rite, and the last of the two con-
ferred in a Council of Royal and Select
Masters. Its officers are a Thrice Illustrious
Grand Master, Illustrious Hiram of Tyre,
Principal Conductor of the Works, Treasurer,
Recorder, Captain of the Guards, Conductor
of the Council, and Steward. The first three
represent the three Grand Masters at the
building of Solomon’s Temple. The symbolic
colors are black and red, the former significant
of secrecy, silence, and darkness; the latter
of fervency and zeal. A Council is supposed
to consist of neither more nor less than
twenty-seven; but a smaller number, if not
less than nine, is competent to proceed to
work or business. The candidate, when
initiated, is said to be ‘‘chosen as a Select
Master.” The historical object of the degree
is to commemorate the deposit of an impor-
tant secret or treasure which, after the pre-
liminary preparations, is said to have been
made by Hiram Abif. The place of meeting
represents a secret vault beneath the Temple.

A controversy has sometimes arisen among
ritualists as to whether the degree of Select
Master should precede or follow that of
Royal Master in the order of conferring.
But the arrangement now existing, by which
the Royal Master is made the First and the
Select Master the Second Degree of Cryptic
Masonry, has been very generally accepted,
and this for the best of reasons. It is
true that the circumstances referred to in
the degree of Royal Master occurred during
a period of time which lies between the death
of the Chief Builder of the Temple and the
completion of the edifice, while those referred
to in the degree of Select Master occurred
anterior to the builder’s death. Hence, in
the order of time, the events commemorated
in the Select Master’s Degree took place
anterior to those which are related in the
degree of Royal Master; although in Masonic
sequence the latter degree is conferred before
the former. This apparent anachronism is,
however, reconciled by the explanation that
the secrets of the Select Master’s Degree
were not brought to light until long after the
existence of the Royal Master’s Degree had
een known and recognized.

In other words, to speak only from the
traditional point of view, Select Masters
had been designated, had performed the
task for which they had been selected, and
had closed their labors, without ever being
openly recognized as a class in the Temple
of Solomon. The business in which they
were engaged was a secret one. Their occu-
pation and their very existence, according
to the legend, were unknown to the great
body of the Craft in the first Temple. The
Royal Master’s Degree, on the contrary, as
there was no reason for concealment, was
publicly conferred and acknowledged during
the latter part of the construction of the
Temple of Solomon; whereas the degree ofSEMELIUS

Select Master, and the important incidents
on which it was founded, are not supposed to
have been revealed to the Craft until the build-
ing of the temple of Zerubbabel. Hence the
Royal Master’s Degree should always be con-
ferred anterior to that of the Select Master.

The proper jurisdiction under which these
degrees should be placed, whether under
Chapters and to be conferred preparatory
to the Royal Arch Degree or under Councils
and to be conferred after it, has excited dis-
cussion. The former usage prevails in Mary-
land and Virginia, but the latter in all the
other States. There is no doubt that these
degrees belonged originally to the Ancient
and Accepted Rite, and were conferred as
honorary degrees by the Inspectors of that
Rite. This authority and jurisdiction the
Supreme Council for the Southern Jurisdic-
tion of the Rite continued to claim until the
year 1870; although, through negligence, the
Councils of Royal and Select Masters in some
of the States had been placed under the con-
trol of independent jurisdictions called Grand
Councils. Like all usurped authority, how-
ever, this claim of the State Grand Councils
does not seem to have ever been universally
admitted or to have been very firmly es-
tablished. Repeated attempts have been
made to take the degrees out of the hands of
the Councils and to place them in the Chap-
ters, there to be conferred as preparatory
to the Royal Arch. The General Grand
Chapter, in the triennial session of 1847,
adopted a resolution granting this permission
to all Chapters in States where no Grand
Councils exist. But, seeing the manifest
injustice and inexpediency of such a measure,
at the following session of 1850 it refused to
take any action on the subject of these
degrees. In 1853 it disclaimed all control
over them, and forbade the Chapters under
its jurisdiction to confer them. As far as
regards the interference of the Ancient and
Accepted Scottish Rite, that question was set
at rest in 1870 by the Mother Council, which,
at its session at Baltimore, formally relin-
quished all further control over them.

Semelius. An officer in the Sixth Degree
of the Modern French Rite, known as the
Grand Master of Despatches.

Semester. The mot de semestre, or semi-
annual word, is used only in France. Every
six months a secret word is communicated
by the Grand Orient to all the Lodges under
its jurisdiction. This custom was intro-
duced October 28, 1773, during the Grand
Mastership of the Duke of Chartres, to enable
him the better to control the Lodges, and to
afford the members a means whereby they
eould recognize the members who were not
constant in their attendance, and also those
Masons who either belonged to an unrecog-
nized Rite, or who were not affiliated with
any Lodge. The Chapters of the higher
degrees receive a word annually from the
Grand Orient for the same purpose. This,
with the password, is given to the Tiler on
entering the Temple.

 

 

SEPULCHER 679

Senatorial Chamber. When the Su-
preme Council of the Ancient and Accepted
Rite meets in the Thirty-third Degree, it is
said to meet in its senatorial chamber.

Seneschal. An officer found in some of
the high degrees, as in the Thirty-second of
the Ancient and Accepted Rite, where his
duties are similar to those of a Warden of a
Lodge, he acting as the deputy of the presid-
ing officer. The title is derived from the old
German senne, house, and schalk, servant.
The seneschals in the Middle Ages were the
lieutenants of the dukes and other great
feudatories, and took charge of the castles
of their masters during their absence.

Senior Deacon. See Deacon.

Senior Entered Apprentice. In the
ritual of the early part of the last century the
Senior and Junior Entered Apprentices acted
in the place of the Deacons, which offices
were then unknown. The Senior Entered
Apprentice was placed in the south, and his
duty was “‘to hear and receive instructions,
and to welcome strange Brethren.’’ (See
Junior Entered Apprentice.)

Senior Warden. The second officer in a
Symbolic Lodge. He presides over the Craft
during the hours of labor, as the Junior does
during the hours of refreshment, and in the
absence of the Master he performs his duty.
(See Wardens.)

Senses, Five. See Five Senses.

Senses, Seven. See Man.

Sentinel. An officer in a Royal Arch
Chapter, in a council of Knights of the Red
Cross, and in a Commandery of Knights
Templar, whose duties are similar to those
of a Tiler in a Symbolic Lodge. In some
bodies the word Janitor has been substituted
for Sentinel, but the change is hardly a good
one. Janitor has been more generally appro-
priated to the porter of a collegiate institution,
and has no old Masonic authority for its use.

Sephiroth. (Hebrew, MN°5D.) It is
a plural noun, the singular being Sephira.
Buxtorf (Ler. Talm.) says the word means
numerations, from SAPHAR, to number; but
the Kabbalistic writers generally give it the
signification of splendors, from SAPHIRI,
splendid. The account of the creation and
arrangement of the Sephiroth forms the most
important portion of the secret doctrine of
the Kabbalists, and has been adopted and
referred to in many of the high philosophic
degrees of Masonry. Some acquaintance
with it, therefore, seems to be necessary to

the Mason who desires to penetrate into the

more abstruse arcana of his Order. (See
Kabbala.)
Sephora. Wife of Moses, and daughter

of Raguel or Jethro, Priest of Midian.
Mentioned in the Fourth Degree of the French
Rite of Adoption. :

Septenary. The number Seven, which see.

Sepulcher. The spirit of gratitude has
from the earliest period led men to venerate
the tombs in which have been deposited the
remains of their benefactors. In all of the
ancient religions there were sacred tombs to680 SEPULCHER

 

which worship was paid. The tombs of the
prophets, preserved by the Israelites, gave
testimony to their reverence for the memory
of these holy personages. After the advent
of Christianity, the same sentiment of devo-
tion led the pilgrims to visit the Holy Land,
that they might kneel at what was believed to
be the sepulcher of their Lord. In many of
the churches of the Middle Ages there was a
particular place near the altar ealled the
sepulcher, whch was used at Easter for the
performance of solemn rites commemorative
of the Savior’s resurrection. This custom
still prevails in some of the churches on the
Continent. In Templar Masonry, which is
professedly a Christian system, the sepulcher
forms a part of the arrangements of a Com-
mandery. In England, the sepulcher is within
the Asylum, and in front of the Eminent
Commander. In America it is placed with-
out; and the scenic representation observed
in every well-regulated and properly arranged
Commandery furnishes a most impressive and
pathetic ceremony.

Sepulcher, Knight of the Holy. See
Knight of the Holy Sepulcher.

Seraphim. (Heb., O°D iW.) Singular
Seraph, signifying “burning, fiery.” Celes-
tial beings in attendance upon Jehovah,
mentioned by Isaiah. Similar to the Cheru-
bim, having the human form, face, voice,
two hands, and two feet, but six wings, with
four of which they cover their faces and feet
—as a sign of reverence—while with two
they fly. Their specific office is to sing the
praises of the Holy One, and convey messages
from heaven to earth.

Seraphim, Order of. A Swedish Rite,
instituted in 1334, revived in 1748. The
number of knights, exclusive of the royal
family, was twenty-four.

Serapis, Mysteries of. See Egyptian
Mysteries.

Sermons, Masonic. Sermons on Masonic
subjects, and delivered in churches before
Masonic bodies or on Masonic festivals, are
peculiar to the British and American Free-
masons. Neither the French nor German,
nor, indeed, any continental literature of
Masonry, supplies us with any examples.
The first Masonic sermon of which we have
any knowledge, from its publication, was
“A General Charge to Masons, delivered
at Christ Church, in Boston, [Massachusetts],
on the 27th of December, 1749, by the Rey.
Charles Brockwell, A. M., published at the
request of the Grand Officers and Brethren
there.” It was, however, not printed at
Boston, but was first published in the Free-
masons’ Pocket Companion for 1754. Brock-
well was chaplain of the English troops
stationed at Boston. But in America, at
least, the custom of delivering sermons on
St. John’s day prevailed many years before.
In Dr. Mackey’s History of Freemasonry in
South Carolina (pp. 15-20) will be found the
authentic evidence that the Lodges in Charles-
ton attended Divine service on December 27,
1738, and for several years after, on each

 

    
  
  
   
  
  
  
   
  
   
    
  
   
  
  
   
  
  
   
  
  
   
  
  
    
   
   
  
  
  
   
   
   
   
  
  
  
   
    
  
 
    
  
  
   
    
  
   
  
   
   
  
  
   
   
  
   
 
  
  

SERPENT

of which occasions it is to be presumed that
a sermon was preached. In 1742 it is dis-
tinctly stated, from a contemporary gazette,
that “both Lodges proceeded regularly, with
the ensigns of their Order and music before
them, to church, where they heard a very
learned sermon from their brother, the Rev.
Mr. Durand.’ Brockwell’s, however, is
the first of these early sermons which has
had the good fortune to be embalmed in
type. But though first delivered, it was
not the first printed. In 1750, John Entick,
afterward the editor of an edition of Ander-
son’s Constitutions, delivered a sermon at
Walbrook, England, entitled ‘‘ The Free
and Accepted Mason Described.” The text
on this occasion was from Acts xxviii. 22,
and had some significance in reference to
the popular character of the Order. “But
we desire to hear of thee what thou thinkest;
for as concerning this sect, we know that
everywhere it is spoken against.’ Entick
preached several other sermons, which were
printed. From that time, both in England
and America, the sermon became a very
usual part of the public celebration of a
Masonic festival. One preached at New-
castle-upon-Tyne, in 1775, is in its very
title a sermon of itself: ‘‘The Basis of Free-
masonry displayed; or, an Attempt to show
that the general Principles of true Religion,
genuine Virtue, and sound Morality are the
noble Foundations on which this renowned
Society is established: Being a Sermon
preached in Newcastle, on the Festival of
St. John the Evangelist, 1775, by Bro.
Robert Green.’’

In 1799, the Rey. Jethro Inwood pub-
lished a volume of Sermons, in which are
expressed and enforced the religious, moral,
and political virtues of Freemasonry, preached
upon several occasions before the Provincial
Grand Officers and other Brethren in the
Counties of Kent and Essex. In 1849 Spencer
published an edition of this work, enriched
by the valuable notes of Dr. Oliver. In 1801
the Rev. Thaddeus Mason Harris, Grand
Chaplain of the Grand Lodge and Grand
Chapter of Massachusetts, published at
Charlestown, Massachusetts, a volume of
Discourses delivered on Public Occasions,
illustrating the Principles, displaying the
Tendency, and vindicating the Design of
Freemasonry. This work has also been
annotated in a new edition by Dr. Oliver,
and republished in his Golden Remains of
Early Masonic Writers. During this century
there has been an abundance of single sermons
preached and published, but no other col-
lected volume of any by one and the same
author has been given to the public since
those of Dr. Harris. Yet the fact that
annually in Great Britain and America
hundreds of sermons in praise or in defense
of Freemasonry are delivered from Christian
pulpits, is a valuable testimony given by
the clergy to the purity of the Institution.

Serpent. As a symbol, the serpent ob-
tained a prominent place in all the ancientSuccoty Benct.SERPENT

initiations and religions. Among the Egyp-
tians it was the symbol of Divine Wisdom
when extended at length, and the serpent
with his tail in his mouth was an emblem
of eternity. The winged globe and serpent
symbolized their triune deity. In the ritual
of Zoroaster, the serpent was a symbol of
the universe. In China, the ring between
two serpents was the symbol of the world
governed by the power and wisdom of the

Creator. The same device is several times
repeated on the Isiac table. Higgins (Anacol.,
i., 521) says that, from the faculty which the

serpent possessed of renewing itself, without
the process of generation as to outward
appearance, by annually casting its skin,
it became, like the Phoenix, the emblem of
eternity; but he denies that it ever repre-
sented, even in Genesis, the evil principle.
Faber’s theory of the symbolism of the
serpent, as set forth in his work on the Origin
of Pagan Idolatry, is ingenious. He says
that the ancients in part derived their idea
of the serpent from the first tempter, and
hence it was a hieroglyphic of the evil prin-
ciple. But as the deluge was thought to have
emanated from the evil principle, the ser-

pent became a symbol of the deluge. He
also represented the good principle; the

idea being borrowed from the winged Sera-
phim which was blended with the Cheru-
bim who guarded the tree of
Seraphim and Cherubim being sometimes
considered as_ identical; and besides, in
Hebrew, UW means both a seraph and a
serpent. But as the good principle was
always male and female, the male serpent
represented the Great Father, Adam or
Noah, and the female serpent represented
the ark or world, the microcosm and the
Hence the serpent represented

macrocosm.
the pexpesualy renovated world, and _as
such was used in all the mysteries. Dr.

Oliver brings his peculiar views to the in-
terpretation, and says that in Christian
Masonry the serpent is an emblem of the
fall and the subsequent redemption of man.
In Ancient Craft Masonry, however, the ser-
pent does not occur as a symbol.
plar and in the Philosophic degrees—such as
the Knight of the Brazen Serpent, where the
serpent is combined with the cross—it is evi-
dently a symbol of Christ; and thus the sym-
bolism of these degrees is closely connected
with that of the Rose Croix.

Serpent and Cross. A symbol used in
the degrees of Knights Templar and Knight
of the Brazen Serpent. The cross is a tau
cross 7, and the serpent is twined around.
Its origin is found in Numbers xxi. 9, where
it is said, ‘‘Moses made a serpent of brass,
and put it upon a pole.’ The word }, Nes,
here translated ‘‘a pole,’ literally means a
standard, or something elevated on high as
a signal, and may be represented by a cross
as well as by a pole. Indeed, Justin Martyr
calls it a cross.

Serpent, Knight of the Brazen. See
Knight of the Brazen Serpent.

life—the |

In the Tem- |

SERVING 681

Serpent Worship. In ancient times, the
serpent was an object of adoration in almost
all nations. It was, in fact, one of the
earliest deviations from the true system,
and in almost all the ancient rites we find
some allusion to the serpent. It was wor-
shiped in India, Egypt, Pheenicia, Babylo-
nia, Greece, and Italy. Indeed, so widely was
this worship distributed, presenting every-
where so many similar features, that it is
not surprising that it has been regarded by
some writers as the primitive religion of
man. And so long did it continue, that
in the sect of Ophites it became one of the
earliest heresies of the church. In some
nations, as the Egyptians, the serpent was
the representative of the good principle;
but in most of them it was the emblem of
the evil principle.

; Serving Brethren. Masons whose duty
it is to serve the Lodge as Tilers, waiters
at the Lodge table, and to perform other
menial services, are called in European
Lodges “‘serving brethren.” They are not
known in America, but were long recognized
as a distinct class in England and on the
Continent. In 1753 the Grand Lodge of

 

England adopted a regulation for their
initiation, which, slightly modified, is still

in force. By it every Lodge is empowered to
initiate without charge “serving brethren,”
who cannot, however, become members of
the Lodge, although they may join another.
In military Lodges private soldiers may be
received as serving brethren. On the Conti-
nent, at one time, a separate and prelimi-
nary form of reception, with peculiar signs,
etc., was appropriated to those who were
initjated as serving brethren, and they were
not permitted to advance beyond the first
degree; which, however, worked no in-
convenience, as all the business and re-
freshment of the Lodges were done at that
time in the Entered Apprentice’s Degree.
The regulation for admitting serving brethren
arose from the custom of Lodges meeting
at taverns; and as at that period labor and
refreshment were intermixed, the waiters
for the tavern were sometimes required to
enter the room while the Lodge was in
session, and hence it became necessary to
qualify them for such service by making
them Masons. In France they are called
Freres Servants; in Germany, Dienenden
Briider.

The Knights T
serving brothers
introduced into t
increased in wealth an

emplar had a class called
, who were not, however,
he Order until it had greatly

d numbers. The form
of their reception varied very slightly from
that of the Knights; but their habit was
different, being black. They were designated
for the performance of vario c
inside or outside of the Order. Many rich
and well-born men belonged to this. class.
They were permitted to take part in the
election of a Grand Master. The treasurer
of the Order was always a serving brother.
Of these serving brothers there were two682 SETH

 

kinds: servants at arms and artificers. The
former were the most highly esteemed; the
latter being considered a very inferior class,
except the armorers, who were held, on
account of the importance of their occupa-
tion, in higher estimation.

Seth. It is a theory of some Masonic
writers that the principles of the Pure or
Primitive Freemasonry were preserved in
the race of Seth, which had always kept
separate from that of Cain, but that after
the flood they became corrupted by a se-
cession of a portion of the Sethites, who
established the Spurious Freemasonry of
the Gentiles. This theory has been very
extensively advanced by Dr. Oliver in all
his works. The pillars erected by Seth to
preserve the principles of the arts and sciences
are mentioned by Josephus. But although
the Old Constitutions speak of Seth, they
ascribe the erection of these pillars to the
children of Lamech. But in the high de-
grees of Masonry the erection is attributed
to Enoch. (See Enoch.)

Sethos. In 17381, the Abbé Terrasson pub-
lished at Paris a work entitled Sethos his-
tore ou vie tirée des monumens anecdotes de
Vancienne Egypte. It has passed through
a great many editions and has been translated
into German and English. Under the form
of fiction it contains an admirable description
of the initiation into the ancient Egyptian
mysteries. The labors and researches of
Terrasson have been very freely used by
Lenoir, Clavel, Oliver, and other writers on
the ancient initiations.

Setting-Maul. A wooden hammer used
by Operative Masons to “set’’ the stones
in their proper positions. It is in Specu-
lative Masonry a symbol, in the Third

egree, reminding us of the death of the
builder of the Temple, which is said to have
been effected by this instrument. In some
Lodges it is very improperly used by the
Master as his gavel, from which it totally
differs in form and in symbolic signification.
The gavel is a yen o of order and decorum;
the setting-maul, of death by violence.
Setting Sun. It was the duty of the Se-
nior Wardens to pay and dismiss the Craft
at the close of day, when the sun sinks in
the West; so now the Senior Warden is said
in the Lodge to represent the setting sun.

_ Seven. In every system of antiquity there
Is a frequent reference to this number
showing that the veneration for it proceeded
from some common cause. It is equally
a sacred number in the Gentile as in the
Christian religion. Oliver says that this can
scarcely be ascribed to any event, except it
be the institution of the Sabbath. Higgins
thinks that the peculiar circumstance, perhaps
accidental, of the number of the days of the
week coinciding exactly with the number of
the planetary bodies probably procured for it
its character of sanctity. The Pythagoreans
called it a perfect number, because it was made
up of 3 and 4, the triangle and the square, which
are the two perfect Reel They called it

 

 

 

   
  
 
 
 
  
  
  
  
   
 
  
  
   
   
  
   
   
  
  
  
  
 
   
   
  
  
   
  

SEVEN

also a virgin number, and without mother,
comparing it to Minerva, who was a mother-
less virgin, because it cannot by multipli-
cation produce any number within ten,
as twice two does four, and three times
three does nine; nor can any two numbers,
by their multiplication, produce it.

It is singular to observe the important
part occupied by the number seven in all
the ancient systems. There were, for in-
stance, seven ancient planets, seven Pleiades,
and seven Hyades; seven altars burned con-
tinually before the god Mithras; the Ara-
bians had seven holy temples; the Hindus
supposed the world to be enclosed within
the compass of seven peninsulas; the Goths
had seven deities, viz., the Sun, the Moon,
Tuisco, Woden, Thor, Friga, and Seatur,
from whose names are derived our days of
the week; in the Persian mysteries were
seven spacious caverns, through which the
aspirant had to pass; in the Gothie mys-
teries, the candidate met with seven obstruc-
tions, which were called the “‘road of the
seven stages’; and, finally, sacrifices were
always considered as most efficacious when
the victims were seven in number.

Much of the Jewish ritual was governed
by this number, and the etymology of the
word shows its sacred import, for the radical
meaning of YW, shabang, is, says Park-
hurst, sufficiency or fulness. The Hebrew
idea, therefore, like the Pythagorean, is that
of perfection. To both the seven was a per-
fect number. Again: )2W, means fo swear,
because oaths were confirmed either by
seven witnesses, or by seven victims offered
in sacrifice, as we read in the covenant of
Abraham and Abimelech. (Gen. xxi. 28.)
Hence, there is a frequent recurrence to this
number in the Scriptural history. The Sab-
bath was the seventh day; Noah received
seven days’ notice of the commencement of
the deluge, and was commanded to select
clean beasts and fowls by sevens; seven per-
sons accompanied him into the ark; the
ark rested on Mount Ararat in the seventh
month; the intervals between despatching
the dove were, each time, seven days; the
walls of Jericho were encompassed seven
days by seven priests, bearing seven rams’
horns; Solomon was seven years building
the Temple, which was Apdicted in the
seventh month, and the festival lasted seven
days; the candlestick in the tabernacle
consisted of seven branches; and, finally, the
tower of Babel was said to have been ele-
vated seven stories before the dispersion.

Seven is a sacred number in Masonic
symbolism. It has always been so. In the
earliest rituals of the last century it was
said that a Lodge required seven to make
it perfect; but the only explanation to be
found in any of those rituals of the sacred-
ness of the number is the seven liberal arts
and sciences, which, according to the old
“Legend of the Craft,” were the founda-
tion of Masonry. In modern ritualism the
symbolism of seven has been transferredSEVEN

SEVEN 683

from the First to the Second Degree, and|the moon leads all the hosts of heaven.
there it is made to refer only to the seven And the Occidental, as well as the Oriental,
steps of the Winding Stairs; but the sym-|nations were strongly moved in their imagi-

bolic seven is to be found diffused in a hundred
ways over the whole Masonic system.

*The sun was naturally the great central
planet of the ancient seven, and is ever
represented as the central light of the seven
in the branched candlestick. Of the days
of the week one was known as Sol’s day, or

Sunday, and as the
Sun was the son
of Saturn, he was
ushered in by his
father Saturn (or
Saturday), whom
he superseded. The
Jews got their
Sabbath from
the Babylonians
about 700 B.c. (Anc.
Faiths, p. 863; also
see Philo Judeus, Josephus, and Clement
of Alexandria), while Sol’s day dates from
time immemorial, and was always a sacred
one. In a phallic sense, when the sun has
been in conjunction with the moon, he only
leaves Luna after impregnation, and as
Forlong, in his Rivers of Life, expresses it,
“the young sun is that faint globe we so
often see in the arms of the new moon,”
which is in gestation with the sun. The
occult meaning of the word Mi-mi perhaps is

 

here revealed, as mentioned in 2 Kings xviii.
27, being defined Firewater. Mi is the name
of the sun, and as well signifies gold. It is
designated in the musical scale, and is also
the name of fire in Burmese, Siamese, and
cognate tongues, as mentioned by Forlong
in treating of the Early Faiths of Western
Asia (vol. ii., p. 65).

Next to the sun in beauty and splendor

J a ee
* From this point the article is by C. T. Mc-
Clenachan,

nations by the awful majesty, the solemn
silence, and the grandeur of that brilliant
body progressing nightly through the starry
vault: from the distant plains of India to
ancient Egypt, and even those far-off lands
where the Incas ruled, altars were erected
{to the worship of the Moon. On every
| seventh day the moon assumed a new phase,
| which gave rise to festivals to Luna being
| correspondingly celebrated; the day so set
| apart was known as Moon-day, or the second
|day of the week, that following Sun-day.
“The Moon, whose phases marked an
| appointed their holy days.” (Cicero, Tusculan
| Disputations, Book I., ch. 28.) In the
| Hebrew, Syrian, Persian, Phoenician, Chal-
|dean, and Saxon, the word Seven signifies
| full or complete, and every seventh day after
| the first quarter the moon is complete in its
|change. In all countries the moon is best
|known under the beautiful figure of the un-
| veiling Queen of Heaven.

The relative values of Seven in the musical
scale and in the ancient planetary formula
are as follows:

 

St . Moon. . . Silver.

Ut Mercury. . Quicksilver.
Re. Venus . Copper.
Mi . sun. Gold.

Fa Mars = lron:

Sol . Jupiter ans

Lay. . Saturn Lead.

The eminent professor of music, Carl Berg-
stein, in connection herewith, furnishes the
information that Guido Aretinus, Monk, in
the eleventh century, the great reformer of
music, invented the staff, several keys, an
the names ut, re, mt, fa, sol, la, 82; they
being taken from a prayer to St. John to pro-
tect the voice, running thus:

Ut queant laxis Resonare fibris

Mira gestorum Famuli tuorum

Solve polluti Labii reatum, Sancte Johannes.

The literal translation of which would be

rendered:

“For that (or to enable) with expanded breast
Thy servants are able to sing the praise of Thy
Deeds, forgive the polluted lips the sins ut-

tered.”

The syllable ut has since been changed for
the more satisfactory do. :

In the year 1562 there was printed at
Leipzig a work entitled Heptalogium Virgilie
Salsburgensis, in honor of the number Sever.
It consists of seven parts, each embracins;
seven divisions. In 1624 appeared in Lon-
don a curious work on the subject of numbers-
bearing the following title: “The Secret of
Numbers according to T heological, Arith-
metical, Geometrical, and Harmonical Com-
putation; drawn, for the better part, out of
those Ancients, as well as Neoteriques. Pleas-

 

ing to read, profitable to understand, opening|
i
If
ih

   

684 SEVEN

themselves to the capacities of both learned
and unlearned; being no other than a key
to lead men to any doctrinal knowledge
whatsoever.’ In the ninth chapter the
author has given many notable opinions
from learned men, to prove the excellency
of the number Seven. ‘First, it neither
begets nor is begotten, according to the

saying of Philo. Some numbers, indeed,
within the compass of ten, beget, but are
not begotten; and that isthe unarie. Others

are begotten, but beget not, as the octonarie.
Only the septenaries have a prerogative above
them all, they neither beget nor are begotten.
This is its first divinity or perfection. Second-
ly, this is a harmonical number, and the
well and fountain of that fair and lovely
Sigamma, because it includeth within itself
all manner of harmony. Thirdly, it is a
theological number, consisting of perfection.
Fourthly, because of its compositure; for
it is compounded of the first two perfect
numbers equal and unequal, three and four;
for the number two, consisting of repeated
unity, which is no number, is not perfect.
Now every one of these being excellent of
themselves (as hath been demonstrated), how
can this number be but far more excellent,
consisting of them all, and participating, as
it were, of all their excellent virtues?”
Hippocrates says that the septenary num-
ber, by its occult virtue, tends to the accom-
plishment of all things, is the dispenser of
life and fountain of all its changes; and,
like Shakespeare, he divides the life of
man *into seven ages. In seven months
a child may be born and live, and not be-
fore. Anciently a child was not named
before seven days, not being accounted
fully to have life before that periodical day.
The teeth spring out in the seventh oath
and are renewed in the seventh year, when
infancy is changed into childhood. At thrice
seven years the faculties are developed,
manhood commences, and we become legal-

ly competent to all civil acts; at four|b

times seven man is in full possession of his
strength; at five times seven he is fit for
the business of the world; at six times seven
he becomes grave and wise, or never; at
seven times seven he is in his apogee, and
from that time he decays; at eight times
seven he is in his first climacteric; at nine
times seven, or sixty-three, he is in his grand
climacteric, or years of danger; and ten
times seven, or threescore years and ten
has, by the Royal Prophet, been pronounced
the natural period of human life.

Seven Stars. In the Tracing-Board of the
Seventeenth Degree, or Knight of the East and
West, is the representation of a man clothed
in a white robe, with a golden girdle round
his waist, his right hand extended, and sur-
rounded with seven stars. The Seventeenth is
an apocalyptic degree, and this symbol is taken
from the passage in Revelation i. 16, “and he
had in his right hand seven stars.” It is a
symbol of the seven churches of Asia.
Seventy Years of Captivity. This period

 

  

SHARP

must be computed from the defeat of the
Egyptians at Carchemish, in the same year
that the prophecy was given, when Nebuchad-
nezzar reduced the neighboring nations of
Syria and Palestine, as well as Jerusalem,
under his subjection. At the end of seventy
years, on the accession of Cyrus, an end was
put to the Babylonish monarchy.

Shaddai. One of the names of God. In
Exodus vi. 8, the word translated God
Almighty is, in the original, Shaddat, “iV;
it is therefore the name by which he was
known to the tsraelites before he commu-
nicated to Moses the Tetragrammaton. The
word is a pluralis majestatis, and signifies
all-powerful, omnipotent.

Shalal Shalom Abi. (Hebrew, “28 DW

bby Diripuit pacem patri.) A covered word

a the Fifteenth Degree of the A. A. Scottish
ite.

Shalash Esrim. (Heb. OW) Ww.)
‘“Twenty-three,”’ and refers to a day in the
month Adar, noted in the Sixteenth Degree
of the A. A. Scottish Rite.

Shamir. King Solomon is said, in a Rab-
binical legend, to have used the worm Shamir
as an instrument for building the Temple.
The legend is that Moses engraved the names
of the twelve tribes on the stones of the
breastplate by means of the blood of the
worm Shamir, whose solvent power was so
great that it could corrode the hardest
substances. When Solomon was about to
build the Temple of stones without the use
of any metallic implement, he was desirous
of obtaining this potent blood; but the
knowledge of the source whence Moses had
derived it had been lost by the lapse of time.
Solomon enclosed the chick of a bird, either
an ostrich or a hoopoe, in a crystal vessel,
and placed a sentinel to watchit. The parent
bird, finding it impossible to break the
vessel with her bill so as to gain access to
the young one, flew to the desert, and re-
turned with the miraculous worm, which,
y means of its blood, soon penetrated the
prison of glass, and liberated the chick.
By a repetition of the process, the King of
Israel at length acquired a sufficiency of
the dissolving blood to enable him to work
upon the stones of the Temple.

It is supposed that the legend is based on
a corruption of the word Smiris, the Greek
for emery, which was used by the antique
engravers in their works and medallions,
and that the name Shamir is merely the
Hebrew form of the Greek word.

Sharp Instrument. The emblematic use
of a “sharp instrument,’’ as indicated in
the ritual of the First Degree, is intended
to be represented by a warlike weapon
(the old rituals call it ‘‘a warlike instrument’),
such as a dagger or sword. The use of the
point of a pair of compasses, as is sometimes
improperly done, is an erroneous application
of the symbol, which should not be tolerated
in a properly conducted Lodge. The com-
passes are, besides, a symbol peculiar to
the Third Degree.SHASTER

Shaster. (‘Instruction.’’) Any book held
more or less sacred among the Hindus,
whether included in the Sruti or not. The
Great Shasters comprise the Vedas, the
Upavedas, and the Vedangas, with their ap-
pended works of learning, including the Pura-
nas, the Ramay4na, and the Mahabharata.

Shastras. The sacred book of the Hindus,
which contains the dogmas of their religion
and the ceremonies of their worship. It
is a commentary on the Vedas, and consists
of three parts: the moral law, the rites and
ceremonies of the religion, and the distri-
bution of the people into tribes. To the
Hindu Mason it would be the Greater Light
and his Book ofthe Law, as the Bible is
to his Christian brother.

Sheba, Queen of. In the Books of Kings
and Chronicles, we are told that ‘‘when
the Queen of Sheba heard of the fame of
Solomon concerning the name of the Lord,
she came to prove him with hard questions.”
Sheba, or Saba, is supposed to have been
a province of Arabia Felix, situated to the
south of Jerusalem. The queen, whose visit
is thus described, is spoken of nowhere else
in Scripture. But the Jews and the Arabs,
who gave her the name of Balkis, recite
many traditions concerning her. The Ma-
sonic one will be found under the words
Admiration, Sign of, which see.

Shebat. (F2v.) The fifth month of the
Hebrew civil year, and corresponding with
the months January and February, be-
ginning with the new moon of the former.

Shekel. In the Fourth or Mark Master’s
Degree, it is said that the value of a mark
is ‘‘a Jewish half-shekel of silver, or twenty-
five cents in the currency of this country.”
The shekel of silver was a weight of great
antiquity among the Jews, its value being

 

about a half-dollar. In the time of Solomon,
as well as long before and long after, until
the Babylonish exile, the Hebrews had no
regularly stamped money, but generally
used in traffic a currency which consisted
of uncoined shekels, which they weighed
out to one another. The earliest specimens
of the coined shekel which we know are
of the coinage of Simon Maccabeus, issued
about the year 144 B.c. Of these, we gen-
erally find on the obverse the sacred pot
of manna, with the inscription, ‘Shekel
Israel,” in the old Samaritan character;
on the reverse, the rod of Aaron, having
three buds, with the inscription, ‘‘Ierushalem
Kadoshah,” or Jerusalem the Holy, in a
similar character.

Shekinah. Heb., 72°¥, derived from

 

  

 

SHEM 685

SHAKAN, to dwell. A term applied by
the Jews, especially in the Tar 8, to
the Divine glory which dwelt in the taber-
nacle and the Temple, and which was mani-
fested by a visible cloud resting over the
mercy-seat in the Holy of Holies. It first
appeared over the ark when Moses conse-
crated the tabernacle; and was afterward,
upon the consecration of the Temple by
Solomon, translated thither, where it re-
mained until the destruction of that building.

The Shekinah disappeared after the de-
struction of the first Tenpla: and was not
resent in the second. Mr. Christie, in his
earned treatise on the Worship of the Ele-
ments, says that “‘the loss of the Shekinah,
that visible sign of the presence of the Deity,
induced an early respect for solar light as
its substitute.’ Now there is much that
is significative of Masonic history in this
brief sentence. The sun still remains as a
prominent symbol in the Masonic system.
It has been derived by the Masons from
those old sun-worshipers. But the idea
of Masonic light is very different from their
idea of solar light. e Shekinah was the
symbol of the Divine glory; but the true
glory of divinity is Truth, and Divine Truth
is therefore the Shekinah of Masonry. This
is symbolized by light, which is no longer
used by us as a “substitute” for the Shekinah,
or the Divine glory, but as its symbol—the
physical expression of its essence.

Shelum lecka. The password of the
Order of Felicity. It is of Arabic root,
signifying, ‘“‘Peace be with youl”

Shem. =v. The Name. The Jews in
their sacred rites often designated God by
the word Name, but they applied it only
to him in his most exalted character as
expressed by the Tetragrammaton, JEHO-
VAH. To none of the other titles of God,
such as El, Eheyeh, or Adonai, do they
apply the word. Thus, Shemchah Kadosh,
Thy name is holy, means Thy name Jehovah
is holy. To the Name thus exalted, in
its reference to the Tetragrammaton, they
applied many epithets, among which are
the following used by the Talmudists,
youx Sw nw, Shem shal arbang, the name of
four, i. e., four letters; 72°27 BW, Shem ham-
jukad, the appropriated name, 1. e., appro-
priated solely to God. Syn Dv, Shem
haggadol, the great name, and Wiipn ov,
Shem hakkadosh, the holy name. To the Jew,
as to the Mason, this great and holy name
was the symbol of all Divine truth. The
Name was the true name, and therefore it
symbolized and represented the true God.

Shem, Ham, Japheth. _The three sons
of Noah, who assisted him in the construc-
tion of the ark of safety, and hence they
became significant words in the Royal
Arch Degree according to the American
system. The interpolation of Adoniram in
the place of one of these names, which is
sometimes met with, is a blunder of some
modern, ignorant ritual maker.686 SHEM

Shem Hamphorasch. W715!" BY, the
separated name. The Tetragrammaton is
s0 called because, as Maimonides (More
Nevoch.) says, all the names of God are
derived from his works except the Tetra-
grammaton, which is called the separated
name, because it is derived from the sub-
stance of the Creator, in which there is
no participation of any other thing. That
is to say, this name indicates the self-existent
essence of God, which is something alto-
gether within himself, and separate from
his works.

Shemitic. One of the three historical
divisions of religion—the other two being
the Turanian and the Aryan—and embraces
Mosaism, Christianity, the Eddaic Code,
and Moslemism.

Sheriff. According to Preston, the sheriff
of a county possessed, before the revival of
1717, a power now confined to Grand Masters.
He says (Jllust., p. 182) that “A sufficient
number of Masons met together within a cer-
tain district, with the consent of the Sheriff or
chief magistrate of the place, were empowered,
at this time, to make Masons, and practise the
rites of Masonry without a Warrant of Consti-
tution.”’ This is confirmed by the following
passage in the Cooke MS. (lines 901-912):
“When the masters and fellows be forewarned,
and are come to such congregations, if need be,
the Sheriff of the Country, or the Mayor of
the City, or Aldermen of the Town in which
such Congregation is holden, shall be fellow
and sociate to the master of the congrega-
tion in help of him against rebels and [for
the] upbearing the right of the realm.”

Shermah, Insect. See Insect Shermah.

_ Shesha. The seven-headed serpent float-
ing in the cosmical ocean, upon which the
throne of Brahma rested.

Shetharboznai. See Tatnai.

Shewbread. The twelve loaves which
were placed upon a table in the sanctuary
of the Temple, and which were called the
shewbread or bread of the presence, are repre-
sented among the parapherwalia of a Lodge of
Perfection in the Ancient and Accepted Rite.
Bahr (Symbolik) says that the shewbread was a
symbol of the bread of life—of the eternal life
by which we are brought into the presence of
God and know him; an interpretation that
. sceually applicable to the Masonic sym-

sm

olism.

Shibboleth. (Heb. N22v.) The word
which the Gileadites under Jephthah made
use of as a test at the passages of the river
Jordan after a victory over the Ephraimites.
The word has two meanings in Hebrew:
First, an ear of corn; and, secondly, a stream
of water. As the Ephraimites were desirous
of crossing the river, it is probable that
this second meaning suggested it to the
Gileadites as an appropriate test word on
the occasion. The proper sound of the

first letter of this word is sh, a harsh breath-
ing which is exceedingly difficult to be pro-
nounced by persons whose vocal organs
Such was

ve not beez accustomed te it.

   

   
  
 
  
 
  
 
 
 
  
 
 
  
  
  
 
 
  
  
  
 
 
 
  
 
 
 
  

SHIELD

the case with the Ephraimites, who substi-
| tuted for the aspiration the hissing sound
|of s. Their organs of voice were incapa-~
| ble of the aspiration, and therefore, as the
lrecord has it, they ‘‘could not frame to
| pronounce it right.” The learned Burder
remarks (Orient. Cust., ii., 782) that in
Arabia the difference of pronunciation
among persons of various districts is much
greater than in most other places, and such
as easily accounts for the circumstance men-
tioned in the passage of Judges. Hutchin-
son (Sp. of Mas., p. 182), speaking of this
word, rather fancifully derives it from the
Greek oifw, I revere, and AiSos, a stone, and,
therefore, he says ‘‘S:BoaAi@ov, Sibbolithon,
Colo Lapidem, implies that they (the Ma-
sons) retain and keep inviolate their obli-
gations, as the Juramentum per Jovem La-
pidem, the most obligatory oath held among
the heathen.”

It may be remarked that in the ritual
of the Fellow-Craft’s Degree, where the
story of the Ephraimites is introduced, and
where Shibboleth is symbolically inter-
preted as meaning plenty, the word water-ford
is sometimes used incorrectly, instead of
waterfall. Shibboleth means a flood of water,
a rapid stream, not a ford. In Psalm Ixix.
3,,the word is used in this exact sense. “INDWW
m2, Shibboleth shetafatni, the flood has
overwhelmed me. And, besides, a waterfall
is an emblem of plenty, because it indicates
an abundance of water; while a water-ford,
for the converse reason, is, if any symbol
at all, a symbol of scarcity.

Shield. The shape of the shield worn by
the knight in the Middle Ages varied accord-
ing to the caprice of the wearer, but generally
it was large at the top and_ gradually
diminished to a point, being made of wood
and covered with leather, and on the outside
was seen the escutcheon or representation
of the armorial bearings of the owner. The
shield, with all the other parts of the armor
worn by the knights except the gauntlets,
has been discontinued by the modern Ma-
sonic Knights. Oliver thinks that in some
of the military initiations, as in those of
the Scandinavian mysteries, the shield
was substituted for the apron. An old
heraldic writer, quoted by Sloane-Evans
(Gram. Brit. Her., 153), thus gives the
symbolic import of the shield: ‘Like as
the shield served in the battle for a safe-
guard of the body of soldiers against wounds,
even so in time of peace, the same being
hanged up, did defend the owner against
the malevolent detractions of the envious.’

Shield of David. Two interlaced tri-
angles, more commonly known as the Seal
of Solomon, and considered by the ancient
Jews as a talisman of great efficacy. (See
Seal of Solomon.) Because the shield wat.
in battle, a protection, like a talisman, to
the person, the Hebrews used the same word,
ja, Magen, to signify both a shield and ¢
talisman. Gaffarel says, in his Curtositates
Inaudite (Lond. Trans., 1650, p. 133), “TisSHINTO

Hebrew word Maghen signifies a scutcheon,
or any other thing noted with Hebrew
characters, the virtue whereof is like to that
of a scutcheon.” After showing that the
shield was never an image, because the
Mosaic law forbade the making of graven
images, he adds: ‘‘Maghen, therefore, sig-
nifies properly any piece of paper or other
like matter marked or noted with certain
characters drawn from the Tetragrammaton,
or Great Name of four letters, or from any

 

 

other.”? The most usual form of the Shield
of David was to place in the center of the
two triangles, and at the intersecting points,
the Hebrew word N?A8, AaLA, which was
compounded of the initials of the words of
the sentence, “JUN D2)? 72 TAX, Atah Gibor
Lolam Adonai, “Thou art strong in the
eternal God.’’ Thus constructed, the Shield
of David was supposed to be a preservative
against all sorts of dangers.

Shinto. The national worship of the Jap-
anese, and signifies the ‘‘path of the gods.”
It is presumed to be more ancient than the
days of King Solomon, and is analogous
to sun-worship.

Shintoism. The ancient religion of Japan,
and founded on the worship of ancestors.
It acknowledges a Supreme Creator and
many subordinate gods called Kami, many
of whom are the apotheoses of emperors
and great men. It believes in the immor-
tality of the soul, and in its ritual uses sym-

bols, such as the mirror—which is the
symbol of an unsoiled life—and __ lustra-
tions symbolic of moral purification, Like

the early Grecian mytholoey Shintoism
has deified natural objects, such as the sun,
the air, earth, fire, water, lightning, thunder,
etc. It is a system much mixed up with the
philosophy of Confucius and with myths

8.

A striking of hands and feet, so as
to produce a sudden noise. There is a
ceremony called ‘the shock,” which was
in use in the reception of an Apprentice mm

 

SHOE 687

the beginning of this century, and is still
used by some Lodges in what is called ‘the
Shock of Entrance,’ and by all in ‘‘the
Shock of Enlightenment.” Of the first
shock as well as of the second, there are
evident traces in some of the earlier rituals
of the last century, and there is no doubt
that it was an ancient ceremony, the gradual
disuse of which is an innovation.

Shock of Enlightenment. A ceremony
used in all the degrees of Symbolic Masonry.
By it we seek to symbolize the idea of the
birth of material light, by the representation
of the circumstances that accompanied it,
and their reference to the birth of intellectual
or Masonic light. The one is the type of the
other; and hence the illumination of the
candidate is attended with a ceremony
that may be supposed to imitate the primal
illumination of the universe—most feebly,
it is true, and yet not altogether without
impressiveness.

The Shock of Enlightenment is, then, a
symbol of the change which is now taking
place in the intellectual condition of the
candidate. Jt is the symbol of the birth of
intellectual light and the dispersion of intel-
lectual darkness.

Shock of Entrance. A ceremony for-
merly used on the admission of an Entered
Apprentice, but now partly becoming ob-
solete. In the old initiations, the same
word signified fo die and to be initiated, be-
cause, in the initiation, the lesson of death
and the resurrection to eternal life was the
dogma inculcated. In the initiation of an
Apprentice in Masonry the same lesson is
begun to be taught, and the initiate, enter-
ing upon a new life and new duties, dis-
rupting old ties and forming new ones,
passes into a new birth. This is, or ought
to be, necessarily accompanied by some cere-
mony which should symbolically represent
this great moral change. Hence the impres-
sion of this idea is made by the symbolism
of the shock at the entrance of the candidate.

The shock or entrance is then the sym-
bol of the disruption of the candidate from
the ties of the world, and his introduction
into the life of Masonry. It is the symbol
of the agonies of the first death and of the
throes of the new birth.

Shoe. Among the ancient Israelites, the
shoe was made use of in several significant
ways. To put off the shoes, imported rever-
ence, and was done in the presence of God,
or on entering the dwelling of a superior.
To unloose one’s shoe and give it to another
was the way of confirming a contract. Thus
we read in the Book of Ruth, that Boaz
having proposed to the nearest kinsman _ of
Ruth to exercise his legal right by redeeming
the land of Naomi, which was offered for
sale, and marrying her daughter-in-law, the
kinsman, being unable to do so, resigned his
right of purchase to Boaz; and the narrative
goes on to say (Ruth iv. 7, 8), “Now this
was the manner in former time in Israel
concerning redeeming and concerning chang-688 SHOULKAIN

 

ing, for to confirm all things; a man plucked
off his shoe, and gave it to his neighbor:
and this was a testimony in Israel. ‘There-
fore the kinsman said unto Boaz, Buy it for
thee. So he drew off his shoe.” The
reference to the shoe in the First Degree is
therefore really as a symbol of a covenant
to be entered into. In the Third Degree the
symbolism is altogether different. For an
explanation of it, see Discalceation.

Shoulkain. (Heb. Pprw, Fimbria pos-
sessionis.) Stolkin, mentioned in the Ninth
and other degrees of the A. A. Scottish Rite.

Shovel. An instrument used to remove
rubbish. It is one of the working-tools of
a Royal Arch Mason, and symbolically
teaches him to remove the rubbish of passions
and prejudices, that he may be fitted, when
he thus escapes from the captivity of sin,
for the seat and the reception of Eternal
Truth and Wisdom.

Shrine. Oliver says that the shrine is the
place where the secrets of the Royal Arch
are deposited. The word is not so used in
America, nor does it seem properly applicable
according to the legend of the degree.

Side Degrees. There are certain Masonic
degrees, which, not being placed in the
regular routine of the acknowledged degrees,
are not recognized as a part of Ancient
Masonry, but receive the name of “Honorary
or Side Degrees.” They constitute no
part of the regular ritual, and are not under
the control of either Grand Lodges, Grand
Chapters, or any other of the legal, admin-
istrative bodies of the Institution. Although
a few of them are very old, the greater
number are of a comparatively modern
origin, and are generally supposed to have
been indebted for their invention to the
Ingenuity of either Grand Lecturers, or
other distinguished Masons. Their history
and ceremonies are often interesting, and
so far as we have been made acquainted with
them, their tendency, when they are properly
conferred, is always moral. They are not
given in Lodges or Chapters, but at private
meetings of the brethren or companions
possessing them, informally and temporarily
called for the sole purpose of conferring them.
These temporary assemblies owe no alle-
glance to any supreme, controlling body,
except so far as they are composed of Master
or Royal Arch Masons, and when the business
of conferring the degrees is accomplished,
they are dissolved at once, not to meet
again, except under similar circumstances
and for a similar purpose.

Some of them are conferred on Master
Masons, some on Royal Arch Masons, and
some only on Knights Templar. There is
another class which females, connected by cer-
tain ties of relationship with the Fraternity,
are permitted to receive; and this fact, in
Some measure, assimilates these degrees
to the Masonry of Adoption, or Female
Masonry, which is practised in France and
some other European countries, although

 

 

SIGHT

there are important points of difference be-
tween them. These female side degrees
have received the name of “androgynous
degrees,” from two Greek words signifying
man and woman, and are thus called to indi-
cate the participation in them by both sexes.

The principal side degrees practised in
America are as follows:

. Secret Monitor.

Knight of the Three Kings.

. Knight of Constantinople.

. Mason’s Wife and Daughter.

Ark and Dove.

. Mediterranean Pass.

. Knight and Heroine of Jericho.

. Good Samaritan.

. Knight of the Mediterranean Pass.

Sight, Making Masons at. The prerog-
ative of the Grand Master to make Masons
at sight is described as the eighth land-
mark of the Order. It is a technical term,
which may be defined to be the power to
initiate, pass, and raise candidates, by the
Grand Master, in a Lodge of emergency,
or, as it is called in the Book of Constitu-
tions, ‘‘an occasional Lodge,’ specially
convened by him, and consisting of such
Master Masons as he may call together for
that purpose only; the Lodge ceasing to
exist as soon as the initiation, passing, or
raising has been ‘accomplished, and the
brethren have been dismissed by the Grand
Master.

It is but right to say that this doctrine is
not universally received as established law
by the Craft. I do not think, however,
that it was ever disputed until within a
comparatively recent period. It is true
that Cole (Freemas., lib. 51), as far back as
1817, remarked that it was ‘‘a great stretch
of power, not recognized, or at least, he be-
lieved, not practised in this country.”’ But
the qualifying phrases in this sentence,
clearly show that he was by no means cer-
tain that he was correct in denying the
recognition of the right. Cole, however,
would hardly be considered as competent
authority on a question of Masonic law, as
he was evidently unacquainted with the
Book of Constitutions, and does not quote or
refer to it throughout his voluminous work.

In that Book of Constitutions, however,
several instances are furnished of the exer-
cise of this right by various Grand Masters.

In 1731, Lord Lovell being Grand Master,
he ‘formed an occasional Lodge at Hough-
ton Hall, Sir Robert Walpole’s House in
Norfolk,’ and there made the Duke of
Lorraine, afterward Emperor of Germany,
and the Duke of Newcastle, Master Masons.

I do not quote the case of the initiation,
passing, ad raising of Frederick, Prince
of Wales, in 1737, which was done in “an
occasional Lodge,” over which Dr. Desag-
uliers presided, because, as Desaguliers was
not the Grand Master, nor even, as has been
incorrectly stated by the New York Com-
mittee of Correspondence, Deputy Grand
Master, but only a Past Grand Master, itSIGHT

cannot be called a making at sight. He most
probably acted under the Dispensation of the
Grand Master, who at that time was the
Earl of Darnley.

But in 1766, Lord Blaney, who was then
Grand Master, convened ‘‘an occasional
Lodge,” and initiated, passed, and raised
the Duke of Gloucester.

Again in 1767, John Salter, the Deputy,
then acting as Grand Master, convened
“fan occasional Lodge,’ and conferred the
three degrees on the Duke of Cumberland.

In 1787, the Prince of Wales was made
a Mason ‘at an occasional Lodge con-
vened,” says Preston, ‘‘for the purpose at
the Star and Garter, Pall Mall, over which
the Duke of Cumberland (Grand Master)
presided in person.”

It has been said, however, by those who
deny the existence of this prerogative, that
these “occasional Lodges” were only spe-
cial communications of the Grand Lodge,
and the ‘‘makings’”’ are thus supposed to
have taken place under the authority of
that body, and not of the Grand Master.
The facts, however, do not sustain this
position. Throughout the Book of Consti-
tutions, other meetings, whether regular
or. special, are distinctly recorded as meet-
ings of the Grand Lodge; while these ‘‘oc-
casional Lodges” appear only to have been
convened by the Grand Master for the
purpose of making Masons. Besides, in
many instances the Lodge was held at a
different place from that of the Grand
Lodge, and the officers were not, with the
exception of the Grand Master, the officers
of the Grand Lodge. Thus the occasional
Lodge which initiated the Duke of Lor-
raine was held at the residence of Sir Robert
Walpole, in Norfolk, while the Grand Lodge
always met in London. In 1766, the Grand
Lodge held its communications at the Crown
and Anchor, but the occasional Lodge,
which in the same year conferred the degrees
on the Duke of Gloucester, was convened
at the Horn Tavern. In the following year,
the Lodge which initiated the Duke of
Cumberland was convened at the Thatched
House Tavern, the Grand Lodge continuing
to meet at the Crown and Anchor.

But I think that a conclusive argument
a fortiori may be drawn from the dispen-
sing power of the Grand Master, which has
never been denied. No one ever has doubted,
or can doubt, the inherent right of the Grand
Master to constitute Lodges by Dispensa-
tion, and in these Lodges, so constituted,
Masons may be legally entered, passed, and
raised. This is done every day. Seven
Master Masons applying to the Grand
Master, he grants them a Dispensation,
under authority of which they proceed to
open and hold a Lodge, and to make Masons.
This Lodge is, however, admitted to be
the mere creature of the Grand Master, for
it is in his power at any time to revoke the
Dispensation he had granted, and thus to
dissolve the Lodge.

45

  

 

    
  
  
  
  
  
  
  
  
 
  
 
 
  
  
 
 
 
 
 
  
  
  
 
 
  
  
 
 
  
 
 
 
 
 
  
  
 
 
  
 
 
 
  
  
  
 
  
  
 
 
  
 
  
  
  
  
 
   
  
   
  
 
 
 
 
  
 
     

SIGHT 689

But if the Grand Master has the power
thus to enable others to confer the degrees
and make Masons, by his individual au-
thority out of his presence, are we not per-
mitted to argue a fortiori that he has also
the right of congregating seven brethren
and causing a Mason to be made in his
sight? Can he delegate a power to others
which he does not himself possess? And
is his calling together an ‘‘occasional J.odge,”
and making, with the assistance of the
brethren thus assembled, a Mason “at
sight,” that is to say, in his presence, any
thing more or less than the exercise of his
dispensing power for the establishment of
a Lodge under Dispensation, for a temporary
period and for a special purpose. The
purpose having been effected, and the Mason
having been made, he revokes his Dispensa-
tion, and the Lodge is dismissed. If we
assumed any other ground than this, we
should be compelled to say that though the
Grand Master might authorize others to
make Masons when he was absent, he could
not do it himself when present. The form
of the expression ‘‘making Masons at sight”’
is borrowed from Laurence Dermott, the
Grand Secretary of the Atholl or Schismatic
Grand Lodge; ‘‘making Masons in an oc-
casional Lodge” is the phrase used by Ander-
son and his subsequent editors. Dermott
(True Ahim. Rez.), commenting on the
thirteenth of the old regulations, which
prescribes that Fellow-Crafts and Master
Masons cannot be made in a private Lodge
except by the Dispensation of the Grand
Master, says: “‘This is a very ancient regu-
lation, but seldom put in practice, new Masons
being generally made at private Lodges;
however, the Right Worshipful Grand Mas-
ter has full power and authority to make,
or cause to be made, in his worship’s presence,
Free and Accepted Masons at sight, and
such making is good. But they cannot
be made out of his worship’s presence with-
out a written Dispensation for that purpose.
Nor can his worship oblige any warranted
Lodge to receive the person so made, if the
members should declare against him or
them; but in such case the Right Worship-
ful Grand Master may grant them a Warrant
and form them into a new Lodge.”

But the fact that Dermott uses the phrase
does not militate against the existence of
the prerogative, nor weaken the argument
in its favor. For, in the first place, he is
not quoted as authority; and secondly, it is
very possible that he did not invent the ex-
pression, but found it already existing a8 &
technical phrase generally used by the
Craft, although not to be found in the
Book of Constitutions. The form there
used is ‘making Masons in an occasional
Lodge,” which, as I have already said, is of
the same signification. ql

The mode of exercising the prerogative
is this: The Grand Master summons
his assistance not less than six other Masons,
convenes a Lodge, and without any previousee

Sa a

Se

 

|

 

690 SIGN

probation, but on sight of the candidate, con-
fers the degrees upon him, after which he dis-
solves the Lodge and dismisses the brethren.*

Sign. Signs constitute that universal lan-
guage of which the commentator on the
Leland MS. says that ‘it is a thing rather
to be wished than hoped for.” It is evi-
dent, however, that such a substitute for a
universal language has always existed among
mankind. There are certain expressions of
ideas which, by an implied common consent,
are familiar even to the most barbarous
tribes. An extension forward of the open
hands will be understood at once by an
Australian savage or an American Indian as
a gesture betokening peace, while the idea
of war or dislike would be as readily con-
veyed to either of them by a repulsive gesture
of the same hands. These are not, however,
what constitute the signs of Masonry.

It is evident that every secret society
must have some conventional mode of dis-
tinguishing strangers from those who are
its members, and Masonry, in this respect,
must have followed the universal custom
of adopting such modes of recognition.

The Abbé Grandidier (Hssais Historiques
et Topographiques, p. 422) says that when
Josse Dotzinger, as architect of the Cathe-
dral of Strasburg, formed, in 1452, all the
Master Masons in Germany into one body,
“he gave them a word and a particular
sign by which they might recognize those
who were of their Confraternity.”’ Mar-
tene, who wrote a treatise on the ancient rites
of the monks (De Antiquis Monachorum riti-
bus), says that, at the Monastery of Hir-
schau, where many Masons were incorpo-
rated as lay brethren, one of the officers of
the monastery was called the Master of the
Works; and the Masons under him had a
sign which he describes as “pugnam super
pugnam pone vicissim quasi simules con-
structores marum”; that is, they placed
alternately fist upon fist, as if imitating the
builders of walls. He also says, and other
writers confirm the statement, that in the
Middle Ages the monks had a system of
signs by which they were enabled to recog-
nize the members of their different orders.

Krause (Kunsturkunden, iv., 420) thinks
that the Masons derived their custom of
having signs of recognition from this rule
of the old monks. But we can trace the
existence of signs to remote antiquity. In
the Ancient Mysteries, the initiates were al-
ways instructed in a sign.

 

 

*This custom of making Masons at sight has
been practised by many Grand Lodges in Amer-
ica, but is becoming less usual, and some Grand
Lodges have prohibited it by a constitutional
enactment. A few noted cases may be men-
tioned: John Wanamaker, at Philadelphia; for-
mer Vice-President Charles W. Fairbanks, at
Indianapolis, Indiana; the late Rear-Admiral
Winfield Scott Schley, at Washington, D. C.;
and when William Howard Taft was President-
Hlect, he ieeenads peieeon “at-sight”’ on Feb-
ruary , 1909, at Cincinnati, by the
Master of Ohio. oe ecte

 

   
 
 
 
 
 
  
 
  
  
   
   
 
   
 
  
 
  
  
  
 
 
 
  
 
  

SIGNET

Thus, when a wreath was presented to an
initiate of the mysteries of Mithras by an-
other, instead of receiving it, he cast it upon
the ground, and this gesture of casting down
was accepted as a sign of recognition. __

So, too, Apuleius (Metamorph.) describes
the action of one of the devotees of the mys-
teries of Isis, and says: ‘‘He walked gently,
with a hesitating step, the ankle of the left
foot being slightly bent, in order, no doubt,
that he might afford me some sign by which

might recognize him.” And in another
work (Apologia) he says: “If any one hap-
pens to be present who has been initiated
into the same rites as myself, if he will give
me the sign, he shall then be at liberty to hear
what it is that I keep with so much care.”

Plautus, too, alludes to this custom in
one of his plays (Miles Gloriosus, iv., 2),
when he says:

“Cedo signum, si harunc Baccharum est,”

i. e., “Give me the sign, if you are one of
these Bacchantes.”

Signs, in fact, belong to all secret asso-
clations, and are no more peculiar to Ma-
sonry than is a system of initiation. The
forms differ, but the principle has always
existed.

Signature. Every Mason who receives a
certificate or diploma from a Grand Lodge
is required to affix his signature in the margin,
for a reason which is given under the words
Ne Varietur, which see.

Stgnet. A ring on which there is an im-
pression of a device is called a signet. They
were far more common among the ancients
than they are among the moderns, although
they are still used by many persons. For-
merly, as is the custom at this day in the
East, letters were never signed by the per-
sons who sent them; and their authenticity
depended solely on the impression of the
signets which were attached to them. Sc
common was their use among the ancients,
that Clement of Alexandria, while forbidding
the Christians of the second century to
deck their fingers with rings, which would
have been a mark of vanity, makes an ex-
ception in favor of signet rings. ‘We
must wear,” he says, ‘‘but one ring, for the
use of a signet; all other rings we must cast
aside.” Signets were originally engraved
altogether upon stone; and Pliny says that
metal ones did not come into use until the
time of Claudius Cesar.

Signets are constantly alluded to in Scrip-
ture. The Hebrews called them MIpI5
Sabaoth, and they appear to have been used
among them from an early period, for we
find that when Judah asks Tamar what
pledge he shall give her, she replies, “‘ Thy
signet, and thy bracelets, and thy staff
that is in thine hand.” (Gen. xxxviii. 18.)
They were worn on the finger, generally
the index finger, and always on the right
hand, as being the most honorable; thus
in Jeremiah xxii. 24, we read: “As I live,
saith the Lord, though Coniah, the son ofSIGNET

Jehoiakim, king of Judah, were the signet
upon my right hand, yet would I pluck
thee thence.” The signets of the ancients
were generally sculptured with religious
symbols or the heads of their deities. The
sphinx and the sacred beetle were favorite
signets among the Egyptians. The former
was adopted from that people by the Roman
Emperor Augustus. The Babylonians fol-
lowed the same custom, and many of their
signets, remaining to this day, exhibit
beautifully sculptured images of Baal-Berith
and other Chaldean deities.

The impression from the signet-ring of a
king gave the authority of a royal decree
to any document to which it was affixed;
and hence the delivery or transfer of the
signet to anyone made him, for the time,
the representative of the king, and gave
him the power of using the royal name.

Signet of Truth. The signet of Zerub-
babel, used in the ritual of the Royal Arch
Degree, is also there called the Signet of
Truth, to indicate that the neophyte who
brings it to the Grand Council is in search
of Divine Truth, and to give to him the
promise that he will by its power speedily
obtain his reward in the possession of that
for which he is seeking. The Signet of
Truth is presented to the aspirant to assure
him that he is advancing in his progress to

the attainment of truth, and that he is thus |

invested with the power to pursue the
search.

Signet of Zerubbabel. This is used
in the American ritual of the Royal Arch
Degree. It refers to a passage of Haggai
(ii. 23), where God has promised that he will
make Zerubbabel his signet. It has the
same symbolic meaning as is given to its
synonym the “Signet of Truth,” because
Zerubbabel, as the head of the second Temple,
was the symbol of the searcher after truth.
But something may be said of the incorrect
form in which it is found in many Chapters.
At least from the time when Cross presented
an engraving of this signet in his Hieroglyphic
Chart, and perhaps from a much earlier
period, for he may possibly have only per-
petuated the blunder, it has been repre-
sented in most Chapters by a triangular
plate of metal. Now, an unattached plate
of metal, in any shape whatsoever, is about
as correct a representation of a signet as a
walking-cane is of a piece of money. The
signet is and always has been a finger-

— ring, and so it should
be represented in the
ceremonies of the Chap-

 

ter. What the peculiar
device of this signet
was—for every signet

must have a device—
we are unable to show, but we may suppose
that it was the Tetragrammaton, perhaps
in its well-known abbreviated form of a yod
within a triangle. Whether this was so or not,
sueh a device would be most appropriate to
the symbolism of the Royal Arch ritual.

 

SILOAM 691

Significant Word. Significant is making
a sign. A significant word is a sign-making
word, or a word that is equivalent to a sign;
so the secret words used in the different
degrees of Masonry, and the knowledge of
which becomes a sign of the possession
of the degree, are called significant words.
Such a word Lenning calls ‘‘ein bedeutendes
Wort,” which has the same meaning.

Sign of Distress. This is probably one of
the original modes of recognition adopted at
the revival period, if not before. It is to
be found in the earliest rituals extant of the
last century, and its connection with the
legend of the Third Degree makes it evident
that it probably belongs to that degree.
The Craft in the last century called it some-
times ‘‘the Master’s Clap,” and sometimes
“the Grand Sign,’ which latter name has
been adopted by the Masons of the present
century, who call it the “Grand Hailing
Sign,” to indicate its use in hailing or calling
a brother whose assistance may be needed.
The true form of the sign has unfortunately
been changed by carelessness or ignorance
from the ancient one, which is still preserved
in Great Britain and on the Continent of
Europe. It is impossible to be explicit;
but it may be remarked, that looking to its
traditional origin, the sign is a defensive
one, first made in an hour of attack, to give
protection to the person. This is perfectly
represented by the European and English
form, but utterly misrepresented by the
American. The German Rite of Schroeder
attempted some years ago to induce the
Craft to transfer this sign from the Third
to the First Degree. As this would have
been an evident innovation, and would have
contradicted the ritual history of its origin
and meaning, the attempt was not successful.

Sijel, Al. The recording angel in Islam.

Silence. See Secrecy and Silence.

Silent Brotherhood. Dwellers in the
priories of Clugny and Hirsan in the eleventh
century were placed under rigid discipline
as to speech. Those of Clugny were the
first to adopt the system of signs for daily
intercommunication, which system, by con-
sent or permissal, granted after application
through three special messengers from the
priory of Hirsan, was adopted by. that
priory in all its elaborateness, and indeed
enlarged and perfected by the well-known
Abbot William. The doctrine of a perfect
silence in such extensive communities be-
came noteworthy in history. These earnest
and devoted men, under strong discipline,
as ‘“Converst or barbate fratres,’ were en-
couraged by the abbeys of the Middle Ages.
Their labors were conducted in companies 0
ten each, under deans of the monastery, who
were in turn instructed by wardens and
superiors.

Siloam Inscription.
cidently discovered in é
pupil of Mr. Schick, a German architect,
who had long settled in Jerusalem. It is
chiseled in the rock that forms the southern

An inscription ac-
1880 by a native692 SILOAM

 

wall of the channel which opens out upon
the ancient Pool of Siloam, and is partly
concealed by the water. The present modern
pool includes the older reservoir, supplied
with water by an excavated tunnel, 1708
yards long, communicating with the Spring
of the Virgin, which is cut through the ridge
that forms the southern part of the Temple
Hill. The pool is on the opposite side of
the ridge, at the mouth of the Tyropcon
(Cheesemakers) valley, which is now filled
with rubbish, and largely built over.

The inscription is on an artificial tablet
in the rock, about nineteen feet from the
opening upon the pool. The first intelli-
gible copy was made by Prof. A. H. Sayce,
whose admirable little work, called Fresh
Light from the Ancient Monuments, gives
full details. Dr. Guthe, in March, 1881,
made a complete facsimile of the six lines,
which read thus:

(Behold) the excavation! now this is
the history of the excavation. While the
excavators were still lifting up the pick,
each towards his neighbor, and while there
were yet three cubits to (excavate, there
was heard) the voice of one man calling to
his neighbor, for there was an excess in
the rock on the right hand (and on the left).
And after that on the day of excavating,
the excavators had struck pick against pick
one against the other, the waters flowe
from the spring to the pool for a distance
of 1200 cubits. And (part) of a cubit was
the height of the rock over the head of the
excavators.”

The engineering skill must have been
considerable, as the work was tortuous, and
yet the excavators met at the middle. ‘There
is no date, but the form of the letters show
the age to be nearly that of the Moabite
stone. Scholars place the date during the
reign of Hezekiah. “He made the pool
and the aqueduct, and brought the water
into the city.” (2 Kings xx. 20, Heb. B.).
The discovery was an important one, Prof.
Sayce deduces the following: ‘That the
modern city of Jerusalem occupies very
little of the same ground as the ancient
one; the latter stood entirely on the rising
ground to the east of the Tyropeon valley,
the northern portion of which is at present
occupied by the Mosque of Omar, while
the southern portion is uninhabited. The
Tyropceon valley itself must be the Valley
of the Sons of Hinnom, where the idolaters
of Jerusalem burnt their children in the
fire to Moloch. It must be in the southern
cliff of this valley that the tombs of the
kings are situated,” they being buried under
the rubbish with which the valley is filled;
and “among this rubbish must be the remains
of the city and temple destroyed by Nebuch-
adnezzar. Here, as well as in the now
obliterated Valley of the Cheesemakers,
probably lie the relics of the dynasty of

avid.”

_Hebrew inscriptions of an early date have
hitherto long been sought for in vain. Seals

     
    
  
  
  
  
  
 
  
  
  
  
  
  
  
  
  
 
  
 
   
  

SIR

and fragmentary inscriptions have here-
tofore been discovered. Several of these
seals have been found in Babylonia and
Mesopotamia, and are regarded as memorials
of the Jewish exiles; but the Schick discovery
gives us a writing certainly as old as the
time of Isaiah.

Silver and Gold. When St. Peter healed
the lame man whom he met at the gate
Beautiful of the Temple, he said to him,
“Silver and gold have I none; but such as
I have give I thee” (Acts iii. 6); and he be-
stowed on him the gift of health. When
the pious pilgrim begged his way, through
all the perils of a distant journey, to kneel
at the Holy Sepulcher, in his passage through
poor and inhospitable regions, a crust of
bread and a draft of water were often
the only alms that he received. This has
been symbolized in the ritual of reception
of a Knights Templar, and in it the words

 

 

of St. Peter have been preserved, to be
applied to the allegorical pilgrimage there
represented.

Silver Cord. In the beautiful and affect-
ing description of the body of man suffering
under the infirmities of old age given in
the twelfth chapter of Ecclesiastes, we
find the expression ‘“‘or ever the silver cord
be loosed, or the golden bowl be broken,
or the pitcher be broken at the fountain, or
the wheel broken at the cistern: then shall
the dust return to the earth as it was, and
the spirit shall return to God who gave it.”
Dr. Clarke thus explains these beautiful
metaphors. The silver cord is the spinal
marrow; its loosening is the cessation of
all nervous sensibility; the golden bowl is
the brain, which is rendered unfit to per-
form its functions by the approach of death;
the pitcher means the great vein which
carries the blood to the right ventricle of
the heart, here called the fountain; by the
wheel is meant the great artery which re-
ceives the blood from the left ventricle of
the heart, here designated as the cistern.
This collection of metaphors is a part of
the Scripture reading in the Third egree,
and forms an appropriate introduction to
those sublime ceremonies whose object is
to teach symbolically the resurrection and
life eternal.

Simorgh. A monstrous grifin, guardian
of the Persian mysteries.

Sinai. A mountain of Arabia between the
horns of the Red Sea. It is the place where
Moses received the Law from Jehovah,
and where he was directed to construct
the tabernacle. Hence, says Lenning, the
Scottish Masons make Mt. Sinai a symbol
of truth. Of the high degrees, the Twenty-
third and Twenty-fourth of the Ancient and
Accepted Rite, or the Chief and the Prince
of the Tabernacle, refer in their rituals to
this mountain and the Tabernacle there
constructed.

Sir. Thisis the distinctive title given to the
possessors of the degrees of Masonic knight-
hood, and is borrowed from the heraldicSIRAT

’

usage.
river pve between the title and the per-
sonal name, as, for example, “Sir Knight
John Smith.” ig
habit of using the word frater, or brother,
a usage which to some extent is being adopted
in America. English Knights Templar

have been led to the abandonment of the)

title Sir because legal enactments made}
the use of titles not granted by the crown}
unlawful. But there is no such law in
America. The addition of Sir to the names

of all Knights is accounted, says Ashmole,
“parcel of their style.” The use of it is
as old, certainly, as the time of Edward I.,
and it is supposed to be a contraction of the
old French Sire, meaning Seigneur, or Lord.

Sirat, As or Al. See Al-Sirat.

Siroc. 7. Asignificant word, formerly
used in the Order of High Priesthood in Amer-
ica. It signifies a shoe-latchet, and refers to
the declaration of Abraham to Melchizedek,
that of the goods which had been captured he
would “‘not take from a thread even to a shoe-

latchet’? (Genesis xiv. 23), that is, nothing |

even of the slightest value. The introduction
of this word into some of the lower capitular
degrees is a recent error of ignorant ritualists.

Sister Lodges. Lodges are so called which
are in the same Masonic jurisdiction, and owe
obedience to the same Grand Lodge.

Sisters by Adoption. In the Lodges of
the French Adoptive Rite this is the title by
which the female members are designated.
The female members of all androgynous de-

ees are sisters, as the male members are |
d

brethren.

Sisters of the Gild. The attempt of a
few writers to maintain that women were ad-
mitted into the Medieval confraternities of

Masons fails to be substantiated for want of |

sufficient proof. The entire spirit of the Old
Constitutions indicates that none but men,
under the titles of ‘‘brethren” and “‘fellows,”’
were admitted into these Masonic gilds; and
the first code of charges adopted at the revival
in 1717, declares that ‘‘the persons admitted
members of a Lodge must be good and true
men ... no women, ete.” The opinion that
women were originally admitted into the Ma-
sonic gild, as it is asserted that they were into
some of the others, is based upon the fact
that, in what is called the “York MS., No. 4,”
whose date as affixed to the roll is 1693, we find
the following words: “The one of the elders
takeing the Booke, and that hee or shee that
is to be made mason shall lay their hands
theron, and the charge shall be given.” But
in the “Alnwick MS.,” which is inserted as a
Preface ta the Records of the Lodge at Aln-
wick, beginning September 29, 1701, and which
manuscript was therefore probably at least
contemporary with that of York, we find the
corresponding passage in the following words:
“Then shall one of the most ancient of them
all hold a book that he or they may lay his or
their hands upon the said Book,” etc. Again,
in the “Grand Lodge, No. 1, MS.,’’ whose
date is 1583, we meet with the regulation in

English knights are in the |

SIX 693

The word “knight”? is sometimes| Latin thus: ‘‘Tunc unus ex senioribus teneat

| librum et ille vel illi apposuerunt manus sub
| librum et tune precepta deberent legi.”” This
was no doubt the original form of which the
writer of the York MS. gives a translation,
and either through ignorance or clerical care-
| lessness, the ‘‘ille vel illi,” instead of he or
they, has been translated he or she. Besides,
the whole tenor of the charges in the York
MS. clearly shows that they were intended for
men only. A woman could scarcely have
been required to swear that she ‘‘would not
take her fellow’s wife in villainy,’ nor make
anyone a Mason unless “he has his right
limbs as a man ought to have.’”’ It cannot be
admitted on the authority of a mistranslation
of a single letter, by which an a was taken for
an e, thus changing tlle into ila, or he into she,
that the Masonic gild admitted women into
a craft whose labors were to hew heavy stones
and to ascend tall scaffolds. Such never
could have been the case in Operative Ma-
sonry.

There is, however, abundant evidence that
in the other gilds, or livery companies of Eng-
land, women or sisters were admitted to the
|freedom of the company. Herbert (Hist.
Liv. Comp., xi., 83) thinks that the custom was
borrowed, on the constitution of the Compan-
ies, by Edward III. from the ecclesiastical or
religious gilds, which were often composed of
both sexes. But there does not seem to be
any evidence that the usage was extended to
the building corporations or Freemasons’
gilds. A woman might be a female grocer or
haberdasher, but she could hardly perform the
| duties of a female builder.
| Sit Lux et Lux Fuit.’? A motto fre-
| quently used in Masonry, although some-
| times written, “Lux Fiat et Lux Fit,” signi-
fying, “Let there be light, and there was
light’; the strict translation from the Hebrew
| continues, ‘‘And the Lord took care of the
llight, that it was useful, and he divided the
| light from the darkness.”

Situation of the Lodge. A Lodge is, or
ought to be, always situated due east and west,
for reasons which are detailed in the articles
East and Orientation, which see.

Sivan. (70.) The ninth month of the
Hebrew civil year, corresponding with the
months May and June, beginning with the
new moon of the former.

Six Lights. The six lights of Symbolic
Masonry are divided into the Greater and
Lesser Lights, which see. In the American sys-
tem of the Royal Arch there is no symbol of
the kind, but in the English system there are
six lights—three lesser and three greater—
placed in the form of two interlaced triangles.
The three lesser represent. the Patriarchal,
Mosaic, and Christian dispensations; the
three greater the Creative, Preservative, and
Destructive power of God. The four lesser
triangles, formed by the intersection of the
two great triangles, are emblematic of the
four degrees of Ancient Craft Masonry. :

Six Perlods. The Great Architect’s Six
Periods constituted a part of the old Preston-

|

ji694 SKELETON

ian lecture in the Fellow-Craft’s Degree. It
referred to the six days of creation, the six
periods being the six days. Itno longer forms
a part of the lecture as modified by Hemming
in England, although Oliver devotes a chapter
in his Historical Landmarks to this subject.
It was most probably at one time taught in
America before Webb modified and abridged
the Prestonian lectures, for Hardie gives the
“Six Periods” in full in his Monitor, which
was published in 1818. The Webb lecture,
now practised in this country, comprehends
the whole subject of the Six Periods, which
make a closely printed page in Browne’s
Master Key, in these few words: “In six days
God created the heavens and the earth, and
rested upon the seventh day; the seventh,
therefore, our ancient brethren consecrated
as a day of rest from their labors; thereby en-
Joying frequent opportunities to contemplate
the glorious works of creation, and to adore
their great Creator.”

Skeleton. A symbol of death. The an-
cient Egyptians often introduced a skeleton
in their feasts to remind the revelers of the
transitory nature of their enjoyments, and to
teach them that in the midst of life we are in
death. As such an admonitory symbol it is
used in some of the high degrees.

Skirret. In the English system the skirret

is one of the working-tools of a Master Mason.
It is an implement which acts ona center-pin,
whence a line is drawn, chalked, and struck to
mark out the ground for the foundation of the
intended structure. Symbolically, it points
to us that straight and undeviating line of
conduct laid down for our pursuits in the vol-
ume of the Sacred Law. The skirret is not
used in the American system.
_ Skull. The skull as a symbol is not used
in Masonry except in Masonic Templarism,
where it is a symbol of mortality. Among
the articles of accusation sent by the Pope to
the bishops and papal commissaries upon
which to examine the Knights Templar, those
from the forty-second to the fifty-seventh
refer to the human skull, ‘cranium hu-
manum,” which the Templars were accused
of using in their reception, and worshiping as
anidol. It is possible that the Old Templars
made use of the skull in their ceremony of
reception; but Modern Templars will readily
acquit their predecessors of the crime of idol-
atry, and find in their use of a skull a sym-
bolic design. (See Baphomet.)

Skull and Cross-bones. They area sym-
bol of mortality and death, and are so used
by heralds in funeral achievements. As the
means of inciting the mind to the contempla-
tion of the most solemn subjects, the skull and
cross-bones are used in the Chamber of Re-
flection in the French and Scottish Rites, and
in all those degrees where that Chamber con-
stitutes a part of the preliminary ceremonies
of initiation.

Slander. Inwood, in his sermon on
“Union Amongst Masons,” says: “To de-
fame our brother, or suffer him to be defamed,
without interesting ourselves for the preser-

 

 

SLOANE

vation of his name and character, there is
scarcely the shadow of an excuse to be formed,
Defamation is always wicked. Slander and
evil speaking are the pests of civil society, are
the disgrace of every degree of religious pro-
fession, are the poisonous bane of all brotherly
love.”

Slave. See Free Born.

Slip. This technical expression in Ameri-
can Masonry, but mostly confined to the
Western States, and not generally used, is of
very recent origin; and both the action and
the word most probably sprang up, with a few
other innovations, intended as especial meth-
ods of precaution, about the time of the anti-
Masonic excitement.

Sloane Manuscripts. There are three
copies of the Old Constitutions which bear
this name. All of them were found in the
British Museum among the heterogeneous
collection of papers which were once the prop-
erty of Sir Hans Sloane. The first, which is
known in the Museum as No. 3848, is one of
the most complete of the copies extant of the
Old Constitutions. At the end of it, the date
is_ certified by the following subscription:
‘Finis p.me Eduardu Sankey decimo sexto die
Octobris Anno Domini 1646.”’ It was pub-
lished for the first time, from an exact tran-
script of the original, by Bro. Hughan in his
Old Charges of the British Freemasons. The
second Sloane MS. is known in the British
Museum as No, 3328. It is in a large folio
volume of three hundred and twenty-eight
leaves, on the fly-leaf of which Sir Hans
Sloane has written, ‘‘Loose papers of mine
Concerning Curiosities.” There are many
Manuscripts by different hands. The Ma-
sonic one is subscribed “‘Hee scripta fue-
runt p. me Thomam Martin, 1659,” and this
fixes the date. It consists of three leaves of
paper six inches by seven and a half, is written
in a small, neat hand, and endorsed “Free
Masonry.” It was first published, in 1871, by
Bro. Hughan in his Masonic Sketches and Re-
prints. The Rey. Bro. A. F. A. Woodford
thinks this an ‘‘indifferent copy of the former
one.’ But this seems unlikely, The entire
omission of the ‘‘Legend of the Craft” from
the time of Lamech to the building of the Tem-
ple, including the important “Legend of Eu-
clid,” all of which is given in full in the MS.
No. 3848, together with a great many verbal
discrepancies, and a total difference in the
eighteenth charge, would lead one to suppose
that the former MS. never was seen, or at
least copied, by the writer of the latter. On
the whole, it is, from this very omission,
one of the least valuable of the copies of the
Old Constitutions.

The third Sloane MS. is really one of the
most interesting and valuable of those that
have been heretofore discovered. A portion
of it, a small portion, was inserted by Findel
in his History of Freemasonry; but the whole
has been since published in the Voice of Ma-
sonry, 2 periodical printed at Chicago in 1872.
The number of the MS. in the British Museum
is 3329, and Mr. Hughan places its date atSMARAGDINE

from 1640 to 1700; but he says that Messrs.
Bond and Sims, of the British Museum, agree
in stating that it is ‘probably of the beginning
of the eighteenth century.” But the Rey.
Mr. Woodford mentions a great authority on
MSS., who declares it to be “previous to the
middle of the seventeenth century.” Findel
thinks it originated at the end of the seven-
teenth century, and ‘‘that it was found among
the papers which Dr. Plot left behind him on
his death, and was one of the sources whence
his communications on Freemasonry were
derived.”’ It is not acopy of the Old Con-
stitutions, in which respect it differs from all
the other Manuscripts, but is a description
of the ritual of the society of Free Operative
Masons at the period when it was written.
This it is that makes it so valuable a con-
tribution to the history of Freemasonry, and
renders it so important that its precise date
should be fixed.

Smaragdine, Tablet of Hermes. The
foundation of Hermetic knowledge, with an
unknown author. Translated in the Hdipus
Aigyptiacus.

Smith, George. Captain George Smith
was a Mason of some distinction during the
latter part of the eighteenth century. Al-
though born in England, he at an early age
entered the military service of Prussia, being
connected with noble families of that kingdom.
During his residence on the Continent it ap-
pears that he was initiated in one of the Ger-
man Lodges. On his return to England he
was appointed Inspector of the Royal Mili-
tary Academy at Woolwich, and published, in
1779, a Universal Military Dictionary, and, in
1783, a Bibliotheca Militaris.

He devoted much attention to Masonic
studies, and is said to have been a good work-
man in the Royal Military Lodge at Wool-
wich, of which he was for four years the Mas-
ter. During his Mastership the Lodge had,
on one occasion, been opened in the King’s
Bench prison, and some persons who were
confined there were initiated. For this the
Master and brethren were censured, and the
Grand Lodge declared that “‘it is inconsistent
with the principles of Masonry for any Free-
mason’s Lodge to be held, for the purpose of
making, passing, or raising Masons, In any
prison or place of confinement.” (Constitu-
tions, 1784, p. 349.) Smith was appointed by
the Duke of Manchester, in 1778, Provincial
Grand Master of Kent, and on that occasion
delivered his Inaugural Charge before the
Lodge of Friendship at Dover. He also drew
up a code of laws for the government of the
province, which was published in 1781. In
1780 he was appointed Junior Grand Warden
of the Grand Lodge; but objections having
been made by Heseltine, the Grand Secretary,
between whom and himself there was no very
kind feeling, on the ground that no one could
hold two offices in the Grand Lodge, Smith
resigned at the next quarterly communication,
As at the time of his appointment there was
really no law forbidding the holding of two
offices, its impropriety was so manifest, that

 

 

 

 

SMITH 695

the Grand Lodge adopted a regulation that
‘it is incompatible with the laws of this soci-
ety for any brother to hold more than one
office in the Grand Lodge at the same time.”
(Constitutions, 1784, p 336.) Captain Smith,
in 1783, published a work entitled The Use and
Abuse of Freemasonry: a work of the greatest
utility to the Brethren of the Society, to Mankind
tn general, and to the Ladies in particular. The
interest to the ladies consists in some twenty
pages, in which he gives the “Ancient and
Modern reasons why the ladies have never
been admitted into the Society of Freema-
sons,” a section the omission of which would
scarcely have diminished the value of the work
or the reputation of the author.

The work of Smith would not at the present
day, in the advanced progress of Masonic
knowledge, enhance the reputation of its
writer. But at the time when it appeared,
there was a great dearth of Masonic literature
—Anderson, Calcott, Hutchinson, and Pres-
ton being the only authors of any repute that
had as yet written on the subject of Masonry.
There was much historical information con-
tained within its pages, and some few sugges-
tive thoughts on the symbolism and _philos-
ophy of the Order. To the Craft of that day
the book was therefore necessary and useful.
Nothing, indeed, proves the necessity of such
a work more than the fact that the Grand
Lodge refused its sanction to the publication
on the general ground of opposition to Ma-
sonic literature. Noorthouck (Constitutions,
1784, p. 347), in commenting on the refusal of
a sanction, says:

“No particular objection being stated
against the above-mentioned work, the nat-
ural conclusion is, that a sanction was refused
on the general principle that, considering the
flourishing state of our Lodges, where regular
instruction and suitable exercises are ever
ready for all brethren who zealously aspire to
improve in masonical knowledge, new publi-
cations are unnecessary on a subject which
books cannot teach. Indeed, the tempta-
tions to authorship have effected a strange
revolution of sentiments since the year 1720,
when even antient manuscripts were destroyed,
to prevent their appearance in a printed Book
of Constitutions! for the principal materials
in this very work, then so much dreaded, have
since been retailed in a variety of forms, to
give consequence to fanciful productions that
might have been safely withheld, without
sensible injury, either to the Fraternity or to
the literary reputation of the writers.”

To dispel such darkness almost any sort of
book should have been acceptable. The work
was published without the sanction, and the
Craft being wiser than their representatives
in the Grand Lodge, the edition was speedily
exhausted.

In 1785 Captain Smith was expelled from
the Society for ‘uttering an instrument pur-
porting to be a certificate of the Grand Lodge
recommending two distressed Brethren.”

Dr. Oliver (Rev. of a Sq., p. 215) describes
Captain Smith as a man “plain in speech and|

 

696 SMITTEN

manners, but honourable and upright in his
dealings, and an active and zealous Mason.’
It is probable that he died about the end of the
last or the beginning of the present century.

Smitten Builder. The old lectures used
te say: “The veil of the Temple is rent, the
builder is smitten, and we are raised from the
tomb of transgression.”” Hutchinson, and
after him Oliver, apply the expression, ‘‘The
smitten builder,” to the crucified Savior, and
define it as a symbol of his Divine mediation;
but the general interpretation of the symbol is,
that it refers to death as the necessary pre-
cursor of immortality. In this sense, the
smitten builder presents, like every other part
of the Third Degree, the symbolic instruction
of Eternal Life.

Snow, John. A distinguished lecturer on
Masonry, who was principally instrumental
in introducing the system of Webb, of whom
he was a pupil, into the Lodges of the West-
ern States. Hewas also a Grand Master of
the Grand Lodge of Ohio, and was the founder
and first Grand Commander of the first Grand
Encampment of Knights Templar in the same
State. He was born in Providence, Rhode
Island, February 25, 1780; was initiated into
Freemasonry in Mount Vernon Lodge, of
Providence, in 1809, and died May 16, 1852,
at Worthington, Ohio.

Snows. See Rains.

Social Character of Freemasonry. Free-
masonry attracts our attention as a great
SocIAL Institution. Laying aside for the time
those artificial distinctions of rank and wealth,
which, however, are necessary in the world to
the regular progression of society, its members
meet in their Lodges on one common level of
brotherhood and equality. There virtue and
talent alone claim and receive preeminence,
and the great object of all is to see who can
best work and best agree. There friendship
and fraternal affection are strenuously incul-
cated and assiduously cultivated, and that
great mystic tie is established which peculiarly
distinguishes the society. Hence is it that
Washington has declared that the benevolent

urpose of the Masonic Institution is to en-

arge the sphere of social happiness, and its
grand object to promote the happiness of the
human race.

Socius. The Sixth Degree of the Order of
Strict. Observance.

Sodalities. Societies or companies of
friends or companions assembled together for a
special purpose. Such confraternities, under
the name of Sodalitia, were established in
Rome, by Cato the Censor, for the mutual
protection of the members. As their pro-
ceedings were secret, they gave offense to the
government, and were suppressed, 80 B.C., by
a decree of the Senate, but were afterward re-
stored by a law of Clodius,

Sofism. The Sofis were a mystical sect

which greatly prevailed in Eastern countries,
and especially in Persia, whose religious faith
was supposed by most writers to embody
the secret doctrine of Mohammedanism. Sir
John Malcolm (Hist, Pers., ch. xx.) says that

 

 

     
  
 
  
 
 
  
    
  
 
 
 
  
  
  
  
  
 
 
  
  

SOFISM

they have among them great numbers of the
wisest and ablest men of Persia and the East,
and since his time the sect has greatly in-
creased.

The name is most probably derived from the
Greek gogia, wisdom; and Malcolm states
that they also bore the name of philosaufs
in which we may readily detect the word
philosophers. He says also: ‘The Moham-
medan Sofis have endeavored to connect their
mystic faith with the doctrine of their prophet,
who, they assert, was himself an accomplished
Soft.” The principal Sofi writers are familiar
with the opinions of Aristotle and Plato, and
their most important works abound with
quotations from the latter. Sir John Malcolm
compares the school of Sofism with that of
Pythagoras. It is evident that there is a
great similarity between Sofism and Gnosti-
cism, and all the features of the Sofic initia-
tion remind us very forcibly of those of the
Masonic. The object of the system is the
attainment of Truth, and the novice is invited
“to embark on the sea of doubt,” that is, to
commence his investigations, which are to
end in its discovery.

There are four stages or degrees of initia-
tion: the first is merely preliminary, and the
initiate is required to observe the ordinary
rites and ceremonies of religion for the sake of
the vulgar, who do not understand their eso-
teric meaning. In the Second Degree he is
said to enter the pale of Sofism, and exchanges
these external rites for a spiritual worship.
The Third Degree is that of Wisdom, and he
who reaches it is supposed to have attained
supernatural knowledge, and to be equal to
the angels. The Fourth and last degree is
called T’ruth, for he has now reached it, and
has become completely united with Deity.
They have, says Malcolm, secrets and mys-
teries in every stage or degree which are never
revealed to the profane, and to reveal which
would be a crime of the deepest turpitude.
The tenets of the sect, so far as they are made
known to the world, are, according to Sir Will-
iam Jones (Asiat. Researches, ii., 62), “that
nothing exists absolutely but God; that the
human soul is an emanation of his essence,
and, though divided for a time from its heav-
enly source, will be finally reunited with it;
that the highest possible happiness will arise
from its reunion; and that the chief good of
mankind in this transitory world consists in as
perfect a union with the Eternal Spirit as the
incumbrances of a mortal frame will allow.”
It is evident that an investigation of the true
system of these Eastern mysteries must be an
interesting subject of inquiry to the student of
Freemasonry; for Higgins ‘is hardly too en-
thusiastic in supposing them to be the ancient
Freemasons of Mohammedanism. His views
are thus expressed in the second volume of his
Anacalypsis, p. 301: a wonderful work—won-
derful for the vast and varied learning that it
exhibits; but still more so for the bold and
strange theories which, however untenable,
are defended with all the powers of a more
than ordinary intellect.SOFTAS

SOLOMON 697

“The circumstances,” he says, ‘‘of the grada-| severer critic to seek to separate out of all

tion of ranks, the initiation, and the head of
the Order in Persia being called Grand Master,
raise a presumption that the, Sofis were, in
reality, the Order of Masons.”

|

these materials that which 1s historical from
that which is merely mythical, and to assign
to the former all that is valuable as fact, and

to the latter all that is equally valuable as

Without subscribing at once to the theory of | symbolism.

Higgins, we may well be surprised at the coin-

|

Solomon, the King of Israel, the son of

cidences existing between the customs and the} David and Bathsheba, ascended the throne
dogmas of the Sofis and those of the Free-| of his kingdom 2989 years after the creation of

masons, and we would naturally be curious to
investigate the causes of the close communica-
tion which existed at various times during the
Crusades between this Mohammedan sect of
philosophers and the Christian Order of Tem-
plars.

Mr. C. W. King, in his learned treatise on
the Gnostics, seems to entertain a similar idea
of this connection between the Templars and
the Sofis. He says that, ‘‘inasmuch as these
Sofis were composed exclusively of the learned
amongst the Persians and Syrians, and learn-
ing at that time meant little more than a pro-
ficiency in medicine and astrology, the two
points that brought the Eastern sages into
amicable contact with their barbarous invad-
ers from the West, it is easy to see how the
latter may have imbibed the secret doctrines
simultaneously with the science of those who
were their instructors in all matters pertaining
toscienceandart. The Sofi doctrine involved
the grand idea of one universal creed, which

 

| with which to support the enterprise.

the world, and 1015 years before the Christian
era. He was then only twenty years of age,
but the youthful monarch is said to have com-
menced his reign with the decision of a legal
question of some difficulty, in which he ex-
hibited the first promise of that wise judg-
ment for which he was ever afterward dis-
tinguished.

One of the great objects of Solomon’s life,
and the one which most intimately connects
him with the history of the Masonic institu-
tion, was the erection of a temple to Jehovah.
This, too, had been a favorite design of his
father David. For this purpose, that mon-
arch, long before his death, had numbered the
workmen whom he found in his kingdom; had
appointed the overseers of the work, the hew-
ers of stones, and the bearers of burdens; had
prepared a great quantity of brass, iron, an
cedar; and had amassed an immense treasure
i But

!on consulting with the prophet Nathan, he

could be secretly held under any profession of |
an outward faith: and in fact took virtually |

the same view of religious systems as that in
which the ancient philosophers had regarded
such matters.”

Softas. Students in the universities of

Islam.
So Help Me God. The usual obsecration
or imprecation affixed in modern times to
oaths, and meaning, ‘‘ May God so help me as
I keep this vow.”

Sojourner. See Principal Sojourner.

Soldiers of Christ. Milites Christi is the
title by which St. Bernard addressed his ex-
hortations to the Knights Templar. They
are also called in some of the old documents,
“ Militia Templi Salomonis,’ The Chivalry of
the Temple of Solomon; but their ancient
statutes were entitled “Regula pauwperum
commilitonum Templi Salomonis,” The Rule
of the poor fellow-soldiers of the Temple of
Solomon; and this is the title by which they
are now most generally designated.

Soli Sanctissimo Sacrum. (‘Sacred to
the most holy Sun.’’) Mentioned in the
Twenty-eighth Degree, A. A. Scottish Rite.

Solomon. Inwriting the life of King Solo-
mon from a Masonic point of view, it is im-
possible to omit a reference to the legends
which have been preserved in the Masonic
system. But the writer, who, with this pre-
liminary notice, embodies them in his sketch of
the career of the wise King of Israel, is by no
means to be held responsible for a belief in
their authenticity. It is the business of the
Masonic biographer to relate all that has been
handed down by tradition in connection with
the life of Solomon; it will be the duty of the

 

learned from that holy man, that although the
pious intention was pleasing to God, yet that
he would not be permitted to carry it into exe-
cution, and the Divine prohibition was pro-
claimed in these emphatic words: “Thou hast
shed blood abundantly, and hast made great
wars; thou shalt not build a house unto my
name, because thou hast shed much blood
upon the earth in my sight.” The task was,
therefore, reserved for the more peaceful Solo-
mon, his son and successor.

Hence, when David was about to die, he
charged Solomon to build the Temple of God
as soon as he should have received the king-
dom. He also gave him directions in relation
to the construction of the edifice, and put
into his possession the money, amounting to
ten thousand talents of gold and ten times
that amount of silver, which he had collected
and laid aside for defraying the expense.

Solomon had scarcely ascended the throne
of Israel, when he prepared to carry into exe-
cution the pious Desiene of his predecessor.
For this purpose, however, he found it neces-
sary to seek the assistance of Hiram, King of
Tyre, the ancient friend and ally of his father.
The Tyrians and Sidonians, the subjects of
Hiram, had long been distinguished for their
great architectural skill; and, in fact, many of
them, as the members of a mystic operative
society, the fraternity of Dionysian artificers,
had long monopolized the profession of build-
ing in Asia Minor. The Jews, on the con-
trary, were rather more eminent for their mili-
tary valor than for their knowledge of the
arts of peace, and hence King Solomon at once
conceived the necessity of invoking the aid
of these foreign architects, if he expected to698 SOLOMON

complete the edifice he was about to erect,
either in a reasonable time or with the splen-
dor and magnificence appropriate to the
sacred object for which it was intended. For
this purpose he addressed the following letter
to King Hiram:

“Know thou that my father would have
built a temple to God, but was hindered by
wars and continual expeditions, for he did not
leave off to overthrow his enemies till he made
them all subject to tribute. But I give
thanks to God for the peace I, at present,
enjoy, and on that account I am at leisure,
and design to build a house to God, for God
foretold to my father, that such a house should
be built by me; wherefore I desire thee to send
some of thy subjects with mine to Mount Leb-
anon, to cut down timber, for the Sidonians
are more skilful than our people in cutting of
wood. As for wages to the hewers of wood,
I will pay whatever price thou shalt deter-
mine.”’

Hiram, mindful of the former amity and alli-
ance that had existed between himself and
David, was disposed to extend the friendship
he had felt for the father to the son, and re-
pies therefore, to the letter of Solomon in the
ollowing epistle:

“Tt is fit to bless God that he hath com-
mitted thy father’s government to thee, who
art a wise man endowed with all virtues, As
for myself, I rejoice at the condition thou art
in, and will be subservient to thee in all that
thou sendest to me about; for when, by my
subjects, I have cut down many and large
trees of cedar and cypress wood, I will send
them to sea, and will order my subjects to
make floats of them, and to sail to what places
soever of thy country thou shalt desire, and
leave them there, after which thy subjects
may carry them to Jerusalem. But do thou
take care to procure us corn for this timber,
which we stand in need of, because we. in-
habit in an island.”

Hiram lost no time in fulfilling the promise
of assistance which he had thus given; and
accordingly we are informed that Solomon
received thirty-three thousand six hundred
workmen from Tvre, besides a sufficient quan-
tity of timber and stone to construct the edi-
fice which he was about to erect. Hiram sent
him, also, a far more important gift than either
men or materials, in the person of an able ar-
ehitect, ‘‘a curious and cunning workman,”
whose skill and experience were to be exer-
cised in superintending the labors of the craft,
and in adorning and beautifying the building.
Of this personage, whose name was also Hiram,
and who plays so important a part in the his-
tory of Freemasonry, an account will be found
in the article Hiram Abif, to which the reader
is referred.

King Solomon commenced the erection of
the Temple on Monday, the second day of the
Hebrew month Zif, which answers to the
twenty-first of April, in the year of the world
2992, and 1012 years before the Christian era.
Advised in all the details, as Masonic tradition
informs us, by the wise and prudent counsels

  

 

SOLOMON

of Hiram, King of Tyre, and Hiram Abif, who,
with himself, constituted at that time the
three Grand Masters of the Craft, Solomon
made every arrangement in the disposition
and government of the workmen, in the pay-
ment of their wages, and in the maintenance
of concord and harmony which should insure
despatch in the execution and success in the
result.

To Hiram Abif was entrusted the general
superintendence of the building, while subor-
dinate stations were assigned to other eminent
artists, whose names and offices have been
handed down in the traditions of the Order.

In short, the utmost perfection of human
wisdom was displayed by this enlightened
monarch in the disposition of everything that
related to the construction of the stupendous
edifice. Men of the most comprehensive
minds, imbued with the greatest share of zeal
and fervency, and inspired with the strongest
fidelity to his interests, were employed as mas-
ters to instruct and superintend the workmen;
while those who labored in inferior stations
were excited to enthusiasm by the promise of
promotion and reward.

The Temple was at length finished in the
month Bul, answering to our November, in
the year of the world 3000, being a little more
than seven years from its commencement.

As soon as the magnificent edifice was com-
pleted, and fit for the sacred purposes for
which it was intended, King Solomon deter-
mined to celebrate the consummation of his
labors in the most solemn manner. For this
purpose he directed the ark to be brought
from the king’s house, where it had been
placed by King David, and to be deposited
with impressive ceremonies in the holy of hol-
ies, beneath the expanded wings of the cheru-
bim. Thisimportant event is commemorated
in the beautiful ritual of the Most Excellent
Master’s Degree.

Our traditions inform us, that when the
Temple was completed, Solomon assembled
all the heads of the tribes, the elders and
chiefs of Israel to bring the ark up out of Zion,
where King David had deposited it in a taber-
nacle until a more fitting place should have
been built for its reception. This duty, there-
fore, the Levites now performed, and delivered
the ark of the covenant into the hands of the
priests, who fixed it in its place in the center of
the holy of holies.

Here the immediate and personal connec-
tion of King Solomon with the Craft begins to
draw to a conclusion. It is true, that he sub-
sequently employed those worthy Masons,
whom the traditions say, at the completion
and dedication of the Temple, he had received
and acknowledged as Most Excellent Masters,
in the erection of a magnificent palace and
other edifices, but in process of time he fell
into the most grievous errors; abandoned the
path of truth; encouraged the idolatrous rites
of Spurious Masonry; and, induced by the
persuasions of those foreign wives and concu-
bines whom he had espoused in his later days,
he erected a fane for the celebration of theseSOLOMON

heathen mysteries, on one of the hills that
overlooked the very spot where, in his youth,
he had consecrated a temple to the one true
God. It is however believed that before his
death he deeply repented of this temporary
aberration from virtue, and in the emphatic
expression, “‘ Vanity of vanities! all is vanity,”’
he is supposed to have acknowledged that in
his own experience he had discovered that
falsehood and sensuality, however they may
give pleasure for a season, will, in the end, pro-
duce the bitter fruits of remorse and sorrow.

That King Solomon was the wisest mon-
arch that swayed the scepter of Israel, has
been the unanimous opinion of posterity.
So much was he beyond the age in which he
flourished, in the attainments of science, that
the Jewish and Arabic writers have attributed
to him a thorough knowledge of the secrets of
magic, by whose incantations they suppose
him to have been capable of calling spirits and
demons to his assistance; and the Talmudists
and Mohammedan doctors record many fanci-
ful legends of his exploits in controlling these
ministers of darkness. As a naturalist, he is
said to have written a work on animals of no
ordinary character, which has however per-
ished; while his qualifications as a poet were
demonstrated by more than a thousand poems
which he composed, of which his epitha-
lamium on his marriage with an Egyptian
princess and the Book of Ecclesiastes alone re-
main. He has given us in his Proverbs an
opportunity of forming a favorable opinion of
his pretensions to the character of a deep and
right-thinking philosopher; while the long
peace and prosperous condition of his empire
for the greater portion of his reign, the in-
crease of his kingdom in wealth and refine-
ment, and the encouragement which he gave
to architecture, the mechanic arts, and com-
merce, testify his profound abilities as a sov-
ereign and statesman.

After a reign of forty years he died, and
with him expired forever the glory and the
power of the Hebrew empire.

Solomon, House of. Lord Bacon com-
posed, in his New Atlantis, an apologue, in
which he describes the island of Bensalem—
that is, island of the Sons of Peace—and on it
an edifice called the House of Solomon, where
there was to be a confraternity of philosophers
devoted to the acquisition of knowledge.
Nicolai thought that out of this subsequently
arose the society of Freemasons, which was,
he supposes, established by Elias Ashmole and
his friends. (See Nicolai.)

Solomon, Temple of.
Solomon.

Solstices. The days on which the sun
reaches his greatest northern and southern
declination, which are the 21st of June and the
22d of December. Near these days are those
in which the Christian church commemorates
St. John the Baptist and St. John the Evan-
gelist, who have been selected as the patron
saints of Freemasonry for reasons which are
explained in the article on the Dedication of a
Lodge, which see.

See Temple of

 

   
 
   
  
  
 
 
  
  
   
 
  
  
 
 
 
 
 
  
 
  
 
 
  
   
 
  
 
 
 
  
  
 
  
 
  
 
 
 
  
  
 
 
 
 
 
  
 
  
 
 
 
 
  
   
 
  
  
  
  
 
 
 
  
 
   

SONGS 699

Son of Hiram. A mixed tradition states
that Aynon was a son of Hiram Abif, and was
appointed master of the workmen who hewed
the cedars and shaped the timber for the tem-
ple, and was recognized for his geometrical
cnowledge and skill as an engraver. (See
Aynon.)

Songs of Masonry. The song formed in
early times a very striking feature in what may
be called the domestic manners of the Ma-
sonic Institution. Nor has the custom of fes-
tive entertainments been yet abandoned.
In the beginning of the aiehiaerth century
songs were deemed of so much importance
that they were added to the Books of Consti-
tutions in Great Britain and on the Continent,
a custom which was followed in America,
where all the early Monitors contain an abun-
dant supply of lyrical poetry. In the Consti-
tutions published in 1723 we find the well-
known Entered Apprentice’s song, written by
Matthew Birkhead, which still retains its pop-
ularity among Masons, and has attained an
elevation to which its intrinsic merits as a
lyrical composition would: hardly entitle it.
Songs appear to have been incorporated into
the ceremonies of the Order at the revival of
Masonry in 1717. At that time, to use the
language of the venerable Oliver, ‘‘ Labor and
refreshment relieved each other like two loving
brothers, and the gravity of the former was
rendered more engaging by the characteristic
cheerfulness and jocund gayety of the latter.”
In those days the word ‘“‘refreshment”’ had a
practical meaning, and the Lodge was often
called from labor that the brethren might in-
dulge in innocent gaiety, of which the song
formed an essential part. This was called
harmony, and the brethren who were blessed
with talents for vocal music were often in-
vited ‘‘to contribute to the harmony of the
Lodge.” Thus, in the minute-book of a
Lodge at Lincoln, in England, in the year
1732, which is quoted by Dr. Oliver, the rec-
ords show that the Master usually “gave an
elegant charge, also went through an exami-
nation, and the Lodge was closed with song and
decent merriment.” In this custom of singing
there was an established system. Hach officer
was furnished with a song appropriate to his
office, and each degree had a song for itself.

Thus, in the first edition of the Book of
Constitutions, we have the ‘‘Master’s Song,”
which, says Dr. Anderson, the author, is “to
be sung with a chorus—when the Master shall
give leave—either one part only or all together,
as he pleases’; the ‘‘Warden’s song,” which
was ‘‘to be sung and played at the Quarterly
Communication”’; the “ Fellow-Craft’s song,”
which was to be sung and played at the grand
feast; and, lastly, the “Entered ’Prentiss’
song,” which was “to be sung when all grave
business is over, and with the Master’s leave.

In the second edition the number was
greatly increased, and songs were appropriated
to the Deputy Grand Master, the Secretary,
the Treasurer, and other officers. For all this
provision was made in the Old Charges 80
that there should be no confusion between the700 SONGS

hours of labor and refreshment; for while the
brethren were forbidden to behave ‘“ludi-
crously or jestingly while the Lodge is engaged
in what is serious or solemn,” they were per-
mitted, when work was over, “to enjoy them-
selves with innocent mirth.’

The custom of singing songs peculiarly ap-
propriate to the Craft at their Lodge meetings,
when the grave business was over, was speedily
introduced into France and Germany, in which
countries a large number of Masonic songs
were written and adopted, to be sung by the
German and French Masons at their ‘‘Table
Lodges,”’ which corresponded to the “re-
freshment” of their English brethren. The
lyrical literature of Masonry has, in conse-
quence of this custom, assumed no inconsid-
erable magnitude; as an evidence of which it
may be stated that Kloss, in his Bibliography
of Freemasonry, gives a catalogue—by no
means a perfect one—of two hundred and
thirteen Masonic song-books published be-
tween the years 1734 and 1837, in the English,
German, French, Danish, and Polish lan-
guages.

The Masons of the present day have not
abandoned the usage of singing at their festive
meetings after the Lodge is closed; but the old
songs of Masonry are passing into oblivion,
and we seldom hear any of them, except some-
times the neyer-to-be-forgotten Apprentice’s
song of Matthew Birkhead. Modern taste
and culture reject the rude but hearty stanzas
of the old song-makers, and the more artistic
and pathetic productions of Mackay, and
Cooke, and Morris, and Dibdin, and Wesley,
Bud other writers of that class, are taking their
place.

Some of these songs cannot be strictly called

asonic, yet the covert allusions here and
there of their authors, whether intentional or
accidental, have caused them to be adopted
by the Craft and placed among their min-
strelsy. Thus the well-known ballad of
“Tubal Cain,” by Charles Mackay, always
has an inspiring effect when sung at a Lodge
banquet, because of the reference to this old
worker in metals, whom the Masons fondly
consider as one of the mythical founders of
their Order; although the song itself has in its
words or its ideas no connection whatever
with Freemasonry. Burns’s “Auld Lang
Syne” is another production not strictly Ma-
sonic, which has met with the universal favor
of the Craft, because the warm fraternal spirit
that it breathes is in every way Masonic, and
hence it has almost become a rule of obliga-
tion that every festive party of Freemasons
should close with the great Secotchman’s in-
vocation to part in love and kindness.

. But Robert Burns has also supplied the
Craft with several purely Masonic songs, and
his farewell to the brethren of Tarbolton
Lodge, beginning,

“Adieu! a heart-warm, fond adieu;
Dear brothers of the mystic tie,”

is often sung with pathetic effect at the Table
Lodges of the Order.

 

   
  
  
 
  
  
 
 
  
 
  
 
  
  
  
  
  
  
 

SORBONNE

As already observed, we have many produc-
tions of our Masonic poets which are taking
the place of the older and coarser songs of our
predecessors. It would be tedious to name all
who have successfully invoked the Masonic
muse. Masonic songs—that is to say, songs
whose themes are Masonic incidents, whose
language refers to the technical language of
Freemasonry, and whose spirit breathes its
spirit and its teachings—are now a well-
settled part of the literary curriculum of the
Institution. At first they were all festive in
character and often coarse in style, with little
or no pretension to poetic excellence. Now
they are festive, but refined; or sacred, and
used on occasions of public solemnity; or
mythical, and constituting a part of the cere-
monies of the different degrees. But they all
have a character of poetic art which is far
above the mediocrity so emphatically con-
demned by Horace. é

Son of a Mason. The son of a Mason is
called a Louveteau, and is entitled to certain
privileges, for which see Louveteau and Lewis.

Sons of Light. The science of Freema-
sonry often has received the title of ‘‘ Lux,” or
“Light,” to indicate that mental and moral
illumination is the object of the Institution.
Hence Freemasons are often called “Sons of
Light.”

Sons of the Prophets. We repeatedly
meet in the Old Testament with references to
the Beni Hanabiim, or sons of the prophets.
These were the disciples of the prophets, or
wise men of Israel, who underwent a course of
esoteric instruction in the secret institutions
of the Nabiim, or prophets, just as the dis-
ciples of the Magi did in Persia, or of Py-
thagorasin Greece. ‘‘These sons of the proph-
ets,” says Stehelin (Rabbinical Literature, 1.,
16), ‘were their disciples, brought up under
their tuition and care, and therefore their
masters or instructors were called their fa-
thers.”

Sons of the Widow. This is a title often
given to Freemasons in allusion to Hiram the
Builder, who was ‘‘a widow’s son, of the tribe
of Naphtali.” By the advocates of the theory
that Freemasonry originated with the exiled
house of Stuart, and was organized as a secret
institution for the purpose of reestablishing
that house on the throne of Great Britain, the
phrase has been applied as if referring to the
adherents of Queen Henrietta, the widow of
Charles I.

Sorbonne. A college of theological pro-
fessors in Paris, who exercised a great influ-
ence over religious opinion in France during
the sixteenth, seventeenth, and greater part
of the eighteenth centuries. The bigotry and
intolerance for which they were remarkable
made them the untiring persecutors of Free-
masonry. In the year 1748 they published a
Letter and Consultation on the Society of Free-
masons, in which they declared that it was an
illegal association, and that the meetings of its
members should be prohibited. This was re-
published in 1764, at Paris, by the Freema~
sons, with a reply, in the form of an appendix,SORROW

by De la Tierce, and again in 1766, at Berlin,
with another reply by a writer under the as-
sumed name of Jarhetti.

Sorrow Lodge. It is the custom among
Masons on the Continent of Europe to hold
special Lodges at stated periods, for the pur-
pose of commemorating the virtues and de-
ploring the loss of their departed members, and
other distinguished worthies of the Fraternity
who have died. These are calied Funeral or
Sorrow Lodges. In Germany they are held
annually; in France at longer intervals. In
America the custom has been introduced by
the Ancient and Accepted Rite, whose Sorrow
Lodge ritual is peculiarly beautiful and im-
pressive, and the usage has been adopted by
many Lodges of the American Rite. On
these occasions the Lodge is clothedin the
habiliments of mourning and decorated with
the emblems of death, solemn music is played,
funereal dirges are chanted, and eulogies on
the life, character, and Masonic virtues of the
dead are delivered.

Soter. A Greek appellation implying
“Savior.”

Soul of Nature. A platonic expression,
more properly the anima mundi, that has been
adopted into the English Royal Arch system
to designate the Sacred Delta, or Triangle,
which Dunckerley, in his lecture, considered
as the symbol of the Trinity. ‘So highly.”
says the modern lecture, ‘‘indeed did the an-
cients esteem the figure, that it became among
them an object of worship as the great prin-
ciple of animated existence, to which they
gave the name of God because it represented
the animal, mineral, and vegetable creation.
They also distinguished it by an appellation
which, in the Egyptian language, signifies the
Soul of Nature.” Dr. Oliver (Juris., p. 446)
warmly protests against the introduction of
this expression as an unwarrantable innova-
tion, borrowed most probably from the Rite
of the Philalethes. It has not been intro-
duced into the American system.

South. When the sun is at his meridian
height, his invigorating rays are darted from
the south. When he rises in the east, we are
called to labor; when he sets in the west, our
daily toil is over; but when he reaches the
south, the hour is high twelve, and we are sum-
moned to refreshment. In Masonry, the
south is represented by the Junior Warden
and by the Corinthian column, because it is
said to be the place of beauty.

South Carolina. Freemasonry was in-
troduced into South Carolina by the organiza-
tion of Solomon’s Lodge, in the city of Charles-
ton, on October 28, 1736, the Warrant for
which had been granted in the previous year
by Lord Weymouth, Grand Master of Eng-
Jand. John Hammerton was, in 1736, ap-
pointed Provincial Grand Master by the Earl
of Loudoun. In 1738 a Lodge was estab-
lished in Charleston by the St. John’s Grand
Lodge of Boston; but it does not appear to
have long existed. The Provincial Lodge ap-
pears after some time to have suspended op-
erations, for a second Provincial Grand Lodge

 

   

  

SOVEREIGN 701

was established by the Deputation of the Mar-
quis of Carnarvon to Chief Justice Leigh in
1754. In 1787 this body assumed independ-
ence, and became the ‘‘Grand Lodge of Free
and Accepted Masons of South Carolina,”
Barnard Elliott being the first Grand Master.
As early as 1783 the Atholl or Ancient Masons
invaded the jurisdiction of South Carolina,
and in 1787, there being then five Lodges of
the Ancients in the State, they held a Conven-
tion, and on the 24th of March organized the
“Grand Lodge of Ancient York Masons of
South Carolina.” Between the Modern and
the Ancient Grand Lodge there was always a
very hostile feeling until the year 1808, when a
union was effected; which was, however, but
temporary, for a disruption took place in the
following year. However, the union was per-
manently established in 1817, when the two
Grand Lodges were merged into one, under the
name of the “‘Grand Lodge of Ancient Free-
masons of South Carolina.”

The Grand Royal Arch Chapter was or-
ganized on May 29, 1812.

The Grand Council of Royal and Select
Masters was established February, 1860, by
eight Councils, who had received their Char-
ters under the authority of the Supreme Coun-
cil of the Scottish Rite.

The Grand Encampment of Knights Tem-
plar was instituted in 1826 by three subordi-
nate Encampments, but it enjoyed only an
ephemeral existence, and is not heard of after
the year 1830. There is now but one Com-
mandery in the State, which derives its War-
rant from the Grand Encampment of the
United States, the date of which is May 17,
1843.

The Supreme Council of the Ancient and
Accepted Rite was opened on May 31, 1801.
This body is now recognized as the Mother
Council of the World.

Sovereign. An epithet applied to certain
degrees which were invested with supreme
power over inferior ones; as, Sovereign Prince
of Rose Croix, which is the highest degree of
the French Rite and of some other Rites, and
Sovereign Inspector-General, which is the con-
trolling degree of the Ancient and Accepted

2ite. Some degrees, originally Sovereign in

the Rites in which they were first established,
in being transferred to other Rites, have lost
their sovereign character, but still improperly
retain the name. Thus the Rose Croix De-
gree of the Scottish Rite, which is there only
the Righteenth, and subordinate to the Thirty-
third or Supreme Council, still retains every-
where, except in the Southern Jurisdiction of
the United States, the title of Sovereign Prince
of Rose Croix.

Sovereign Commander of the Temple.
(Souverain Commandeur du Temple.) Styled in
the more recent rituals of the Southern Su-
preme Council “Knight Commander of the
Temple.” This is the Twenty-seventh De-
gree of the Ancient and Accepted Scottish
Rite. The presiding officer is styled “Most
Illustrious and Most Valiant,” the Wardens
are called “Most Sovereign Commanders,’702 SOVEREIGN

and the Knights “Sovereign Commanders.”
The place of meeting is called a “Court.”
The apron is flesh-colored, lined and edged
with black, with a Teutonic cross encircled by
a wreath of laurel and a key beneath, all in-
scribed in black upon the flap. The scarf is
red bordered with black, hanging from the
right shoulder to the left hip, and suspending
a Teutonic cross in enameled gold. The jewel
is a triangle of gold, on which is engraved the
Ineffable Name in Hebrew. It is suspended
from a white collar bound with red and em-
broidered with four Teutonic crosses.

Vassal, Ragon, and Clavel are all wrong in
connecting this degree with the Knights Tem-
plar, with which Order its own ritual declares
that it is not to be confounded. It is without
a lecture. Vassal expresses the following
opinion of this degree:

“The twenty-seventh degree does not de-
serve to be classed in the Scottish Rite as a
degree, since it contains neither symbols nor
allegories that connect it with initiation. It
deserves still less to be ranked among the
philosophic degrees. I imagine that it has
been intercalated only to supply an hiatus, and
as a memorial of an Order once justly cele-
brated.”

It is also the Forty-fourth Degree of the
Rite of Mizraim.

Sovereign Grand Inspector-General.
The Thirty-third and last degree of the An-
cient and Accepted Scottish Rite. The Latin
Constitutions of 1786 call it “Tertius et trig-
esimus et sublimissimus gradus,”’ i. e., “the
Thirty-third and Most Sublime Degree’’;
and it is styled “‘the Protector and Conserva-
tor of the Order.” The same Constitutions,
in Articles I. and II., say:

“The thirty-third degree confers on those
Masons who are legitimately invested with it,
the quality, title, privilege, and authority of
Sovereign (Supremorum] Grand Inspectors-
General of the Order.

“The peculiar duty of their mission is to
teach and enlighten the brethren; to preserve
charity, union, and fraternal love among
them; to maintain regularity in the works of
each degree, and to take care that it is pre-
served by others; to cause the dogmas, doc-
trines, institutes, constitutions, statutes, and
regulations of the Order to be reverently re-
garded, and to preserve and defend them on
every occasion; and, finally, everywhere to
occupy themselves in works of peace and
mercy.”’

The body in which the members of this
degree assemble is called a Supreme Council.

The symbolic color of the degree is white,
denoting purity.

_ The distinctive insignia are a sash, collar,
jewel, Teutonic cross, decoration, and ring.

The sash is a broad, white watered ribbon,
bordered with gold, bearing on the front a
triangle of gold glittering with rays of gold,
which has in the center the numerals 33, with
a sword of silver, directed from above, on each
side of the triangle, pointing to its center.
The sash, worn from the right shoulder to the

 

    

   

SOVEREIGN

left hip, ends in a point, and is fringed with
gold, having at the junction a circular band of
scarlet and green containing the jewel of the
Order.

The collar is of white watered ribbon fringed
with gold, having the rayed triangle at its
point and the swords at the sides. By a reg-

 

ulation of the Southern Supreme Council of
the United States, the collar is worn by the
active, and the sash by the honorary, mem-
bers of the Council.

The jewei is a black double-headed eagle,
with golden beaks and talons, holding in the
latter a sword of gold, and crowned with the
golden crown of Prussia.

The red Teutonic cross is affixed to the left
side of the breast.

The decoration rests upon a Teutonic cross.
It is a nine-pointed star, namely, one formed
by three triangles of gold one upon the other,
and interlaced from the lower part of the left
side to the upper part of the right a sword
extends, and in the opposite direction is a
hand of (as it is called) Justice. In the center
is the shield of Tur Orpmr, azure charged with
an eagle like that on the banner, having on the
dexter side a Balance or, and on the sinister
side a Compass of the second, united with a

 

Square of the second. Around the whole
shield runs a band of the first, with the Latin
inscription, of the second, Orpo AB CHAO,
which band is enclosed by two circles, formed
by two Serpents of the second, each biting his
own tail. Of the smaller triangles that are
formed by the intersection of the greater ones,
those nine that are nearest the band are ofSOVEREIGN

crimson color, and each of them has one of the
pe that compose the word S. A. P. I. E. N.
TA

The ring is a triple one, like three small rings,
each one-eighth of an inch wide, side by side,
and having on the inside a delta surrounding
the figures 33, and inscribed with the wearer’s
name, the letters S.". G.’. L:. G.’., and the
motto of the Order, ‘‘ Deus meumque Jus.” It
is worn on the fourth finger of the left hand in
the Southern Jurisdiction and on the third
in the Northern Jurisdiction of America.

Until the year 1801, the Thirty-third De-
gree was unknown. Until then the highest
degree of the Rite, introduced into America
by Stephen Morin, was the Sublime Prince of
the Royal Secret, or the Twenty-fifth of the
Rite established by the Emperors of the East
and West. The administrative heads of the
Order were styled Grand Inspectors-General
and Deputy Inspectors-General; but these
were titles of official rank and not of degree.
Even as late as May 24, 1801, John Mitchell
signs himself as “‘ Kadosh, Prince of the Royal
Secret and Deputy Inspector-General.’”’ The
document thus signed is a Patent which cer-
tifies that Frederick Dalcho is a Kadosh, and
Prince of the Royal Secret, and which creates
him a Deputy Inspector-General. But on
May 31, 1801, the Supreme Council was cre-
ated at Charleston, and from that time we
hear of a Rite of thirty-three degrees, eight
having been added to the twenty-five intro-
duced by Morin, and the last being called Sov-
ereign Grand Inspector-General. The degree
being thus legitimately established by a body
which, in creating a Rite, possessed the pre-
rogative of establishing its classes, its degrees
and its nomenclature were accepted unhesi-
tatingly by all subsequently created Supreme
Councils; and it continues to be recognized as
the administrative head of the Ancient and
Accepted Scottish Rite.

Sovereign Master. 1. The presiding offi-

cer in a Council of Companions of the Red |

Cross. He represents Darius, King of Per-
sia. 2. The Sixtieth Degree of the Rite of |
Mizraim.

Sovereign Prince Mason. A title first
conferred on its members by the Council of
Emperors of the East and West.

Sovereign Prince of Rose Croix. See
Rose Croix.

Spain. Anderson says (Constit., 2d ed., p.
194) that a Deputation was granted by Lord
Coleraine, Grand Master, in 1728, for consti-
tuting a Lodge at Madrid; another in 1731, by
Lord Lovell, to Capt. James Cummerford, to
be Provincial Grand Master of Andalusia;
and a third in 1732, by Lord Montagu, for es-
tablishing a Lodge at Valenciennes. Smith,
writing in 1783, says ( Use and Abuse, p. 203):
“The first, and, I believe, the only Lodge es-
tablished in Spain was by a Deputation sent
to Madrid to constitute a Lodge in that city,
under the auspices of Lord Coleraine, a. p.
1727, which continued under English juris-
diction till the year 1776, when it refused that
subordination, but still continues to meet

 

   
  
 
  
  
  
 
   
   
 
 
  
 
 
 
 
  
 
 
 
 
 
 
 
  
  
 
 
 
  
 
 
 
 
   
 
 
 
 
 
  
 
 
   
  
 
  
  
 
  
  
 
  
  
  
 
 
   
 
  
 
  
 
  
   

SPAIN 703

,

under its own authority.””’ From these two
differing authorities we derive only this fact,
in which they concur: that Masonry was in-
troduced into Spain in 1727, more probably
1728, by the Grand Lodge of England. Smith’s
statement that there never was a second
Lodge at Madrid is opposed by that of Gid-
icke, who says that in 1751 there were two
Rodees in Madrid.

Llorente says ( Hist. Inquis., p. 525) that in
1741 Philip V. issued a royal ordinance against
the Masons, and, in consequence, many were
arrested and sent to the galleys. The mem-
bers of the Lodge at Madrid were especially
treated by the Inquisition with great severity.
All the members were arrested, and eight of
them sent to the galleys. In 1751, Ferdinand
VL., instigated by the Inquisitor Joseph Tor-
rubia, published a decree forbidding the as-
semblies of Freemasons, and declaring that all
violators of it should be treated as persons
guilty of high treason. In that year, Pope
Benedict XIV. had renewed the bull of Clem-
ent XII. In 1793, the Cardinal Vicar caused
a decree of death to be promulgated against
all Freemasons. Notwithstanding these per-
secutions of the Church and the State, Free-
masonry continued to be cultivated in Spain;
but the meetings of the Lodges were held with
great caution and secrecy.

On the accession of Joseph Napoleon to the
throne in 1807, the liberal sentiments that
characterized the Napoleonic dynasty pre-
vailed, and all restrictions against the Free-
masons were removed. In October, 1809, a
National Grand Lodge of Spain was estab-
lished, and, as if to make the victory of toler-
ance over bigotry complete, its meetings were
held in the edifice formerly occupied by the
Inquisition, which body had been recently
abolished by an imperial decree.

But the York Rite, which had been formerly
practised, appears now to have been aban-
doned, and the National Grand Lodge just
alluded to was constituted by three Lodges of
the Scottish Rite which, during that year,
had been established at Madrid. From that
time the Masonry of Spain has been that of
the Ancient and Accepted Scottish Rite.

Clavel says (Hist. Pittoresque, p. 252) that
“in 1810, the Marquis de Clermont-Tonnere,
member of the Supreme Council of France,
created, near the National Grand Lodge, (of
the Scottish Rite in Spain,) a Grand Consis-
tory of the thirty-second degree; and, in
1811, the Count de Grasse added to this a
Supreme Council of the thirty-third degree,
which immediately organized the National
Grand Lodge under the title of Grand Orient
of Spain and the Indies. The overthrow of
French domination dispersed, in 1813, most of
the Spanish Masons, and caused the suspen-
gion of Masonic work in that country.”

In 1814, Ferdinand VII., having succeeded
to the throne, restored the Inquisition with
all its oppressive prerogatives, proscribed
Freemasonry, and forbade the meetings of the
Lodges. It was not until 1820 that the Grand
Orient of Spain recovered its activity, and in704 SPARTACUS

1821 we find a Supreme Council in actual ex-}
istence, the history of whose organization was
thus given, in 1870, to Bio. A. G. Goodall, the
Representative of the Supreme Council of the
Northern Jurisdiction of the United States:

“The parties now claiming to be a Supreme
Council assert that the Count de Tilly, by
authority from his cousin, De Grasse Tilly,
constituted a Supreme Council, Ancient Ac-}
cepted Rite, at Seville, in 1807; but in conse-
quence of a revolution, in which Tilly was a
prominent actor, the Grand Body was re-|
moved to Aranjuez, where, on the 21st of |
September, 1808, the officers were duly in-
stalled; Saavedra as Sov.*. Gr.*. Commander, }
ad vitam; Count de Tilly, Lieutenant Grand
Commander; Carlos de Rosas, Grand Treas- |
urer; Jovellanos, Grand Chancellor; Quin-}|
tana, Grand Secretary; Pelajos, Captain of
Guard. On the death of Tilly and Saavedra, |
Badilla became Sovereign Grand Commander;
and under his administration the Supreme
Council was united with the Grand Orient of
Spain at Granada, in 1817, under the title of
Supreme Council, Grand Orient National of
Spain.”

On the death of Ferdinand VII. in 1853,
the persecutions against the I'reemasons
ceased, because, in the civil war that ensued,
the priests Jost much of their power. Be-
tween 1845 and 1849, according to Findel
(Hist., p. 584), several Lodges were founded
and a Grand Orient established, which appears
to have exercised powers up to at least 1848.
But subsequently, during the reign of Queen
Isabella, Masonry again fell into decadence.
It has now, however, revived, and many
Lodges are in existence who, three years ago,
were under the jurisdiction of the Grand
Orient of Portugal. There is now a Grand
Orient of Spain at Madrid with 14 Chapters
and 87 Lodges under its jurisdiction.

Spartacus. The characteristic name as-
sumed by Weishaupt, the founder of the
Order of the Dluminati.

Speculative Masonry. The lectures of
the Symbolic degrees instruct the neophyte
in the difference between the Operative and
the Speculative divisions of Masonry. They
tell him that “we work in Speculative Ma-
sonry, but our ancient brethren wrought in
both Operative and Speculative.” The dis-
tinction between an Operative art and a Spec-
ulative science is, therefore, familiar to all
Masons from their early instructions.

To the Freemason, this Operative art has
been symbolized in that intellectual deduc-
tion from it which has been correctly called
Speculative Masonry. At one time each was
an integral part of one undivided system.
Not that the period ever existed when every
Operative Mason was acquainted with, or
Initiated into, the Speculative science. Even
now, there are thousands of skilful artisans
who know as little of that as they do of the
Hebrew language which was spoken by its
founder. But Operative Masonry was, in
the inception of our history, and is, in some

 

 

Measure, even now, the skeleton upon

 

SPECULATIVE

which was strung the living muscies and
tendons and nerves of the Speculative sys-
tem. It was the block of marble, rude and
unpolished it may have been, from which
was sculptured the life-breathing statue.

Speculative Masonry (which is but an-
other name for Freemasonry in its modern
acceptation) may be briefly defined as the
scientific application and the religious con-
secration of the rules and principles, the
language, the implements, and materials of
Operative Masonry to the veneration of God,
the purification of the heart, and the inculca-
tion of the dogmas of a religious philosophy.

Speculative Masonry, or Freemasonry, is
then a system of ethics, and must there-
fore, like all other ethical systems, have its
distinctive doctrines. ‘These may be divided
into three classes, viz., the Moral, the Relig-
ious, and the Philosophical.

1. The Moral Doctrines. These are depend-
ent on, and spring out of, its character as a
social institution. Hence among its numerous
definitions is one that declares it to be “a
science of morality,’’ and morality is said to
be, symbolically, one of the precious jewels
of a Master Mason. Freemasonry is, in its
most patent and prominent sense, that which
most readily and forcibly attracts the atten-
tion of the uninitiated; a fraternity, an asso-
ciation of men bound together by a peculiar
tie; and therefore it is essential, to its success-
ful existence, that it should, as it does, incul-
cate, at the very threshold of its teachings,
obligation of kindness, man’s duty to his neigh-
bor. ‘There are three great duties,” says
the Charge given to an Entered Apprentice,
“which, as a Mason, you are charged to
inculeate—to God, your neighbor, and
yourself.” And the duty to our neighbor
is said to be that we should act upon the
square, and do unto him as we wish that he
should do unto ourselves.

The object, then, of Freemasonry, in this
moral point of view, is to carry out to their
fullest practical extent those lessons of mu-
tual love and mutual aid that are essential
to the very idea of a brotherhood. There
is a socialism in Freemasonry from which
spring all Masonic virtues—not that mod-
ern socialism exhibited in a community of
goods, which, although it may have been
practised by the primitive Christians, is
found tobe uncongenial with the independ-
ent spirit of the present age—but a com-
munity of sentiment, of principle, of design,
which gives to Masonry all its social, and
hence its moral, character. As the old song
tells us:

“That virtue has not left mankind,
Her social maxims prove,
For stamp’d upon the Mason’s mind
Are unity and love.’

Thus the moral design of Freemasonry,
based upon its social character, is to make
men better to each other; to cultivate
brotherly love, and to inculcate the practise
of all those virtues which are essential toSPECULATIVE

the pempenis ian of a brotherhood. A Ma-}
son is bound, say the Old Charges, to obey }
the moral law, and of this law the very)
keystone is the Divine precept—the “Golden |
Rule’ of our Lord—to do unto others as
we would that they should do unto us. To!
relieve the distressed, to give good counsel
to the erring, to speak well of the absent, to
observe temperance in the indulgence of,
appetite, to bear evil with fortitude, to be|
prudent in life and conversation, and to
dispense justice to all men, are duties that are |
inculeated on every Mason by the moral
doctrines of his Order.

These doctrines of morality are not of |
recent origin. They are taught in all the]
Old Constitutions of the Craft, as the parch-
ment records of the fifteenth, sixteenth,
and seventeenth centuries show, even when
the Institution was operative in its pres |
zation, and long before the speculative ele-
ment was made its predominating charac-
teristic. Thus these Old Charges tell us,

 

 

 

 

SPIRE 705

3. The Philosophical Doctrines of Free-
masonry are scarcely less important, al-
though they are less generally understood
than either of the preceding classes. ‘The
object of these philosophical doctrines is
very different from that of either the moral
or the religious. For the moral and relig-
ious doctrines of the Order are intended
to make men virtuous, while its philosophical
doctrines are designed to make them zealous
Masons. He who knows nothing of the
pailosophy of Freemasonry will be apt to
ecome in time lukewarm and indifferent,
but he who devotes himself to its contempla-
tion will feel an ever-increasing ardor in the
study. Now these philosophical doctrines
are developed in that symbolism which is
the especial characteristic of Masonic teach-
ing, and relate altogether to the lost and
recovered word, the search after Divine truth,
the manner and time of its discovery, and the
reward that awaits the faithful and successful
searcher. Such a philosophy far surpasses

almost all of them in the same words, that|the abstract quiddities of metaphysicians.
Masons “shal be true, each one to other, | It brings us into close relation to the profound
(that is to say,) to every Mason of the| thought of the ancient world, and makes us

 
 

science of Masonrye that are Masons allowed,
ye shal doe to them as ye would that they
should doe unto you.”

2. The Religious Doctrines of Freemasonry
are very simple and self-evident. They are

darkened by no perplexities of sectarian |

theology, but stand out in the broad light,
intelligible and acceptable by all minds, for
they ask only for a belief in God and in the
immortality of the soul. He who denies
these tenets can be no Mason, for the relig-
ious doctrines of the Institution significantly
impress them in every part of itsritual. The
neophyte no sooner crosses the threshold of
the Lodge, but he is called upon to recognize,
as his first duty, an entire trust in the super-
intending care and love of the Supreme Being,
and the series of initiations into Symbolic
Masonry terminate by revealing the awful
symbol of a life after death and an entrance
upon immortality.

Now this and the former class of doc-
trines are intimately connected and mutu-
ally dependent. For we must first know
and feel the universal fatherhood of God
before we can rightly appreciate the uni-
versal brotherhood of man. Hence the
Old Records already alluded to, which
show us what was the condition of the
Craft in the Middle Ages, exhibit an emi-
nently religious spirit. These ancient Con-
stitutions always begin with a pious invo-
cation to the Trinity, and sometimes to the
saints, and they tell us that “the first charge
is that a Mason shall be true to God and
holy Church, and use no error nor heresy.”
And the Charges published in 1723, which
professes to be a compilation made from
those older records, prescribe that a Mason,
while left to his particular opinions, must
be of that ‘“‘religion in which all men agree,”
that is to say, the religion which teaches
the existence of God and an eternal life.

46

| familiar with every subject of mental science
that lies within the grasp of the human
So that, in conclusion, we find that
and philosophical doc-
respectively relate
and the intellectual

| intellect.
|the moral, religious,
| trines of Freemasonry
to the social, the eternal,
| progress of man.

|” Finally, it must be observed that while
i the old Operative institution, which was the
jeradle and forerunner of the Speculative,
las we now have it, abundantly taught in its
| Constitutions the moral and religious doc-
| trines of which we have been treating, it
lmakes no reference to the philosophical
| doctrines. ‘That our Operative predecessors
lwere well acquainted with the science of
| symbolism is evident from the architectural
| ornaments of the buildings which they erected;
|but they do not seem to have applied its
| principles to any great extent to the eluci-
| dation of their moral and religious teachings;
lat least, we find nothing said of this sym-
bolic philosophy in the Old Records that
are extant. And whether the Operative
Masons were reticent on this subject from
choice or from ignorance, we may lay it
down as an axiom, not easily to be contro-
verted, that the philosophic doctrines of the
Order are altogether a development of the
system for which we are indebted solely to
Speculative Freemasonry.

Spencer Manuscript. AMS. copy of the
“Old Charges” of the date of 1726, which
belonged to the late Mr. Richard Spencer and
was sold in 1875 to Mr. E. T. Carson of
Cincinnati, U. S. A. It was reproduced in
Spencer’s Old Constitutions in 1871. aha

Spes mea in Deo est. (My hope is in
God.) The motto of the Thirty-second Degree
of the Ancient and RED Scottish HN :

Spire, Congress of. Spire 1s a city m
Bavaria, on the banks of the Rhine, and the
seat of a cathedral which was erected in the706 SPIRITUALIZING

eleventh century. A Masonic Congress was
convoked there in 1469 by the Grand Lodge
of Strasburg, principally to take into con-
sideration the condition of the Fraternity
and of the edifices in the course of construc-
tion by them, as well as to discuss the rights of
the Craft.

Spiritualizing. In he early lectures of
the last century, this word was used to ex-
press the method of symbolic instruction
applied to the implements of Operative Ma-
sonry. In a ritual of 1725, it is said: “As we
are not all working Masons, we apply the
working-tools to our morals, which we call
spiritualizing.” Thus, too, about the same
time, Bunyan wrote his symbolic book which
he called Solomon’s Temple Spiritualized.
Phillips, in his New World of Words, 1706,
thus defines to spiritualize: “to explain a
passage of an author in a spiritual manner, to
give it a godly or mystical sense.”

Spiritual Lodge. Hutchinson (Sp. of
Masonry, p. 94) says: “We place the spiritual
Lodge in the vale of Jehosophat, imply-
ing thereby, that the principles of Ma-
sonry are derived from the knowledge of
God, and are established in the Judgment of
the Lord; the literal translation of the word
Jechosophat, from the Hebrew tongue, being
no other than those express words.’ ‘This
refers to the Lodge, which is thus described
in the old lectures at the beginning of the last
century, which were in vogue at the time of
Hutchinson.

““Q. Where does the Lodge stand ?

“A. Upon the Holy ground, on the
highest hill or lowest vale, or in the vale
of Jehoshaphat, or any other sacred place.’

he spiritual Lodge is the imaginary or
Symbolic Lodge, whose form, magnitude,
covering, supports, and other attributes are
described in the lectures.

Spiritual Temple. The French Masons
say: ““We erect temples for virtue and dun-
geons for vice”; thus referring to the great
Masonic doctrine of a spiritual temple.

here is no symbolism of the Order more
sublime than that in which the Speculative
Mason is supposed to be engaged in the
construction of a spiritual temple, in allusion
to that material one which was erected by
his operative predecessors at Jerusalem.
Indeed, the difference, in this point of view,
between Operative and Speculative Masonry
is simply this: that while the former was
engaged in the construction, on Mount
Moriah, of a material temple of stones and
cedar, and gold and precious stones, the
latter is occupied, from his first to his last
initiation, in the construction, the adornment,
and the completion of the spiritual temple of
his body. The idea of making the temple a
symbol of the body is not, it is true, exclu-
sively Masonic. Tt had occurred to the
first teachers of Christianity. Christ him-
self alluded to it when he said, ‘Destroy
this temple, and in three days [ will raise
it up’’; and St. Paul extends the idea, in the
first of his Epistles to the Corinthians, in

 

   
 
  
 
  
 
  
  
 
 
 
  
 
  
 
 
 
 
  
 
  
  
 
 
 
  
 
  
 
  
 

SPURIOUS

the following language: “‘Know ye not that
ye are the temple of God, and that the
spirit of God dwelleth in you?” (ii. 16.)
And again, in a subsequent passage of the
same Hpistle, he reiterates the idea in a more
positive form: “What, know yenot that your
ody is the temple of the Holy Ghost which
is in you, which ye have of God, and ye are
not your own?” (vi. 19.)

But the mode of treating this symbolism
by a reference to the particular Temple of
Solomon, and to the operative art engaged
in its construction, is an application of the
idea peculiar to Freemasonry. Hitchcock,
in his Essay on Swedenborg, thinks that the
same idea was also shared by the Hermetic
philosophers. He says: ‘“‘With perhaps the
majority of readers, the Temple of Solomon,
and also the tabernacle, were mere buildings—
very magnificent, indeed, but still mere build-
ings—for the worship of God. But some are
struck with many portions of the account
of their erection admitting a moral interpre-
tation; and while the buildings are allowed to
stand (or to have stood, once,) visible objects,
these interpreters are delighted to meet with
indications that Moses and Solomon, in build-
ing the Temples, were wise in the knowledge
of God and of man; from which point it
is not difficult to pass on to the moral mean-
ing altogether, and affirm that the building,
which was erected without the noise of a
‘hammer, nor ax, nor any tool of iron’
(1 Kings vi. 7,) was altogether a moral
building—a building of God, not made with
hands. In short, many see in the story of
Solomon’s Temple, a symbolical representa-
tion of Man as the temple of God, with its
Hoty or Houres deep seated in the centre
of the human heart.”’

Spoulee, John de. He appears to have
presided over the Masons of England in 1350,
in the reign of Edward III. Anderson says
he was called Master of the ‘‘Ghiblim.” (Con-
stitutions, 1738, p. 70.)

Spreading the Ballot. Taking the vote
on the application of a candidate for initiation
or admission. It is an Americanism, prin-
cipally used in the Western States. Thus:
“The ballot may be spread a second time
in almost any case if the harmony of the
Lodge seems to require it.””—Swigert, G... M.°.
of Kentucky. ‘‘It is legal to spread the ballot
the third time, if for the correction of mis-
takes, not otherwise.’”’-—Rob. Morris. It is
a technicality, and scarcely English.

Sprengseisen, Christian Friedrich Kess-
Jer Von. An ardent adherent of Von Hund
and admirer of his Templar system, in
defense of which, and against the Spiritual
Templarism of Starck, he wrote, in 1786, the
book, now very rare, entitled Antz Saint
Nicaise, and other works. He was born at
Saalsfield, in 1731, and died January 11, 1809.
(See Saint Nicaise.)

Sprig of Acacia. See Acacia.

Spurious Freemasonry. For this term,
and for the theory connected with it, we are
indebted to Dr. Oliver, whose speculationsSPURIOUS

led him to the conclusion that in the earliest
ages of the world there were two systems
of Freemasonry, the one of which, preserved
by the patriarchs and their descendants, he
called Primitive or Pure Freemasonry. (See
Primitive Freemasonry.) The other, which
was a schism from this system, he designated
as the Spurious Freemasonry of Antiquity.
To comprehend this system of Oliver, and to
understand his doctrine of the declension of
the Spurious from the Primitive Freemasonry,
we must remember that there were two races
of men descended from the loins of Adam,
whose history is as different as their char-
acters were dissimilar. There was the vir-
tuous race of Seth and his descendants, and
the wicked one of Cain. Seth and his chil-
dren, down to Noah, preserved the dogmas
and instructions, the legends and symbols,
which had been received from their com-
mon progenitor, Adam; but Cain and his
descendants, whose vices at length brought
on the destruction of the earth, either totally
forgot or greatly corrupted them. Their
Freemasonry was not the same as that of
the Sethites. They distorted the truth, and
varied the landmarks to suit their own pro-
fane purposes. At length the two races
became blended together. The descendants
of Seth, becoming corrupted by their fre-
quent communications with those of Cain,
adopted their manners, and soon lost the
principles of the Primitive Freemasonry,
which at length were confined to Noah and
his three sons, who alone, in the destruction
of a wicked world, were thought worthy of
receiving mercy.

Noah consequently preserved this sys-
tem, and was the medium of communicating
it to the post-diluvian world. Hence, im-
mediately after the deluge, Primitive Free-
masonry was the only system extant.

But this happy state of affairs was not to
last. Ham, the son of Noah, who had been
accursed by his father for his wickedness,
had been long familiar with the corruptions
of the system of Cain, and with the gradual
deviations from truth which, through the
influence of evil example, had crept into the
system of Seth. After the deluge, he prop-
agated the worst features of both systems
among his immediate descendants, Two
sets or parties, so to speak, now arose in the
world—one which preserved the great truths
of religion, and consequently of Masonry,
which had been handed down from Adam,

‘noch, and Noah—and another which
deviated more and more from this pure,
original source. On the dispersion at the
tower of Babel, the schism became still
wider and more irreconcilable. The legends
of Primitive Freemasonry were altered, and
its symbols perverted to a false worship; the
mysteries were dedicated to the worship of
false gods and the practise of idolatrous rites,
and in the place of the Pure or Primitive
Freemasonry which continued to be culti-
vated among the patriarchal descendants of
Noah, was established those mysteries of

 

 

SPURIOUS 707

Paganism to which Dr. Oliver has given
the name of the ‘Spurious Freemasonry.”

It is not to Dr. Oliver, nor to any very
modern writer, that we are indebted for the
idea of a Masonic schism in this early age
of the world. The doctrine that Masonry
was lost, that is to say, lost in its purity, to
the larger portion of mankind, at the tower
of Babel, is still preserved in the ritual of
Ancient Craft Masonry. And in the de-
gree of Noachites, a degree which is attached
to the Scottish Rite, the fact is plainly ad-
verted to as, indeed, the very foundation
of the degree. Two races of Masons are there
distinctly named, the Noachites and the
Hiramites; the former were the conservators
of the Primitive Freemasonry as the descend-
ants of Noah; the latter were the descendants
of Hiram, who was himself of the race which
had fallen into Spurious Freemasonry, but had
reunited himself to the true sect at the
building of King Solomon’s Temple, as we
shall hereafter see. But the inventors of
the degree do not seem to have had any very
precise notions in relation to this latter part
of the history.

The mysteries, which constituted what
has been thus called Spurious Freemasonry,
were all more or less identical in character.
Varying in a few unimportant particulars,
attributable to the influence of local causes,
their great similarity in all important points
showed their derivation from a common
origin.

In the first place, they were communi-
cated through a system of initiation, by
which the aspirant was gradually prepared
for the reception of their final doctrines;
the rites were performed at night, and in
the most retired situations, in caverns or
amid the deep recesses of groves and for-
ests; and the secrets were only communi-
cated to the initiated after the administra-
tion of an obligation. Thus, Firmicus
(Astrol., lib. vii.) tells us that ‘“when Orpheus
explained the ceremonies of his mysteries
to candidates, he demanded of them, at the
very entrance, an oath, under the solemn
sanction of religion, that they would not
betray the rites to profane ears.” And
hence, as Warburton says from Horus
Apollo, the Egyptian hieroglyphic for the
mysteries was a grasshopper, because that
insect was supposed to have no mouth.

The ceremonies were all of a funereal
character. Commencing in representations
of a lugubrious description, they. celebrated
the legend of the death and burial of some
mythical being who was the especial object

of their love and adoration. But these
rites, thus beginning lamentation, and
typical of death, always ended in joy. The

object of their sorrow was restored to life
and immortality, and the latter part of the
ceremonial was descriptive of his resurrection.
Hence, the great doctrines of the mysteries
were the immortality of the soul and the
existence of a God. :
Such, then, is the theory on the subjectae

 

   

aE ae . {i
j

  
  
 
  
  
  
  
  
  
   
  
 
  
 
   
 
 
  
  
  
  
 
  
  
  
  
 
  
   
  
  
  
   
  
  
  
   
      
    
 
  
   
   
  
  
  
   
 
  
  
  
  
   
  
  
   
  
  

708 SPURS

of what is called “Spurious Freemasonry,”
as taught by Oliver and the disciples of his
school. Primitive Freemasonry consisted of
that traditional knowledge and symbolic
instruction which had been handed down
from Adam, through Enoch, Noah, and the
rest of the patriarchs, to the time of Solo-
mon. Spurious Freemasonry consisted of
the doctrines and initiations practised at
first by the antediluvian descendants of
Cain, and, after the dispersion at Babel, by
the Pagan priests and philosophers in their
“Mysteries.”

Spurs. In the Orders of Chivalry, the
spurs had a symbolic meaning as important
as their practical use was necessary. ‘‘To
win one’s spurs” was a phrase which meant
“to win one’s right tothe dignity of knight-
hood.” Hence, in the investiture of a
knight, he was told that the spurs were a
symbol of promptitude in military service;
and in the degradation of an unfaithful
knight, his spurs were hacked off by the
cook, to show his utter unworthiness to
wear them. Stowe says (Annals, 902), in
describing the ceremony of investing knights:
“Evening prayer being ended, there stood
at the chapel-door the king’s master-cook,
with his white apron and sleeves, and chop-
ping-knife in his hand, gilded about the edge,
and challenged their spurs, which they re-
deemed with a noble a piece; and he said to
every knight, as they passed by him: ‘Sir
Knight, look that you be true and loyal to
the king, my master, or else I must hew these
spurs from your heels.’” In the Masonic
Orders of Chivalry, the symbolism of the spurs
has unfortunately been omitted.

Square. This is one of the most im-
portant and significant symbols in Free-
masonry. As such, it is proper that its true
form should be pre-
served. The French
Masons have almost
universally given it with
one leg longer than the
other, thus making it
a carpenter’s square.
The American Masons,
following the incorrect
h delineations of Jeremy

" L. Cross, have, while
generally preserving the equality of length in
the legs, unnecessarily marked its surface with
inches; thus making it an instrument for
measuring length and breadth, which it is not.
It is simply the trying square of a stone-mason,
and has a plain surface; the sides or legs em-
bracing an angle of ninety degrees, and is
intended only to test the accuracy of the sides
of a stone, and to see that its edges subtend
the same angle.

In Freemasonry, it is a symbol of morality.
This is its general signification, and is applied
in various ways: 1. It presents itself to the
neophyte as one of the three great lights;
2. To the Fellow-Craft as one of his working-
tools; 3. To the Master Mason as the official
emblem of the Master of the Lodge. Every-

 

 

 

SQUARE

where, however, it inculeates the same lesson
of morality, of truthfulness, of honesty. So
universally accepted is this symbolism, that
it has gone outside of the Order, and has been
found in colloquial language communicating
the same idea. Square, says Halliwell (Dict.
Archaisms), means honest, equitable, as in
“square dealing.” To play upon the square
is proverbial for to play honestly. In this
sense the word is found in the old writers.

As a Masonic symbol, it is of very an-
cient date, and was familiar to the Operative
Masons. In the year 1830, the architect, in
rebuilding a very ancient bridge called Baal
Bridge, near Limerick, in Ireland, found under
the foundation-stone an old brass square,
much eaten away, containing on its two sur-
faces the following inscription: I. WILL.
STRIVE. TO. LIUE.—WITH. LOUE. &
CARE.—UPON. THE. LEUL.—BY. THE.
SQUARE., and the date 1517. The modern
Speculative Mason will recognize the idea of
living on the level and by the square. ‘This dis-
covery proves, if proof were necessary, that
the familiar idea was borrowed from our Op-
erative brethren of former days. :

The square, as a symbol in Speculative
Masonry, has therefore presented itself from
the very beginning of the revival period.
In the very earliest catechism of the last
century, of the date of 1725, we find the
answer to the question, “How many make
a Lodge?” is ‘‘God and the Square, with
five or seven right or perfect Masons.”
God and the Square, religion and morality,
must be present in every Lodge as governing
principles. Signs at that early period were
to be made by squares, and the furniture
of the Lodge was declared to be the Bible,
Compasses, and Square.

In all rites and in all languages where
Masonry has penetrated, the square has
preserved its primitive signification as a
symbol of morality.

Square and Compasses. These two
symbols have been so long and so universally
combined—to teach us,
as says an early ritual,
“to square our actions
and to keep them with-
in due bounds,” they
aresoseldom seen apart,
but are so kept together,
either as two great v
lights, or as a jewel worn once by the Master
of the Lodge, now by the Past Master—that
they have come at last to be recognized
as the proper badge of a Master Mason,
just as the triple tau is of a Royal Arch
Mason or the passion cross of a Knights
Templar.

So universally has this symbol been
recognized, even by the profane world, as
the peculiar characteristic of Freemasonry,
that it has recently been made in the United
States the subject of a legal decision. A
manufacturer of flour having made, in
1873, an application to the Patent Office for
permission to adopt the square and compassesSQUARE

as a trade-mark, the Commissioner of Patents
refused the permission on the ground that
the mark was a Masonic symbol.

“Tf this emblem,” said Mr. J. M. Thacher,
the Commissioner, ‘‘were something other
than precisely what it is—either less known,
less significant, or fully and universall
understood—all this might readily be ad-
mitted. But, considering its peculiar char-
acter and relation to the public, an anomalous
question is presented. There can be no
doubt that this device, so commonly worn
and employed by Masons, has an established
mystic significance, universally recognized
as existing; whether comprehended by all or
not, is not material to this issue. In view of
the magnitude and extent of the Masonic
organization, it is impossible to divest its
symbols, or at least this particular symbol
—perhaps the best known of all—of its or-
dinary signification, wherever displayed,
either as an arbitrary character or otherwise.
Jt will be universally understood, or mis-
understood, as having a Masonic significance;
and, therefore, as a trade-mark, must con-
stantly work deception. Nothing could be
more mischievous than to create as a monop-
oly, and uphold by the power of law, anything
go calculated, as applied to purposes of
trade, to be misinterpreted, to mislead all
classes, and to constantly foster suggestions
of mystery in affairs of business.”

In areligious work by John Davies, entitled
Summa Totalis, or All in All and the Same
Forever, printed in 1607, we find an allusion
to the square and compasses by a profane
in a really Masonic sense. The author, who
proposes to describe mystically the form of
the Deity, says in his dedication:

 

 

“Yet I this forme of formelesse DrrrTy,
Drewe by the Squire and Compasse of our
Creed.”’

In Masonic symbolism the Square and
Compasses refer to the Mason’s duty to the
Craft and to himself; hence it is properly a
symbol of brotherhood, and there signifi-
cantly adopted as the badge or token of the
Fraternity.

Berage, in his work on the high degrees
(Les plus secrets Mysttres des Hauts Grades),
gives a new interpretation to the symbol.
He says: “The square and the compasses
represent the union of the Old and New

Testaments. None of the high degrees recog-
nize this interpretation, although their

symbolism of the two implements differs
somewhat from that of symbolic Masonry.
The square is with them peculiarly appro-
priated to the lower degrees, as founded on
the operative art; while the compasses, as an
implement of higher character and uses, is
attributed to the degrees, which claim to have
a more elevated and philosophical founda-
tion. Thus they speak of the initiate, when
he passes from the blue Lodge to the Lodge
of Perfection, as ‘passing from the square
to the compasses,’ to indicate a progressive
elevation in his studies. Yet even in the

 

SQUIN 709

high degrees, the square and compasses com-
bined retain their primitive signification
as a symbol of brotherhood and as a badge
of the Order.”

Squaremen. The companies of wrights,
slaters, etc., in Scotland, in the seventeenth
century, were called “Squaremen.”’ They
had ceremonies of initiation, and a word,
sign, and grip, like the Masons. Lyon
(Hist. of the L. at Edinb., p. 23) says: “The
‘Squaremen Word’ was given in conclaves
of journeymen and apprentices, wrights,
slaters, etc., in a ceremony in which the
aspirant was blindfolded and otherwise
‘prepared’; he was sworn to secrecy, had
word, grip, and sign communicated to him,
and was afterward invested with a leather
apron, The entrance to the apartment,
usually a public house, in which the ‘brith-
ering’ was performed, was guarded, and all
who passed had to give the grip. The fees

were spent in the entertainment of the
brethren present. Like the Masons, the
Squaremen admitted non-operatives.” In

the St. Clair charter of 1628, among the repre-
sentatives of the Masonic Lodges, we find the
signature of ‘‘George Liddell, deakin of squar-
men and noy quartermaistir.” (Ibid., p. 62.)
This would show that there must have been an
intimate connection between the two societies
or crafts.

Squin de Flexian. A recreant Templar,
to whom, with Noffodei and, as some say,
another unknown person, is attributed the
invention of the false accusations upon which
were based the persecutions and the down-
fall of the Order of Knights Templar. He
was a native of the city of Beziers, in the
south of France, and having been received as
a Knights Templar, had made so much pro-
ficiency in the Order as to have been ap-
pointed to the head of the Priory of Mont-
faucon. Reghellini states that both Squin
de Flexian and Noffodei were Templars, and
held the rank of Commanders; but Dupuy
(Condemnation des Templiers) denies that
the latter was a Templar. He says: “All
historians agree that the origin of the ruin
of the Templars was ,the work of the Prior
of Montfaucon and of Noffodei, a Florentine,
banished from his country, and whom no-
body believes to have been a Templar.
This Prior, by the sentence of the Grand
Master, had been condemned, for heresy
and for having led an infamous life, to pass
the remainder of his days in a prison. The
other is reported to have been condemned
to rigorous penalties by the provost of
Paris.”’ :

Reghellini’s account (La Magonnerie con-
siderée, etc., i., p. 451) is more circumstan-
tial. He says: ‘In 1506, two Knights
Templar, Noffodei and Florian, were pun-
ished for crimes, and lost their Comman-
deries, that of the latter being Montfaucon.
They petitioned the Provincial Grand Mas-
ter of Mount Carmel for a restoration to their
offices, but met with a refusal. They then
obtained an entrance into the Provincial710 SQUIN

Grand Master’s country-house, near Milan,
and having assassinated him, concealed the
body in the woods under some thick shrub-
bery; after which they fled to Paris. There
they obtained access to the king, and thus
furnished Philip with an occasion for exe-
cuting his projects, by denouncing the Order
and exposing to him the immense wealth
which it possessed.

“They proposed the abolition of the Order,
and promised the king, for a reward, to be
its denouncers. The king accepted their
proposition, and, assuring them of his pro-
tection, pointed out to them the course which
they were to pursue.

“They associated with themselves a third
individual, called by historians ‘the Un-
known’ (l’Inconnu); and Noffodei and Flo-
rian sent a memorial to Enguerand de Ma-
rigni, Superintendent of the Finances, in
which they proposed, if he would guarantee
them against the attacks of the Order of
Templars, and grant them civil existence
and rights, to discover to the king secrets
which they deemed of more value than the
conquest of an empire.

“As a sequel to this fires declaration,
they addressed to the king .n accusation,
which was the same as he had himself dic-
tated to them for the purpose of the turn
which he desired to the affair. This accusa-
tion contained the following charges:

“1. That the Order of Templars was the
foe of all kings and all sovereign authority;
that it communicated secrets to its initiates
under horrible oaths, with the criminal
condition of the penalty of death if they
divulged them; and that the secret prac-
tices of their initiations were the conse-
quences of irreligion, atheism, and rebellion.

“2. That the Order had betrayed the re-
ligion of Christ, by communicating to the
Sultan of Babylon all the plans and opera-
tions of the Emperor Frederick the Second,
whereby the designs of the Crusaders for
the recovery of the Holy Land were frus-
trated.

“3. That the Order prostituted the mys-
teries most venerated by Christians, by
making a Knight, when he was received,
trample upon the Cross, the sign of redemp-
tion; and abjured the Christian religion by
making the neophyte declare that the true
God had never died, and never could die;
that they carried about them and wor-
shipped a little idol called Bafomet; and
that after his initiation the neophyte was
ponpellad to undergo certain obscene prac-
ices.

“4. That when a Knight was received,
the Order bound him by an oath to a com-

lete and blind obedience to the Grand
aster, which was a proof of rebellion
against the legitimate authority.

“5. That Good Friday was the day se-
lected for the grand orgies of the Order.

“6. That they were guilty of unnatural

crimes.
“U. That they burned the children of their

 

SRUTI

concubines, so as to destroy all traces of their
debauchery.”

These calumnies formed the basis of the
longer catalogue of accusations, afterward
presented by the Pope, upon which the
Templars were finally tried and condemned.

In the preliminary examinations of the
accused, Squin de Flexian took an active
part as one of the Commissioners. In the
pleadings for their defense presented by
the Knights, they declare that ‘Knights
were tortured by Flexian de Beziers, prior
of Montfaucon, and by the monk, William
Robert, and that already thirty-six had
died of the tortures inflicted at Paris, and
several others in other places.”

Of the ultimate fate of these traitors
nothing is really known. When the in-
famous work which they had inaugurated
had been consummated by the king and
the Pope, as their services were no longer
needed, they sank into merited oblivion.
The author of the Secret Societies of the
Middle Ages (p. 268) says: “Squin was
afterwards hanged, and Noffodei beheaded,
4S was said, with little probability, by the
Templars.”

Hi rdly had the Templars. in their pros-
trate condition, the power, even if they had
the will, to inflict such punishment. It
was not Squin, but Marigni, his abettor,
who was hanged at Montfaucon, by order
of Louis X., the successor of Philip, two
years after his persecution of the Templars.
The revenge they took was of a symbolic
character. In the change of the legend of
the Third Degree into that of the Templar
system, when the martyred James de Molay
was substituted for Hiram Abif, the three
assassins were represented by Squin de Flex-
ian, Noffodei, and the Unknown. As there
is really no reference in the historical records
of the persecution to this third accuser,
it is most probable that he is altogether
a mythical personage, invented merely to
complete the triad of assassins, and to pre-
serve the congruity of the Templar with the
Masonic legend.

The name of Squin de Flexian, as well
as that of Noffodei, have been differently
spelled by various writers, to say nothing
of the incomprehensible error found in some
of the oldest French Cahiers of the Kadosh,
such as that of De la Hogue, where the two
traitors are named Gerard Tabé and Benoit
Mehui. The Processus contra Templarios
calls him Hsquius de Flexian de Bitertis; and
Raynouard always names him Squin de
Florian, in which he is blindly followed by
Reghellini, Ragon, and Thory. But the
weight of authority is in favor of Squin de
Flextan, which appears to be the true name
of this Judas of the Templars.

Sruti. (‘“Revelation.”) <A collective name
of those Sanskrit writings supposed by the
Hindus to have been revealed by a deity, and
applied at first only to the Vedic Mantras
and Brahmanas, but afterward extended to
the older Upanishads.STAFF

Staff. A white staff is the proper insignia
of a Treasurer. In the order of Procession
for laying a foundation-stone as given by
Preston (Illustrations, ed. 1792, p. 111), we
find ‘‘Grand Treasurer with his staff.” In
America the use of the staff by the Treasurer
of a Lodge has been discontinued. It was
derived from the old custom for the Treasurer
of the king’s household to carry a staff as the
ensign of authority. In the old “Customary
Books” we are told that the Steward or
Treasurer of the household—for the offices
were formerly identical—received the office
from the king himself by the presentation
of a staff in these words: J’ennez le baston de
mostre maison, ‘Receive the staff of our
house.”’ Hence the Grand Lodge of England
decreed, June 24, 1741, that “in the pro-
cession in the hall” the Grand Treasurer
should appear “with the staff.” (Consti-
tutions, 1756, p. 236.)

Stairs, Winding. See Winding Stairs.

St. Alban’s Regulations. The regula-
tions said to have been made by St. Alban
for the government of the Craft are referred
to by Anderson, in his second edition (p. ba:
and afterward by Preston. (See St. Alban.)

Standard. An ensign in war, being that
under which the soldiers stand or to which
they rally in the fight. It is sometimes used
in the higher degrees, in connection with the
word Bearer, to denote a particular officer.
But the term mostly used to indicate any one
of the ensigns of the different degrees of
Masonry is Banner.

The Grand Standard of the Order of
Knights Templar in the United States is
described in the regulations as being ‘“‘of
white woollen or silk stuff, six feet in height
and five feet in width, made tripartite at the
bottom, fastened at the top to the cross-bar
by nine rings; in the centre of the field a
blood-red passion cross, Over which the
motto, In hoc signo vinces, and under, Non
Nobis, Domine! non Nobis sed Nomini tuo
da Gloriam! The cross to be four feet, high,
and the upright and bar to be seven inches
wide. On the top of the staff a gilded
globe or ball four inches in diameter, sur-
mounted by the patriarchal cross, twelve
inches in height. The cross to be crimson,
edged with gold.”

The standard of the Order in the Ancient
and Accepted Scottish Rite is thus described
in the Fundamental Statutes. It is white with
a gold fringe, bearing in the center a black
double-headed eagle with wings displayed;
the beaks and thighs are of gold; it holds
in one talon the golden hilt and in the other
the silver blade of an antique sword, placed
horizontally from right to left; to the sword is
suspended the Latin device, in letters of gold,

Deus meumque Jus. The eagle is crowned
with a triangle of gold, and holds a purple
band fringed with gold and strewn with
golden stars.

There is really no standard of the Order
properly belonging to Symbolic or Roya
Arch Masonry. Many Grand Chapters,

 

 

l1|from the watch-house,

   

ST. ANTHONY 711

however, and some Grand Lodges in this
country, have adopted for a standard the
blazonment of the arms of Masonry first
made by Dermott for the Atholl Grand
Lodge of Masons. In the present condi-
tion of the ritual, occasioned by the dissev-
erance of the Royal Arch Degree from the
Master’s, and its organization as a distinct
system, this standard, if adopted at all
would be most appropriate to the Grand
Chapters, since its charges consist of sym-
bols no longer referred to in the ritual of
Symbolic Masonry.

Standard-Bearer. An officer in a Com-
mandery of Knights Templar, whose duty
it is to carry and protect the standard of the
Order. A similar officer exists in several
of the high degrees.

Stand to and Abide by. The covenant
of Masonry requires every Mason “‘to stand
to and abide by” the laws and regulations
of the Order, whether expressed in the edicts
of the Grand Lodge, the by-laws of his Lodge,
or the landmarks of the Institution. The
terms are not precisely synonymous, although
generally considered to be so. To stand to
has a somewhat active meaning, and signifies
to maintain and defend the laws; while to
abide by is more passive in meaning, and sig-
pute to submit to the award made by such
as.

St. Anthony. An order taking its rise
from the life and hab- EB ss

ae

 

its of St. Anthony, the
hermit, who died about
357. His disciples,
called Anchorites, near
Ethiopia, lived in aus-
terity and solitariness
in the desert, until John,
Emperor of Ethiopia, in
370, created them a re-
ligious order of knight-
hood, and bestowed priv-
ileges upon them under
the title of St. Anthony,
who was made patron of
the empire. ‘They es-
tablished monasteries,
adopted a black habit,
and wore a blue cross in
the shape of a Tau. oe

The vow embraced chastity, defense of
the Christian faith, to guard the empire,
obey their superiors, and go to war when
and wheresoever commanded. Marriage re-
quired a license. There were two classes—
combatants and non-combatants—the second
class being gone of those too old for
military duty. et ere they retired they
were required to serve three years against
Arabian pirates, three against the Turks, and
three against the Moors.

The ancient monastery is in the deserts
of Thebais, surrounded by an oval wall
500 paces in circumference and 40 feet in
height. It is entered by ropes let down

the crane being
turned by monks. By age, the cells, whichIIE AE sie veiiaee SD

712 STAR

are four by five by seven feet, have been
reduced from 300 to 40. Advantage had
been taken of one of nature’s curiosities
in obtaining abundant water from a riven
rock, which is reached through a subterra-
neous passage of 50 paces, extending be-
yond the walls. In France, Italy, and Spain
there are ecclesiastical and military organiza-
tions styled Knights of St. Anthony, who wear
a plain cross, the principals a double cross.
The chief seat is at Vienna. In the abbey
rest the remains of St. Anthony.

Star. In the French and Scottish Rites
lighted candles or torches are called stars
when used in some of the ceremonies, es-
pecially in the reception of distinguished
visitors, where the number of lights or stars
with which the visitor is received is propor-
tioned to his rank; but the number is always
odd, being 3, 5, 7, 9, or 11.

Star, Blazing. See Blazing Star.

Star, Eastern. See Hastern Star, Order of

Cs
Star, Five-Pointed. See Five-Pointed

Star in the East. The Blazing Star is
thus called by those who entertain the theory
that there is “an intimate and necessary
connection between Masonry and Christi-
anity.”’ This doctrine, which Dr. Oliver
thinks is “the fairest gem that Masonry can
boast,” is defended by him in his early
work entitled T'he Star in the East. The whole
subject is discussed in the article Blazing
Siar, which see.

Star of Jerusalem. A degree cited in
the nomenclature of Fustier.

Star of the Syrian Knights. (Etoile
des Chevaliers Syriens.) The Order of Syrian
Knights of the Star is contained in the collec-
tion of Pyron. It is divided into three
degrees—Novice, Professed, and Grand Pa-
triarch.

Starck, Johann August von. Von
Starck, whose life is closely connected with
the history of German Freemasonry, and
especially with that of the Rite of Strict
Observance, was born at Schwerin, October
29, 1741. He studied at the University of
Gottingen, and was made in 1761 a Free-
mason in a French Military Lodge. In 1763
he went to St. Petersburg, where he received
the appointment of teacher in one of the
public schools. There, too, it is supposed
that he was adopted into the Rite of Melesino,
then flourishing in the Russian capital, and
became first acquainted with the Rite of
Strict Observance, in which he afterward
played so important a part. After two years’
residence at St. Petersburg, he went for a
short time to England, and was in August,
1766, in Paris. In 1767 he was director of
the schools at Wismar, where he was Junior
Warden of the Lodge of the Three Lions.
In 1770 he was called to K6nigsberg, to
occupy the chair of theology, and to fill the
post of court chaplain. The following year
he resigned both offices, and retired to Mettau,
to devote himself to literary and philosophical

 

STARCK

pursuits. Butin 1781 the Court at Darmstadt
conferred upon him the posts of chief preacher
and the first place in the consistory, and there
he remained until his death, which occurred
March 8, 1816.

The knowledge that Starck acquired of
the Rite of Strict Observance convinced
him of its innate weakness, and of the ne-
cessity of some reformation. He therefore
was led to the idea of reviving the spiritual
branch of the Order, a project which he
sought to carry into effect, at first quietly
and secretly, by gaining over influential
Masons to his views. In this he so far suc-
ceeded as to be enabled to establish, in 1767,
the new system of clerical Knights Tem-
plar, as a schism from the Strict Observ-
ance, and to which he gave the name of Clerks
of Relaxed Observance. It consisted of seven
degrees, as follows: 1. Apprentice; 2. Fellow;
3. Master; 4. Young Scottish Master; 5. Old
Scottish Master, or Knight of St. Andrew;
6. Provincial Chapter of the Red Cross; 7.
Magus, or Knight of Brightness and Light;
which last degree was divided into five classes,
of Novice, Levite, and Priest—the summit of
the Order being Knight Priest. Thus he em-
bodied the idea that Templarism was a hier-
archy, and that not only was every Mason a
Templar, but every true Templar was both a
Knight and a Priest. Starck, who was origi-
nally a Protestant, had been secretly con-
nected with Romanism while in Paris; and
he attempted surreptitiously to introduce
Roman Catholicism into his new system. He
professed that the Rite which he was propa-
gating was in possession of secrets not known
to the chivalric branch of the Order; and he
demanded, as a prerequisite to admission, that
the candidate should be a Roman Catholic
and have previously received the degrees of
Strict Observance.

Starck entered into a correspondence with
Von Hund, the head of the Rite of Strict Ob-
servance, for the purposeof effecting a fusion of
the two branches—the chivalric and the spirit-
ual, But, notwithstanding the willingness of
Von Hund to accept any league which prom-
ised to give renewed strength to his own de-
caying system, the fusion was never effected.
It is true that in 1768 there was a formal union
of the two branches at Wismar, but it was
neither sincere nor permanent. At the Con-
gress of Brunswick, in 1775, the clerical branch
seceded and formed an independent Order;
and, after the death of Von Hund, the Lodges
of the Strict Observance abandoned their
name, and called themselves the United Ger-
man Lodges. The spiritual branch, too, soon
began to lose favor with the German Free-
masons, partly because the Swedish system
was getting to be popular in Germany, and
partly because Starck was suspected of being
in league with the Catholics, for whose sake
he had invented his system. Documentary
evidence has since proved that this suspicion
was wellfounded. Ragon says that the Order
continued in suceessful existence until the
year 1800; but I doubt if it lasted so long.STARE

The German writers have not hesitated to
accuse Starck of having been an emissary of
the Jesuits, and of having instituted his Rite
in the interests of Jesuitism. This, of course,
rendered both him and the Rite unpopular,
and gave an impetus to its decay and fall.
Starck himself, even before his appointment as
court chaplain at Darmstadt, in 1781, had, by
his own confession, not only abandoned the
Rite, but all interest in Freemasonry. In
1785 he wrote his Saint Nicaise, which was
really anti-Masonic in principle, and in 1787
he published his work Ueber Kripto-Catholi-
cesmus, etc., or A Treatise on Secret Catholi-
cism, on Proselyte Making, on Jesuttism, and
on Secret Societies, which was a controversial
work directed against Nicolai, Giidicke, and
Biester. In this book he says: “It is true
that in my youthful days I was a Freemason.
It is also true that when the so-called Strict
Observance was introduced into Masonry I
belonged to it, and was, like others, an Eques,
Socius, Armiger, Commendator, Prefect, and
Sub-Prior; and, having taken some formal
cloister-like profession, I have been a Clericus.
But I have withdrawn from all that, and all
that is called Freemasonry, for more than nine
years.”

While an active member of the Masonic
Order, whatever may have been his secret

motives, he wrote many valuable Masonic |

works, which produced at the time of their
appearance a great sensation in Germany.
Such were his Apology for the Order of Free-
masonry, Berlin, 1778, which went through
many editions; On the Design of the Order of
Freemasonry, Berlin, 1781; and On the Ancient
and Modern Mysteries, 1782. He was distin-
guished as a man of letters and as a Jearned
theologian, and has left numerous works on
general literature and on religion, the latter
class showing an evident leaning toward the
Roman Catholic faith, of which he was evi-
dently a partisan. ‘‘There is,” says Feller

 

 

(Biog. Univ.), “in the life of Starck some- |

thing singular,

public.” I think the verdict is now well

that has never been made}

established, that in his labors for the ap-|

parent reformation of Freemasonry there was
a deplorable want of honesty and sincerity,
and that he abandoned the Order finally be-
cause his schemes of ambition failed, and the
Jesuitical designs with which he entered it
were frustrated.

Stare Super Vias Antiquas. (To stand
on the old paths.) A Latin adage, appropri-
ately applied as a Masonic motto to inculcate

the duty of adhering to the ancient land-
marks.
State. The political divisions of the

United States are called States and Terri-
tories. In every State and in every populous
Territory there is a Grand Lodge and a Grand
Chapter, each of which exercises exclusive
jurisdiction over all the Lodges and Chapters
within its political boundaries; nor does it

ermit the introduction of any other Grand

odge or Grand Chapter within its limits; so
that there is, and can be, but one Grand Lodge

 

 
 

STATISTICS 713

and one Grand Chapter in each State. In
most of the States there are also a Grand
Council of Royal and Select Masters, and
a Grand Commandery of Knights Templar,
which claim the same right of exclusive

jurisdiction. (See Jurisdiction of a Grand
Lodge.)
Stations. The positions occupied by the

subordinate officers of a Lodge are called
Re as ‘‘the Junior Deacon’s place in the
sodge.” But the positions occupied by the
Master and Wardens are called stations, as
“the Senior Warden’s station in the Lodge.”
This is because these three officers, repre-
senting the sun in his three prominent points
of rising, culminating, and setting, are sup-
posed to be stationary, and therefore remain
in the spot appropriated to them by the ritual,
while the Deacon and other officers are re-
quired to move about from place to place in
the Lodge.

Statistics of Freemasonry. The asser-
tion that “in every land a Mason may find
a home, and in every clime a brother,” is
well sustained by the statistics of the Order,
which show that, wherever civilized men
have left their footprints, its temples have
been established. It is impossible to ven-
ture on anything more than a mere approxi-
mation to the number of Freemasons scat-
tered over the world. The following is a
table of the countries in which Freemasonry
is openly practised with the permission of
the public authorities, omitting the States,
now, by the increasing spirit of tolerance,
very few, indeed, where the suspicions of the

| government compel the Masons, if they meet

at all, to meet in private:

I. EvROpPE.
Anhalt-Bernburg, Mecklenburg-Schwerin,
Anhalt-Dessau, Netherlands,
Bavaria, Norway,

Belgium, Portugal,
Bremen, Posen, Duchy of,
Brunswick, Prussia,
Denmark, Prussian Poland,
England, Saxe,

France, Saxe-Coburg,
Germany, Saxe-Gotha,
Greece, Saxe-Hildburghausen,
Hamburg, Saxe-Meiningen,
Hanover, Saxe-Weimar,
Hesse-Darmstadt, Saxony,
Holland, Schwarzburg-Rudol-
Holstein-Oldenburg, stadt,
Hungary, Scotland,

Ionian Islands, Spain,

Ireland, Sweden

Italy, Switzerland,
Malta, Wurtemberg.

IJ. Astra.

Yeylon Persia,
te : Pondicherry,
India, Turkey.
Japan,714 STATISTICS

III. OcEAnNIcA.

Java
New South Wales,
New Zealand,

IV.

Algeria,
Bourbon, Isle of,
Canary Islands,

Cape of Good Hope,

Egypt
Goa, :

Sumatra,
Sandwich Islands.

AFRICA.

Guinea,

Mauritius,

Mozambique,

Senegambia,
t. Helena.

VY. AMERICA.

Antigua,

Argentine Republic,

Barbadoes,
Bermudas,
Brazil,
Canada,
Carthagena,

,
Colombia,
Curagao,
Dominica,
Dutch Guiana,
English Guiana,
French Guiana,
Guadeloupe,
Hayti,

Jamaica,
Martinico,

Mexico,

New Brunswick,
New Granada,
Nova Scotia,
en

Ro fae la Plata,
St. Bartholomew’s,
St. Christopher’ 8,
St. Croix,

St. Eustatia,

St. Martin,

St. Thomas,

St. Vincent,
Trinidad,

United States,
Uruguay,
Venezuela.

rick

Statistics of Craft Masonry in the United
States of America to 1927:

 

STATISTICS

   

 

Oklahoma
Oregon
Pennsylv ania .
Rhode Island .
South Carolina
South Dakota
Tennessee
exas
Utah.
Vermont .
Virginia
Washington.
West Virginia
Wisconsin
Wyoming.

Total

 

3,194,992

 

Statistics of Capitular Masonry—Royal

Arch—in the United States of America, to
927:

 

 

Alabama .
Arizona
Arkansas
California
Colorado .
Connecticut
Delaware.

District of Columbia :

Florida.

Georgia

Tdaho

Illinois .

Indiana

Towa

Kansas.
Kentucky
Louisis ana.
Maine. .
Maryland .
Massachusetts
Michigan
Minnesota ;
Mississippi .
Missouri .
Montana.
Nebraska
INGvada, 2 27
New Hampshire
New Jersey .
New Mexico
New York .
North Carolina i
North Dakota
Ohio a.

 

o4, 038

 

198,265

 

 

Grand Chapters. peubor: Members.
inates.
Alabama . 88 15,384
Arizona 11 1,305
Arkansas . 89 8,079
California 124 24,744
Colorado . 51 8,064
Connecticut . 44 16,531
Delaware. . : 5 2,014
District of Columbia . 16 6,558
Florida . 51 8,448
Georgia 163 18,516
aho 24 2,775
Illinois . 240 88,997
Indiana 123 33,361
Iowa . 126 23,727
Kansas . 96 21,723
Kentucky 130 20,044
Louisiana . 59 9,160
Maine . . 69 17,31
Maryland 27 9,832
Mass: ichusetts — 96 41,518
Michigan . 168 47,424
Minnesota 87 16,839
Mississippi 70 7,683
Missouri 112 35,776
Montana . 36 4,857
Nebraska . 54 8,322
Nevada .. ; 8 655
New Hs ampshire ‘ 26 5,895
New Jersey . 57 19,931
New Mexico. 16 2,074
New York . . 227 71,576
North Carolina 57 8,279
North Dakota 28 4,124
Ohio . j 209 80,170
Oklahoma 79 14,108
Oregony. 48 7,088
Pennsylvania 152 59,117
Rhode Island 15 10,095
South Carolina 41 6,459
South Dakota . 43 6,370
Tennessee ‘ 89 11,237
Texas 311 43,868
Utah . 8 1,241
Vermont 31 5,987
Virginia. ; 73 17,895
W ashington 52 9,39
Jest Vi irginig Lie 45 12,119
Wisconsin 112 24,427
Wyoming . 18 2,226
Total 3,904 923,750STATISTICS
Statistics, Order of the Temple, to 1927:
Grand Commandery. | poe Members.
inates.

AADAMa: 265 os. 39 8,772
Arizona De cP ia etl L 823
IAYKANSAS! 4 6 ce 5] 29 2,810
California 64 13,934
Colorado Ss al 3 4,771
Connecticut. ... .; 12 6,529
District of Columbia . 6 3,386
Florida . z 34 5,462
Georgia 34 §,365
Idaho Sie aa wee ays 15 1,675
Tinoise he ee 5 84 35,560
Indiana 62 13,332
Towa ea el 68 12,427
WMWENBASS i066 ss 59 14,590
Kentucky 39 9,908
Louisiana . 22 3,306
Maine Oe as 24 9,767
Maryland). <0 | 15 4,759
Mass. and Rhode Island 53 26,393
Michigan . Bee 55 15,824
Minnesota 40 7,857
Mississippi 26 4,123
Missouri 66 16,944
Montana . 23 2,635
Nebraska . fis Besa 29 4,609
INGVAOH GS 8 a us 4 303
New Hampshire . 11 3,501
New Jersey . : 28 7,531
New Mexico. Ge Se 14 1,395
INaewe Works 2). 3s ee 76 37,526
North’ Carolina’ = ; . 4 3¢ 5,324
North Dakota 16 2,323
Ohiow:. =e 78 33,451
Oklahoma 48 7,415
Oregon . 22 3,869
Pennsylvania 95 41,906
South Carolina 16 4,106
South Dakota . 24 3,729
Tennessee 25 5,186
Texas fos Sb ays 88 18,836
Utah ees 8 6 853
Vermont 14 3,697
Virginia. 31 7,324
Washington. . 26 5,133
West Virginia . 26 6,935
Wisconsin 48 10,608
Wyoming. ; 14 ,049

Subordinate

Commanderies

Wilmington, Delaware . 1 856
San Juan, Porto Rico 1 94
Honolulu, Hawaii . . . 1 220
Manila, Philippine

Islands eae Shs 1 249
Ancon, Canal Zone 1 352
Fairbanks, Alaska 1 56
Anchorage, Alaska . 1 3
Havana, Cuba 1 105
Tampico, Mexico 1 120
Mexico City 1 43

Total 1,694 453,195

 

 

Statute of Henry VI. See Laborers.

Statutes. The permanent rules by which
a subordinate Lodge is governed are called
its By-Laws; the regulations of a Grand Lodge
are called its Constitution; but the laws en-
acted for the government of a Supreme Council
of the Scottish Rite are denominated Statutes.

St. Clair Charters. In the Advocates’
Library, of Edinburgh, is a manuscript en-

 

715

ST, CLAIR

titled ‘“Hay’s Memoirs,” which'is, says Lawrie,
“a collection of several things relating to the
historical account of the most famed families
of Scotland. Done by Richard Augustine
Hay, Canon Regular of Sainte Genevefs of
Paris, Prior of Sainte Pierremont, etc., Anno
Domini 1700.” Among this collection are
two manuscripts, supposed to have been cop-
ied from the originals by Canon Hay, and
which are known to Masonic scholars as the
“St. Clair Charters.” These copies, which it
seems were alone known in the last century,
were first published by Lawrie, in his His-
tory of Freemasonry, where they constitute
Appendices I. and II. But it appears that the
originals have since been discovered, and they
have been republished by Bro. W. J. Hughan,
in bis Unpublished Records of the Craft, with
the following introductory account of them by
Bro. D. Murray Lyon:

“These MSS. were several years ago acci-
dentally discovered by David Lang, Esq., of
the Signet Library, who gave them to the late
Bro. Aytoun, Professor of Belles-Lettres in
the University of Edinburgh, in exchange for
some antique documents he had. The Pro-
fessor presented them to the Grand Lodge of
Scotland, in whose repositories they now are.
There can be no doubt of their identity as
originals. We have compared several of the
signatures with autographs in other MSS. of
the time. The charters are in scrolls of paper,
—the one 15 by 11} inches, the other 26 by
114 inches,—and for their better preserva-
tion have been affixed to cloth. The caligra-
phy is beautiful; and though the edges of
the paper have been frayed, and holes worn in
one or two places where the sheets had been
folded, there is no difficulty in supplying the
few words that have been obliterated, and
making out the whole of the text. About
three inches in depth at the bottom of No. 1,
in the right-hand corner, is entirely wanting,
which may have contained some signatures in
addition to those given. The left-hand bot-
tom corner of No. 2 has been similarly torn
away, and the same remark with regard to
signatures may apply to it. The first docu-
ment is a letter of jurisdiction, granted by the
Freemen Masons of Scotland to William St.
Clair of Roslin (probable date 1600-1). The
second purports to have been granted by the
Freemen Masons and Hammermen of Scot-
land to Sir William St. Clair of Roslin (prob-
able date May 1, 1628).” Facsimiles and
transcripts of these MSS. are given by D. M.
Lyon in his History of the Lodge of Edin-
burgh.

However difficult it may be to decide as to
the precise date of these charters, there are no
Masonic manuscripts whose claim to authen-
ticity is more indisputable; for the statements
which they contain tally not only with the uni-
formly accepted traditions of Scotch Masonry,
but with the written records of the Grand
Lodge of Scotland, both of which show the in-
timate connection that existed between the
Freemasonry of that kingdom and the once
powerful but now extinct family of St. Clair.net rs

Sb race eteane ocsee te cna

716

 

ST. CLAIR

St. Clair, William. The St. Clairs of Ros-
lin, or, as it is often spelled, of Rosslyn, held
for more than three hundred years an intimate
connection with the history of Masonry in
Scotland. William St. Clair, Earl of Orkney
and Caithness, was, in 1441, appointed by
King James II. the Patron and Protector of
the Masons of Scotland, and the office was
made hereditary in his family. Charles
Mackie says of him (Lond. Freem., May, 1851,
p. 166) that “he was considered one of the
best and greatest Masons of the age.” He
planned the construction of a most magnifi-
cent collegiate church at his palace of Roslin,
of which, however, only the chancel and part
of the transept were completed. To take part
in this design, he invited the most skilful
Masons from foreign countries; and in order
that they might be conveniently lodged and
carry on the work with ease and despatch,
he ordered them to erect the neighboring
town of Roslin, and gave to each of the most
worthy a house and lands. After his death,
which occurred about 1480, the office of
hereditary Patron was transmitted to his de-
scendants, who, says Lawrie (Hist., p. 100),
“held their principal annual meetings at Kil-
winning.”

The prerogative of nominating the office-
bearers of the Craft, which had always been
exercised by the kings of Scotland, appears to
have been neglected by James VI. after his ac-
eession to the throne of England. Hence the
Masons, finding themselves embarrassed for
want of a Protector, about the year 1600 (if
that be the real date of the first of the St.
Clair Manuscripts), appointed William St.
Clair of Roslin, for himself and his heirs, their
“patrons and judges.”’ After presiding over
the Order for many years, says Lawrie, Wil-
liam St. Clair went to Ireland, and in 1630 a
second Charter was issued, granting to his son,
Sir William St. Clair, the same power with
which his father had been invested. This
Charter having been signed by the Masters
and Wardens of the principal Lodges of Scot-
land, Sir William St. Clair assumed the active
administration of the affairs of the Craft, and
appointed his Deputies and Wardens, as had
been customary with his ancestors. For more
than a century after this renewal of the com-
pest between the Lairds of Roslin and the

asons of Scotland, the Craft continued to
flourish under the successive heads of the
family.

But in the year 1736, William St. Clair,
Exsq., to whom the Hereditary Protectorship
had descended in due course of succession,
having no children of his own, became anxious
that the office of Grand Master should not be-
come vacant at his death. Accordingly, he
assembled the members of the Lodges of Edin-
burgh and its vicinity, and represented to
them the good effects that would accrue to
them if they should in future have at their
head a Grand Master of their own choice, and
declared his intention to resign into the hands
of the Craft his hereditary right to the office.
It was agreed by the assembly that all the

 

   

ST. CLAIR

Lodges of Scotland should be summoned to
appear by themselves, or proxies, on the ap-
proaching St. Andrew’s Day, at Edinburgh,
to take the necessary steps for the election of a
Grand Master.

In compliance with the call, the representa-
tives of thirty-two Lodges met at Edinburgh
on the 30th of November, 1736, when William
St. Clair tendered the following resignation
of his hereditary office:

““T, William St. Clair, of Roslin, Esq., taking
into my consideration that the Masons in
Scotland did, by several deeds, constitute and
appoint William and Sir William St. Clairs of

toslin, my ancestorg and their heirs, to be
their patrons, protectors, judges, or masters,
and that my holding or claiming any such jur-
isdiction, right, or privilege might be preju-
dicial to the Craft and vocation of Masonry,
whereof Iam amember; and I, being desirous
to advance and promote the good and utility
of the said Craft of Masonry to the utmost of
my power, do therefore hereby, for me and my
heirs, renounce, quit, claim, overgive, and dis-
charge all right, claim, or pretence that I, or
my heirs, had, have, or any ways may have,
pretend to, or claim to be, patron, protector,
Judge, or master of the Masons in Scotland,
in virtue of any deed or deeds made and
granted by the said Masons, or of any grant or
charter made by any of the kings of Scotland
to and in favor of the said William and Sir
William St. Clairs of Roslin, my predecessors,
or any other manner or way whatsoever, for
now and ever; and I bind and oblige me and
my heirs to warrand this present renunciation
and discharge at all hands. And I consent to
the registration hereof in the books of council
and session, or any other judges’ hooks com-
petent, therein to remain for preservation.”
And then follows the usual formal and tech-
nical termination of a deed. (Lawrie’s Hist.
of F. M., p. 148.)

The deed of resignation having been ac-
cepted, the Grand Lodge proceeded to the
election of its office-bearers, when William St.
Clair, as was to be expected, was unanimously
chosen as Grand Master; an office which,
however, he held but for one year, being suc-
ceeded in 1737 by the Earl of Cromarty. He
lived, however, for more than half a century
afterward, and died in January, 1778, in the
seventy-elghth year of his age.

The Grand Lodge of Scotland was not un-
mindful of his services to the Craft, and on
the announcement of his death a funeral
Lodge was convened, when four hundred
brethren, dressed in deep mourning, being
present, Sir William Forbes, who was then the
Grand Master, delivered an impressive ad-
dress, in the course of which he paid the fol-
lowing tribute to the character of St. Clair.
After alluding to his voluntary resignation of
his high office for the good of the Order, he
added: “His zeal, however, to promote the
welfare of our society was not confined to this
Single instance; for he continued almost to
the very close of life, on all occasions where his
influence or his example could prevail, to ex-STEINBACH

tend the spirit of Masonry and to increase the
number of the brethren. . . . To these more
conspicuous and public parts of his character
I am happy to be able to add, that he pos-
sessed in an eminent degree the virtues of a
benevolent and good heart—virtues which
ought ever to be the distinguishing marks of a
true brother.”  (/bid., p. 224.)

Bro. Charles Mackie, in the London Free-
masons’ Quarterly Review (1831, p. 167), thus
describes the last days of this venerable patron
of the Order: ‘William St. Clair of Roslin,
the last of that noble family, was one of the
most remarkable personages of his time; al-
though stripped of his paternal title and pos-
sessions, he walked abroad respected and rey-
erenced. He moved in the first society; and
if he did not carry the purse, he was stamped
with the impress of nobility. He did not
require a cubit to be added to his stature,
for he was considered the stateliest man of
his age.”

[The preceding account of the connection of
the St. Clairs with Scotch Freemasonry is
based almost entirely on Lawrie’s History of
Freemasonry (1804), but a later and more crit-
ical writer—D. Murray Lyon, in his History
of the Lodge of Edinburgh (1873)—considers
the statement that James II. invested the Earl
of Orkney and Caithness with the dignity of
Grand Master and subsequently made the
office hereditary to be “‘altogether apocry-
phal”’ (p.3). The real fact appears to be that
the Operative Masons of Scotland by the St.
Clair Charters did confer upon the St. Clair
family the office of Patron and Protector of
the Craft, and that William St. Clair was made
a Mason in 1735 in order to resign this office,
and in return for such apparent magnanimity
to be elected in 1736 the first Grand Master of
Scotland.—E. L. H.]

Steinbach, Erwin von. See Erwin von
Steinbach.

Steinmetz. German. A stone-mason.
For an account of the German fraternity of
Steinmetzen, see Stone-Masons of the Middle

Ages.

‘© Stellato Sedet Solo.’? (‘‘He sits on his
starry throne.”) A symbolic expression in the
Dysnuy cen Degree of the A. A. Scottish

ite.

Step. The step can hardly be called a
mode of recognition, although Apuleius in-
forms us that there was a peculiar step in the
Osiriac initiation which was deemed a sign.
It is in Freemasonry rather an esoteric usage of
the ritual. The steps can be traced back as
far as to at least the middle of the last century,
in the rituals of which they are fully described.
The custom of advancing in a peculiar manner
and form, to some sacred place or elevated
personage, has been preserved in the customs
of all countries, especially among the Orien-
talists, who resort even to prostrations of the
body when approaching the throne of the sov-
ereign or the holy part of a religious edifice.
The steps of Masonry are symbolic of respect
and veneration for the altar, whence Masonic
light is to emanate.

 

STEWARDS’ 717

In former times, and in some of the high de-
grees, a bier or coffin was placed in front of the
altar, as a well-known symbol, and
in passing over this to reach the
altar, those various positions of
the feet were necessarily taken
which constitute the proper mode
of advancing. Respect was thus
necessarily paid to the memory of
a worthy artist as well as to the
holy altar. Lenning says of the
steps—which the German Masons
call die Schritte der Aufzunehmen-
den, the steps of the recipients, and
the French, les pas Mystérieuz, the
mysterious steps—that “every de-
gree has a different number, which are made in
a different way, and have an allegorical mean-
ing.” Of the “allegorical meaning” of those
in the Third Degree, I have spoken above as
explicitly as would be proper. Giidicke says:
“The three grand steps symbolically lead
from this life to the source of all knowledge.”

It must be evident to every Master Mason,
without further explanation, that the three
steps are taken from the place of darkness to
the place of light, either figuratively or really
over a coffin, the symbol of death, to teach
symbolically that the passage from the dark-
ness and ignorance of this life is through death
to the light and knowledge of the eternal life.
And this, from the earliest times, was the true
symbolism of the step.

Steps on the Master’s Carpet. The
three steps delineated on the Master’s carpet,
as one of the symbols of the Third Degree,
refer to the three steps or stages of human life
—youth, manhood, and old age. This sym-
bol is one of the simplest forms or modifica-
tions of the mystical ladder, which pervades
all the systems of initiation ancient and
modern. (See Carpet.)

Sterkin. One of the three Assassins, ac-
cording to the Hiramic legend of some of the
high degrees. Lenning says the word means
vengeance, but does not state his authority.
STR, are the letters of the Chaldaic verb to
strike a blow, and it may be that the root of
the name will be there found; but the Masonic
corruptions of Hebrew words often defy the
rules of etymology. Perhaps this and some
kindred words are mere anagrams, Or corrup-
tions introduced into the high degrees by the
adherents of the Pretender, who sought in this
way to do honor to the friends of the house of
Stuart, or to cast infamy on its enemies. (See
Romvel.) :

Stewards. Officers in a Symbolic Lodge,
whose duties are, to assist in the collection of
dues and subscriptions; to provide the neces-
sary refreshments, and make a regular report
to the Treasurer; and generally to aid the
Deacons and other officers in the performance
of their duties. They usually carry white
rods, and the jewel of their office is a cornu-
copia, which is a symbol of plenty.

Stewards, Grand. See Grand Stewards.

Stewards’? Lodge. See Grand Stewards’

   

 

Lodge.718 STIRLING

Stirling. A city in Scotland which was the
seat of a Lodge called the “Stirling Ancient
Lodge,” which the author of the introduction
to the General Regulations of the Supreme
Grand Chapter of Scotland says conferred the
degrees of Royal Arch, Red Cross or Ark, the
Sepulcher, Knight of Malta, and Knights
Templar until about the beginning of the last
century, when two Lodges were formed—one
for the cultivation of St. John’s Masonry,
which was the old one, and a new one called
the ‘Royal Arch,” for the high degrees; al-
though it, too, soon began to confer the first
three degrees. The ‘Ancient Lodge’”’ joined
the Grand Lodge of Scotland at its formation
in 1736, but the new Lodge remained inde-
pendent until 1759.

The same authority tells us that “‘in the
Stirling Ancient Lodge are still preserved two
old, rudely-engraved brass plates: one of these
relates to the first two degrees of Masonry;
the other contains on the one side certain em-
blems belonging to a Master’s Lodge, and on
the reverse five figures; the one at the top is
called the ‘Redd Cross or Ark.’ At the bot-
tom is a series of concentric arches, which
might be mistaken for a rainbow, were there
pot a keystone on the summit, indicative of an
arch. The three other figures are enclosed
within a border; the upper is called the ‘Sep-
ulcher’; the second, ‘Knight of Malta’; and
the third, ‘Knights Templar.’ The age of
these plates is unknown, but they can scarcely
be more modern than the beginning or middle
of the seventeenth century.”

So circumstantial a description, inserted,
too, in a book of official authority, would nat-
urally iead to the conclusion that these plates
must have been in existence in 1845, when the
description was written. If they ever ex-
isted, they have now disappeared, nor have
any traces of them been discovered. Bro.
W. James Hughan, whose indefatigable labors
have been rewarded with so many valuable
discoveries, has failed, in this search, to find
success. Hesays (Lond. Freemason), ‘I spent
some weeks, in odd hours, looking up the ques-
tion a few years ago, and wrote officials in
Edinburgh and at Stirling, and also made spe-
cial inquiries at Stirling by kind co-operation
of Masonic students who also investigated the
matter; but all our many attempts only re-
sulted in confirming what I was told at the
outset, viz., that ‘No one knows aught about
them, either in Stirling or elsewhere. The
friends at Stirling say the plates were sent to
Edinburgh, and never returned, and the Fra-
ternity at Edinburgh declared they were re-
turned, and have since been lost,’ ”

St. Leger. See Aldworth.

Stockings. In the last century, when
knee-breeches constituted a portion of the cos-
tume of gentlemen, Masons were required, by
a ritual regulation, to wear white stockings,
The fashion having expired, the regulation is
no longer in force.

Stolkin. In the elu degrees this is the
name of one of those appointed to search for
the criminals commemorated in the legend of

 

STONE-MASONS

the Third Degree. It is impossible to trace
its derivation to any Hebrewroot. It may be
an anagram of a name, perhaps that of one of
the friends of the house of Stuart.

Stone. The stone, on account of its hard-
ness, has been from the most ancient times a
symbol of strength, fortitude, and a firm foun-
dation. The Hebrew word j28, EBEN,
which signifies a stone, is derived, by Gesen-
ius, from an obsolete root, ABAN, to build,
whence aban, an architect; and he refers it to
AMANAH, which means a column, a cove-
nant, and truth. The stone, therefore, says
Portal (Symb. des Egypt.), may be considered
as the symbol of faith and truth: whence
Christ taught the very principle of symbol-
ogy, when he called Peter, who represented
faith, the rock or stone on which he would
build his Church. But in Hebrew as well as
in Egyptian symbology the stone was also
sometimes the symbol of falsehood. Thus the
name of Typhon, the principle of evil in the
Egyptian theogony, was always written in the
hieroglyphic characters with the determina-
tive sign for a stone. But the stone of Ty-
phon was a hewn stone, which had the same
evil signification in Hebrew. Hence Jehovah
says in Exodus, ‘Thou shalt not build me an
altar of hewn stone”; and Joshua built, in
Mount Ebal, “an altar of whole stones, over
which no man hath lift up any iron.” The
hewn stone was therefore a symbol of evil and
falsehood; the unhewn stone of good and truth.
This must satisfy us that the Masonic symbol-
ism of the stone, which is the converse of this,
has not been derived from either the Hebrew
or the Egyptian symbology, but sprang from
the architectural ideas of the Operative Ma-
sons; for in Masonry the rough ashlar, or un-
hewn stone, is the symbol of man’s evil and cor-
rupt condition; while the perfect ashlar, or the
hewn stone, is the symbol of his improved and
perfected nature.

Stone, Corner. See Corner-Stone.

Stone, Cubical. See Cubical Stone.

Stone Manuscript. This Manuscript is
no longer in existence, having been one of
those which was destroyed, in 1720, by some
too scrupulous brethren. Preston (ed. 1792,
p. 167) describes it as “an old manuscript,
which was destroyed with many others in
1720, said to have been in the possession of
Nicholas Stone, a curious sculptor under
Inigo Jones.”” Preston gives, however, an ex-
tract from it, which details the affection borne
by St. Alban for the Masons, the wages he
gave them, and the charter which he ob-
tained from the king to hold a general assem-
bly. (See St. Alban.) Anderson (Consti-
tuttons, 1738, p. 99), who calls Stone the
Warden of Inigo Jones, intimates that he
wrote the Manuscript, and gives it as author-
ity for a statement that in 1607 Jones held the
Quarterly Communications. The extract
made by Preston, and the brief reference by
Anderson, are all that is left of the Stone
Manuscript.

Stone-Masons of the Middle Ages. The
history of the origin and progress of theDEDIE ASON ALIPESSE ROYALLE
eM" 1 DUC DE CUMBERLAND
GRAND MAITRE

DEDICA
1)STONE-MASONS

Brotherhood of Stone-Masons in Europe, dur-
ing the Middle Ages, is of great importance, as
a study, to the Masonic scholar, because of the
intimate connection that existed between that
Brotherhood and the Fraternity of Freema-
sons. Indeed, the history of the one is but
the introduction to the history of the other.
In an historical excursus, we are compelled to
take up the speculative science where we find
it left by the operative art. Hence, whoever
shall undertake to write a history of Free-
masonry, must give, for the completion of his
labor, a very full consideration to the Brother-
hood of Stone-Masons.

In the year 1820, there issued from the press
of Leipsic, in Germany, a work, by Dr. Chris-
tian Ludwig Steiglitz, under the title of Von
Altdeutscher Baukunst, that is, “An Essay on
the Old German Architecture,” published in
1820. In this work the author traces, with
great exactness, the rise and the progress of the
fraternities of Stone-Masons from the earliest
times, through the Middle Ages, until their
final absorption into the associations of Free-
masons. From the labors of Dr. Steiglitz,
collated with some other authorities in re-
spect to matters upon which he is either silent
or erroneous, I have compiled the following
sketch.

It is universally admitted that, in the early
ages of Christianity, the clergy were the most
important patrons of the arts and sciences.
This was because all learning was then almost
exclusively confined to ecclesiastics. Very
few of the laity could read or write, and even
kings affixed the sign of the cross, in the place
of their signatures, to the charters and other
documents which they issued, because, as
they frankly confessed, of their inability to
write their names; and hence comes the mod-
ern expression of signing a paper, as equiva-
lent to subscribing the name.

From the time of Charlemagne, in_ the
eighth century, to the middle of the twelfth,
il knowledge and practise of architecture,
painting, and sculpture were exclusively con-
fined to the monks; and bishops personally
superintended the erection of the churches an
cathedrals in their dioceses, because not only
the principles, but the practise of the art of
building were secrets scrupulously maintained
within the walls of cloisters, and utterly un-
known to laymen.*

Many of the founders of the Monastic
Orders, and especially among these St. Bene-
dict, made it a peculiar duty for the brethren
to devote themselves to architecture and
church building. The English monk Winfrid,
better known in ecclesiastical history as St.
Boniface, and who, for his labors in Christian-
izing that country, has been styled the Apos-
tle of Germany, followed the example of his
predecessors in the erection of German monas-
teries, In the eighth century he organized an

 

*This view was long held, but is by no means
correct, for we now know that there were many
scholarly architects during this period of sup-
posed darkness. [E. E. C.]

 

STONE-MASONS 719

especial class of monks for the practise of build-
ing, under the name of Operarii, or Crafts-
men, and Magistri Operum, or Masters of the
Works, ‘The labors and duties of these monks
were divided. Some of them designed the
plan of the building; others were painters and
sculptors; others were occupied in working in
gold and silver and embroidery; and others
again, who were called Cemeniarit, or Stone-
Masons, undertook the practical labors of con-
struction. Sometimes, especially un extensive
buildings, where many workmen were re-
quired, laymen were also employed, under the
direction of the monks. So extensive did
these labors become, that bishops and abbots
often derived a large portion of their revenues
from the earnings of the workmen in the mon-
asteries.

Among the laymen who were employed in
the monasteries as assistants and laborers,
many were of course possessed of superior in-
telligence. The constant and intimate asso-
ciation of these with the monks in the prose-
cution of the same design led to this result,
that in process of time, gradually and almost
unconsciously, the monks imparted to them
their art secrets and the esoteric principles of
architecture. ‘Then, by degrees, the knowl-
edge of the arts and sciences went from these
monkish builders out into the world, and the
laymen architects, withdrawing from the ec-
clesiastical fraternities, organized brother-
hoods of their own. Such was the beginning of
the Stone-Masons in Germany, and the same
thing occurred in other countries. These
brotherhoods of Masons now began to be
called upon, as the monks formerly had been,
when an important building, and especially a
church or a cathedral, was to be erected.
Eventually they entirely superseded their
monkish teachers in the prosecution of the art
of building about the beginning of the twelfth
century. To their knowledge of architecture
they added that of the other sciences, which
they had learned from the monks. Like
these, too, they devoted themselves to the
higher principles of the art, and employed

d| other laymen to assist their labors as stone-

masons. And thus the union of these archi-
tects and stone-masons presented, in the
midst of an uneducated people, a more ele-
vated and intelligent class, engaged as an ex-
clusive association in building important and
especially religious edifices.

But now a new classification took place.
As formerly, the monks, who were the sole
depositaries of the secrets of high art, sepa-
rated themselves from the laymen, who were
entrusted with only the manual labor of build-
ing; so now the more intelligent of the lay-
men, who had received these secrets from the
monks, were distinguished as architects from
the ordinary laborers, or common masons,
The latter knew only the use of the trowel and
mortar, while the former were occupied in
devising plans for building and the construc-
tion of ornaments by sculpture and skilful
stone-cutting.

These brotherhoods of high artists soon wonSn USES

—

720 STONE-MASONS

great esteem, and many privileges and fran-
chises were conceded to them by the municipal
authorities among whom they practised their
profession. Their places of assembly were
called Hutten, Logen, or Lodges, and the mem-
bers took the name of Steinmeizen. Their
patron saint was St. John the Baptist, who
was honored by them as the mediator be-
tween the Old and the New Covenants, and
the first martyr of the Christian religion. To
what condition of art these Freemasons of the
Middle Ages had attained, we may judge from
what Hallam says of the edifices they erected
—that they “‘united sublimity in general com-
position with the beauties of variety and form,
skilful or at least fortunate effects of shadow
and light, and in some instances extraordinary
mechanical science.” (Mid. Ages, iv., 280.)
And he subsequently adds, as an involuntary
confirmation of the truth of the sketch of their
origin just given, that the mechanical exe-
cution of the buildings was ‘‘so far beyond the
eppateat intellectual powers of those times,
that some have ascribed the principal ecclesi-
astical structures to the Fraternity of Free-
masons, depositaries of a concealed and tra-
ditionary science. There is probably some
ground for this opinion, and the earlier ar-
chives of that mysterious association, if they
existed, might illustrate the progress of Gothic
architecture, and perhaps reveal its origin.”
(1b., 284.) These archives do exist, or many
of them; and although unknown to Mr. Hal-
lam, because they were out of the course of
his usual reading, they have been thoroughly
sifted by recent Masonic scholars, especially
by our German and English brethren; and
that which the historian of the Middle Ages
had only assumed as a plausible conjecture
ee by their researches, been proved to be a
act.

The prevalence of Gnostic symbols—such
as lions, serpents, and the like—in the decora-
tions of churches of the Middle Ages, have led
some writers to conclude that the Knights
Templar exercised an influence over the archi-
tects, and that by them the Gnostic and
Ophite symbols were introduced into Europe.
But Dr. Steiglitz denies the correctness of
this conclusion. He ascribes the existence of
Gnostic symbols in the church architecture to
the fact that, at an early period in ecclesias-
tical history, many of the Gnostic dogmas
passed over into Christendom with the Orien-
tal and Platonic philosophy, and he attributes
their adoption in architecture to the natural
compliance of the architects or Masons with
the predominant taste in the earlier periods of
the Middle Ages for mysticism, and the favor
given to grotesque decorations, which were
admired without any knowledge of their act-
ual import.

Steiglitz also denies any deduction of the
Builders’ Fraternities, or Masonic Lodges, of
the Middle Ages from the Mysteries of the old
Indians, Egyptians, and Greeks; although
he acknowledges that there is a resemblance
between the organizations. This, however,
he attributes to the fact that the Indians and

 

 

STONE-MASONS

Egyptians preserved all the sciences, as well as
the principles of architecture, among their
secrets, and because, among the Greeks, the
artists were initiated into their mysteries, so
that, in the old as well as in the new brother-
hoods, there was a purer knowledge of relig-
ious truth, which elevated them as distinct
associations above the people. In like man-
ner, he denies the descent of the Masonic fra-
ternities from the sect of Pythagoreans, which
they resembled only in this: that the Samian
sage established schools which were secret,
and were based upon the principles of geom-
etry.

But he thinks that those are not mistaken
who trace the associations of Masons of the
Middle Ages to the Roman Colleges, the Col-
legia Cementariorum, because these colleges
appear in every country that was conquered
and established as a province or a colony by
the Romans, where they erected temples and
other public buildings, and promoted the civ-
ilization of the inhabitants. They continued
until a late period. But when Rome began to
be convulsed by the wars of its decline, and by
the incursions of hordes of barbarians, they
found a welcome reception at Byzantium, or
Constantinople, whence they subsequently
spread into the west of Europe, and were
everywhere held in great estimation for their
skill in the construction of buildings.

In Italy the associations of architects never
entirely ceased, as we may conclude from the
many buildings erected there during the dom-
ination of the Ostrogoths and the Longobards.
Subsequently, when civil order was restored,
the Masons of Italy were encouraged and sup-
ported by popes, princes, and nobles. An
Muratori tells us, in his Historia d'Italia, that
under the Lombard kings the inhabitants of
Como were so superior as masons and brick-
layers, that the appellation of Magistri Coma-
cini, or Masters from Como, became generic
to all those of the profession. (See Comacine
Masters.)

In England, when the Romans took posses-
sion of it, the corporations, or colleges of
builders, also appeared, who were subse-
quently continued in the Fraternity of Free-
masons, probably established, as Steiglitz
thinks, about the middle of the fifth century,
after the Romans had left the island. The
English Masons were subjected to many ad-
verse difficulties, from the repeated incursions
of Scots, Picts, Danes, and Saxons, which im-
peded their active labors; yet were they en-
abled to maintain their existence, until, in the
year 926, they held that General Assembly at
the city of York which framed the Constitu-
tions that governed the English Craft for eight
hundred years, and which is claimed to be the
oldest Masonic record now extant. It is but
fair to say that the recent researches of
Bro. Hughan and other English writers have
thrown a doubt upon the authenticity of
these Constitutions, and that the very exist-
ence of this York assembly has been denied
and practically confirmed.

In France, as in Germany, the FraternitiesSTONE-MASONS

of Architects originally sprang out of the con-
nection of lay builders with the monks in the
era of Charlemagne. The French Masons
continued their fraternities throughout the
Middle Ages, and erected many cathedrals
and public buildings.

We have now arrived at the middle of the
eleventh century, tracing the progress of the
fraternities of Stone-Masons from the time of
Charlemagne to that period. At that time all
the architecture of Europe was in their hands.
Under the distinctive name of Traveling Free-
masons they passed from nation to nation,
constructing churches and cathedrals wher-
ever they were needed. f their organiza-
tion and customs, Sir Christopher Wren, in his
Parentalia, gives the following account:

“Their government was regular, and where
they fixed near the building in hand, they
made a camp of huts. A surveyor governed
in chief; every tenth man was called a warden,
and overlooked each nine.”

Mr. Hope, who, from his peculiar course of
studies, was better acquainted than Mr. Hal-
lam with the history of these Traveling Free-
masons, thus speaks, in his Essay on Archi-
tecture, of their organization at this time, by
which they effected an identity of architec-
tural science throughout all Europe:

“The architects of all the sacred edifices of
the Latin Church, wherever such arose, —
north, south, east, or west—thus derived their
science from the same central school; obeyed
in their designs the dictates of the same hier-
archy; were directed in their constructions by
the same principles of propriety and taste;
kept up with each other, in the most distant
parts to which they might be sent, the most
constant correspondence; and rendered every
minute improvement the property of the
whole body, and a new conquest of the art.”

Working in this way, the Stone-Masons, as
corporations of builders, daily increased in
numbers and in power. In the thirteenth
century they assumed a new organization,
which allied them more closely than ever with
that Brotherhood of Speculative Freemasons
into which they were finally merged in the
eighteenth century, in England, but not in
Germany, France, or Italy.

These fraternities or associations became at
once very popular. Many of the potentates
of Europe, and among them the Emperor
Rudolph I., conceded to them considerable
powers of jurisdiction, such as would enable
them to preserve the most rigid system in
matters pertaining to building, and would fa-
cilitate them in bringing master builders and
stone-masons together at any required point.
Pope Nicholas III. granted the Brotherhood,
in 1278, letters of indulgence, which were re-
newed by his successors, and finally, in the
next century, by Pope Benedict XII.

The Steinmetzen, as a fraternity of Oper-
ative Masons, distinguished from the ordinary
masons and laborers of the craft, acquired at
this time great prominence, and were firmly
established as an association. In 1452 a gen-
eral assembly was convened at Strasburg, apd

47

STONE-MASONS 721

|a new constitution framed, which embraced
| many improvements and modifications of the
|former one. But seven years afterward, in
| 1459,* Jost Dotzinger, then holding the posi-
tion of architect of the Cathedral of Stras-
|burg, and, by virtue of his office, presiding
| over the Craft of Germany, convened a gen-
| eral assembly of the Masters of all the Lodges
|at the city of Ratisbon. There the code of
| laws which had been adopted at Strasburg in
| 1452, under the title of ‘Statutes and Regu-
lations of the Fraternity of Stone-Masons of
Strasburg,” was fully discussed and sanc-
tioned. It was then also resolved that there
should be established four Grand Lodges—at
Strasburg, at Vienna, at Cologne, and at Zur-
ich; and they also determined that the master
workman, for the time being, of the Cathedral
of Strasburg should be the Grand Master of
the Masons of Germany. These constitutions
or statutes are still extant, and are older than
any other existing Masonic record of un-
doubted authenticity, except the manuseript
of Halliwell. They were “kindly and affably
agreed upon,” according to their preamble,
“for the benefit and requirements of the Mas-
ters and Fellows of the whole Craft of Ma-
sonry and Masons in Germany.”

General assemblies, at which important
business was transacted, were held in 1464 at

2atisbon, and in 1469 at Spire, while provin-
cial assemblies in each of the Grand Lodge
jurisdictions were annually convened.

In consequence of a deficiency of employ-
ment, from political disturbances and other
causes, the Fraternity now for a brief period
declined in its activity. But it was speedily
revived when, in October, 1498, the Emperor
Maximilian I. confirmed its statutes, as they
had been adopted at Strasburg, and recog-
nized its former rights and privileges. This
act of confirmation was renewed by the suc-
ceeding emperors, Charles V. and Ferdinand
I. In 1563 a general assembly of the Masons
of Germany and Switzerland was convened at
the city of Basle by the Grand Lodge of Stras-
burg. The Strasburg constitutions were
again renewed with amendments, and what
was called the Stone-Masons’ Law (das Stein-
werkrecht) was established. The Grand Lodge
of Strasburg continued to be recognized as
possessing supreme appellate jurisdiction in
all matters relating to the Craft. Even the
Senate of that city had acknowledged its pre-
rogatives, and had conceded to it the priv-
ilege of settling all controversies in relation to
matters connected with building; a concession
which was, howev

 

er, revoked in 1620, on the
charge that the privilege had been misused,
Thus the Operative Freemasons of Ger-
many continued to work and to cultivate the
high principles of a religious architectural art.
But on March 16, 1707, up to which time
Rie Se
* Besides the Strasburg Constitution of 1459
there are two other very important documents
of the Steinmetzen of Germany: The Torgau
Ordinances of 1462 and the Brothers’ Book of
: [E. E. C.}722 STONE-MASONS

 

the Fraternity had uninterruptedly existed, a
decree of the Imperial Diet at Ratisbon dis-
solved the connection of the Lodges of Ger-
many with the Grand Lodge of Strasburg, be-
cause that city had passed into the power of
the French. The head being now lost, the
subordinate bodies began rapidly to decline.
In several of the German cities the Lodges
undertook to assume the name and exercise
the functions of Grand Lodges; but these
were all abolished by an imperial edict in
1731, which at the same time forbade the ad-
ministration of any oath of secrecy, and trans-
ferred to the government alone the adjudica-
tion of all disputes among the Craft. From
this time we lose sight of any national organi-
zation of the Freemasons in Germany until
the restoration of the Order, in the eighteenth
century, through the English Fraternity.*
But in many cities—as in Basle, Zurich, Ham-
burg, Dantzic, and Strasburg—they pre-
served an independent existence under the
statutes of 1559, although they lost much of
the profound symbolical knowledge of archi-
tecture which had been possessed by their
predecessors.

Before leaving these German Stone-Masons,
it is worth while to say something of the sym-
bolism which they preserved in their secret
teachings. They made much use, in their
architectural plans, of mystical numbers, and
among these five, seven, and nine were espe-
cially prominent. Among colors, gold and
blue and white possessed symbolic meanings.
The foot rule, the compasses, the square, and
the gavel, with some other implements of their
art, were consecrated with a spiritual significa-
tion. The east was considered as a sacred
point; and many allusions were made to Solo-
mon’s Temple, especially to the pillars of the
porch, representations of which are to be
ound in several of the cathedrals.

In France the history of the Free Stone-
Masons was similar to that of their German
brethren. Originating, like them, from the
cloisters, and from the employment of lay-
men by the monkish architects, they asso-
ciated themselves together as a brotherhood
superior to the ordinary stone-masons. The
connection between the Masons of France and
the Roman Colleges of Builders was more inti-
mate and direct than that of the Germans,
because of the early and very general occupa-
tion of Gaul by the Roman legions: but the
French organization did not materially differ
from the German. Protected by popes and
princes, the Masons were engaged, under
ecclesiastical patronage, in the construction of
religious edifices. In France there was also a
peculiar association, the Pontifices, or Bridge
Builders, closely connected in design and char-
acter with the Masonic Fraternity, and the
memory of which is still preserved in the name
of one of the degrees of the Scottish Rite, that

 

*Thus we see that the great order of the
Steinmetzen of Germany took no part in the
formation of the Speculative Freemasons.

[E. E. C.]

 

STONE

of “Grand Pontiff.” The principal seat of
the French Stone-Masonry was in Lombardy,
whence the Lodges were disseminated over the
kingdom, a fact which is thus accounted for by
Mr. Hope: “‘ Among the arts exercised and im-
proved in Lombardy,” he says, ‘‘that of build-
ing held a pre-eminent rank, and was the more
important because the want of those ancient
edifices to which they might recur for materi-
als already wrought, and which Rome af-
forded in such abundance, made the archi-
tects of these more remote regions dependent
on their own skill and free to follow their own
conceptions.”” But in the beginning of the
sixteenth century, the necessity for their em-
ployment in the further construction of
religious edifices having ceased, the Fraternity
began to decline, and the Masonic corpora-
tions were all finally dissolved, with those of
other workmen, by Francis I.,in 1539. Then
originated that system which the French call
Compagnonage, a system of independent gilds
or brotherhoods, retaining a principle of com-
munity as to the art which they practised, and
with, to some extent, a secret one but with-
out elevated notions or general systematic
organizations. The societies of Compagnons
were, indeed, but the débris of the Building
Masons. Masonry ceased to exist in France
as a recognized system until its revival in the
eighteenth century.

We see, then, in conclusion, that the Stone-
Masons—coming partly from the Roman Col-
leges of Architects, as in England, in Italy,
and in France, but principally, as in Ger-
many, from the cloistered brotherhoods of
monks—devoted themselves to the construc-
tion of religious edifices. They consisted
mainly of architects and skilful operatives;
but—as they were controlled by the highest
principles of their art, were in possession of
Important professional secrets, were actuated
by deep sentiments of religious devotion, and
had united with themselves in their labors
men of learning, wealth, and influence—to
serve as a proud distinction between them-
selves and the ordinary laborers and unedu-
cated workmen, many of whom were of ser-
vile condition.

Subsequently, in the beginning of the eight-
eenth century, they threw off the operative
element of their institution, and, adopting an
entirely speculative character, they became
the Freemasons of the present day, and es-
tablished on an imperishable foundation that
sublime Institution which presents over all the
habitable earth the most wonderful system of
religious and moral symbolism that the world
ever saw.

Stone, Nicholas. See Stone Manuscript.

Stone of Foundation. The Stone of
Foundation constitutes one of the most im-
portant and abstruse of all the symbols of
Freemasonry. It is referred to in numerous
legends and traditions not only of the Free-
masons, but also of the Jewish Rabbis, the
Talmudic writers, and even the Mussulman
doctors. Many of these, it must be confessed,
are apparently puerile and absurd; but mostSTONE

of them, and especially the Masonic ones, are
deeply interesting in their allegorical significa-
tion.

The Stone of Foundation is, properly speak-
ing, a symbol of the higher degrees. It makes
its first appearance in the Royal Arch, and
forms indeed the most important symbol of
that degree. But it is so intimately con-
nected, in its legendary history, with the con-
struction of the Solomonic Temple, that it
must be considered as a part of Ancient Craft
Masonry, although he who confines the range
of his investigations to the first three degrees
will have no means, within that narrow limit,
of properly appreciating the symbolism of the
Stone of Foundation.

As preliminary to the inquiry, it is neces-
sary to distinguish the Stone of Foundation,
both in its symbolism and its legendary his-
tory, from other stones which play an impor-
tant part in the Masonic ritual, but which are
entirely distinct fromit. Such are the corner-
stone, which was always placed in the north-
east corner of the building about to be erected,

and to which such a beautiful reference is |
f

made in the ceremonies of the First Degree;
or the keystone, which constitutes an interest-
ing part of the Mark Master’s Degree} or,
lastly, the cape-stone, upon which all the ritual
of the Most Excellent Master’s Degree i
founded. There are all, in their proper places,
highly interesting and instructive symbols, but
have no connection whatever with the Stone
of Foundation, whose symbolism it is our pres-
ent object to discuss. Nor, although the
Stone of Foundation is said, for peculiar rea-
sons, to have been of a cubical form, must it be
confounded with that stone called by the con-
tinental Masons the cubical stone—the pvrerre
cubique of the French and the cubik stein of
the German Masons but which in the English
system is known as the perfect ashlar.

The Stone of Foundation has a legendary
history and a symbolic signification which are

eculiar to itself, and which differ from the
fretor and meaning which belong to these
other stones. I propose first to define this
Masonic Stone of Foundation, then to collate
the legends which refer to it, and afterward
to investigate its significance as a symbol.
To the Mason who takes a pleasure in the
study of the mysteries of his Institution, the
investigation cannot fail to be interesting, if
it is conducted with any ability.

But in the very beginning, as a necessary
preliminary to any investigation of this kind,
it must be distinctly understood that all that
is said of this Stone of Foundation in Masonry
is to be strictly taken in a mythical or alle-
gorical sense. Dr. Oliver, while undoubtedly
himself knowing that it was simply a symbol,
has written loosely of it as though it were a
substantial reality; and hence, if the passages
in his Historical Landmarks, and in his other
works which refer to this celebrated stone, are
accepted by his readers in a literal sense, they
will present absurdities and puerilities which
would not occur if the Stone of Foundation
was received, as it really is, as a myth convey-

   

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D

STONE 723

ing a most profound and beautiful symbolism.
It is as such that it is to be treated here; and.
therefore, if a legend is recited or a tradition
related, the reader is requested on every occa-
sion to suppose that such legend or tradition
is not intended as the recital or relation of
what is deemed a fact in Mason.c history, but
to wait with patience for the development of
the symbolism which it conveys. Read in this
spirit, as all the legends of Masonry should be
read, the legend of the Stone of Foundation
becomes one of the most important and inter-
esting of all the Masonic symbols.

The Stone of Foundation is supposed, by
the theory which establishes it, to have been a
stone placed at one time within the founda-
tions of the Temple of Solomon, and after-
ward, during the building of the second Tem-
ple, transported to the Holy of Holies. It
was in form a perfect cube, and had inscribed
upon its upper face, within a delta or triangle,
the sacred Tetragrammaton, or ineffable name
of God. Oliver, speaking with the solemnity
of an historian, says that Solomon thought that
he had rendered the house of God worthy, so
ar as human adornment could effect, for the
dwelling of God, ‘‘when he had placed the cele-
brated Stone of Foundation, on which the
sacred name was mystically engraven, with
solemn ceremonies, in that sacred depository
on Mount Moriah, along with the foundations
of Dan and Asher, the centre of the Most
Holy Place, where the ark was overshadowed
by the shekinah of God.” The Hebrew Tal-
mudists, who thought as much of this stone,
and had as many legends concerning it, as the
Masonic Talmudists, called it eben shalijah, or
“Stone of Foundation,” because, as they said,
it had been laid by Jehovah as the foundation
of the world, and hence the apocryphal Book
of Enoch speaks of the “stone which supports
the corners of the earth.”

This idea of a foundation-stone of the world
was most probably derived from that magnifi-
cent passage of the Book of Job (ch. xxxviil.
y. 4-7) in which the Almighty demands of
Job,

“Where wast thou, when I laid the foundation
of the earth?

Declare, since thou hast such knowledge!

Who fixed its dimensions, since thou knowest!

Or who stretched out the line upon it?

Upon what were its foundations fixed?

And who laid its corner-stone,

When the morning stars sang together,

And all the sons of God shouted for joy?

”

Noyes, whose translation I have adopted as
not materially differing from the common
version, but far more poetical and more in the
strain of the original, thus explains the allu-
sions to the foundation-stone: “ It was the cus-
tom to celebrate the laying of the corner-
stone of an important building with music,
songs, shouting, etc. Hence the morning
stars are represented as celebrating the laying
of the corner-stone of the earth.”

Upon this meager statement has been ac-
cumulated more traditions than appertain to
any other Masonic symbol, The Rabbis, as724 STONE

has already been intimated, divide the glory |

   

STONE

in which the Stone of Foundation takes a

of these apocryphal histories with the Ma-| prominent part, from Adam to Solomon, and

sons; indeed, there is good reason for a sus-
picion that nearly all the Masonic legends owe
their first existence to the imaginative genius
of the writers of the Jewish Talmud. But
there is this difference between the Hebrew
and the Masonic traditions: that the Tal-
mudic scholar recited them as truthful his-
tories, and swallowed, in one gulp of faith, all
their impossibilities and anachronisms; while
the Masonic scholar has received them as alle-
gories, whose value is not in the facts, but in
the sentiments which they convey.

With this understanding of their meaning,
let us proceed to a collation of these legends.

In that blasphemous work, the Toldoth
Jeshu, or Life of Jesus, written, it is supposed,
in the thirteenth or fourteenth century, we
find the following account of this wonderful
stone: .

“At that time [the time of Jesus] there was
in the House of theSanctuary [that is, the Tem-
ple] a stone of foundation, which is the very
stone that our father Jacob anointed with oil,
as it is described in the twenty-eighth chapter
of the Book of Genesis. On that stone the let-
ters of the Tetragrammatonwere inscribed, and
whosoever of the Israelites should learn that
name would be able to master the world. To
prevent, therefore, any one from learning these
letters, two iron dogs were placed upon two
columns in front of the Sanctuary. If any
person, having acquired the knowledge of
these letters, deed to depart from the Sane-
tuary, the barking of the dogs, by magical
power, inspired so much fear that he suddenly
soreOy what he had acquired.”

his passage is cited by the learned Bux-
torf in his Lexicon Talmudicum; but in my
copy of the Toldoth Jeshu, I find another pas-
sage, which gives some additional particulars,
in the following words:
_ “At that time there was in the Temple the
ineffable name of God, inscribed upon the
Stone of Foundation. For when King David
was digging the foundation for the Temple, he
found in the depths of the excavation a certain
stone on which the name of God was inscribed.
This stone he removed and deposited it in the
Holy of Holies.”’
_ Lhe same puerile story of the barking dogs
1s repeated still more at length. It is not per-
tinent to the present inquiry, but it may be
stated, as a mere matter of curious informa-
tion, that this scandalous book, which is
throughout a blasphemous defamation of our
Savior, proceeds to say, that he cunningly ob-
tained a knowledge of the Tetragrammaton
from the Stone of Foundation, and by its mys-
tical influence was enabled to perform his
miracles.

The Masonic legends of the Stone of Foun-
dation, based on these and other rabbinical
reveries, are of the most extraordinary char-
acter, if they are to be viewed as histories, but
readily reconcilable with sound sense, if looked
at only in the light of allegories. They pre-
sent an uninterrupted succession of events,

 

from Solomon to Zerubbabel.

Thus, the first of these legends, in order of
time, relates that the Stone of Foundation was
possessed by Adam while in the Garden of
Eden; that he used it as an altar, and so rey-
erenced it that, on his expulsion from Para-
dise, he carried it with him into the world in
which he and his descendants were afterward
to earn their bread by the sweat of their brow.

Another legend informs us that from Adam
the Stone of Foundation descended to Seth.
From Seth it passed by regular succession to
Noah, who took it with him into the ark, and
after the subsidence of the deluge made on
it his first thank-offering. Noah left it on
Mount Ararat, where it was subsequently
found by Abraham, who removed it, and con-
stantly used it as an altar of sacrifice. His
grandson Jacob took it with him when he fled
to his uncle Laban in Mesopotamia, and used
it as a pillow when, in the vicinity of Luz, he
had his celebrated vision.

Here there is a sudden interruption in the
legendary history of the stone, and we have no
means of conjecturing how it passed from the
possession of Jacob into that of Solomon.
Moses, it is true, is said to have taken it with
him out of Egypt at the time of the exodus,
and thus it may have finally reached Jerusa-
lem. Dr. Adam Clarke repeats, what he very
properly calls ‘‘a foolish tradition,” that the
stone on which Jacob rested his head was after-
ward brought to Jerusalem, thence carried
after a long lapse of time to Spain, from Spain
to Ireland, and from Ireland to Scotland,
where it was used as a seat on which the kings
of Scotland sat to be crowned. Edward I.
we know, brought a stone to which this legend
is attached from Scotland to Westminster
Abbey, where, under the name of Jacob’s Pil-
low, it stillremains, and is always placed under
the chair upon which the British sovereign sits
to be crowned; because there is an old distich
which declares that wherever this stone is
found the Scottish kings shall reign.

But this Scottish tradition would take the
Stone of Foundation away from all its Masonic
connections, and therefore it is rejected as a
Masonic legend.

The legends just related are in many re-
spects contradictory and unsatisfactory, and
another series, equally as old, is now very
generally adopted by Masonic scholars as
much better suited to the symbolism by which
all these legends are explained.

This series of legends commences with the
patriarch Enoch, who is supposed to have
been the first consecrator of the Stone of
Foundation. The legend of Enoch is so in-
teresting and important in this connection as
to excuse its repetition in the present work.

The legend in full is as follows: Enoch,
under the inspiration of the Most High, and
in obedience to the instructions which he had
received in a vision, built a temple under-
ground on Mount Moriah, and dedicated it to
God. His son, Methuselah, constructed theSTONE

building, although he was not acquainted with
his father’s motives for the erection. This
temple consisted of nine vaults, situated per-
pendicularly beneath each other, and com-
municating by apertures left in each vault. _|

Enoch then caused a triangular plate of |
gold to be made, each side of which was a cubit
long; he enriched it with the most precious
stones, and encrusted the plate upon a stone
of agate of the same form. On the plate he
engraved the true name of God, or the Tetra-
grammaton, and placing it on a cubical stone,
known thereafter as the Stone of Foundation,
he deposited the whole within the lowest arch.

When this subterranean building was com-
pleted, he made a door of stone, and attaching
to it a ring of iron, by which it might be oc- |
casionally raised, he placed it over the opening
of the uppermost arch, and so covered it that
the aperture could not be discovered. Enoch,
himself, was permitted to enter it but once
a year; and on the deaths of Enoch, Methuse-
lah, and Lamech, and the destruction of the
world by the deluge, all knowledge of the vault
or subterranean temple and of the Stone of
Foundation, with the sacred and ineffable
name inscribed upon it, was lost for ages to the
world.

At the building of the first Temple of Jeru-
salem, the Stone of Foundation again makes
its appearance. Reference has already been
made to the Jewish tradition that David,
when digging the foundations of the Temple,
found in the excavation which he was making
a certain stone, on which the ineffable name of
God was inscribed, and which stone he is said
to have removed and deposited in the Holy
of Holies. That King David laid the founda-
tions of the Temple upon which the super-
structure was subsequently erected by Solo-
mon, is a favorite theory of the legend-mongers
of the Talmud.

The Masonic tradition is substantially the
same as the Jewish, but it substitutes Solo-
mon for David, thereby giving a greater air
of probability to the narrative, and it sup-
poses that the stone thus discovered by Solo-
mon was the identical one that had been de-

osited in his secret vault by Enoch. This

‘tone of Foundation, the tradition states, was

subsequently removed by King Solomon and,
for wise purposes, deposited in a secret and
safer place.

In this the Masonic tradition again agrees
with the Jewish, for we find in the third chap-
ter of the Treatise on the Temple, the following
narrative:

“There was a stone in the Holy of Holies,
on its west side, on which was placed the ark
of the covenant, and before the pot of manna
and Aaron’s rod. But when Solomon had
built the Temple, and foresaw that it was at
some future time to be destroyed, he con-
structed a deep and winding vault under
ground, for the purpose of concealing the ark,
wherein Josiah afterwards, as we learn in the
Second Book of Chronicles, xxxv. 3, deposited
it with the pot of manna, the rod of Aaron,
and the oil of anointing.”

 

 

STONE 725

The Talmudical book Yoma gives the same
tradition, and says that ‘‘the ark of the cove-
nant was placed in the centre of the Holy of
Holies, upon a stone rising three fingers’
breadth above the floor, to be as it were a
pedestal for it.” This stone, says Prideaux,
in his Old and New Testament Connected (vol.i.,
p. 148), ‘the Rabbins call the Stone of Foun-
fneia and give us a great deal of trash about

-

There is much controversy as tc the ques-
tion of the existence of any ark in the second
Temple. Some of the Jewish writers assert
that a new one was made; others that the old
one was found where it had been concealed by
Solomon; and others again contend that there
was no ark at all in the temple of Zerubbabel,
but that its place was supplied by the Stone
of Foundation on which it had originally
rested.

Royal Arch Masons well know how all these
traditions are sought to be reconciled by the
Masonic legend, in which the substitute ark
and the Stone of Foundation play so im-
portant a part.

In the Thirteenth Degree of the Ancient
and Accepted Rite, the Stone of Foundation
is conspicuous as the resting-place of the
sacred delta.

In the Royal Arch and Select Master’s de-
grees of the American Rite, the Stone of Foun-
dation constitutes the most important part of
the ritual. In both of these it is the recep-
tacle of the ark, on which the ineffable name is
inscribed.

Lee, in his Temple of Solomon, has devoted a
chapter to this Stone of Foundation, and thus
recapitulates the Talmudic and Rabbinical
traditions on the subject:

“Vain and futilous are the feverish dreams
of the ancient Rabbins concerning the Foun-
dation-Stone of the Temple. Some assert
that God placed this stone in the centre of the
world, for a future basis and settled consist-
ency for the earth to rest upon. Others held
this stone to be the first matter out of which
all the beautiful visible beings of the world
have been hewn forth and produced to light.
Others relate that this was the very same
stone laid by Jacob for a pillow under his
head, in that night when he dreamed of an
angelic vision at Bethel, and afterwards
anointed and consecrated it to God. Which
when Solomon had found (no doubt by forged
revelation or some tedious search like another
Rabbi Selemoh) he durst not but lay it
sure, as the principal Foundation-Stone of
the Temple. Nay, they say further, he
caused to te engraved upon it the Tetragram-
maton, or the ineffable name of Jehovah.”

It will be seen that the Masonic traditions
on the subject of the Stone of Foundation
do not differ very materially from these Rab-
pinical ones, although they add a few ad-
ditional circumstances. ;

In the Masonic legend, the Foundation-
Stone first makes its appearance, as we have
already said, in the days of Enoch, who

 

 

placed it in the bowels of Mount Moriah.726 STONE

     
  

STONE

There it was pubeeTueatly discovered by] called him, that is, The Builder; or, as exe

King Solomon, who

eposited it in a crypt|pressed in his Masonic title, the Grand

of the first Temple, where it remained con-| Architect of the Universe, by common con-
cealed until the foundations of the second sent abbreviated in the formula G A O T U.

Temple were laid, when it was discovered
and removed to the Holy of Holies. But
the most important point of the legend of
the Stone of Foundation is its intimate
and constant connection with the Tetra-
grammaton or ineffable name. It is this
name, inscribed upon it within the sacred
and symbolic delta, that gives to the stone
all its Masonic value and significance. It is
upon this fact, that it was so inscribed, that
its whole symbolism depends.

Looking at these traditions in anything
like the light of historical narratives, we
are compelled to consider them, to use the
plain language of Lee, “but as so many
idle and absurd conceits.” We must go
behind the legend, which we acknowledge
at once to be only an allegory, and study
its symbolism.

The following facts can, I think, be readily
established from history. First, that there
was a very general prevalence among the
earliest nations of antiquity of the worship
of stones as the representatives of Deity;
secondly, that in almost every ancient temple
there was a legend of a sacred or mystical
stone; thirdly, that this legend is found in the

asonic system; and lastly, that the mystical
stone there has received the name of the
“Stone of Foundation.’

Now, as in all the other systems the
stone is admitted to be symbolic, and the
traditions connected with it mystical, we
are compelled to assume the same predi-
cates of the Masonic stone. It, too, is sym-
bolic, and its legend a myth or an allegory.

Of the fable, myth, or allegory, Bailly
has said that, “subordinate to history and
panleeoD by, it only deceives that it may the
etter instruct us. Faithful in preserving
the realities which are confided to lth 1b
covers with its seductive envelop the les-
sons of the one and the truths of the other.”
It is from this standpoint that we are to
view the allegory of the Stone of Founda-
tion, as developed in one of the most in-
teresting and important symbols of Ma-
sonry.

The fact that the mystical stone in all
the ancient religions was a symbol of the
Deity, leads us necessarily to the conclu-
sion that the Stone of Foundation was also
a symbol of Deity. And this symbolic idea
Is strengthened by the Tetragrammaton, or
sacred name of God, that was inscribed
upon it. This ineffable name sanctifies the
stone upon which it is engraved as the sym-
bol of the Grand Architect. It takes from
it its heathen signification as an idol, and
es 1t to the worship of the true
0

The predominant idea of the Deity, in
the Masonic eyavent; connects him with his
creative and formative power. God is to
the Freemason Al Gabil, as the Arabians

 

Now, it is evident that no symbol could so
appropriately suit him in this character as
the Stone of Foundation, upon which he
is allegorically supposed to have erected his
world. Such a symbol closely connects the
creative work of God, as a pattern and ex-
emplar, with the workman’s erection of his
temporal building on a similar foundation-
stone.

But this Masonic idea is still further to
be extended. The great object of all Ma-
sonic labor is Divine truth. The search for
the lost word is the search for truth. But
Divine truth is a term synonymous with
God. The ineffable name is a symbol of
truth, because God, and God alone, is truth.
It is properly a Scriptural idea. The Book
of Psalms abounds with this sentiment.
Thus it is said that the truth of the Lord
“reacheth unto the clouds,’”’ and that “his
truth endureth unto all generations.” If,
then, God is truth, and the Stone of Founda-
tion is the Masonic symbol of God, it follows
that it must also be the symbol of Divine
truth.

When we have arrived at this point in
our speculations, we are ready to show how
all the myths and legends of the Stone of
Foundation may be rationally explained as
parts of that beautiful “‘science of moral-
ity, veiled in allegory and illustrated by
symbols,” which is the acknowledged defi-
nition of Freemasonry.

In the Masonic system there are two tem-
ples: the first temple, in which the degrees
of Ancient Craft Masonry are concerned,
and the second temple, with which the
higher degrees, and especially the Royal
Arch, are related. The first temple is sym-
bolic of the present life; the second temple
is symbolic of the life to come. The first
temple, the present life, must be destroyed;
on its foundations the second temple, the
life eternal, must be built.

But the mystical stone was placed by
King Solomon in the foundations of the
first Temple. That is to say, the first tem-
ple of our present life must be built on the
sure foundation of Divine truth, “for other
foundation can no man lay.” ;

But although the present life is necessarily
built upon the foundation of truth, yet we
never thoroughly attain it in this sublunary
sphere. The Foundation-Stone is concealed
in the first temple, and the Master Mason
knows it not. He has not the true word.
He receives only a substitute. ;

But in the second temple of the future life,
we have passed from the grave which hed
been the end of our labors in the firat. We
have removed the rubbish, and have found
that Stone of Foundation which had been
hitherto concealed from our eyes. We now
throw aside the substitute for truth which
had contented us in the former temple, andSTONE

the brilliant effulgence of the Tetragramma- |

STONE-WORSHIP 727

of absolution in judgment, and of the con-

ton and the Stone of Foundation are discov-|ferring of honors and rewards. The white
ered, and thenceforth we are the possessors | stone with the new name, mentioned in the

of the true word—of Divine truth. And in|

Mark Master’s Degree, refers to the key-

this way, the Stone of Foundation, or Divine | stone.

truth, concealed in the first temple, but dis-
covered and brought to light in the second,
will explain that passage of the Apostle: |
“For now we see through a glass darkly; |
but then, face to face: now I know in part;
but then I shall know face to face.”

And so the result of this inquiry is, that

Stone, William Leete. An American

journalist and writer, who was born in the

State of New York in 1792, and died in 1844.
He was the author of several literary works,
generally of a biographical character. But
his largest work was Letters on Masonry and
anti-Masonry, addressed to the Hon. John

the Masonic Stone of Foundation is a sym-|Quincy Adams, New York, 1832, 8vo, pp. 566.

bol of Divine truth, upon which all specula- |
tive Masonry is built, and the legends and |
traditions which refer to it are intended to}
describe, in an allegorical way, the progress |
of truth in the soul, the search for which is |
a Mason’s labor, and the discovery of which
is his reward.

Stone Pavement. Oliver says that, in
the English system, “the stone pavement |
is a figurative appendage to a Master Ma-
sons’ Lodge, and, like that of the Most
Holy Place in the Temple, is for the High
Priest to walk on.” This is not recognized
in the American system, where the stone
or mosaic pavement is appropriated to the
Entered Apprentice’s Degree.

Stone, Rejected. St. Matthew records
(xxi. 42) that our Lord said to the chief
priests and elders, ‘‘Did ye never read in the
Scriptures, The stone which the builders
rejected, the same is become the head of the
corner?” Commenting on this, Dr. Adam
Clarke says: “It is an expression borrowed
from masons, who, finding a stone which,
being tried in a particular place, and appear-
ing improper for it, is thrown aside and
another taken; however, at _ last, it may
happen that the very stone which had been
before rejected may be found the most suitable
as the head stone of the corner.” This is
precisely the symbolism of the Mark Master
or Fourth Degree of the American Rite,
where the rejected stone is suggested to the
neophyte ‘‘as a consolation under all the
frowns of fortune, and as an encouragement
to hope for better prospects.” Bro. G. F.
Yates says that the symbolism of the rejected
stone in the present Mark Degree is not in the
original Master Mark Mason’s Degree, out
of which Webb manufactured his ritual,
but was introduced by him from some other
unknown source.

Stone-Squarers. See Giblim.

Stone, White. Among the ancient Greeks
and Romans, sentence was gi¥en in courts
of judicature by white and black stones or
pebbles. Those who were in favor of ac-
quittal cast a white stone, and those who
were for condemning, a black one. So, too,
in popular elections a white stone was de-
posited by those who were favorable to the
candidate, and a black one by those who
wished to reject him. In this ancient prac-

tise we find the origin of white and black
balls in the Masonic ballot. Hence, too,
the white stone has become the symbol

 

This was one of the productions which were
indebted for their appearance to the anti-
Masonic excitement that prevailed at that
time in this country. Although free from
the bitterness of tone and abusive language
which characterized most of the contem-
poraneous writings of the anti-Masons, it
is, aS an argumentative work, discreditable
to the critical acumen of the author. It
abounds in statements made without au-
thority and unsustained by proofs, while its
premises being in most instances false, its
deductions are necessarily illogical.

Stone-Worship. This was, perhaps,
the earliest form of fetishism. Before the
discovery of metals, men were accustomed
to worship unhewn stones. From Chna,
whom Sanchoniathan calls ‘‘the first Phoe-
nician,” the Canaanites learned the practise,
the influence of which we may trace in the
stone pillar erected and consecrated by Jacob.
The account in Genesis xxviii. 18, 22, is that
“Jacob took the stone that he had put for
his pillows and set it up for a pillar, and poured
oil upon the top of it; and he called the name
of that place Bethel, saying, This stone which
I have set for a pillar shall be God’s house.”
The Israelites were repeatedly commanded to
destroy the stone idols of the Canaanites,
and Moses corrects his own people when
falling into this species of idolatry.

Various theories have been suggested as
to the origin of stone-worship. Lord Kames’
theory was that stones erected as monuments
of the dead became the place where posterity
paid their veneration to the memory of the
deceased, and that the monumental stones at
length became objects of worship, the people
having lost sight of the emblematical signifi-
cation, which was not readily understood.

Others have sought to find the origin of
stone-worship in the stone that was set up
and anointed by Jacob at Bethel, and the
tradition of which had extended into the
heathen nations and become corrupted. It
is certain that the Phcenicians worshiped
sacred stones under the name of Betylia,
which word is evidently derived from the
Hebrew Bethel, and this undoubtedly gives
some appearance of probability to the theory.

But a third theory supposes that the
worship of stones was derived from the
unskilfulness of the primitive _sculptors,
who, unable to frame, by their meager
principles of plastic art, a true image 0

 

 

 

 

the God whom they adored, were content728

 

STONE-—WORSHIP

to substitute in its place a rude or scarcely
polished stone. Hence the Greeks, accord-
ing to Pausanias, originally used unhewn
stones to represent their deities, thirty of
which, that historian says, he saw in the
city of Pharoe. These stones were of a
cubical form, and, as the greater number
of them were dedicated to the god Hermes,
or Mercury, they received the generic name
of Herme. Subsequently, with the improve-
ment of the plastic art, the head was added.

So difficult, indeed, was it, in even the
most refined era of Grecian civilization, for
the people to divest themselves of the in-
fluences of this superstition, that Theo-
phrastus characterizes ‘‘the superstitious
man” as one who could not resist the im-
pulse to bow to those mysterious stones
which served to mark the confluence of the
highways.

One of these consecrated stones was
placed before the door of almost every
house in Athens. They were also placed
in front of the temples, in the gymnasia or
schools, in libraries, and at the corners of
streets, and in the roads. When dedicated
to the god Terminus they were used as
landmarks, and placed as such upon the
concurrent lines of neighboring possessions.

The Thebans worshiped Bacchus under
the form of a rude, square stone.

Arnobius says that Cybele was represented
by a small stone of a black color. Eusebius
cites Porphyry as saying that the ancients
represented the Deity by a black stone,
because his nature is obscure and inscrutable.
The reader will here be reminded of the black
stone, Hadsjar el Aswad, placed in the south-
west corner of the Kaaba at Mecca, which was
worshiped by the ancient Arabians, and is
still treated with religious veneration by the
modern Mohammedans. The Mussulman
priests, however, say that it was originally
white, and of such surprising splendor that
it could be seen at the distance of four days’
journey, but that it has been blackened by
the tears of pilgrims.

The Druids, it is well known, had no
other images of their gods but cubical or
sometimes columnar stones, of which To-
land gives several instances.

The Chaldeans had a sacred stone, which
they held in great veneration, under the
name of Mnizuris, and to which they sacri-
ficed for the purpose of evoking the Good
Demon.

Stone-worship existed among the early
American races. Squier quotes Skinner ag
asserting that the Peruvians used to set up

rough stones in their fields and plantations, Q

which were worshiped as protectors of their
crops. And Gama says that in Mexico the
presiding god of the spring was often repre-
sented without a human body, and in place
thereof a pilaster or square column, whose
pedestal was covered with various sculp-
tures.

Indeed, so universal was this stone-wor-
ship, that Higgins, in his Celtic Druids,

 

 

   
 
  
 
 
 
 
  
  
  
  
  
 
  
  
    
 
  
   
 
   
   
   
  
  
  
  
    
 
   
   
  
 
   
   
  
    
  
  
  
   
 
  
  
  
   
  
 
  
  
 
 
  
 
 
   
    
  
 
  
  
 
   

  

STONE-WORSHIP

says that “throughout the world the first
object of idolatry seems to have been a
plain, unwrought stone, placed in the ground,
as an emblem of the generative or pro-
creative powers of nature.’”’ And Bryant, in
his Analysis of Ancient Mythology, asserts
that ‘‘there is in every oracular temple some
legend about a stone.”

Without further citations of examples
from the religious usages of antiquity, it
will, I think, be conceded that the cubical
stone formed an important part of the re-
ligious worship of primitive nations. But
Cudworth, Bryant, Faber, and all other
distinguished writers who have treated the
subject, have long since established the
theory that the Pagan religions were emi-
nently symbolic. Thus, to use the language
of Dudley, the pillar or stone ‘‘was adopted
as a symbol of strength and firmness—a sym-
bol, also, of the Divine power, and, by a
ready inference, a symbol or idol of the Deity
himself.” And this symbolism is con-
firmed by Phurnutus, whom Toland quotes
as saying that the god Hermes was repre-
sented without hands or feet, being a cubical
stone, because the cubical figure betokened his
solidity and stability.

The influence of this old stone worship,
but of course divested of its idolatrous
spirit, and developed into the system of
symbolic instruction, is to be found in Ma-
sonry, where the reference to sacred stones
is made in the Foundation-Stone, the Cu-
bical Stone, the Corner-Stone, and some
other symbols of a similar character. In-
deed, the stone supplies Masonic science
with a very important and diversified sym-
bolism,

As stone-worship was one of the oldest
of the deflections from the pure religion,
so it was one of the last to be abandoned.
A decree of the Council of Arles, which was
held in the year 452, declares that ‘‘if, in
any diocese, any infidel either lighted torches
or worshipped trees, fountains, or stones,
or neglected to destroy them, he should be
found guilty of sacrilege.’’ A similar decree
was subsequently issued by the Council of
Tours in 567, that of Nantes in 658, and
that of Toledo in 681. Charlemagne, of
France, in the eighth century, and Canute, of
England, in the eleventh, found it necessary
to execrate and forbid the worship of stones.

Even in the present day, the worship has
not been altogether abandoned, but. still
exists in some remote districts of Christen-
dom. Scheffer, in his Description of Lap-
land (cited by Mr. Tennent, in Notes and
uertes, Ast ser., v. 122), says that in
1673 the Laplanders worshiped an unhewn
stone found upon the banks of lakes and
rivers, and which they called ‘“kied kie
jubmal, that is, the stone god.”’? Martin, in
his Description of the Western Islands (p.
88), says: ‘There is a stone set up near &
mile to the south of St. Columbus’s church,
about eight feet high and two broad. It is
called by the natives the bowing ‘stone; forSTRASBURG

when the inhabitants had the first sight |
of the church, they set up this, and then
bowed, and said the Lord’s Prayer.” He |
also describes several other stones in differ-
ent parts of the islands which were objects
of veneration. Finally, in a work published
about twenty years ago by the Earl of
Roden, entitled Progress of the Reformation
in Ireland, he says (p. 51), that at Innis-
kea, an island off the coast of Mayo, “a
stone carefully wrapped up in flannel is
brought out at certain periods to be adored;
and when a storm arises, this god is suppli-
cated to send a wreck on their coasts.”

Tennent, to whom I am indebted for
these citations, adds another from Borlase,
who, in his Antiquities of Cornwall, says
(b. iii., ¢. ii., p. 162), that ““sfter Christi-
anity took place, many [in Cornwall] con-
tinued to worship these stones; coming
thither with lighted torches, and praying
for safety and success.”

It is more than probable that in many
remote regions of Europe, where the sun
of Christianity has only darted its dimmest
rays, this old worship of sacred stones still
remains,

Strasburg, Cathedral of. This has
always been considered as one of the finest
Gothic buildings in Europe. The original
cathedral was founded in 504, but in 1007
it was almost completely destroyed by
lightning. The present edifice was begun in
1015 and completed in 1439. The cathedral
of Strasburg is very closely connected with
the history of Masonry. The most impor-
tant association of master builders, says
Stieglitz (Von Altdeusch. Bauk.), for the
culture and extension of German art, was that
which took place at Strasburg under Erwin
von Steinbach. As soon as this architect had
undertaken the direction of the works at
the Strasburg cathedral, he summoned Ma-
sons out of Germany and Italy, and formed
with them a brotherhood. Thence hiitten, or
Lodges, were scattered over Europe. In
1459, on April 25th, says the Abbé Grandidier,
the Masters of many of these Lodges assembled
at Ratisbon and drew up an Act of Fra-
ternity, which made the master of the works
at Strasburg, and his successors, the per-
petual Grand Masters of the Fraternity of
German Masons. This was confirmed by
the Emperor Maximilian in 1498. By the
statutes of this association, the Haupt-
Hiitte, Grand or Mother Lodge of Strasburg,
was invested with a judicature, without
appeal, over all the Lodges of Germany.
Strasburg thus takes in German Masonry 4&
position equivalent to that of legendary Lodge
York in the Masonry of England, or Kilwin-
ning in that of Scotland. And although the
Haupt-Hiitte of Strasburg with all other
Haupt-Hiitten were abolished by an im-

erial edict on August 16, 1731, the Mother

odge never lost its prestige. “This,” says
Findel (Hist., 72), “is the case even now 1

many places in Germany; the Saxon Stone-

Masons still regarding the Strasburg Lodge

STRASBURG 729

,

as their chief Lodge.” (See Sione-Masons of

| the Middle Ages.)

Strasburg, Congress of. Two impor-
tant Masonic Congresses have been held
at Strasburg.

The First Congress of Strasburg. This was
convoked in 1275 by Erwin von Steinbach.
The object was the establishment of a
brotherhood fox the continuation of the labors
on the cathedral. It was attended by a large
concourse of Masons from Germany and
Italy. It was at this Congress that the
German builders and architects, in imitation
of their English brethren, assumed the name
of Freemasons, and established a system o
regulations for the government of the Craft.
(See Combinations of Masons.)

The Second Congress of Strasburg. This
was convoked by the Grand Lodge, or

—

|Haupte-Hiitte of Strasburg, in 1564, as a

continuation of one which had been held
in the same year at Basle. Here several
statutes were adopted, by which the Stein-

~

werksrecht, or Stone- Masons’ law, was brought
into a better condition.

Strasburg, Constitutions of. On April
25, 1459, nineteen Bauhitten, or Lodges, in
Southern and Central Germany met at
Ratisbon, and adopted regulations for the
government of the German stone-masons.

| Another meeting was held shortly afterward

at Strasburg, where these statutes were
definitively adopted and promulgated, under
the title of Ordenunge der Steinmetzen Slras-
burg, or “Constitutions of the Stone-Masons
of Strasburg.” They from time to time
underwent many alterations, and were con-
firmed by Maximilian I. in 1498, and sub-
sequently by many succeeding emperors.
This old document has several times been
printed; in 1810, by Krause, in his drei dl-
testen Kunsterkunden der Freimaurerbrider-
schaft; in 1819, by Heldmann, in die drev
dltesten geschichtlichen Denkemale der deutschen
Freimaurerbriderschaft; in 1844, by Heideloff,
in his Bauhiitte des Mittelalters in threr wahren
Bedeulung; Findel also, in 1866, inserted por-
tions of it in his Geschichte der Freimaureret,
of which work there is a good English trans-
ation.*

The invocation with which these Consti-
tutions commence is different from that of
the English Constitutions. The latter be-
gin thus: “The might of the Father of
Heaven, with the wisdom of the blessed
Son, through the grace of God and good-
ness of the Holy Ghost, that be three per-
sons in one Godhead, be with us,” etc.
The Strasburg Constitutions begin: ‘In the
name of the Father, and of the Son, and of
the Holy Ghost, and of our gracious Mother
Mary, and also her blessed servants, the
holy four crowned martyrs of everlasting
memory”; etc. The reference to the Virgin

 

 

*Tindel says the Strasburg Constitution was
first printed, from a pel eutseiaaes ma
script, by Heldmann. thers also confirm this.
hes [E. BE. Cl730 STRENGTH

Mary and to the four crowned martyrs is
found in none of the English Constitutions
except the oldest of them, the Halliwell or
Regius MS. (line 498). But Kloss has com-
pared the Strasburg and the English statutes,
and shown the great similarity in many of
the regulations of both.

Strength. This is said to be one of
the three principal supports of a Lodge, as
the representative of the whole Institution,
because it is necessary that there should be
Strength to support and maintain every
great and important undertaking, not less
than there should be Wisdom to contrive it,
and Beauty to adorn it. Hence, Strength
is symbolized in Masonry by the Doric
column, because, of all the orders of archi-
tecture, it is the most massive; by the
Senior Warden, because it is his duty to
strengthen and support the authority of the
Master; and by Hiram of Tyre, because of
the material assistance that he gave in men
and materials for the construction of the
Temple.

Strict Observance, Rite of. The Rite
of Strict Observance was a modification of
Masonry, based on the Order of Knights
Templar, and introduced into Germany in
1754 by its founder, the Baron von Hund, It
was divided into the following seven degrees:
1. Apprentice; 2. Fellow-Craft; 3. Master;
4. Scottish Master; 5. Novice; 6. Templar;
7. Professed Knight.

According to the system of the founder
of this Rite, upon the death of Jacques de
Molay, the Grand Master of the Templars,
Pierre d’Aumont, the Provincial Grand
Master of Auvergne, with two Commanders
and five Knights, retired for purposes of
safety into Scotland, which place they
reached disguised as Operative Masons, and
there finding the Grand Commander, George
Harris, and several Knights, they deter-
mined to continue the Order. Aumont was
nominated Grand Master, at a Chapter held
on St. John’s Day, 1313. To avoid persecu-
tion, the Knights became Freemasons, In
1361, the Grand Master of the Temple
removed his seat to Old Aberdeen, and from
that time the Order, under the veil of Ma-
sonry, spread rapidly through France, Ger-
many, Spain, Portugal, and _ elsewhere.
These events constituted the principal sub-
ject of many of the degrees of the Rite of
Strict Observance. The others were con-
nected with alchemy, magic, and other super-
stitious practises. The great doctrine con-
tended for by the followers of the Rite was,
“that every true Mason is a Knights Tem-
plar.” For an account of the rise, the prog-
ress, the decay, and the final extinction of this
once important Rite, see Hund, Baron von.

Strict Trial. See Vouching.

Striking Off. Striking off a Lodge from
the registry of the Grand Lodge is a phrase
of English Masonry, equivalent to what in
America is called a forfeiture of charter,
It is more commonly called “erasing from

 

STUART

Stuart Masonry. This title is given by
Masonic historians to that system of Free-
masonry which is supposed to have been
invented by the adherents of the exiled
house of Stuart for the purpose of being
used as a political means of restoring, first,
James II., and afterward his son and grand-
son, James and Charles Edward, respectively
known in history as the Chevalier St. George
and the Young Pretender. Most of the
conclusions to which Masonic writers have
arrived on the subject of this connection of
the Stuarts with the high degrees of Masonry
are based on conjecture; but there is sufficient
internal evidence in the character of some of
these degrees, as well as in the known history
of their organization, to establish the fact
that such a connection did actually exist.

The first efforts to create a Masonic in-
fluence in behalf of his family is attributed
to James II., who had abdicated the throne
of England in 1688. Of him, Noorthouck
says (Constitutions, 1784, p. 192), that he
was not “a Brother Mason,” and sneeringly
adds, in his index, that ‘‘he might have been
a better king had he been a Mason.” But
Lenning says that after his flight to France,
and during his residence at the Jesuit Col-
lege of Clermont, where he remained for
some time, his adherents, among whom
were the Jesuits, fabricated certain degrees
with the ulterior design of carrying out
their political views. At a later period
these degrees were, he says, incorporated
into French Masonry under the name of
the Clermont system, in reference to their
original construction at that place. Gid-
icke had also said that many Scotchmen
followed him, and thus introduced Free-
masonry into France. But this opinion
is only worthy of citation because it proves
that_such an opinion was current among
the German scholars of the last century.

On his death, which took place at the
palace of St. Germain en Laye in 1701, he
was succeeded in his claims to the British
throne by his son, who was recognized by
Louis XIV., of France, under the title of
James III., but who is better known as the
Chevalier St. George, or the Old Pretender.
He also sought, says Lenning, to find in
the high degrees of Masonry a support for
his political views, but, as he remarks, with
no better results than those which had at-
tended the attempts of his father.

His son, Prince Charles Edward, who
was commonly called by the English the
Young Pretender, took a more active part
than either his father or grandfather in the
pursuits of Masonry; and there is abundant
historical evidence that he was not only a
Mason, but that he held high office in the
Order, and was for a time zealously engaged
in its propagation; always, however, it is
supposed, with political views.

In 1745 he invaded Scotland, with a view
to regain the lost throne of his ancestors,
and met for some time with more than par-

 

 

the list of Lodges,”

tial success. On September 24, 1745, heSTUART

was admitted into the Order of Knights
Templar, and was elected Grand Master, an
office which it is said that he held until his
death. On his return to France after his
ill-fated expedition, the Prince is said to have
established at the city of Arras, on April 15,
1747, a Rose Croix Chapter under the title of
Scottish Jacobite Chapter. In the Patent
for this Chapter he styles himself “King
of England, France, Scotland, and Ireland,
and, as such, Substitute Grand Master of the
Chapter of Herodem, known under the title
of Knight of the Eagle and Pelican, and
since our misfortunes and disasters under
that of Rose Croix.”

In 1748, the Rite of the Veille-Bru, or
Faithful Scottish Masons, was created at
Toulouse in grateful remembrance of the
reception given by the Masons of that
Orient to Sir Samuel Lockhart, the aide-
de-camp of the Pretender. Ragon says
(Orth. Macon., p. 122), in a note to this state-
ment, the “favorites who accompanied this
prince into France were in the habit of
selling to speculators Charters for Mother
Lodges, Patents for Chapters, etc. These
titles were their property, and they did not
fail to make use of them as a means of
livelihood.”

Ragon says (Thuil. Gen., p- 367), that the
degrees of Irish Master, Perfect Irish Master,
and Puissant Irish Master were invented in
France, in 1747, by the favorites of Charles
Edward Stuart, and sold to the partisans of
that prince. One degree was openly called
the “Scottish Master of the Sacred Vault of
James VI.,” as if to indicate its Stuart
character. The degree still exists as the
Thirteenth of the Ancient and Accepted
Scottish Rite, but it has been shorn of its
political pretensions and its title changed.

Findel has given in his Hvstory of Free-
masonry (English translation, p. 209) a very
calm and impartial account of the rise of this
Stuart Masonry. He says:

“Byer since the banishment of the Stuarts
from England in 1688, secret alliances had
been kept up between Rome and Scotland;
for to the former place the Pretender James
Stuart had retired in 1719, and his son
Charles Edward was born there in 1720;
and these communications became the more
intimate, the higher the hopes of the Pre-
tender rose. The Jesuits played a very
important part in these conferences. Re-
garding the reinstatement of the Stuarts
and the extension of the power of the Roman
church as identical, they sought at that time
to make the society of Freemasons subservient
to their ends. But to make use of the Fra-
ternity to restore the exiled family to the
throne could not possibly have been con-
templated, as Freemasonry could hardly be
said to exist in Scotland then. Perhaps in
1724, when Ramsay was 4 year in Rome,
or in 1728, when the Pretender in Parma
kept up an intercourse with the restless Duke
of Wharton, a Past Grand Master, this idea
waa fist: antertained; and then, when it was

STUKELY 731

apparent how difficult it would be to cor-
rupt the loyalty and fealty of Freemasonry
in the Grand Lodge of Scotland, founded
in 1736, this scheme was set on foot, of
assembling the faithful adherents of the
banished royal family in the high degrees!
The soil which was best adapted for this
innovation was France, where the low ebb
to which Masonry had sunk had paved the
way for all kinds of new-fangled notions,
and where the Lodges were composed o
Scotch conspirators and accomplices of the
Jesuits. When the path had thus been
smoothed by the agency of these secret prop-
agandists, Ramsay, at that time Grand
Orator (an office unknown in England), by
his speech completed the preliminaries neces-
sary for the introduction of the high degrees;
their further development was left to the
instrumentality of others, whose influence
produced a result somewhat different from
that originally intended. Their course we
can now pursue, assisted by authentic his-
torical information. In 1752, Scottish Ma-
sonry, as it was denominated, penetrated
into Germany (Berlin) prepared from a ritual
very similar to one used in Lille in 1749 and
11750. Ip. 1748, Thory tells us, the Masons
in Lyons, under the name of the ‘Petit Flu,’
invented the degree of Kadosh, which repre-
sents the revenge of the Templars. The Order
of Knights Templar had been abolished in
1311, and to that epoch they were obliged
to have recourse when, after the banishment
of several Knights from Malta in 1720 because
they were Freemasons, it was not longer
possible to keep up a connection with the
Order of St. John or Knights of Malta, then
in the plenitude of their power under the
sovereignty of the Pope. A pamphlet entitled
Freemasonry Divested of all its Secrets, pub-
\lished in Strasburg in 1745, contains the first
|glimpse of the Strict Observance, and
demonstrates how much they expected the
brotherhood to contribute towards the expe-
dition in favor of the Pretender.”

From what has been said, it is evident
that the exiled house of Stuart exercised
an important part in the invention and ex-
tension of what has been called the High
Masonry. ‘The traces of the political sys-
tem are seen at the present day in the inter-
nal organization of some of the high degrees
—especially in the derivation and meaning
of certain significant words. There is, indeed,
abundant reason for believing that the sub-
stitute word of the Third Degree was changed
by Ramsay, or some other fabricator of de-
grees, to give it a reference to James IJ. as
the “son of the widow,” Queen Henrietta
Maria.

Further researches are needed to enable
any author to satisfactorily write all the de-
tails of this interesting episode in the history
of continental Masonry. Documents are still
wanting to elucidate certain intricate and, at
present, apparently contradictory points.

Stukely, Dr. In accordance with the
Doctor’s diary, he ‘“‘was made a Mason732 SUBLIME

January 6, 1721, at the Salutation Tavern,
Tavistock street, London, with Mr. Collins
and Captain Rowe, who made the famous
diving engine.’ The Doctor adds: ‘I was
the first person in London made a Free-
mason in that city for many years. We had
great difficulty to find members enough to
perform the ceremony. Immediately upon
that it took a run, and ran itself out of breath
through the folly of its members.” The
Stukely papers containing the Doctor’s
diary are of continuous interest; and ac-
cording to Rev. W. C. Lukis, P.M., F.S.A.
“Pain (or Payne) had been re-elected Grand
Master in 1720, and Dr. Desaguliers was the
Immediate Past Grand Master.” The last
mentioned Brother pronouncing the Oration
on June 24, 1721, at Stationers’ Hall; on
the following St. John’s Day (Evangelist),
December 27, 1721, “‘We met at the Fountain
Tavern, Strand, and by consent of the Grand
Master present, Dr. Beal constituted a new
Lodge, where I was chosen Master.’”’ A trite
remark of Dr. Stukely as to symbolism, was:
“The first learning of the world consisted
chiefly of symbols, the wisdom of the Chal-
deans, Phoenicians, Egyptians, Jews, of
Zoroaster, Sanchoniathon, Pherecydes, Syrus,
Pythagoras, Socrates, Plato, of all the ancients
that have come to our hand, is symbolic.”

Sublime. The Third Degree is called
“the Sublime Degree of a Master Mason,”
in reference to the exalted lessons that it
teaches of God and of a future life. The
epithet is, however, comparatively modern.
It is not to be found in any of the rituals
of the last century. Neither Hutchinson,
nor Smith, nor Preston use it; and it was
not, probably, in the original Prestonian
lecture. Hutchinson speaks of “the most
sacred and solemn Order” and of “the
exalted,” but not of “the sublime” degree.
Webb, who based his lectures on the Pres-
tonian system, applies no epithet to the
Master’s Degree. In an edition of the
Constitutions, published at Dublin in 1769,
the Master’s Degree is spoken of as “the
most respectable”; and forty years ago
the epithet “high and honorable” was used in
some of the rituals of this country. The
first book in which we meet with the ad-
jective “sublime” applied to the Third De-
gree, is the Masonic Discourses of Dr. T. M.
Harris, published at Boston in 1801. Cole
also used it in 1817, in his Freemasons’
Library; and about the same time Jeremy
Cross, the well-known lecturer, introduced
it into his teachings, and used it in his Hiero-
glyphie Chart, which was, for many years,
the text-book of American Lodges.” The
word is now, however, to be found in the
modern English lectures, and is of universal
use in the rituals of the United States, where
the Third Degree is always called “the sub-
lime degree of a Master Mason.”

The word sublime was the password of the
Master’s Degree in the Adonhiramite Rite,
because it was said to have been the gur-
name of Hiram, or Adonhiram, On this

 

 

   
  
  
 
  
  
  
  
  
  

SUBLIME

subject, Guillemain, in his Recueil Précieuxr
(i., 91), makes the following singular re-
marks:

“For a long time a great number of Ma-
sons were unacquainted with this word, and
they erroneously made use of another in its
stead which they did not understand, and
to which they gave a meaning that was
doubtful and improbable. This is proved
by the fact that the first knights adopted
for the Master’s password the Latin word
Sublimis, which the French, as soon as
they received Masonry, pronounced Sublime,
which was so far very well. But some pro-
fanes, who were desirous of divulging our -
secrets, but who did not perfectly under-
stand this word, wrote it Jiblime, which the
said signified excellence. Others, who fol-
lowed, surpassed the error of the first by
printing it Giblos, and were bold enough to
say that it was the name of the place where
the body of Adonhiram was found. As in
those days the number of uneducated was
considerable, these ridiculous assertions were
readily received, and the truth was generally
forgotten.”

The whole of this narrative is a mere
visionary invention of the founder of the
Adonhiramite system; but it is barely pos-
sible that there is some remote connection
between the use of the word sublime in that
Rite, as a significant word of the Third
Degree, and its modern employment as an
epithet of the same degree. However, the
ordinary signification of the word, as refer-
ring to things of an exalted character, would
alone sufficiently account for the use of
the epithet.

Sublime Degrees. The eleven degrees
of the Ancient and Accepted Scottish Rite,
from the Fourth to the Fourteenth inclusive,
are so called. Thus Dalcho (Report of Com.,
1802) says: ‘Although many of the Sublime
degrees are in fact a continuation of the Blue
degrees, yet there is no interference between
the two bodies.”

Sublime Grand Lodge. A title formerly
given in the Ancient and Accepted Rite to
what is now simply called a Lodge of Per-
fection. Thus, in 1801, Dr. Dalcho delivered
in Charleston, South Carolina, an address
which bears the title of “An oration delivered
in the Sublime Grand Lodge.”

Sublime Knight Elected. (Sublime
Chevalier élu.) Called also Sublime Knight
Elected of the Twelve. The Eleventh De-
gree of the Ancient and Accepted Scottish
Rite. Its legend is that it was instituted by
King Solomon after punishment had been
inflicted on certain traitors at the Temple,
both as a recompense for the zeal and con-
stancy of the Illustrious Elect of Fifteen,
who had discovered them, and also to enable
him to elevate other deserving brethren
from the lower degrees to that which had
been vacated by their promotion. Twelve
of these fifteen he elected Sublime Knights,
and made the selection by ballot, that he
might give none offense, putting the namesSUBLIME

of the whole in an urn. The first twelve
that were drawn he formed into a Chapter,
and gave them command over the twelve
tribes, bestowing on them a name which in
Hebrew signifies a true man.

The meeting of a body of Sublime Knights
is called a Chapter.

The room is hung with black strewed
with tears.

The presiding officer represents King
Solomon, and in the old rituals is styled
“Most Puissant,” but in recent ones ‘“‘Thrice
Tilustrious.”

The apron is white, lined and bordered
with black, with black strings; on the flap a
flaming heart.

The sash is black, with a flaming heart
on the breast, suspended from the right
shoulder to the left hip.

The jewel is a sword of justice.

This is the last of the three Elus which
are found in the Ancient and Accepted Scot-
tish Rite. In the French Rite they have
been condensed into one, and make the Fourth
Degree of that ritual, but not, as Ragon ad-
mits, with the happiest effect.

The names of the Twelve [IIlustrious
Knights selected to preside over the twelve
tribes, as they have been transmitted to us
in the ritual of this degree, have undoubt-
edly assumed a very corrupted form. The
restoration of their correct orthography,
and with it their true signification, is worthy
the attention of the Masonic student.

Sublime Masons. ‘Tbe initiates into the
Fourteenth degree of the Ancient and Ac-
cepted Rite are so called. Thus Dalcho
(Orat., p. 27) says: “The Sublime Masons
view the symbolic system with reverence, as
forming a test of the character and capacity
of the initiated.” This abbreviated form
is now seldom used, the fuller one of “Grand,
Elect, Perfect, and Sublime Masons” being
more generally employed.

Sublime Prince of the Royal Secret.
This is the Thirty-second Degree of the
Ancient and Accepted Rite. There is
abundant internal evidence, derived from
the ritual and from some historical facts,
that the degree of Sublime Prince of the
Royal Secret was instituted by the founders
of the Council of Emperors of the East and
West, which body was established in the year

1758. It is certain that before that period
we hear nothing of such a degree in any of the
Rites. The Rite of Heredom or of Perfection,
which was that instituted by the Council of
Emperors, consisted of twenty-five degrees.
Of these the Twenty-fifth, and highest, was
the Prince of the Royal Secret. It was
brought to America by Morin, as the summit
of the High Masonry which he introduced,
and for the propagation of which he had re-
ceived his Patent. In the subsequent ex-
tension of the Scottish Rite about the be-
ginning of the present century, by the
addition of eight new degrees to the original
twenty-five, the Sublime Prince of the Royal
Secret became the Thirty-second.

 

 

SUBMISSION 733

Bodies of the Thirty-second Degree are
called Consistories, and where there is a
superintending body erected by the Suyreme
Council for the government of the inferior
degrees in a State or Province, it is called a
Grand Consistory.

The clothing of a Sublime Prince con-
sists of a collar, jewel, and apron. The
collar is black edged with white.

The jewel is a Teutonic cross of gold.

The apron is white edged with black.
On the flap are embroidered six flags, three
on each side the staffs in saltier, and the
flags blue, red, and yellow. On the center
of the flap, over these, is a Teutonic cross
surmounted by an All-seeing Eye, and on the
cross 2 double-headed eagle not crowned.
On the body of the apron is the tracing-
board of the degree. The most important

 

part of the symbolism of the degree is the
tracing-board, which is technically called
“The Camp.” This is a symbol of deep
import, and in its true interpretation 1s
found that “royal secret” from which the
degree derives its name. This Camp con-
stitutes an essential part of the furniture
of a Consistory during an initiation, but
its explanations are altogether esoteric. It
is a singular fact, that notwithstanding the
changes which the degree must have under-
one in being transferred from the Twenty-

th of one Rite to the Thirty-second of
another, no alteration was ever made in
the Camp, which retains at the present day
the same form and signification that were
originally given to it. :

The motto of the degree is “Spes mea 1
Deo est,” i. e., My hope is in God.

Sublime Solomon. (Salomon Sublime.)
A degree in the manuscript collection of
Peuvret.

Sublimes, The. (Les Sublimes.) One of
the degrees of the Ancient Chapter of Cler-
mont. ?

Submission. Submission to the media-
torial offices of his brethren in the case of a
dispute is a virtue recommended to the
Mason, but not necessarily to be enforced,

 

In the “Charges of a Freemason” (Consti-
tutions, 1723, p. 56) it is said (vi., 6): “With734 SUBORDINATE

respect to Brothers or Fellows at law, the
Master and Brethren should kindly offer
their mediation; which ought to be thank-
fully submitted to by the contending Brethren;
and if that submission is impracticable,
they must, however, carry on their process
or lawsuit without wrath or rancor.”

Subordinate Lodge. So called to indicate
its subordination to the Grand Lodge as a
supreme, superintending power. (See Lodge.

Subordinate Officers. Ina Grand Lodge,
all the officers below the Grand Master, and
in a Lodge, all those below the Worshipful
Master, are styled Subordinate Officers. So,
too, in all the other branches of the Order, the
presiding officer is supreme, the rest subor-
dinate.

Subordination. Although it is the theory
of Freemasonry that all the brethren are on a
level of equality, yet in the practical work-
ing of the Institution a subordination of rank
has been always rigorously observed. So the
Charges approved in 1722, which had been
collected by Anderson from the Old Constitu-
tions, say: ‘These rulers and governors, su-
preme and subordinate, of the ancient Lodge,
are to be obeyed in their respective stations
by all the Brethren, according to the Old
Charges and Regulations, with all humility,
reverence, love, and alacrity.”” (Constitutions,
1723, p. 52.)

Substitute Ark. See Ark, Substitute.

Substitute Candidate. An arrangement
resorted to in the Royal Arch Degree of the
American system, so as to comply pro forma
with the requisitions of the ritual. In the
English, Scotch, and Irish systems, there is no
regulation requiring the presence of three can-
didates, and, therefore, the practise of employ-
ing substitutes is unknown in those countries.
In the United States the usage has prevailed
from a very early period, although opposed at
various times by conscientious Companions,
who thought that it was an improper evasion
of the law. Finally, the question as to the
employment of substitutes came before the
General Grand Chapter in September, 1872,
when it was decided, by a vote of ninety-one
to thirty, that the use of substitutes is not in
violation of the ritual of Royal Arch Masonry
or the installation charges delivered to a High
Priest. The use of them was therefore au-
thorized, but the Chapters were exhorted not
to have recourse to them except in cases of
emergency; an unnecessary exhortation, it
would seem, since it was only in such cases
that they had been employed.

Substitute Grand Master. The third
officer in the Grand Lodge of Scotland. He
presides over the Craft in the absence of the
Grand and Deputy Grand Masters. The
office was created in the year 1738, He is
appointed by the Grand Master annually.

Substitute Word. This is an expression
of very significant suggestion to the thought-
ful Master Mason. If the Word is, in Ma-
sonry, a symbol of Divine Truth; if the search
for the Word is a symbol of the search for that
Truth; if the Lost Word symbolizes the idea

<7

 

 

SUCCESSION

that Divine Truth has not been found, then
the Substitute Word is a symbol of the unsuc-
cessful search after Divine Truth and the ate
tainment in this life, of which the first Temple
is a type, of what is only an approximation to
it. The idea of a substitute word and its his-
tory is to be found in the oldest rituals of the
last century; but the phrase itself is of more
recent date, being the result of the fuller de-
velopment of Masonic science and philosophy.

The history of the substitute word has been
an unfortunate one. Subjected from a very
early period to a mutilation of form, it under-
went an entire change in some Rites, after the
introduction of the high degrees; mast prob-
ably through the influence of the Stuart Ma-
sons, who sought by an entirely new word to
give a reference to the unfortunate repre-
sentative of that house as the similitude of the
stricken builder. (See Macbenac.) And so
it has come to pass that there are now two
substitutes in use, of entirely different form
and meaning; one used on the Continent of
Europe, and one in England and this country.

It is difficult in this case, where almost all
the knowledge that we can have of the subject
is so scanty, to determine the exact time when
or the way in which the new word was intro-
duced. But there is, I think, abundant in-
ternal evidence in the words themselves as
to their appropriateness and the languages
whence they came (the one being pure He-
brew, and the other, I think, Gaelic), as well
as from the testimony of old rituals, to show
that the word in use in the United States is
the true word, and was the one in use before
the revival.

Both of these words have, however, unfor-
tunately been translated by persons ignorant
of the languages whence they are derived, so
that the most incorrect and even absurd inter-
pretations of their significations have been
given. The word in universal use in this
country has been translated as “rottenness in
the bone,” or “the builder is dead,”’ or by sev-
eral other phrases equally as far from the true
meaning.

The correct word has been mutilated.
Properly, it consists of four syllables, for the
last syllable, as it is now pronounced, should
be divided into two. These four syl-
lables compose three Hebrew words, which
constitute a perfect and grammatical phrase,
appropriate to the occasion of their utterance.
But to understand them, the scholar must
seek the meaning in each syllable, and com-
bine the whole. In the language of Apuleius,
I must forbear to enlarge upon these holy
mysteries,

Succession to the Chair. The regula-
tions adopted in 1721 by the Grand Lodge of
England have been generally esteemed as
setting forth the ancient landmarks of the
Order, But certain regulations, which were
adopted on the 25th of November, 1723, as
amendments to or explanatory of these, being
enacted under the same authority, and almost
by the same persons, can scarcely be less bind-
ing upon the Order than the original regu-SUCCESSION

lations. Both these compilations of Ma-
gonic law refer expressly to the subject of the
succession to the chair on the death or re-
moval of the Master.

The old regulation of 1721, in the second
of the thirty-nine articles adopted in that
year, is in the following words:

“Tn case of death or sickness, or necessary
absence of the Master, the Senior Warden
shall act as Master pro tempore, if no brother
is present who has been Master of that Lodge
before. For the absent Master’s authority
reverts to the last Master present, though he
cannot act till the Senior Warden has congre-
gated the Lodge.” (Constitutions, 1738, p. 153.)

The words in italics indicate that even at
that time the power of calling the brethren
together and “‘setting them to work,” which
is technically called ‘“congregating the Lodge,”
was supposed to be vested in the Senior
Warden alone during the absence of the
Master; although, perhaps, from a supposition
that he had greater experience, the difficult
duty of presiding over the communication was
entrusted toa Past Master. The regulation is,
however, contradictory in its provisions. For
if the “last Master present” could not act,
that is. could not exercise the authority of the
Master until the Senior Warden had congre-
gated the Lodge, then it is evident that the
authority of the Master did not revert to him
in an unqualified sense, for that officer re-
quired no such concert nor consent on the part
of the Warden, but could congregate the
Lodge himself.

This evident contradiction in the language
of the regulation probably caused, in a brief
period, a further examination of the ancient
usage, and accordingly on the 25th of No-
vember, 1723, a very little more than two
years after, the following regulation was
adopted:

“Tf a Master of a particular Lodge is de-
osed or demits, the Senior Warden shall
orthwith fill the Master’s chair till the next

time of choosing; and ever since, in the Mas-
ter’s absence, he fills the chair, even though a
former Master be present.” (Ibid.

The present Constitution of the Grand
Lodge of England appears, however, to have
been formed rather in reference to the regu-
lation of 1721 than to that of 17235  Ltnpre-
scribes that on the death, removal, or inca-
pacity of the Master, the Senior Warden, or
in his absence, the Junior Warden, or in his
absence, the immediate Past Master, or in his
absence, the Senior Past Master, “shall act as
Master in summoning the Lodge, until the
next installation of Master.” (Rule 141.)
But the English Constitution goes on to direct
that, ‘in the Master’s absence, the immediate
Past Master, or if he be absent, the Senior
Past Master of the Lodge present shall take
the chair. And if no Past Master of the
Lodge be present, then the Senior Warden, or
in his absence the Junior Warden, shall rule
the Lodge.” :

Here again we find ourselves involved in the
intricacies of a divided sovereignty. The

SUCCESSION 735

Senior Warden congregates the Lodge, but a
Past Master rules it. And if the Warden
refuses to perform his part of the duty, then
the Past Master will have no Lodge to rule.
So that, after all, it appears that of the two the
authority of the Senior Warden is the greater.

But in this country the usage has always
conformed to the regulation of 1723, as is ap-
parent from a glance at our rituals and moni-
torial works.

Webb, in his Freemasons’ Monitor (edition
of 1808), lays down the rule, that “in the ab-
sence of the Master, the Senior Warden is to
govern the Lodge’’; and that officer receives
annually, in every Lodge in the United States,
on the night of his installation, a charge to
that effect. It must be remembered, too,
that we are not indebted to Webb himself for
this charge, but that he borrowed it, word for
word, from Preston, who wrote long before,
and who, in his turn, extracted it from the rit-
uals which were in force at the time of his
writing.

In the United States, accordingly, it has
been held, that on the death or removal of the
Master, his authority descends to the Senior
Warden, who may, however, by courtesy,
offer the chair to a Past Master present, after
the Lodge has been congregated.

There is some confusion in relation to the
question of who is to be the successor of the
Master, which arises partly from the contra-
diction between the regulations of 1721 and
1723, and partly from the contradiction in dif-
ferent clauses of the regulation of 1723 itself.
But whether the Senior Warden or a Past
Master is to succeed, the regulation of 1721
makes no provision for an election, but im-
plies that the vacancy shall be temporarily
supplied during the official term, while that of
1723 expressly states that such temporary suc-
cession shall continue “till the next time of
choosing,” or, in the words of the present Eng-
lish Constitution, ‘until the next installation
of Master.”

But, in addition to the authority of the an-
cient regulation and general and uniform
usage, reason and justice seem to require that
the vacancy shall not be supplied permanently
until the regular time of election. By holding
the election at an earlier period, the Senior
Warden is deprived of his right, as a member,
to become a candidate for the vacant office.
For the Senior Warden having been regularly
installed, has of course been duly obligated to
serve in the office to which he had been elected
during the full term. Tf then an election
takes place before the expiration of that term,
he must be excluded from the list of candi-
dates, because, if elected, he could not vacate
his present office without a violation of his
obligation. The same disability would affect
the Junior Warden, who by a similar obliga-
tion is bound to the faithful discharge of
his duties in the South. So that by anticipat-
ing the election, the two most prominent offi-
cers of the Lodge, and the two most likely to
sueceed the Master in due course of rotation,
would be excluded from the chance of promo-736 SUCCOTH

tion. A grievous wrong would thus be done
to these officers, which no Dispensation of a
Grand Master should be permitted to inflict.

But even if the Wardens were not ambitious
of office, or were not likely, under any circum-
stances, to be elected to the vacant office, an-
other objection arises to the anticipation of an
election for Master which is worthy of consid-
eration.

The Wardens, having been installed under
the solemnity of an obligation to discharge the
duties of their respective offices to the best of
their ability, and the Senior Warden having
been expressly charged that ‘‘in the absence
of the Master he is to rule the Lodge,” a con-
scientious Senior Warden might very natur-
ally feel that he was neglecting these duties
and violating this obligation, by permitting
the office which he has sworn to temporarily
occupy in the absence of his Master to be per-
manently filled by any other person.

On the whole, then, the old regulations, as
well as ancient, uninterrupted, and uniform
usage and the principles of reason and justice,
seem imperatively to require that, on the
death or removal of the Master, the chair shall
be occupied temporarily until the regular time
of election; and although the law is not
equally explicit in relation to the person who
shall fill that temporary position, the weight
of law and precedent seems to incline toward
the principle that the authority of the absent
Master shall be placed in the hands of the
Senior Warden.

Succoth. An ancient city of Palestine,
about forty-five miles northeast of Jerusalem,
and the site of which is now occupied by the
village of Seikoot. It is the place near which
Hiram Abif cast the sacred vessels for the
Temple. (See Clay Ground.)

Sufferer. (Souffrant.) The Second De-
gree of the Order of Initiated Knights and
Brothers of Asia.

Summons. A warning to appear at the
meeting of a Lodge or other Masonic body.
The custom of summoning the members of a
Lodge to every communication, although now
often neglected, is of very ancient date, and
was generally observed up to a very recent
period. In the Anderson Charges of 1722,
it is said: “In ancient times, no Master or
Fellow could be absent from the Lodge, es-
pecially when warned to appear at it, without
incurring @ severe censure.’ (Constitutions,
1723, p. 51.) In the Constitutions of the
Cooke MS., about 1450, we are told that the
Masters and Fellows were to be forewarned to
come to the congregations. (L902.) All the
old records, and the testimony of writers since
the revival, show that it was always the usage
to summon the members to attend the meet-
ings of the General Assembly or the particular
Lodges. A summons of a Lodge is often im-

roperly or illegally worded and care should
e taken when issued.

Sun. Hardly any of the symbols of Ma-
sonry are more important in their signification
or more extensive in their application than the
gun. As the source of material light, it re-

  

SUN

minds the Mason of that intellectual light of
which he is in constant search. But it is es-
pecially as the ruler of the day, giving to it a
beginning and end, and a regular course of
hours, that the sun is presented as a Masonic
symbol. Hence, of the three lesser lights, we
are told that one represents or symbolizes the
sun, one the moon, and one the Master of the
Lodge, because, as the sun rules the day and
the moon governs the night, so should the
Worshipful Master rule and govern his Lodge
with equal regularity and precision. And
this is in strict analogy with other Masonic
symbolisms. For if the Lodge is a symbol of
the world, which is thus governed in its
changes of times and seasons by the sun, it is
evident that the Master who governs the
Lodge, controlling its time of opening and
closing, and the work which it should do, must
be symbolized by the sun. The heraldic defi-
nition of the sun as a bearing fits most appo-
sitely to the symbolism of the sovereignty of
the Master. Thus Gwillim says: “The sun
is the symbol of sovereignty, the hieroglyphic
of royalty; it doth signify absolute authority.”
This representation of the sun as a symbol of
authority, while it explains the reference to
the Master, enables us to amplify its meaning,
and apply it to the three sources of authority
in the Lodge, and accounts for the respective
positions of the officers wielding this authority.
The Master, therefore, in the East is a symbol
of the rising sun; the Junior Warden in the
South, of the Meridian Sun; and the Senior
Warden in the West, of the Setting Sun. So
in the mysteries of India, the chief officers
were placed in the east, the west, and the
south, respectively, to represent Brahma, or
the rising; Vishnu, or the setting; and Siva,
or the meridian sun. And in the Druidical
rites, the Arch-druid, seated in the east, was
assisted by two other officers—the one in the
west representing the moon, and the other in
the south representing the meridian sun.

This triple division of the government of a
Lodge by three officers, representatives of the
sun in his three manifestations in the east,
south, and west, will remind us of similar ideas
in the symbolism of antiquity. In the Orphic
mysteries, it was taught that the sun generated
from an egg, burst forth with power to tripli-
cate himself by his own unassisted energy.
Supreme power seems always to have been
associated in the ancient mind with a three-
fold division. Thus the sign of authority
was indicated by the three-forked lightning of
Jove, the trident of Neptune, and the three-
headed Cerberus of Pluto. The government
of the Universe was divided between these
three sons of Saturn. The chaste goddess
ruled the earth as Diana, the heavens as
Luna, and the infernal regions as Hecate,
whence her rites were only performed in a
place where three roads met.

The sun is then presented to us in Masonry
first as a symbol of light, but then more em-
phatically as a symbol of sovereign authority.
But, says Wemyss (Symb. Lang.), speaking

 

of Scriptural symbolism, “the sun may be con-SUN

sidered to be an emblem of Divine Truth,”
because the sun or light, of which it is the
source, “is not only manifest in itself, but
makes other things; so one truth detects, re-
veals, and manifests another, as all truths are
dependent on, and connected with, each other
more or less.”’ And this again is applicable to
the Masonic doctrine which makes the Master
the symbol of the sun; for as the sun dis-
closes and makes manifest, by the opening of
day, what had been hidden in the darkness of
night, so the Master of the Lodge, as the ana-
logue of the ancient hierophant or explainer
of the mysteries, makes Divine truth manifest
to the neophyte, who had been hitherto in
intellectual darkness, and reveals the hidden
or esoteric lessons of initiation.

Sun of Mercy, Society of the. Of this
Society little is known, but Antoine Joseph
Pernetty, the presumed author of the Twenty-
eighth Degree, A. A. Scottish Rite became a
devotee to it, and induced Swedenborg to be-
come a member. Its central point appears
to have been Avignon and Montpellier; and
its nature Hermetic.

Sun, Knight of the. See Knight of theSun.

Sun, Moon, and Stars. The plates pre-
fixed to the Hieroglyphic Chart of Jeremy
Cross contain a page on which are delineated
a sun, moon, seven stars, and a comet, which
has been copied into the later illustrated edi-
tions of Webb’s Monitor, and is now to be
found in all the modern Masters’ carpets. In
the connection in which they are there laced
they have no symbolic meaning, although
many have erroneously considered that they
have. The sun and moon are not symbols in
the Third, but only in the First Degree; the
stars are a symbol in the high degrees, and the
comet is no symbol at all. They are simply
mnemonic in character, and intended to im-
press on the memory, by a pictured represen-
tation of the object, a passage in the Webb
lectures taken from the Prestonian, which is
in these words: “The All-secing Eye, whom
the sun, moon, and stars obey, an under
whose watchful care even comets perform their
stupendous revolutions, pervades the inmost
recesses of the human heart, and will reward
us according to our merits.” It would have
been more creditable to the symbolic learning
of Cross, if he had omitted these plates from
his collection of Masonic symbols. At least
the too common error of mistaking them for
symbols in the Third Degree would have been
avoided.

Sun-Worship. Sir William Jones has re-
marked that two of the principal sources of
mythology were a wild admiration of the
heavenly bodies, particularly the sun, and an
inordinate respect paid to the memory of pow-
erful, wise, and virtuous ancestors, especially
the founders of kingdoms, legislators, and war-
riors. To the latter cause we may attribute
the euhemerism of the Greeks and the shinto-

ism of the Chinese. But in the former we
shall find the origin of sun-worship the oldest
and by far the most prevalent of all the an-
cient religions.

SUPEREXCELLENT 737

Eusebius says that the Pheenicians and the
Egyptians were the first who ascribed divinity
tothesun. But long—very long—before these
ancient peoples the primeval race of Aryans
worshiped the solar orb in his various manifes-
tations asthe producerof light. “Inthe Veda,”
says a native commentator, “there are only
three deities: Surya in heaven, Indra in the
sky, and Agni on the earth.” But Surya,
Indra, Agni are but manifestations of God in
the sun, the bright sky, and the fire derived
from the solar light. In the profoundly poetic
ideas of the Vedic hymns we find perpetual
allusion to the sun with his life-bestowing rays.
Everywhere in the East, amidst its brilliant
skies, the sun claimed, as the glorious mani-
festation of Deity, the adoration of those prim-
itive peoples. The Persians, the Assyrians,
the Chaldeans—all worshiped the sun. The
Greeks, a more intellectual people, gave a
poetic form to the grosser idea, and adored
Apollo or Dionysius as the sun-god.

Sun-worship was introduced into the mys-
teries not as a material idolatry, but as the
means of expressing an idea of restoration to
life from death, drawn from the daily reap-
pearance in the east of the solar orb after its
nightly disappearance in the west. To the
sun, too, as the regenerator or revivifier of all
things, is the Phallic worship, which made a&
prominent part of the mysteries, to be attrib-
uted. From the Mithraic initiations, in which
sun-worship played so important a part, the
Gnostics derived many of their symbols.
These, again, exercised their influence upon
the Medieval Freemasons. Thus it is that
the sun has become so prominent in the Ma-
sonic system; not, of course, as an object of
worship, but purely as a symbol, the inter-

| pretation of which presents itself in many dif-

(See Sun.)
Masons. Dr. Oliver de-
votes the fifteenth lecture of his Historical
Landmarks (vol. i., pp. 401-488) to an essay
“On the number and classification of the
Workmen at the building of King Solomon’s
Temple.’ His statement, based entirely on
old lectures and legends, is that there were
nine Masons of supereminent ability who
were called Superexcellent Masons, and who
presided over as many Lodges of Excellent
Masons, while the nine Superexcellent Ma-
sons formed also a Lodge over which Tito
Zadok, Prince of Harodim, presided. Ina
note on p. 423, he refers to these Superexcel-
lent Masons as being the same as the Most
Excellent Masters who constitute the Sixth
Degree of the American Rite. The theory
advanced by Dr. Oliver is not only entirely
unauthenticated by historical evidence of any
kind, but also inconsistent with the ritual of
that degree. It is, in fact, merely a myth, and
not a well-constructed one. :
Superexcellent Master. A degree which
was originally an honorary or side degree con-
ferred by the Inspectors-General of the Ancient
and Accepted Scottish Rite at Charleston. It
has since been introduced into some of the

ferent ways.
Superexcellent

 

 

 

Royal and Select Councils of the United States,738 SUPEREXCELLENT

and there conferred as an additional degree.
This innovation on the regular series of Cryp-
tic degrees, with which it actually has no his-
torical connection, met with great opposition;
so that the convention of Royal and Select
Masters, which met at New York in June, 1878,
resolved to place it in the category of an hon-
orary degree, which might or might not be
conferred at the option of a Council, but not
as an integral part of the Rite. Although this
body had no dogmatic authority, its decision
will doubtless have some influence in settling
the question. The degree is simply an en-
largement of that part of the ceremonies of
the Royal Arch which refer to the Temple de-
struction. To that place it belongs, if it be-
longs anywhere, but has no more to do with
the ideas inculeated in Cryptic Masonry, than
have any of the degrees lately invented for
modern secret societies.

Whence the degree originally sprang, it is
impossible to tell. It could hardly have had
its birth on the Continent of Europe; at least,
it does not appear to have been known to
European writers. Neither Gadicke nor Len-
ning mention it in their Encyclopedias; nor is
it found in the catalogue of more than seven
hundred degrees given by Thory in his Acta
Latomorum; nor does Ragon allude to it in
his Tuileur Général, although he has there
given a list of one hundred and fifty-three
degrees or modifications of the Master. Oliver,
it is true, speaks of it, but he evidently derived
his knowledge from an American source. It
may have been manufactured in America,
and possibly by some of those engaged in
founding the Scottish Rite. The only Cahier
that I ever saw of the original ritual, which is
still in my possession, is in the handwriting of
Alexander McDonald, a very intelligent and
enthusiastic Mason, who was at one time the
Grand Commander of the Supreme Council
for the Southern Jurisdiction.

The Masonic legend of the degree of Super-
excellent Master refers to circumstances
which occurred on the last day of the siege of
Jerusalem by Nebuzaradan, the captain of the
Chaldean army, who had been sent by Nebu-
chadnezzar to destroy the city and Temple,
as a just punishment of the Jewish king Zede-
kiah for his perfidy and rebellion. It occu-
pies, therefore, precisely that point of time
which is embraced in that part of the Royal
Arch Degree which represents the destruction
of the Temple, and the carrying of the Jews in
captivity to Babylon. It is, in fact, an exem-
phfication and extension of that part of the
Royal Arch Degree.

As to the symbolic design of the degree, it is
very evident that its legend and ceremonies
are intended to inculcate that important Ma-
sonic virtue—fidelity to vows. Zedekiah, the
wicked King of Judah, is, by the modern ritual-
ists who have symbolized the degree, adopted
very appropriately as the symbol of perfidy;
and the severe but well-deserved punishment
which was inflicted on him by the King of
Babylon is set forth in the lecture as a great
moral lesson, whose object is to warn the recip-

 

 

   
  
 
  
 
  
  
  
  
    
 
  
  
  
   
  
   
 
  
  
  
    
  
 
  
  

SUPPORTS

ient of the fatal effects that will ensue from a
violation of his sacred obligations.

Superintendent of Works, Grand. An
officer of the Grand Lodge of England, who is
appointed annually by the Grand Master.
He should be well skilled in geometry and
architecture. His duty is to advise with the
Board of General Purposes on all plans of
building or edifices undertaken by the Grand
Lodge, and furnish plans and estimates for the
same; to superintend their construction, and
see that they are conformable to the plans ap-
proved by the Grand Master, the Grand
Lodge, and the Board of General Purposes;
to suggest improvements, and make an annual
report on the condition of all the Grand Lodge
edifices. The office is not known in the Grand
Lodges of this country, but where there is a
temple or hall belonging to a Grand Lodge, the
duty of attending to it is referred to a hall
committee, which, when necessary, engages
the services of a professional architect.

Superior. The Sixth and last degree of
the German Union of the Twenty-two.

Superiors, Unknown. See Unknown
Superiors.
Super-Masonie. Ragon (Orth. Magcon.,

p. 73) calls the high degrees, as being beyond
Ancient Craft Masonry, “Grades super Ma-
conniques.”

Supplanting. All the Old Constitutions,
without exception, contain a charge against
one Fellow supplanting another in his work.
Thus, for instance, the third charge in the
Harleian MS., No. 2054, says: “ Alsoe that noe
maister nor fellowe shall subplant others of
their worke, that is to say, if they haue taken a
worke or stand maister of a Lord’s worke, y"
shall not put him out of it if he be able of
cuning to end the worke.’”’ From this we de-
rive the modern doctrine that one Lodge can-
not interfere with the work of another, and
that a candidate beginning his initiation in a
Lodge must finish it in the same Lodge.

Supports of the Lodge. The symbolism
connected with the supports of the Lodge is
one of the earliest and most extensively preva-
lent in the Order. The oldest Catechism of
the eighteenth century gives it in these words:

“Q. What supports your Lodge?

“A. Three great Pillars.

Q. What are their names?
“A. Wisdom, Strength, and Beauty.
“Q. Who doth the Pillar of Wisdom repre-

“A. The Master in the East.
“Q. Who doth the Pillar’ of Strength repre-

““A. The Senior Warden in the West.
“Q. Who doth the Pillar of Beauty repre-

“A. The Junior Warden in the South.

“@. Why should the Master represent the
Pillar of Wisdom?

““A. Because he gives instructions to the
Crafts to carry on their work in a proper man-
ner, with good harmony.

“Q. Why should the Senior Warden repre-
sent the Pillar of Strength?SUPPORTS

«4. Ag the Sun sets to finish the day, so
the Senior Warden stands in the West to pay
the hirelings their wages, which is the strength
and support of all business.

“Q. Why should the Junior Warden repre-
sent the Pillar of Beauty?

“4. Because he stands in the South at high
twelve at noon, which is the beauty of the day,
to call the men off from work to refreshment,
and to see that they come on again in due time,
that the Master may have pleasure and profit |
therein.

“Q. Why is it said that your Lodge is sup-
ported by these three great Pillars—Wisdom,
Strength, and Beauty? i

“4. Because Wisdom, Strength, and
Beauty is the finisher of all works, and nothing
can be carried on without them.

“Q. Why so, Brother?

“4. Because there is Wisdom to contrive,
Strength to support, and Beauty to adorn.”

Preston repeats substantially (but, of
course, with an improvement of the language)
this lecture; and he adds to it the symbolism
of the three orders of architecture of which
these pillars are said to be composed. ‘These,
he says, are the Tuscan, Doric, and Corin-
thian. The mistake of enumerating the Tus-

can among the ancient orders was corrected
by subsequent ritualists. Preston also re-
ferred the supports symbolically to the three
Ancient Grand Masters. This symbolism
was afterward transferred by Webb from the
First to the Third Degree.

Webb, in modifying the lecture of Preston,
attributed the supports not to the Lodge, but
to the Institution; an unnecessary alteration,
since the Lodge is but the type of the Institu-
tion. His language is: “Our Institution is
said to be supported by wisdom, strength,
and beauty; because it is necessary that there
should be wisdom to contrive, strength to sup-
port, and beauty to ac
important undertakings.’ He follows the an-
cient reference of the pillars to the three offi-
cers, and adopts Preston’s symbolism of the
three orders of architecture, but he very wisely
substitutes the Ionic for the Tuscan. Hem-
ming, in his lectures adopted by the Grand
Lodge of England in 1813, retained the sym-
bolism of the pillars, but gave a change in the
language. He said: “4” Mason’s Lodge is
supported by three grand pillars. T hey are
called Wisdom, Strength, and Beauty. Wis-
dom to contrive, Strength to support, and
Beauty to adorn. Wisdom to direct us in all
our undertakings, Strength to support us in
all our difficulties, and Beauty to adorn the
inward man.”

The French Masons preserve the same sym-
bolism. Bazot (Manuel, p. 225) says: ‘Three
great pillars sustain the Lodge. The first,
the emblem of wisdom, is represented by the
Master who sits in the east, whence light and
his commands emanate. The second, the
emblem of strength, is represented by the
Senior Warden, who sits in the west, where the
workmen are paid, whose strength and exist-

ence are preserved by the wages which they

Jorn all great and }

SUPPORTS 739

receive. The third and last pillar is the em-
blem of beauty; it is represented by the Junior
Warden, who sits in the south, because that
part typifies the middle of the day, whose
beauty is perfect; during this time the work-
men repose from work; and it is thence that
the Junior Warden sees them return to the
Lodge and resume their labors.”

The German Masons have also maintained
these three pillars in their various rituals.
Schréder, the author of the most philosophical
one, says: ‘The universal Lodge, as well as
every particular one, is supported by three
great invisible columns—Wisdom, Strength,
and Beauty; for as every building is planned
and fashioned by Wisdom, owes its durability
and solidity to Strength, and is made sym-
metrical and harmonious by Beauty, so ought
our spiritual building to be designed by Wis-
dom, which gives it the firm foundation of
Truth, on w i

hich the Strength of conviction
may build, and self-knowledge complete the
structure, and give it permanence and contin-
uance by means of right, justice, and resolute
perseverance; and Beauty will finally adorn
the edifice with all the social virtues, with
brotherly love and union, with benevolence,
kindness, and a comprehensive philanthropy.”

Stieglitz, in his work On the Old German
Architecture (i., 239), after complaining that the
building principles of the old German artists
were lost to us, because, considering them as
secrets of the brotherhood, they deemed it
unlawful to commit them to writing, yet
thinks that enough may be found in the old
documents of the Fraternity to sustain the
conjecture that these three supports were
familiar to the Operative Masons. He says:

“Wisdom, Strength, and Beauty were hon-
ored by them as supporting pillars for the per-
fect accomplishment of the works; and thence
they considered them symbolically as es-
sential pillars for the support of the Lodge.
| eases, which, established on science, gives

invention to the artist, and the right arrange-
ment and appropriate disposition of the whole
and of all its parts; Strength, which, proceed-
ing from the harmonious balance of all the
forces, promotes the secure erection of the
building; and Beauty, which, manifested in
God’s creation of the world, adorns the work
d makes it perfect.”
I can hardly doubt, from the early
ance of this symbol of the three supports, and
from its unchanged form in all countries, that
it dates its origin from a period earlier than
the revival in 1717, and that it may be traced
to the Operative Masons of the Middle Ages,
where Stieglitz says it existed. :

One thing is clear, that the symbol is not
found among those of the Gnostics, and was
not familiar to the Rosicrucians; and, there-
fore, out of the three sources of our symbol-
ism—Gnosticism, Rosicrucianism, and Oper-
ative Masonry—it is most probable that it
has been deriv

ed from the last. :
When the high degr fabricated, and

ees Were.
Christianity began to furnish its symbols and
doctrine to the new Masonry,

|

 

 

} an
appear-

the old Temple740 SUPREME

 

of Solomon was by some of them abandoned,
and that other temple adopted to which
Christ had referred when he said, “ Destroy
this temple, and in three days I will raise it
up.” The old supports of wisdom, strength,
and beauty, which had sufficed for the Gothic
builders, and which they, borrowing them from
the results of their labors on the cathedrals,
had applied symbolically to their Lodges,
were discarded, and more spiritual supports
for a more spiritual temple were to be selected.
There had been a new dispensation, and there
was to be anew temple. The great doctrine
of that new dispensation was to furnish the
supporting pillars for the new temple. In
these high Christianized degrees we therefore
no longer find the columns of Wisdom,
Strength, and Beauty, but the spiritual ones
of Faith, Hope, and Charity.

But the form of the symbolism is un-
changed. The East, the West, and the South
are still the spots where we find the new, as
we did the old, pillars. Thus the triangle is
preserved; for the triangle is the Masonic
symbol of God, who is, after all, the true sup-
port of the Lodge.

Supreme Authority. The supreme au-
thority in Masonry is that dogmatic power
from whose decisions there is no appeal. At
the head of every Rite there is a supreme au-
thority which controls and directs the acts of
all miboedinate bodies of the Rite. In the
United States, and in the American Rite
which is there practised, it would, at the first
glance, appear that the supreme authority is
divided. That of symbolic Lodges is vested
in Grand Lodges, of Royal Arch Chapters in
Grand Chapters, of Royal and Select Coun-
cils in Grand Councils, and of Commanderies
of Knights Templar in the Grand Encamp-
ment. And so far as ritualistic questions and
matters of internal arrangement are concerned,
the supreme authority isso divided. But the
supreme authority of Masonry in each State
is actually vested in the Grand Lodge of that
State. It is universally recognized as Ma-
sonic law that a Mason expelled or suspended
by the Grand Lodge, or by a subordinate
Lodge with the approval and confirmation of
the Grand Lodge, thereby stands expelled or
suspended from Royal Arch, from Cryptic,
and from Templar Masoniy. The same rules
apply to the A. and A. S. Rite. Nor can he
be permitted to visit any of the bodies in either
of these divisions of the Rite so long as he re-
mains under the ban of expulsion of the Grand
Lodge. So the status or condition of every
Mason in the jurisdiction is controlled by the
Grand Lodge, from whose action on that sub-
ject there is no appeal. The Masonic life and
death of every member of the Craft, in every
class of the Order, is in its hands, and thus the

rand Lodge becomes the real supreme au-
thority of the jurisdiction.

Supreme Commander of the Stars.
(Supréme Commandeur des A stres.) A degree
said to have been invented at Geneva in 1779,
and found in the collection of M. A. Viany.

Supreme Consistory. (Supréme Con-

 

  

SUPREME

sistoire.) The title of some of the highest
bodies in the Rite of Mizraim. In the origi-
nal construction of the Rite at Naples the
members of the Ninetieth Degree met in a
Supreme Consistory. When the Bederides
took charge of the Rite they changed the title
of the governing body to Supreme Council.

Supreme Council. The Supreme Ma-
sonic authority of the Ancient and Accepted
Scottish Rite is called a Supreme Council. A
Supreme Council claims to derive the author-
ity for its existence from the Constitutions of
1786.* I have no intention here of entering
into the question of the authenticity of that
document. The question is open to the his-
torian, and has been amply discussed, with
the natural result of contradictory con-
clusions. But he who accepts the Ancient
and Accepted Scottish Rite as genuine Free-
masonry, and owes his obedience as a Mason
to its constituted authorities, is compelled to
recognize those Constitutions wherever or
whenever they may have been enacted as the
fundamental law—the constitutional rule of
his Rite. To their authority all the Supreme
Councils owe their legitimate existence.

Dr. Frederick Dalcho, who, I think, may
very properly be considered as the founder in
the United States, and therefore in the world,
of the Ancient and Accepted Scottish Rite in
its present form as the legitimate successor of
the Rite of Perfection or of Herodem, has
piven in the Circular written by him, and pub-
ished December 4, 1802, by the Supreme
Council at Charleston, the following account
of the establishment of Supreme Councils:

“On the Ist of May, 1786, the Grand Con-
stitution of the thirty-third degree, called
the Supreme Council of Sovereign Grand In-
spectors General, was finally ratified by his
Majesty the King of Prussia, who, as Grand
Commander of the Order of Prince of the
Royal Secret, possessed the Sovereign Masonic
power over all the Craft. In the new Consti-
tution, this high power was conferred on a
Supreme Council of nine brethren in each
nation, who possess all the Masonic prerog-
atives, in their own district, that his Majesty
individually possessed, and are Sovereigns of
Masonry.”

The law for the establishment of a Supreme
Council is found in the following words in the
Latin Constitutions of 1786: ‘The first de-
gree will be subordinated to the second. that
to the third, and so in order to the sublime,
Thirty-third, and last, which will watch over
all the others, will correct their errors and will
govern them, and whose congregation or con-
vention will be a dogmatic Supreme Grand
Council, the Defender and Conservator of the
Order, which it will govern and administer
according to the present Constitutions and
those which may hereafter be enacted.”

But the Supreme Council at Charleston de-
rived its authority and its information from
what are called the French Constitutions;
and it is in them that we find the statement

 

* See Constitutions of 1786.SUPREME

that Frederick invested the Supreme Council
with the same prerogatives that he himself
possessed, a provision not contained in the
Latin Constitutions. The twelfth article
says: “The Supreme Council will exercise all
the Masonic sovereign powers of which his
Majesty Frederick I., King of Prussia, was
possessed.’’*

These Constitutions further declare (Art.
5) that “every Supreme Council is composed
of nine Inspectors-General, five of whom
should profess the Christian religion.” In the
same article it is provided that “there shall be

 

only one Council of this degree in each nation
or kingdom in Europe, two in the United
States of America as far removed as possible
the one from the other, one in the English
islands of America, and one likewise in the
French islands.”

It was in compliance with these Constitu-
tions that the Supreme Council at Charles-
ton, South Carolina, was instituted. In the
Circular, already cited, Dalcho gives this ac-
count of its establishment:

“On the 31st of May, 1801, the Supreme
Council of the thirty-third degree for the
United States of America was opened, with
the high honors of Masonry, by Brothers John
Mitchell and Frederick Dalcho, Sovereign
Grand Inspectors-General; and in the course
of the present year, [1802,] the whole number
of Grand Inspectors-General was completed,
agreeably to the Grand Constitutions.”

This was the first Supreme Council of the
Ancient and Accepted Scottish Rite ever
formed; from it has emanated either directly
or indirectly all the other Councils which have
been since established in America or Europe;
and although it now exercises jurisdiction only
over a part of the United States under the title
of the Supreme Council for the Southern Juris-
diction of the United States, it claims to be
and is recognized as “the Mother Council of
the World.”

Under its authority a Supreme Council, the
second in date, was established by Count de
Grasse in the French West Indies, in 1802; a
third in France, by the same authority, in
1804; and a fourth in Italy in 1805. In 1813
the Masonic jurisdiction of the United States
was divided; the Mother Council establishing
at the city of New York a Supreme Council
for the Northern Jurisdiction, and over the
States north of the Ohio and east of the Mis-
sissippi, reserving to itself all the remainder of
the territory of the United States. The seat
of the Northern Council is now_at Boston;
and although the offices of the Grand Com-

mander and Secretary-General of the South-
ern Council are now in the city of Washing-
ton, whence its documents emanate, its seat
ig still constructively at Charleston.

On their first organization, the Supreme
aoe oe a

*This shows the difference in the sources of
authority between the A. and A. S. Rite and
Symbolic Masonry. The former is mon-
archical, while the latter is supposed to be
democratic. [E. E. C.]

 

 

 

SUPREME 741

Councils were limited to nine members in
each. That rule continued to be enforced in
the Mother Council until the year 1859, when
the numbér was increased to thirty-three.
Similar enlargements have been made in all
the other Supreme Councils except that of
peorland which still retains the original num-
ber.

The officers of the original Supreme Council
at Charleston were: a Most Puissant Sover-
eign Grand Commander, Most Illustrious
Lieutenant Grand Commander, Illustrious
Treasurer-General of the Holy Empire, Illus-
trious Secretary-General of the Holy Empire,
Illustrious Grand Master of Ceremonies, and
Illustrious Captain of the Guards.

In 1859, with the change of numbers in the
membership, there was also made a change in
the number and titles of the officers. These
now in the Mother Council, according to its
present Constitution, are: 1. Sovereign Grand
Commander; 2. Lieutenant Grand Command-
er; 3. Secretary-General of the Holy Empire;
4. Grand Prior; 5. Grand Chancellor; 6.
Grand Minister of State; 7. Treasurer-Gen-
eral of the Holy Empire; 8. Grand Auditor;
9. Grand Almoner; 10. Grand Constable;
11. Grand Chamberlain; 12. First Grand
Equerry; 13. Second Grand Equerry; 14.
Grand Standard-Bearer; 15. Grand Sword-
Bearer; 16. Grand Herald. The Secretary-
General is properly the seventh officer, but by
a decree of the Supreme Council he is made
the third officer in rank “while the office
continues to be filled by Bro. Albert G. Mac-
key, the present incumbent, who is the Dean
of the Supreme Council.” Dr. Mackey held
this position until his death.

The officers somewhat vary in other Su-
preme Councils, but the presiding and record-
ing officers are everywhere a Sovereign Grand
Commander and a Secretary-General of the
Holy Empire.

Supreme Councils, A. A. Seottish Rite.
These Councils are organized in almost every
country of the world, a number being under
royal patronage, and in many nations are the
governing power over all existing Masonry.
A synoptical history of all the Supreme Coun-
cils that have ever existed, with the manner of
their formation in chronological order, is pub-
lished in the Proceedings of the Supreme Coun-
cil for the Northern Masonic Jurisdiction for
1908. From this article is taken the following
list (on p. 742), giving the Supreme Councils
which have received general recognition.

The following Supreme Councils have been
formed, but have not received formal recog-
nition and the courtesy of an exchange of rep-
resentation: Florence, Hungary, Luxembourg,
Naples, Palermo, Rome, and Turkey. The
number of these Supreme Bodies accomplishes

33.

On the 22d of September, 1875, a congress of
the various Supreme Councils was convened
at Lausanne, Switzerland, to consider such
matters as might then and there be submitted
for consideration and united action, and be
deemed for the general benefit of the Rite.742 SUPREME SUSPENSION
Supreme Council. Grand Commander. Orient. Constituted.
America, N. J. United States... Hon. Barton Smith, 33°........... IBOSston..e aoe AUP FOV SS
America, S. J. United States... Hon. George F. Moore, 33°......... Washington ...May 31, 1801
Argentine Republic........... HMilIONGOUCHON. Goce eee Buenos Ayres. .Sept. 13, 1858
Belpiums ss eee Comte Goblet d’Alviella, 33°....... Bruxelles....... Mar. 11, 1817
Brazile sss eohieage) ene eee Drelauronoodre. Goce aa es ee Liavradione sete ere 1829
Canada) oe eee Hon. J. Morison Gibson, 38°....... Hamilton’. :... Oct. 16, 1874
Central America (Guatemala). .Dr. Juan Padilla, 33°............. San José......Nov. 27, 1870
Che ea oe. ec ee Victor! Gimo: Hwine sao. os ate Santiaeos.. 558 May 11, 1870
Coos, WER Obosscacconse Dr OlMon Bossa Soc eee Cartagena.....
Golon;tforn Cubase secre Dr. Manuel S. Castellanos, 33°.....Havana.......Mar. 25, 1859
Dominican Republic.......... Ce Ratael-Alardow soa. 0 ae
England, Wales, etc...........Rt. Hon. the Earl of Dartrey, Goce bondonw ee Oct. 26, 1845
SUD Users sek cin Meee IdriseBeyaRarhebysse. eee Calror 2257 eee 1878
TAN COG ees Sock ne Jean Mer Raymond osor se ee Parise). 2235.8 Sept. 22, 1804
Greecebi ccc 3 aa ee DreProfsk. Me Galant: son. se eAthenss.) 6.08 July 24, 1872
Dreland’y ee suie Mai. Sisson hee cee Gol Ay Vesey, Davoren, 33%, 0... sDublins. )). June 11, 1826
Vitalie tay, Soom nye cee CaviSaverio, Weraysoe ee Romey 64s aes eee 1858
IMECKICO SS Sitio cen ye Hon: José’ @astellot: 8802.05.55.) Mex Cots ee April 28, 1868
Paraciayi nts eee eee Christian G. Heisecke, 33°.........
Renu. ioe ee ae Os ae Col. Alejanro Rivera, 33°.......... EAMG se Noy. 2, 1830
POLtU Galt eee ee ee Sebastio de Megalhaes Lima, 33°...Lisbon........ Oct. 30, 1869
Scotlands yaa oe eee Rt. Hon. the Earl of Kintore, 33°.. eHdinburehe).6 sere 1846
Palin sesso ae mace oe Wead's pie yee ae ee Madrid’ hones July 4,1811
Switzerland: oi! Ae ee Paulsitien, Soca 7 ae cme eee AUSANNC Saye Mar. 30, 1873
UT KY; inc ciccie pce Oe S. A. Prince Aziz Hassan Pasha... -Constantinople......... 1908
Wrogu sayy 5c hc Ree ee ee. Hon. Ricardo J. Areco, 33°........ Montevideo «anaemic 1856
Wenezlclani att ccs nee Dr. Emilio Conde Flores, 33°......

Much speculation and lack of confidence was
the result among many of the invited partici-
pants lest they might be committed by uniting
in the conference. The Congress, however,
was held, and a declaration of principles set
forth. There was also stipulated and agreed
upon a treaty, involving highly important
measures, embraced within twenty-three ar-
ticles, which was concluded September 22,
1875. “The intimate alliance and confedera-
tion of the contracting Masonic powers ex-
tended and extends under their auspices to
all the subordinates and to all true and faith-
ful Masons of their respective jurisdictions.”
“Whoever may have illegitimately and irregu-
larly received any Degree of the A. A. Scottish
Rite can nowhere enjoy the prerogatives of a
Freemason until he has been lawfully healed by
the regular Supreme Council of his own coun-
try.” The confederated powers again recog-
nized and proclaimed as Grand Constitutions
of the A. A. Scottish Rite, the constitutions and
statutes adopted May 1, 1876, with the modi-
fications and “Tiler” adopted by the Con-
gress of Lausanne, the 22d of September, 1875.
The declaration and articles were signed by
representatives of eighteen Supreme Councils,
who recognized the territorial jurisdictions of
the following Supreme Councils, to wit:
Northern Jur., U.S. Southern Jur, Us:

Central America, England,

Belgium, Canada,

Chili, Colon,

Scotland, U.S. of Colombia,
ance, Greece,

Hungary, Treland,

Italy, Mexico,

Peru, Portugal,

Argentine Republic, Switzerland,

Uruguay. Venezuela,

The same delegates, by virtue of the plenary
powers they held, and by which they were jus-
tified, promised, for their principals, to main-

 

 

tain and defend with all their power, to pre-
serve, and cause to be observed and respected,
not only the territorial jurisdiction of the Con-
federated Supreme Councils represented in
the said Congress at Lausanne, and the par-
ties therein contracting, but also the territor-
ial jurisdiction of the other Supreme Councils
named in the foregoing table.

It is not possible to give statistics as to the
number of the A. A. Scottish Rite Masons in
the world, but calculating those, of whatever
degree, who are governed by Supreme Coun-
cils in the different nations, it is but reasonable
to presume one-half of the entire Fraternity is
of that Rite, and as a matter of extensiveness,
it is par excellence the Universal Rite. In
many nations there is no other Rite known,
and therein it confers all the degrees of its sys-
tem, including the first three. Among the
English-speaking Masons, it builds its struc-
ture upon the York or the American system of
three degrees.

In the United States the number of this
Rite, enrolled and unenrolled. will approxi-
mate one hundred and fifty thousand in the
two Jurisdictions. Its organizations are to
be found in every prominent city and many
towns, and in numerous instances possessing
and occupying temples built specially to ac-
commodate its own peculiar forms, elegant
of structure and in appointments, and of great
financial value.

The progress of this Rite in the last half
century has been most remarkable, and its
future appears without a cloud.

[C. T. McClenachan.]

Suspension. This is a Masonic punish-
ment, which consists of a temporary depriva-
tion of the rights and privileges of Masonry.
It is of two kinds, definite and indefinite; but
the effect of the penalty, for the time that it
lasts, is the same in both kinds. The mode in
which restoration is effected differs in each.SUSPENSION

1. Definite Suspension.—By definite sus-
pension is meant a deprivation of the rights
and privileges of Masonry for a fixed period of
time, which period is always named in the sen-
tence. By the operation of this penalty, a
Mason is for the time prohibited from the ex-
ercise of all his Masonic privileges. His rights
are placed in abeyance, and he can neither visit
Lodges, hold Masonic communication, nor
receive Masonic relief, during the period for
which he has been suspended. Yet his Ma-
sonic citizenship is not lost. In this respect
suspension may be compared to the Roman
punishment of “relegatio,” or banishment,
which Ovid, who had endured it, describes
(Tristia, v. 11), with technical correctness, as
a penalty which “takes away neither life nor
property nor rights of citizens, but only drives
away from the country.” So by suspension

 

the rights and duties of the Mason are not ob-
literated, but their exercise only interdicted
for the period limited by the sentence, and as
soon as this has terminated he at once resumes
his former position in the Order, and is rein-
vested with all his Masonic rights, whether
those rights be of a private or of an official
nature.

Thus, if an officer of a Lodge has been sus-
pended for three months from all the rights
and privileges of Masonry, a suspension of his
official functions also takes place. But a sus-
pension from the discharge of the functions of
an office is not a deprivation of the office;
and therefore, as soon as the three months to
which the suspension had been limited have
expired, the brother resumes all his rights
in the Order and the Lodge, and with them,
of course, the office which he had held at
the time that the sentence of suspension had
been inflicted.

2. Indefinite Suspension.—This is a Suspen-
sion for a period not determined and fixed by
the sentence, but to continue during the pleas-
ure of the Lodge. In this respect only does it
differ from the preceding punishment. The
position of a Mason, under definite or indefi-
nite suspension, is precisely the same as to the
exercise of all his rights and privileges, which
in both cases remain in abeyance, and restora-
tion in each brings with it a resumption of all
the rights and functions, the exercise of which
had been interrupted by the sentence of sus-
pension.

Neither definite nor indefinite suspension
can be inflicted except after due notification
and trial, and then only by a vote of two-
thirds of the members present.

Restoration to Masonic rights differs, as
IT have said, in these two kinds. Restoration
from definite suspension may take place either
by a vote of the Lodge abridging the time,
when two-thirds of the members must concur,
or it will terminate by the natural expiration
of the period fixed by the sentence, and that
witheut any vote of the Lodge. Thus, if a
member is suspended for three months, at the
end of the third month his suspension termi-
nates, and he is ipso facto restored to all his
rights and privileges.

 

SUSSEX 743

In the case of indefinite suspension, the only
method of restoration is by a vote of the Lodge
at a regular meeting, two-thirds of those pres-
ent concurring.

Lastly, it may be observed that, as the sus-
pension of a member suspends his preroga-
tives, it also suspends his dues. He cannot be
expected, in justice, to pay for that which he
does not receive, and Lodge dues are simply a
compensation made by a member for the en-
joyment of the privileges of membership.

Sussex, Duke of. The Duke of Sussex is
entitled to a place in Masonic biography, not
only because, of all the Grand Masters on rec-
ord, he held the office the longest—the Duke of
Leinster, of Ireland, alone excepted—but also
because of his devotion to the Institution, and
the zeal with which he cultivated and pro-
tected its interests, Augustus Frederick,
ninth child and sixth son of George III., King
of England, was born January Dieluiou wie
was initiated in 1798 at a Lodge in Berlin.
In 1805, the honorary rank of a Past Grand
Master was conferred on him by the Grand
Lodge of England. May 13, 1812, he was
appointed Deputy Grand Master; and April
13, 1813, the Prince Regent, afterward Georgs
IV., having declined a reelection as Grand
Master, the Duke of Sussex was unanimously
elected; and in the same year the two rival
Grand Lodges of England were united. The
Duke was Most Excellent Zerubbabel of the
Grand Chapter, and Grand Superintendent
of the Grand Conclave of Knights Templars.
He never, however, took any interest in the
orders of knighthood, to which, indeed, he
appears to have had some antipathy. During
his long career the Grand Conclave met
but once. By annual elections, he retained
the office of Grand Master until his death,
which took place April 21, 1843, in the seven-
ty-first year of his age, having completed a
Masonic administration as head of the Eng-
lish Craft of upward of thirty years.

During that long period, it was impossible
that some errors should not have been com-
mitted. ‘The Grand Master’s conduct in ref-
erence to two distinguished Masons, Drs.
Crucefix and Oliver, was by no means credit-
able to his reputation for Justice or forbear-
ance. But the general tenor of his life as an
upright man and Mason, and his great attach-
ment to the Order, tended to compensate for
the few mistakes of his administration. One
who had been most bitterly opposed to his
course in reference to Brothers Crucefix and
Oliver, and had not been sparing of his con-
demnation, paid, after his death, this tribute
to his Masonic virtues and abilities:

‘(Ag a Freemason,” said the Freemasons’
Quarterly Review (1843, p. 120), “the Duke of
Sussex was the most accomplished craftsman

 

of his day. His knowledge of the mysterie
was, as it were, intuitive; his reading on the
subject was extensive; his correspondence
equally so; and his desire to be introduced
to any brother from whose experience he could
derive any information had in it a craving
that marked his great devotion to the Order.”744 SWEDEN

On the occasion of the presentation of an
offering by the Fraternity in 1838, the Duke
gave the following account of his Masonic life,
which embodies sentiments that are highly
honorable to him:

““My duty as your Grand Master is to take
care that no political or religious question
intrudes itself; and had I thought that, in
presenting this tribute, any political feeling
had influenced the brethren, I can only say
that then the Grand Master would not have
been gratified. Our object is unanimity, and
we can find a centre of unanimity unknown
elsewhere. I recollect twenty-five years ago,
at a meeting in many respects similar to the
present, a magnificent jewel (by voluntary
vote) was presented to the Earl Moira pre-
vious to his journey to India. Ihad the honor
to preside, and I remember the powerful and
beautiful appeal which that excellent brother
made on the occasion. I am now sixty-six
years of age—I say this without regret—the
true Mason ought to think that the first day
of his birth is but a step on his way to the final
close of life. When I tell you that I have
completed forty years of a Masonic life—there
may be older Masons—but that is a pretty
good specimen of my attachment to the Order.

“In 1798, I entered Masonry in a Lodge at
Berlin, and there I served several offices, and
as Warden was a representative of the Lodge

in the Grand Lodge of England. Lafterwards |

was acknowledged and received with the usual

Family, by being appointed a Past Grand
Warden. Iagain went abroad for three years,
and on my return joined various Lodges, and
upon the retirement of the Prince Regent, who
became Patron of the Order, I was elected
Grand Master. An epoch of considerable
interest intervened, and I became charged, in
1813-14, with a most important mission—the
union of the two London societies, My most
excellent brother, the Duke of Kent accepted
the title of Grand Master of the Atholl Masons,
as they were denominated; I was the Grand
Master of those called the Prince of Wales’s.
In three months we carried the union of the
two societies, and I had the happiness of pre-
siding over the united Fraternity. This I
consider to have been the happiest event of
my life. It brought all Masons upon the
Level and the Square, and showed the world at
large that the differences of common life did

not exist in Masonry, and it showed to Masons| XII

that by a long pull, astrong pull, anda pull all
together, what great good might be effected.”
_ Sweden. Freemasonry was introduced
into Sweden in the year 1735, when Count
Sparre, who had been initiated in Paris, es-
tablished a Lodge at Stockholm. Of ‘this
Lodge scarcely anything is known, and it
probably soon fell into decay. In 1738, King
Frederick I. promulgated a decree which inter.
dicted all Masonic meetings under the penalty
of death. At the end of seven years the edict
was removed, and Masonry became popular.

odges were publicly recognized, and in 1746
the Masons of Stockholm struck a medal on

 

 

 

    

SWEDEN

the occasion of the birth of the Prince Royal,
afterward Gustavus III. In 1753, the Swed:
ish Masons laid the foundation of an orphan
asylum at Stockholm which was built by the
voluntary contributions of the Fraternity,
without any assistance from the State. In
1762, King Adolphus Frederick, in a letter to
the Grand Master, declared himself the Pro-
tector of the Swedish Lod@fes, and expressed
his readiness to become the Chief of Freema-
sonry in his dominions, and to assist in defray-
ing the expenses of the Order. In 1765, Lord
Blayney, Grand Master of England, granted
a Deputation to Charles Fullmann, Secretary
of the English embassy at Stockholm, as Pro-
vincial Grand Master, with the authority to
constitute Lodges in Sweden. At the same
time, Schubarb, a member of the Rite of Strict
Observance, appeared at Stockholm, and en-
deavored to establish that Rite. .He had
but little success, as the high degrees had been
previously introduced from France.

But this admixture of English, French, and
German Masonry occasioned great dissatis-
faction, and gave rise, about this time, to the
establishment of an independent system
known as the Swedish Rite. In 1770, the
Illuminated Grand Chapter was established,
and the Duke of Sudermania appointed the
Vicarius Salomonis. In 1780, the Grand
Lodge of Sweden, which for some years had
been in abeyance, was revived, and the same

: 5 | Prince elected Grand Master. This act gave
compliment paid to a member of the Royal} i

an independent and responsible position to
Swedish Masonry, and the progress of the In-
stitution in that kingdom has been ever since
regular and uninterrupted. On March 22,
1793, Gustavus IV., the King of Sweden, was
initiated into Masonry in a Lodge at Stock-
holm, the Duke of Sudermania, then acting as
Regent of the kingdom, presiding as the Grand
Master of the Order.

In 1799, on the application of the Duke of
Sudermania, a fraternal alliance was con-
summated between the Grand Lodges of Eng-
land and Sweden, and mutual representatives
appointed.

In 1809, the Duke of Sudermania ascended
the throne under the title of Charles XIII.
He continued his attachment to the Order, and
retained the Grand Mastership, As a singular
mark,of his esteem for Freemasonry, the king
instituted, May 27, 1811, a new order of
knighthood, known as the Order of Charles
‘IIT., the members of which were to be se-
lected from Freemasons only. In the Patent
of institution the king declared that, in found-
ing the Order, his intention “was not only to
excite his subjects to the practice of charity,
and to perpetuate the memory of the devotion
of the Masonic Order to his person while it
was under his protection, but also to give fur-
ther proofs of his royal benevolence to those
whom he had so long embraced and cherished
under the name of Freemasons.”’? The Order,
besides the princes of the royal family, was to
consist of twenty-seven lay, and three ecclesi-
astical knights, all of whom were to hold equal
rankSWEDENBORG

The Grand Lodge of Sweden practises the |
Swedish Rite, and exercises its jurisdiction
under the title of the National Grand Lodge of
Sweden. It has now 13 St. Andrew’s and 27
St. John’s Lodges under its jurisdiction. (See
Swedish Rite.)

Swedenborg- Emanuel Swedenborg, a
distinguished theologian of his age, and the
founder of a sect which still exists, has been
always mythical’y connected with Freema-
sonry. ‘The eagerness is indeed extraordinary
with which all Masonic writers, German,
French, English, and American, have sought
to connect the name and labors of the Swedish
sage with the Masonic institution, and that,
too, without the slightest foundation for such
a theory either in his writings, or in any credi-
ble memorials of his life.

Findel ( Hist. of F. Ms p. 329), speaking of
the reforms in Swedish Masonry, says: ‘‘Most
likely Swedenborg, the mystic and visionary,
used his influence in bringing about the new
system; at all events, he smoothed the wa¥
for it.’ Lenning speaks of the influence of his
teachings upon the Swedish system of Free-
masonry, although he does not absolutely
elaim him as a Mason.

Reghellini, in his Esprit du Dogme de la
Franche-Maconnerie, writes thus: “Sweden-
borg made many very learned researches on
the subject of the Masonic mysteries. He
thought that their doctrines were of the high-
est antiquity, having emanated from the
Egyptians, the Persians, the Magi, the Jews,
and the Greeks. He also became the head of
a new religion in his effort to reform that of
Rome. For this purpose he wrote his Celestial
Jerusalem, or his Spiritual World:* he mingled
with his reform, ideas which were purely Ma-
sonic. In this celestial Jerusalem the Word
formerly communicated by God to Moses is
found; this word is Jehovah, lost on earth, but
which he invites us to find in Great Tartary, a
country still governed, even in our days, by
the patriarchs, by which he means allegoric-
ally to say that this people most nearly ap-
proach to the primitive condition of the per-
fection of innocence.” ‘The same writer, in
his Magonnerie considerée comme le resultat des
religions Egyptienne, Jewve et Chrétienne (ii.,
454), repeatedly speaks of Swedenborg as a
Masonic reformer, and sometimes as a Ma-
sonic impostor. Ragon also cites Reghellini
inhis Orthodoxie Maconnique (p. 255), and
recognizes Swedenborg as the founder of a Ma-
sonic system. Thory, in his Acta Latomorum,
cites “the system of Swedenborg”’; and in fact
all the French writers on Masonic ritualism
appear to have borrowed their idea of the
Swedish theosophist from the statement of
Reghellini, and have not hesitiated to rank
him among the principal Masonic teachers of
his time.

 

 

*There is no work written by Swedenborg

SWEDENBORG 745

Oliver is the earliest of the English Masonic
writers of eminence who has referred to Swe-
denborg. He, too often careless of the weight
of his expressions and facile in the acceptance
of authority, speaks of the degrees, the system,
and the Masonry of Swedenborg just in the
same tone as he would of those of Cagliostro,
of Hund, or of Tschoudy.

And, lastly, in America we have a recent
writer, Bro. Samuel Beswick, who is evi-
dently a man of ability and of considerable
research. He has culminated to the zenith
in his assumpt ons of the Masonic character
of Swedenborg. He published at New York,
in 1870, a volume entitled, The Swedenborg
Rite and the Great Masonic Leaders of the
Eighteenh Century. In this work, which,
outside of its Swedenborgian fancies, contains
much interesting matter, he traces the Ma-
sonic life of Swedenborg from his initiation,
the time and place of which he makes in 1706,
in a Scottish Lodge in the town of Lund, in
Sweden, which is a fair specimen of the value
of his historical statements. But after treat-
ing the great Swede as a Masonic reformer, as
the founder of a Rite, and as evincing during
his whole life a deep interest in Freemasonry,
he appears to me to surrender the whole ques-
tion in the following closing words of his
work:

“Brom the very moment of his initiation,
Swedenborg appears to have resolved never
to allude to his membership or to his knowledge
of Freemasonry, either publicly or privately.
He appears to have made up bis mind to
keep it a profound secret, and to regard it as
something which had no relation to his public
life.

“We have searched his Itinerary, which
contains brief references to everything he
saw, heard, and read during his travels, for
something having relation to his Masonic
knowledge, intercourse, correspondence, visits
to Lodges, places, or persons; but there is a
studied silence, a systematic avoidance of
all allusion to it. In his theological works,
his Memorable Relations speak of almost every
sect in Christendom, and of all sorts of organl-
zations, or of individuals belonging thereto.
But Masonry is an exception: there is a syS-
tematic silence in relation to it.”

It is true that he finds in this reticence
of Swedenborg the evidence that he was &
Mason and interested in Masonry, but others
will most probably form a different conclu-
sion. The fact is that Swedenborg never
was a Freemason. The reputation of being
one, that has been so continuously attributed
to him by Masonic writers, 1s based first
upon the assumptions of Reghellini, whose
statements in his Esprit du Dogme were
never questioned nor their truth investi-
gated, as they should have been, but were
by succeeding writers.
Neither Wilkinson, nor Burk, nor White,
who wrote his biography—the last the most

 

 

which bears either of those titles. It is possible
that Reghellini alludes either to the Arcana
Celestia, published in 1749-1753, or to the De
Nova Hierosolyma, published in 1758

 

exhaustively—nor anything in his own volu-
minous writings, lead us to any such con=
clusion,746 SWEDENBORG

  

SWEDENBORG

But the second and more important basis | exterior only, are able at the pleasure of their

on which the theory of a Swedenborgian
Masonry has been built is the conduct of
some of his own disciples, who, imbued
with his religious views, being Masons,
carried the spirit of the New Jerusalem
doctrines into their Masonic speculations.
There was, it is true, a Masonic Rite or
System of Swedenborg, but its true history
is this:

About that period we find Pernetty working
out his schemes of Masonic reform. Per-
netty was a theosophist, a Hermetic phi-
losopher, a disciple, to some extent, of Jacob
Bohme, that prince of mystics. To such a
man, the reveries, the visions, and the spiritual
speculations of Swedenborg were peculiarly
attractive. He accepted them as an addi-
tion to the theosophie views which he already
had received. About the year 1760 he estab-
lished at Avignon his Rite of the Illuminati,
in which the reveries of both Béhme and
Swedenborg were introduced. In 1783 this
system was reformed by the Marquis de
Thomé, another Swedenborgian, and out of
that reform arose what was called the “Rite
of Swedenborg,” not because Swedenborg
had established it, or had anything directly
to do with its establishment, but because
it was based on his peculiar theological views,
and because its symbolism was borrowed
from the ideas he had advanced in the highly
symbolical works that he had written.
portion of these degrees, or other degrees

a

imagination to represent magnificent objects.
Perceiving that they were illusions, I prayed
to the Lord. Immediately the interior of my
spirit was opened, and I saw, instead of the
superb temple, a tottering house, open to
the weather from the top to the bottom.
In the place of the woman-statue, an image
was suspended, having the head of a dragon,
the body of a leopard, the feet of a bear,
and the mouth of a lion: in short, it was the
beast rising out of the sea, as described in the
Apocalypse xiii. 2. In the place of a park,
there was a marsh full of frogs, and I was in-
formed that under this marsh there was a
great HEWN STONE, beneath which the WORD
was entirely hidden. Afterwards I said to
the prelate, who was the fabricator of these
illusions, ‘Is that your temple?’ ‘Yes,’ re-
plied he, ‘it is.’ Immediately his interior
sight was opened like mine, and he saw what
I did. ‘How now, what do I see?’ cried he.
I told him that it was the effect of the celestial
light, which discovers the interior quality of
everything, and which taught him at that very
moment what faith separated from good
works was. While I was speaking, a wind
blowing from the east destroyed the temple
and the image, dried up the marsh, and
discovered the stone under which the Sacred
Word was concealed. A genial warmth, like
that of the spring, descended from heaven;
and in the place of that temple we saw a
tent, the exterior of which was very plain.

 

much like them, have been called apoca-
lyptic; not because St. John had, any more
than Swedenborg, a connection with them,
but because their system of initiation is
based on the mystical teachings of the Apoca-
lypse; a work which, not less than the theorics |
of the Swede, furnishes abundant food for
a system of Masonico-religious symbolism.
Benedict Chastanier, also another disciple
of Swedenborg, and who was one of the
founders of the Avignon Society, carried
these views into England, and founded at
London a similar Rite, which afterward was
changed into a purely religious association
under the name of ‘The Theosophical Society,
instituted for the purpose of promoting the
Heavenly Doctrines of the New Jerusalem,”

In one of his visions, Swedenborg thus
describes a palace in the spiritual world
which he had visited. From passages such
as these which abound in his various trea-
tises, the theosophic Masons concocted those
degrees which have been called the Ma-
sonry of Swedenborg. To no reader of the
passage annexed can its appropriateness as
the basis of a system of symbolism fail to
be apparent.

ee) accordingly entered the temple, which
was magnificent, and in the midst of which
& woman was represented clothed in purple,
holding in her right hand a golden crown
piece, and in her left a chain of pearls. The
statue and the representation were only fan-
tastic representations ; for these infernal spirits,
by closing the interior degree and opening the

 

I looked into the interior of it, and there I
saw the foundation-stone beneath which the
Sacred Word was concealed, ornamented
with precious stones, the splendor of which,
diffusing itself over the walls of the temple,
diversified the colors of the paintings, which
represented cherubims. The angels, per-
ceiving me to be filled with admiration,
told me that I should see still greater won-
ders than these. They were then permitted
to open the third heaven, inhabited by the
celestial angels, who dwelt in love. All on
a sudden the splendor of a light of fire caused
the temple to disappear, and left nothing to
be seen but the Lord himself, standing upon
the foundation-stone—the Lord, who was the
Word, such as he showed Himself. (Apoeal.
i. 13-16.) Holiness immediately filled all
the interior of the spirit of the angels, upon
which they made an effort to prostrate them-
selves, but the Lord shut the passage to the
light from the third heaven, opening the pas:
sage to the light of the second, which caused
the temple to reappear, with the tent in the
midst.”

Such passages as these might lead one
to suppose that Swedenborg was familiar
with the system of Masonic ritualism. His
complete reticence upon the subject, how-
ever, and the whole tenor of his life, his
studies, and his habits, assure us that such
was not the case; and that if there was
really a borrowing of one from the other,
and not an accidental coincidence, it was
the Freemasons of the high degrees whaSWEDENBORG

borrowed from Swedenborg, and not Sweden-
borg from them. nd if so, we cannot
deny that he has unwittingly exercised a
powerful influence on Masonry.

Swedenborg, Rite of. The so-called
Rite of Swedenborg, the history of whose
foundation has been given in the preceding
article, consists of six degrees: 1. Apprentice.
2. Fellow-Craft. 3. Master Neophyte. 4.
Illuminated Theosophite. 5. Blue Brother.
6. Red Brother. It is said to be still practised
by some of the Swedish Lodges, but is else-
where extinct. Reghellini, in his Esprit du
Dogme, gives it as consisting of eight degrees;
but he has evidently confounded it with the
Rite of Martinism, also a theosophic Rite,
and the ritualism of which also partakes of a
Swedenborgian character.

Swedish Rite. The Swedish Rite was
established about the year 1777, and is in-
debted for its existence to the exertions and
influence of King Gustavus III. It is a
mixture of the pure Rite of York, the high
degrees of the French, the Templarism of the
former Strict Observance, and the system of
Rosicrucianism. Zinnendorf also had some-
thing to do with the formation of the Rite,
although his authority was subsequently
repudiated by the Swedish Masons. It is
a Rite confined exclusively to the kingdom of
Sweden, and was really established as a
reform or compromise to reconcile the con-
flicting elements of English, German, and
French Masonry that about the middle of
the last century convulsed the Masonic
atmosphere of Sweden. It consists of twelve
degrees, as follows:

1512) 35 Lhe) three Symbolic degrees, con-
stituting the St. John’s Lodge.

4, 5. The Scottish Fellow-Craft and the
Scottish Master of St. Andrew. These
constitute the Scottish Lodge. _ The Fifth
Degree entitles its members to civil rank in
the kingdom.

6. Knight of the East. In this degree,
which is apocalyptic, the New Jerusalem
and its twelve gates are represented.

7. Knight of the West, or True Templar,
Master of the Key. The jewel of this de-
gree, which is a triangle with five red rosettes,
refers to the five wounds of the Savior.

8. Knight of the South, or Favorite Brother
of St. John. This is a Rosicrucian degree,
the ceremony of initiation being derived from

that of the Medieval Alchemists.

9. Favorite Brother of St. Andrew. This
degree is evidently derived from the Ma-
sonry of the Scottish Rite.

10. Member of the Chapter.

11. Dignitary of the Chapter.

12. Vicar of Solomon.

The first nine degrees are under the obe-
dience of the National Grand Lodge of
Sweden and Norway, and essentially com-
pose the Rite. The members of the last three
are called ‘Brethren of the Red Cross,” and
constitute another Masonic authority, styled
the “Illuminated Chapter.” The Twelfth
Degree is simply one of office, and is only

 

 

SWITZERLAND 747

held by the king, who is perpetual Grand Mas-
ter of the Order. No one is admitted to the
Eleventh Degree unless he can show four
quarterings of nobility.

Switzerland. In 1737 Lord Darnley,
Grand Master of England, granted a Depu-
tation for Geneva, in Switzerland, to George
Hamilton, Esq., who, in the same year, es-
tablished a Provincial Grand Lodge at Geneva.
Warrants were granted by this body to
several Lodges in and around the city of
Geneva. Two years afterward, a Lodge,
composed principally of Englishmen, was
established at Lausanne, under the name of
“Ta Parfaite Union des Etrangers.” Findel,
on the authority of Mossdorf’s edition
of Lenning, says that the Warrant for this
Lodge was granted by the Duke of Montagu;
a statement also made by Thory. This is
an error. The Duke of Montagu was Grand
Master of the Grand Lodge of England in
1721, and could not, therefore, have granted
a Warrant in 1739. The Warrant must have
been issued by the Marquis of Carnarvon,
who was Grand Master from April, 1738, to
May, 1739. In an old list of the Regular
Lodges on the registry of England, this Lodge
is thus described: ‘‘Private Room, Lausanne,
in the Canton of Bern, Switzerland, February
2, 1739.” Soon after, this Lodge assumed a
superintending authority with the title of
“Helvetic Roman Directory,” and _insti-
tuted many other Lodges in the Pays de Vaud.

But in Switzerland, as elsewhere, Masonry
was at an early period exposed to persecu-
tion. In 1738, almost immediately after
their institution, the Lodges at Geneva were
suppressed by the magistrates. In 1740, so
many calumnies had been circulated in the
Swiss Cantons against the Order, that the

Freemasons published an Apology for the
Order in Der Brachmann, a Zurich journal.

It had, however, but little effect, for in 1743
the magistrates of Bern ordered the closing
of all the Lodges. This edict was not obeyed;
and therefore, on March 3, 1745, another, still
more severe, was issued, by which a penalty
of one hundred thalers, and forfeiture of his
situation, was to be inflicted on every officer
of the government who should continue his
connection with the Freemasons. To this
the Masons replied in a pamphlet entitled Le
Franc-Macon dans la République, published
simultaneously, in 1746, at Frankfort and
Leipsic. In this work they ably defended
themselves from ail the unjust charges that
had been made against them. Notwith-
standing that the result of this defense was
that the magistrates pushed their opposition
no farther, the Lodges in the Pays de Vaud
remained suspended for nineteen years.
But in 1764 the primitive Lodge at Lausanne
was revived, and the revival was gradually
followed by the other Lodges. This re-
sumption of labor was, however, but of brief
duration. In 1770 the magistrates again
interdicted the meetings.

During all this period the Masons of Geneva,
under a more liberal government, were unsnt

SELES RE RELATE Ren

    
   
  
 
  
   
   
  
   
  
  
  
  
    
  
  
  
    
   
  
  
   
  
  
  
   
  
  
 
 
  
 
 
   
   
  
      
 
   
  
   
   
  
 
    
 
   
  
 
    
     
  
    
   
     
 
 

 

748 SWITZERLAND

interrupted in their labors, and extended
their operations into German Switzerland.
In 1771 Lodges had been erected in Vevay
and Zurich, which, working at first according
to the French system, soon afterward adopted
the German ritual.

In 1775 the Lodges of the Pays de Vaud
were permitted to resume their labors. For-
merly, they had worked according to the
system of the Grand Lodge of England,
whence they had originally derived their
Masonry; but this they now abandoned,
and adopted the Rite of Strict Observance.
In the same year the high degrees of France
were introduced into the Lodge at Basle.
Both it and the Lodge at Lausanne now
assumed higher rank, and took the title of
Scottish Directories.

In 1777 a Congress was held at the city
of Basle, in which there were representa-
tives from the Strict Observance Lodges
of the Pays de Vaud and the English Lodge
of Zurich. It was then determined that
the Masonry of Switzerland should be divided
under two distinct authorities: the one to
be called the German Helvetic Directory,
with its seat at Zurich; and the other to be
called the Scottish Helvetic Roman Directory,
Whose seat was at Lausanne. This word
Roman, or more properly Romansh, is the
name of one of the four languages spoken in
Switzerland. It is a corruption of the Latin,
and supposed to have been the colloquial
dialect of a large part of the Grisons.

Still there were great dissensions in the
Masonry of Switzerland. A clandestine
Lodge had been established in Wi at
Lausanne, by one Sidrac, whose influence
it was found difficult to check. The Hel-
vetic Roman Directory found it necessary,
for this purpose, to enter, in 1779, into a
treaty of alliance with the Grand Lodge at
Geneva, and the Lodge of Sidrac was then
at length dissolved and its members dis-
persed.

In 1778, the Helvetic Roman Directory
published its Constitutions. The Rite it
practised was purely philosophic, ever
Hermetic element having been eliminated.
The appointment of the Masta of Lodges,
who held office for three years, was vested in
the Directory, and, in consequence, men of
ability and learning were chosen, and the
Craft were skilfully governed.

_ In November, 1782, the Council of Bern
interdicted the meetings of the Lodges and
the exercise of Freemasonry. The Helvetic
Roman Directory, to give an example of
obedience to law, however unjust and op-
pressive, dissolved its Lodges and discon-
tinued its own meetings. But it provided
for a maintenance of its foreign relations,
by the appointment of a committee invested
with the power of conducting its corre-
spondence and of controlling the foreign
Lodges under its obedience,

the year 1785 there was a conference
of the Swiss Lodges at Zurich to take into

  
  

SWITZERLAND

been made by the Congress of Paris, held
by the Philalethes; but the desire that a
similar Congress should be convened at Lau-
sanne met with no favor from the Directorial
Committee. The Grand Orient of France
began to exert an influence, and many Lodges
of Switzerland, among others ten in Geneva,
gave their adhesion to that body. The
seven other Genevan Lodges which were faith-
ful to the English system organized a Grand
Orient of Geneva, and in 1789 formed an
alliance with the Grand Lodge of England.
About the same time, the Lodges of the
Pays de Vaud, which had been suppressed
in 1782 by the government of Bern, resumed
their vitality.

But the political disturbances consequent
on the French Revolution began to exercise
their influences in the Cantons. In 1792,
the Helvetie Roman Directory suspended
work; and its example was followed in 1793
by the Scottish Directory. From 1793 to
1803, Freemasonry was dead in Switzerland,
although a few Lodges in Geneva and a Ger-
man one in Nuremberg continued a sickly
existence.

In 1803 Masonry revived, with the res-
toration of a better order in the political
world. A Lodge, Zur Hoffnung or Hope
Lodge, allusive in its name to the opening
prospect, was established at Bern under a
I’rench Constitution.

With the cession of the Republic of Geneva
to France, the Grand Lodge ceased to exist,
and all the Lodges were united with the Grand
Orient of France. Several Lodges, however,
in the Pays de Vaud, whose Constitution
had been irregular, united together to form an
independent body under the title of the
“Grand National Helvetic Orient.’ Peter
Maurice Glaire introduced his modified
Scottish Rite of seven degrees, and was at the
age of eighty-seven elected its Grand Master
for life. Glaire was possessed of great abili-
ties, and had been the friend of Stanislaus,
King of Poland, in whose interests he had per-
formed several important missions to Russia,
Prussia, Austria, and France. He was much
attached to Masonry, and while in Poland
had elaborated on the Scottish system the
Rite which he subsequently bestowed upon
the Helvetie Orient.

It would be tedious and painful to re-
capitulate all the dissensions and schisms
with which the Masonry of Switzerland con-
tinued for years to be harassed. In 1820
there were nineteen Lodges, which worked
under four different obediences, the Scottish
Directory, the Grand Helvetic Roman Ori-
ent, the English Provincial Grand Lodge,
and the Grand Orient of France. Besides,
there were two Lodges of the Rite of Miz-
raim, which had been introduced by the
Brothers Bedarride.

The Masons of Switzerland, weary of
these divisions, had been long anxious to
build a firm foundation of Masonic unity,
and to obliterate forever this state of iso-

 

consideration certain propositions which had

lation, where Lodges were proximate inSWORD

locality but widely asunder in their Ma-
sonic relations.

Many attempts were made, but the rival-
ries of petty authorities and the intolerance
of opinion caused them always to be fail-
ures. At length a movement, which was
finally crowned with success, was_inaugu-
rated by the Lodge Modestia cum Lnbertate,
of Zurich. Being about to celebrate the
twenty-fifth anniversary of its existence in
1836, it invited the Swiss Lodges of all
Rites to be present at the festival. There
a proposition for a National Masonic union
was made, which met with a favorable re-
sponse from all who were present. The re-
union at this festival had given so much
satisfaction that similar meetings were held
in 1838 at Bern, in 1840 at Basle, and in
1842 at Locle. The preliminary means for
establishing a Confederacy were discussed
at these various biennial conventions, and
progress slowly but steadily was made to-
ward the accomplishment of that object.
In 1842 the task of preparing a draft of a
Constitution for a United Grand Lodge
was entrusted to Bro. Gysi-Schinz, of Zur-
ich, who so successfully completed it that
it gave almost universal satisfaction. Finally,
on June 22, 1844, the new Grand Lodge was
inaugurated with the title of the “Grand
Lodge Alpina,” and Bro. J.J. Hottinger was
elected the Grand Master. Masonry has since
then been in great activity in Switzerland.

Sword. The sword is in chivalry_the
ensign or symbol of knighthood. Thus
Monstrelet says: ““The sons of the kings of
France are knights at the font of baptism,
being regarded as the chiefs of knighthood
and they receive, from the cradle, the sword
which is the sign thereof.” St. Palaye calls
the sword “the most honorable badge of
chivalry, and a symbol of the labor the knight
was to encounter.” No man was _ con-
sidered a knight until the ceremony of pre-
senting him the sword had been performed;
and when this weapon was presented, it
was accompanied with the declaration that
the person receiving it was thereby made a
knight. ‘The lord or knight,” says St. Pal-
aye, ‘on the girding on of the sword, pro-
nounced these or similar words: In the name
of God, of St. Michael, and St. George, I make
thee a knight.”

So important an_ ensign of knighthood
as the sword must have been accompanied
with some symbolic meaning, for in the
Middle Ages symbolism was referred to on
all occasions.

Francisco Redi, an Italian poet of the
seventeenth century, gives, in his Bacco in
Toscano, an account, from a Latin MS., of an
investiture with knighthood in the year 1260,
which describes the symbolic meaning of all
the insignia used on that occasion. Of the
sword it says: “Let him be girded with the
sword as a sign of security against the devil;
and the two edges of the blade signify right
and law, that the poor are to be defended
from the rich and the weak from the strong.”

 

 

SWORD 749

But there is a still better definition of the
symbolism of the sword of knighthood in
an old MS. in the library of the London
College of Arms to the following effect:

“Unto a knight, which is the most hon-
orable office above all other, is given a
sword, which is made like unto a crosse for
the redemption of mankynde in signifying
that like as our Lord God died uppon the
crosse for the redemption of mankynde,
even so a knight ought to defend the crosse
and to overcome and destroie the enemies
of the same; and it hath two edges in token-
ing that with the sword he ought to mayn-
tayne knighthood and justice.”

Hence in Masonic Templarism we find
that this symbolism has been preserved,
and that the sword with which the mod-
ern knight is created is said to be endowed
with the qualities of justice, fortitude, and
mercy.

The charge to a Knights Templar, that he
should never draw his sword unless con-
vinced of the justice of the cause in which
he is engaged, nor to sheathe it until his
enemies were subdued, finds also its origin
in the custom of the Middle Ages. Swords
were generally manufactured with a legend
on the blade. Among the most common
of these legends was that used on swords
made in Spain, many examples of which
are still to be found in modern collections.
That legend is: ‘No me saques sin rason.
No me embaines sin honor”; i. e., Do not
draw me without justice. Do not sheathe me
without honor.

So highly was the sword esteemed in the
Middle Ages as a part of a knight’s equip-
ment, that special names were given to
those of the most celebrated heroes, which
have been transmitted to us in the ballads
and romances of that period. Thus we
have among the warriors of Scandinavia,

Foot-breaath, the sword of Thoralf Skolinson,

Quern-biter, s King Hako,
Balmung, Siegfried,
Angurvardal, s Frithiof.

To the first two, Longfellow alludes in the
following lines:
“ Quern-biter of Hakom the Goo@,

Wherewith at a stroke he hewed

The millstone through and through,
And Foot-breaath of oralf the Strong,
Were neither so broad nor so long

Nor so true.”’

And among the knights of chivalry we
have

Durandal, the sword of Orlando,
Balisardo, ih Ruggiero,
Colado, a the Cid,
Aroun-dight, s Lancelot du Sac,
Joyeuse, iY Charlemagne,
Excalibur, King Arthur.

Of the last of these, the well-known legend
is, that it was found embedded in a stone
as its sheath, on which was an inscriptionee
\j

|
|

 
 
 

  

750 SWORD

that it could be drawn only by him who
was the rightful heir to the throne of Britain.
After two hundred and one of the strongest
knights had essayed in vain, it was at once
drawn forth by Arthur, who was then pro-
claimed king by acclamation. On his death-
bed, he ordered it to be thrown into a neigh-
boring lake; but as it fell, an arm issued
from the waters, and, seizing it by the hilt,
waved it thrice, and then it sank never again
to appear. There are many other famous
swords in these old romances, for the knight
invariably gave to his sword, as he did to his
horse, a name expressive of its qualities or
of the deeds which he expected to accomplish
with it.

In Masonry, the use of the sword as a
part of the Masonic clothing is confined to
the high degrees and the degrees of chiv-
alry, when, of course, it is worn as a part
of the insignia of knighthood. In the
symbolic degrees its appearance in the Lodge,
except as a symbol, is strictly prohibited.
The Masonic prints engraved in the last
century, when the sword, at least as late as
1780, constituted a part of the dress of every
gentleman, show that it was discarded by the
members when they entered the Lodge. The
official swords of the Tiler and the Pursuivant
or Sword-Bearer are the only exceptions.
This rule is carried so far, that military men,
when visiting a Lodge, are required to divest
themselves of their swords, which are to be
left in the Tiler’s room.

Sword and Trowel.
Sword.

Sword-Bearer. An officer in a Com-
mandery of Knights Templar. His station
is in the west, on the right of the Standard-
Bearer, and when the knights are in line,
on the right of the second division. His
duty is to receive all orders and signals
from the Eminent Commander, and sce
them promptly obeyed. He is, also, to assist
in the protection of the banners of the order.
His jewel is a triangle and cross swords.

Sword-Bearer, Grand. A subordinate
officer, who is found in most Grand Lodges.
Anderson says, in the second edition of the
Constitutions (p. 127), that in 1731 the Duke
of Norfolk, being then Grand Master,
presented to the Grand Lodge of England
“the old trusty sword of Gustavus Adolphus,
king of Sweden, that was wore next by his
successor in war the brave Bernard, Duke
of Sax-Weimar, with both their names on the
blade; which the Grand Master had ordered
Brother George Moody (the king’s sword
cutler) to adorn richly with the arms of
Norfolk in silver on the scabbard, in order
to be the Grand Master’s sword of state in
future.” At the following feast, Bro. Moody
was appointed Sword-Bearer; and the office
has ever since existed, and is to be found in al-
most all the Grand Lodges of this country.
Anderson further says that, previous to this
donation, the Grand Lodge had no sword of
state, but used one belonging to a private

dge. It was borne before the Grand Master

See Trowel and

 

 

SWORD

by the Master of the Lodge to which it bex
longed, as appears from the account of the
procession in 1730.

The Grand Sword-Bearer should be ap-
pointed by the Grand Master, and it is his
duty to carry the sword of state immediately
in front of that officer in all processions
of the Grand Lodge. In Grand Lodges
which have not provided for a Grand Sword-
Bearer, the duties of the office are usually
performed by the Grand Pursuivant. :

Sword of State. Among the ancient
Xomans, on all public occasions, a lictor
carried a bundle of rods, sometimes with
an ax inserted among them, before the
consul or other magistrate as a token of his
authority and his power to punish crimi-
nals. Hence, most probably, arose the cus-
tom in the Middle Ages of carrying a naked
sword before kings or chief magistrates.
Thus at the election of the Emperor of Ger-
many, the Elector of Saxony, as Arch-Marshal
of the Empire, carried a naked sword before
the newly elected Emperor. We find the
same practise prevailing in England as early
certainly as the reign of Henry III., at whose
coronation, in 1236, a sword was carried by
the Earl of Chester. It was named Curtana,
and, being without a point, was said to be
emblematic of the spirit of mercy that should
actuate a sovereign. This sword is known as
the “Sword of State,” and the practise pre-
vailing to the present day, it has always been
borne in England in public processions before
all chief magistrates, from the monarch of
the realm to the mayor of the city. The
custom was adopted by the Masons; and we
learn from Anderson that, from the time of
the revival, a sword of state, the property of a
private Lodge, was borne by the Master of
that Lodge before the Grand Master, until
the Grand Lodge acquired one by the liber-
ality of the Duke of Norfolk, which has
ever since been borne by the Grand Sword-
Bearer.

Sword Pointing to the Naked Heart.
Webb says that “the sword pointing to the
naked heart demonstrates that justice will,
sooner or later, overtake us.”” The symbol is
a modern one; but its adoption was probably
suggested by the old ceremony, both in Eng-
lish and in continental Lodges, and which is
still preserved in some places, in which the
candidate found himself surrounded by
swords pointing at his heart, to indicate that
punishment would duly follow his violation of
his obligations.

Sword, Revolving. With the Cherubim,
Yahveh stationed at the gate of Eden, “to
keep the way of the tree of Life,” the lahat
ha‘hereb hammithhappeketh, ‘The revolving
phenomenon of the curved sword,” or ‘‘the
flaming blade of the sword which turns.”
There were two Cherubim, one at each side
of the gate. These angels, or winged bulls.
did not hold the weapon in their hands, but
it was apart, separate from them. The
lahat ha‘hereb was endowed with proper
motion, or turned upon itself. There wasSWORD

but one, and presumably it was between the
Cherubim, suspended at a certain height in
the air. Prof. Lenormant, in speaking of
this terrible weapon, states, that “the cir-|
cumference, which was turned fully upon the
spectator, could have been full of eyes all
around, and that when the prophet says
‘that they had a circumference and a height
that were dreadful,’ the second dimension
refers to the breadth of their rims,” and when
advancing with the Cherubim against the ir-
reverent intruder at the forbidden gate, it|
would strike and cut him in pieces as soon
as it should graze him. The symbolism of
this mstrument has been fixed by Obry
as the tchakra of India, which is a disk
with sharp edges, hollow at the center, which
is flung horizontally, after having been whirled
around the fingers. ‘A weapon for slinging,
shaped like a disk, moving horizontally with
a gyratory motion, like that of a waterspout,
having a hollow centre, that the tips of the
fingers can pass through, whence seven di-
vergent rays issue toward a circumference,
about which are studded fifty sharp points.”
(See Cherubim.)

Sword, Templar’s. According to the
regulations of the Grand Encampment of the
United States, the sword to be worn by the
Knights Templar must have a helmet head
or pommel, a cross handle, and a metal
scabbard. The length from the top of the
hilt to the end of the scabbard must be from
thirty-four to forty inches.

Sword, Tiler’s. In modern times
the implement used by the Tiler is a
sword of the ordinary form. This
is incorrect. Formerly, and indeed
up to a comparatively recent period,
the Tiler’s sword was wavy in shape,
and so made in allusion to the
“flaming sword which was placed
at the east of the garden of Eden,
which turned every way to keep
the way of the tree of life.” It was,
of course, without a scabbard,
because the Tiler’s sword should
ever be drawn and ready for the
defense of his post.

Sworn Brothers. (Fratres jurati.) It was
the custom in the Middle Ages for soldiers,
and especially knights, when going into
battle, to engage each other by reciprocal
oaths to share the rewards of victory and to
defend each other in the fight. Thus Kennet
tells us (Paroch. Antig.) that in the com-
mencement of the expedition of William of
Normandy into England, Robert de Oiley
and Roger de Iverio, “fratres jurati, et
per fidem et sacramentum confederati, ven-
erunt ad conquestum Anglix,” i. e., they
came to the conquest of England, as sworn
brothers, bound by their faith and an oath.
Consequently, when William allotted them an
estate as the reward of their military ser-
vice, they divided it into equal portions, each
taking one.

Syliable.
or only one of the syllables,

 

To pronounce the syllables,
of a Sacred

SYMBOL 751

Word, such as a name of God, was among
the Orientalists considered far more rever-
ent than to give to it in all its syllables a
full and continuous utterance. Thus the
Hebrews reduced the holy name JEHOVAH
to the syllable Jan; and the Brahmans,
taking the initial letters of the three words
which expressed the three attributes of the
Supreme Brahma, as Creator, Preserver,
and Destroyer, made of it the syllable
AUM, which, on account of its awful and
sacred meaning, they hesitated to pro-
nounce aloud. To divide a word into syl-
lables, and thus to interrupt the sound,
either by pausing or by the alternate pro-
nunciation by two persons, was deemed a
mark of reverence.

Symbol. A symbol is defined to be a
visible sign with which a spiritual feeling,
emotion, or idea is connected. It was in
this sense that the early Christians gave
the name of symbols to all rites, ceremonies,
and outward forms which bore a religious
meaning; such, for instance, as the cross,
and other pictures and images, and even
the sacraments and the sacramental elements.
At a still earlier period, the Egyptians com-
municated the knowledge of their esoteric
philosophy in mystic symbols. In fact,
man’s earliest instruction was by means of
symbols. ‘The first learning of the world,”
says Stukely, “consisted chiefly of symbols.
The wisdom of the Chaldeans, Pha nicians,
Egyptians, Jews, of Zoroaster, Sanchoniathon,
Pherecydes, Syrus, Pythagoras, Socrates,
Plato, of all the ancients that is come to our
hand, is symbolic.” And the learned Faber
remarks that ‘‘allegory and personification
were peculiarly agreeable to the genius of

antiquity, and the simplicity of truth was
continually sacrificed at the shrine of poetical
decoration.”

The word “symbol” is derived from a
Greek verb which _ signifies “to compare
one thing with another”; and hence a sym-
bol or emblem, for the two words are often
used synonymously in Masonry, is the ex-
pression of an idea which is derived from
the comparison or contrast of some object
with a moral conception or attribute. Thus
the plumb is a symbol of rectitude; the
level, of equality; the beehive, of industry.
The physical qualities of the plumb are
compared or contrasted with the moral con-
ception of virtue or rectitude of conduct.
The plumb becomes to the Mason, after he
has once been taught its symbolic mean-
ing, forever afterward the visible expression
of the idea of rectitude, or uprightness of
conduct. To study and compare these
visible objects—to elicit from them the moral
ideas which they are intended to express—18
to make onesself acquainted with the Sym-
bolism of Masonry.

The objective
which presents 8s
sight and touch,
ternal idea, is bes
by the infant mind, whet

 

character of a symbol,
omething material to the
as explanatory of an in-
t calculated to be grasped
her the infancy ot752 SYMBOL

that mind be considered nationally or indi-
vidually. And hence, in the first ages of
the world, in its infancy, all propositions,
theologieal, political, or scientific, were ex-
pressed in the form of symbols. Thus the
first religions were eminently symbolical, be-
cause, as that great philosophical historian,
Grote, has remarked, ‘At a time when lan-
guage was yet in its infancy, visible sym-
bols were the most vivid means of acting
upon the minds of ignorant hearers.”

To the man of mature intellect, each
letter of the alphabet is the symbol of a
certain sound. When we instruct the child
in the form and value of these letters, we
make the picture of some familiar object
the representation of the letter which aids
the infantile memory. Thus, when the
teacher says, “‘A was an Archer,” the Archer
becomes a symbol of the letter A, just as in
after-life the letter becomes the symbol of
@ sound.

“Symbolical representations of things
sacred,” says Dr. arlow (Essays on Symbol-
ism, 1., p. 1), ‘“were coeval with religion itself
as a system of doctrine appealing to sense,
and have accompanied its transmission to
ourselves from the earliest known period of
monumental history.

“Egyptian tombs and stiles exhibit relig-
ious symbols still in use among Christians.
Similar forms, with corresponding mean-
ings, though under different names, are
found among the Indians, and are seen on
the monuments of the Assyrians, the Etrus-
cans, and the Greeks.

“The Hebrews borrowed much of their
early religious symbolism from the Egyp-
tians, their later from the Babylonians, and
through them this symbolical imagery, both
verbal and objective, has descended to our-
selves.

“The Egyptian priests were great pro-
ficients in symbolism, and so were the
Chaldeans, and so were Moses and the
Prophets, and the Jewish doctors generally
—and so were many of the early fathers
of the Church, especially the Greek fathers.

“Philo of Alexandria was very learned
in symbolism, and the Evangelist St. John
has made much use of it.

“The early Christian architects, sculp-
tors, and painters drank deep of symbolical
lore, and reproduced it in their works.”

Squier gives in his Serpent Symbolism in
America (p. 19) a similar view of the an-
tiquity and the subsequent growth of the
use of symbols. He says: “In the absence
of a written language or forms of expres-
sion capable of conveying abstract ideas,
we can readily comprehend the necessity,
among @ primitive people, of a symbolic
system. That symbolism in a great degree
resulted from this necessity is very obvious;
and that, associated with man’s primitive
religious systems, it was afterwards con-
tinued, when in the advanced stage of the
human mind the previous necessity no
longer existed, is equally undoubted. It

 

SYMBOLIC

thus came to constitute a kind of sacred
language, and became invested with an
esoteric significance understood only by the
few.”

In Freemasonry, all the instructions in its
mysteries are communicated in the form of
symbols. Founded, as a speculative science,
on an operative art, it has taken the working-
tools of the profession which it spiritualizes,
the terms of architecture, the Temple of
Solomon, and everything that is connected
with its traditional history, and adopting them
as symbols, it teaches its great moral and
philosophical lessons by this system of sym-
bolism. But its symbols are not confined
to material objects as were the hieroglyphics
of the Egyptians. Its myths and legends are
also, for the most part, symbolic. Often
a legend, unauthenticated by history, dis-
torted by anachronisms, and possibly ab-
surd in its pretensions if viewed histori-
cally or as a narrative of actual occurrences,
when interpreted as a symbol, is found to
impress the mind with some great spiritual
and philosophical truth. The legends of
Masonry are parables, and a parable is only
a spoken symbol. By its utterance, says
Adam Clarke, “spiritual things are better
understood, and make a deeper impression
on the attentive mind.”

Symbol, Compound. In Dr. Mackey’s
work on the Symbolism of Freemasonry, he
has given this name to a species of symbol
that is not unusual in Freemasonry, where
the symbol is to be taken in a double sense,
meaning in its general application one thing,
and then in a special application another.
An example of this is seen in the symbolism
of Solomon’s Temple, where, in a general
sense, the Temple is viewed as a symbol of
that spiritual temple formed by the aggrega-
tion of the whole Order, and in which each
Mason is considered as a stone; and, in an
individual or special sense, the same Temple
is considered as a type of that spiritual
temple which each Mason is directed to
erect in his heart.

Symbolic Degrees. The first three de-
rees of Freemasonry, namely, those of
intered Apprentice, Fellow-Craft, and Mas-
ter Mason, are known, by way of distinction,
as the “symbolic degrees.’’ This term is
never applied to the degrees of Mark, Past,
and Most Excellent Master, and the Royal
Arch, which, as being conferred in a body
called a Chapter, are generally designated as
“capitular degrees”; nor to those of Royal
and Select Master, which, conferred in a
Council, are, by an excellent modern usage,
styled “cryptic degrees,” from the erypt
or vault which plays so important a part im
their ritual. But the term “symbolic” is
exclusively confined to the degrees conferred
in a Lodge of the three primitive degrees,
which Lodge, therefore, whether opened on
the First, the Second or the Third Degree, is
always referred to as a ‘symbolic Lodge.”
As this distinctive term is of constant and
universal use, it may be considered not al-Ure E

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together useless to inquire into its origin and
signification.

_ The germ and nucleus of all Freemasonry
is to be found in the three primitive degrees
—the Apprentice, the Fellow-Craft, and the
Master Mason. They were at one time (un-
der a modification, however, which included
the Royal Arch) the only degrees known to
or practised by the Craft, and hence they are
often called “Ancient Craft Masonry,” to
distinguish them from those comparatively
modern additions which constitute what are
designated as the ‘“‘high degrees,” or, by the
French, ‘les hautes grades.” The striking
peculiarity of these primitive degrees is that
their prominent mode of instruction is by
symbols. Not that they are without legends.
On the contrary, they have each an abun-
dance of legends; such, for instance, as the de-
tails of the building of the Temple; of the
payment of wages in the middle chamber, or
of the construction of the pillars of the porch.
But these legends do not perform any very
important part in the constitution of the
degree. The lessons which are communi-
cated to the candidate in these primitive de-
grees are conveyed, principally, through the
medium of symbols, while there is (at least
in the working of the degrees) but little tra-
dition or legendary teaching, with the excep-
tion of the great legend of Masonry, the
“GOLDEN LEGEND”’ of the Order, to be found
in the Master’s Degree, and which is, itself,
a symbol of the most abstruse and solemn sig-
nification. But even in this instance, inter-
esting as are the details of the legend, they are
only subordinate to the symbol. iram the
Builder is the profound symbol of manhood
laboring for immortality, and all the different
points of the legend are simply clustered
around it, only to throw out the symbol in
bolder relief. ‘The legend is of itself inert—
it is the symbol of the Master Workman that
gives it life and true meaning.

Symbolism is, therefore, the prevailing
characteristic of these primitive degrees; and
it is because all the science and philosophy
and religion of Ancient Craft Masonry is thus
concealed from the profane but unfolded to
the initiates in symbols, that the first three
denies which comprise it are said to be sym-

olic.

Now, nothing of this kind is to be found
in the degrees above and beyond the third,
if we except the Royal Arch, which, however,
as I have already intimated, was originally
a part of Ancient Craft Masonry, and was
unnaturally torn fron the Master’s Degree, of
which it, as every Masonic student knows,
constituted the complement and consumma-
tion. Take, for example, the intermediate
degrees of the American Chapter, such, for
instance, as the Mark and Most Excellent
Master. Here we find the symbolic feature
ceasing to predominate, and the traditional or
legendary taking its place. + is true that in
these capitular degrees the use of symbols is
not altogether abandoned. This could not
well be, for the symbol constitutes the very

49

 

SYMBOLIC 753

essence of Freemasonry. The symbolic ele-
ment is still to be discovered in these degrees,
but only in a position subordinate to legend-
ary instruction. As an illustration, let us
consider the keystone in the Mark Master’s
Degree. Now, no one will deny that this is,
strictly speaking, a symbol, and a very impor-
tant and beautiful one, too. It is a symbol of
a fraternal covenant between those who are
engaged in the common search after Divine
truth. But, in the réle which it plays in
the ritual of this degree, the symbol, how-
ever beautiful and appropriate it may be, is
in a manner lost sight of, and the keystone
derives almost all its importance and interest
from the traditional history of its construc-
tion, its architectural design, and itsfate. It
is as the subject of a legend, and not as a sym-
bol, that it attracts attention. Now, in the
Third or Master’s Degree we find the trowel,
which is a symbol of almost precisely the same
import as the keystone. They both refer to
a Masonic covenant. But no legend, no tra-
dition, no history, is connected with the
trowel. It presents itself simply and ex-
clusively as a symbol. Hence we learn that
symbols do not in the capitular, as in the prim-
itive, degrees of Masonry strike the eye, and
inform the mind, and teach the heart, in
every part of the Lodge, and in every part of
the ceremonial initiation. On the contrary,
the capitular degrees are almost altogether
founded on and composed of a series of events
in Masonic history. Each of them has at-
tached to it some tradition or legend which it
is the design of the degree to illustrate, and
the memory of which is preserved in its cere-
monies and instructions. That most of these
legends are themselves of symbolic significa-
tion is not denied. But this is their interior
sense. In their outward and ostensible
meaning, they appear before us simply as
legends, To retain these legends in the
memory of Masons appears to have been the
primary design of the establishment of the
higher degrees, and as the information in-
tended to be communicated in these degrees is
of an historical character, there can of course
be but little room for symbols or for symbolic
instruction, the profuse use of which would
rather tend to an injury than to a benefit, by
complicating the purposes of the ritual and
confusing the mind of the aspirant.

The celebrated French writer, Ragon,
objects to this exclusive application of the
term “symbolic” to the first three degrees as
a sort of unfavorable criticism on the higher
degrees, and as if implying that the latter
are entirely devoid of the element of sym-
bolism. But he has mistaken the true_im-
port and meaning of the application. It is
not because the higher or capitular and
cryptic degrees are altogether without sym-
bols—for such is not the case—that the
term symbolic is withheld from them, but
because symbolic instruction does not con-
stitute their predominating characteristic, as
it does of the first three degrees.

And hence the Masonry taught in these754 SYMBOLIC

three primitive degrees is very properly
called Symbolic Masonry, and the Lodge in
which this Masonry is taught is known as
a Symbolic Lodge.

Symbolic Lectures. The lectures ap-
propriated to the First, Second, and Third
degrees are sometimes called Symbolic lec-
tures; but the term is more properly applied
to any lecture which treats of the meaning
of Masonic symbols, in contradistinction to
one which discusses only the history of the
Order, and which would, therefore, be
called an Historical Lecture. But the Eng-
lish Masons have a lecture called ‘the
symbolical lecture,” in which is explained
the forms, symbols, and ornaments of Royal
Arch Masonry, as well as its rites and cere-
monies.*

Symbolie Lodge. A Lodge of Master
Masons, with the Fellow-Craft and Ap-
prentice Lodge worked under its Constitu-
tion, is called a Symbolic Lodge, because in
it the Symbolic degrees are conferred. (See
Symbolic Degrees.)

Symbolic Machinery. Machinery is a

term employed in epic and dramatic poetry
to denote some agency introduced by the
poet to serve some purpose or accomplish
some event. Faber, in treating of the Apoca-
lypse, speaks of ‘‘a patriarchal scheme of
symbolical machinery derived most plainly
from the events of the deluge, and borrowed,
with the usual perverse misapplication,
by the contrivers of paganism, but which
has since been reclaimed by Christianity
to its proper use.” Dr. Oliver thinks that
this “scheme of symbolical machinery”
was “the primitive Freemasonry, veiled in
allegory and illustrated by symbols.” With-
out adopting this questionable hypothesis,
it must be admitted that Freemasonry, in
the sceni¢e representations sometimes used
in its initiations, has, like the epic poets, and
dramatists, and the old hierophants, availed
itself of the use of symbolic machinery.
_ Symbolic Masonry. The Masonry that
is concerned with the first three degrees
in all the Rites. This is the technical mean-
ing. But in a more general sense, Symbolic
Masonry is that Masonry, wherever it may
be found, whether in the primary or in the
high degrees, in which the lessons are com:
ee by symbols. (See Symbolic De-
grees.

Symbolism, The Science of. The science
which is engaged in the investigation of the
meaning of symbols, and the application
of their interpretation to moral, religious,
and philosophical instruction. In this sense,
Freemasonry is essentially a science of sym-
bolism. The English lectures define Free-
masonry to be “‘a peculiar system of morality

 

*Tt is unfortunate that the Historical Lecture
usually given in the Master’s Degree is often
absurd from any known historical or Masonic
basis. This is misleading to those who have
every reason to expect a different treatment
at our hands, and efforts should be made to
correct this error. [E. E. C.]

 

   

    

SYMBOLISM

veiled in allegory and illustrated by symbols.”
The definition would be more correct were it
in these words: Freemasonry is a system of
morality developed and inculcated by the science
of symbolism. It is this peculiar character
as a symbolic institution, this entire adop-
tion of the method of instruction by sym-
bolism, which gives its whole identity to
Freemasonry and has caused it to differ from
every other association that the ingenuity of
man has devised. It is this that has bestowed
upon it that attractive form which has always
secured the attachment of its disciples and
its own perpetuity.

The Roman Catholic Church is, perhaps,
the only contemporaneous institution which
continues to cultivate, in any degree, the
beautiful system of symbolism. But that
which, in the Catholic Church, is, in a great
measure, incidental, and the fruit of de-
velopment, is, in Freemasonry, the very
life-blood and soul of the Institution, born
with it at its birth, or, rather, the germ from
which the tree has sprung, and still giving
it support, nourishment, and even existence,
Withdraw from Freemasonry its Symbolism,
and you take from the body its soul, leaving
behind nothing but a lifeless mass of effete
matter, fitted only for a rapid decay.

Since, then, the science of symbolism forms
so important a part of the system of Free-
masonry, it will be well to commence any dis-
cussion of that subject by an investigation of
the nature of symbols in general.

There is no science so ancient as that of
symbolism, and no mode of instruction has
ever been so general as was the symbolic in
former ages. “The first learning in the
world,” says the great antiquary, Dr. Stukely,
“consisted chiefly of symbols. The wisdom of
the Chaldeans, Phcenicians, Egyptians, Jews,
of Zoroaster, Sanchoniathon, Pherecydes,
Syrus, Pythagoras, Socrates, Plato, of all the
ancients that is come to our hand, issymbolic.”
And the learned Faber remarks, that ‘allegory
and personification were peculiarly agreeable
to the genius of antiquity, and the simplicity
of truth was continually sacrificed at the
shrine of poetical decoration.” .

In fact, man’s earliest instruction was by
symbols. The objective character of a sym-
bol is best calculated to be grasped by the
infant mind, whether the infancy of that
mind be considered nationally or individually.
And hence, in the first ages of the world in its
infancy, all propositions, theological, political
or scientific, were expressed in the form o
symbols. Thus the first religions were emi-
nently symbolical, because, as that great
philosophical historian, Grote, has remarked,
““At a time when language was yet in its in-
fancy, visible symbols were the most vivid
means of acting upon the minds of ignorant
hearers.”’

Even in the very formation of language, the
medium of communication between man an
man, and which must hence have been an ele-
mentary step in the progress of human im-
provement, it was found necessary to haveSYMBOL

recourse to symbols, for words are only and
truly certain arbitrary symbols by which
and through which we give an utterance to
our ideas. The construction of language was,
therefore, one of the first products of the sci-
ence of symbolism.

We must constantly bear in mind this fact
of the primary existence and predominance of
symbolism in the earliest times, when we are
investigating the nature of the ancient relig-
ions, with which the history of Freemasonry is
so intimately connected. ‘The older the relig-
ion, the more the symbolism abounds. Mod-
ern religions may convey their dogmas in ab-
stract propositions; ancient religious always
conveyed them in symbols. Thus there is
more symbolism in the Egyptian religion than
in the Jewish, more in the Jewish than in the
Christian, more in the Christian than in the
Mohammedan, and, lastly, more in the Roman
than in the Protestant.

But symbolism is not only the most ancient
and general, but it is also the most practically
useful, of sciences. We have already seen how

 

actively it operates in the early stages of life
and of society. We have seen how the first
ideas of men and of nations are impressed
upon their minds by means of symbols. It
was thus that the ancient peoples were almost
wholly educated.

“Tn the simpler stages of society,” says one
writer on this subject, “mankind can be in-
structed in the abstract knowledge of truths
only by symbols and parables. Hence we
find most heathen religions becoming mythic,
or explaining their mysteries by allegories,
or instructive incidents. Nay, God himself,
knowing the nature of the creatures formed by
him, has condescended, in the earlier revela-
sions that he made of himself, to teach by
symbols; and the greatest of all teachers in-
structed the multitudes by parables. Thé
great exemplar of the ancient philosophy and
the grand archetype of modern philosophy
were alike distinguished by their possessing
this faculty in a high degree, and have told us
that man was best instructed by similitudes.”

Such is the system adopted in Freemasonry
for the development and inculcation of the
great religious and philosophical truths, of
which it was, for so many years, the sole con-
gervator. And it is for this reason that I have
already remarked, that any inquiry into the
symbolic character of Freemasonry, must be
preceded by an investigation of the nature of
symbolism in general, if we would properly
appreciate its particular use in the organiza-
tion of the Masonic Institution.

Symbol of Glory. In the old lectures of
the last century, the Blazing Star was calle
“the glory in the centre’’; because it was
placed in the centre of the floor-cloth or trac-
ing-board, and represented _hieroglyphically
the glorious name of God. Hence Dr. Oliver
has given to one of his most interesting works,
which treats of the symbolism of the Blazing

Star, the title of The Symbol of Glory.

Syndication of Lodges. A term used in
France, in 1773, by the Schismatic Grand Ori-

SYSTEM 755

ent during its contests with the Grand Lodge,
to denote the fusion of several Lodges into
one. The word was never introduced into
English Masonry, and has become obsolete in
France.

Synod of Scotland. In 1757, the Associ-
ate Synod of Seceders of Scotland adopted an
act, concerning what they called “the Mason
oath,” in which it is declared, that all persons
who shall refuse to make such revelations as
the Kirk Sessions may require, and to promise
to abstain from all future connection with the
Order, ‘‘shall be reputed under scandal, and
incapable of admission to sealing ordinances.”
In consequence of this act, passed more than a
century ago, the sect of Seceders, of which
there are a few in America, continue to be at
the present day inveterate enemies of the Ma-
sonic Institution.

Syria. A country of Asia Minor lying on
the western shores of the Mediterranean. To
the Freemason, it is associated with the leg-
endary history of his Order in several interest-
ing points, especially in reference to Mount
Lebanon, from whose forests was derived the
timber for the construction of the Temple.
The modern Templar will view it as the scene
of the contests waged during the Crusades by
the Christian knights with their Saracen ad-
versaries. In modern Syria, Freemasonry
has been slow to find a home. The only
Lodges existing in the country are at the city
of Beyrout, which contains two—Palestine
Lodge, No. 415, which was instituted by the
Grand Lodge of Scotland, May 6, 1861, and
the Lodge Le Liban, by the Grand Orient of
France, January 4, 1869. Morris says (Free-
masonry in the Holy Land, p. 216) that “the
Order of Freemasonry is not in a condition
satisfactory to the members thereof, nor
creditable to the great cause in which the
Fraternity are engaged.”

Syrian Rite. A religious sect which had
its origin in Syria, and which was anciently
comprehended in the Pawar of Antioch
and of Jerusalem. it was an exceedingly
flourishing system. Before the end of the
fourth century it numbered 119 distinct sees,
with a population of several millions. The
liturgy is known as the Liturgy of St. James.

System. Lenning defines a system of
Freemasonry to be the doctrine of Free-
masonry as exhibited in the Lodge government
and Lodge work or ritual. The definition
is not, perhaps, satisfactory. In Freemasonry,
a system is a plan or scheme of doctrines
intended to develop a particular view as to
the origin, the design, and the character of
the Institution. The word is often used as

d | synonymous with Rite, but the two words do

not always express the same meaning. .

system is not always developed into a Rite,
or the same system may give birth to two or
more different Rites. Dr, Oliver established
a, svstem founded on the literal acceptance of
almost all the legendary traditions, but he
never invented a Rite. Ramsay and Hund
both held the same system as to the Templar
origin of Masonry; but the Rite of Ramsay756 SYSTEM

and the Rite of Strict Observance are very
different. The system of Schréder and that
of the Grand Lodge of England do not essen-
tially vary, but there is no similarity between
the York Rite and the Rite of Schréder. Who-
ever in Masonry sets forth a connected series
of doctrines peculiar to himself invents a sys-

    
   
  
  
  
  
  

TABERNACLE

tem. He may or he may not afterward fabri«
cate a Rite. But the Rite would be only a
consequence, and not a necessary one, of the
system.

Systyle. An arrangement of columns in
which the intercolumniation is equal to the
diameter of the column,

 

ce

T. The twentieth letter of the English al-
phabet, and the twenty-second and last of the

ebrew. As a symbol, it is conspicuous in
Masonry. Its numerical value as ¥, Teth, is
9, but as Fn, Thau, it is 400. (See Tau.)

Tabaor. Toffet. Edom. Three obsolete
names which are sometimes given to the three
Elect in the Eleventh Degree in the A. A.
Scottish Rite.

Tabernacle. Many Masonic students
have greatly erred in the way in which they
have referred to the Sinaitic tabernacle, as if it
were represented by the tabernacle said in the
legends to have been erected by Zerubbabel
at Jerusalem at the time of the building of the
second Temple. The belief that the taber-
nacle of Zerubbabel was an exact representa-
tion of that erected by Moses, arose from the
humerous allusions to it in the writings of
Oliver, but in this country principally from
the teachings of Webb and Cross. It is, how-
ever, true, that although the symbols of the
ark, the golden candlestick, the altar of in-
cense, and some others were taken, not from
the tabernacle, but from the Temple, the sym-
bolism of the veils was derived from the lat-
ter, but in a form by no means similar to the
original disposition. It is therefore neces-
sary that some notice should be taken of the
real tabernacle, that we may be enabled to
know how far the Masonic is connected with
the Sinaitic edifice.

The word tabernacle means a tent. It is
the diminutive of taberna, and was used by
the Romans to denote a soldier’s tent. It
was constructed of planks and covered with
skins, and its outward appearance presented
the precise form of the Jewish tabernacle.
The Jews called it sometimes mishean, which,

; like the Latin
taberna, meant
a dwelling-
place, but more
commonly ohel,
which meant,
like tabernacu-
lum, a tent.
In shape it re-
& sembled a tent,

; and is supposed
to have derived its form from the tents used
by the patriarchs during their nomadic life,

  

 

There are three tabernacles mentioned in
Scripture history—the Anti-Sinaitic, the Sina-
itic, and the Davidie.

1. The Anti-Sinaitic tabernacle was the
tent used, perhaps from the beginning of the
exodus, for the transaction of business, and
was situated at some distance from the camp.
It was used only provisionally, and was super-
seded by the tabernacle proper.

2. The Sinaitic tabernacle. This was con-
structed by Aholiab and Bezaleel under the
immediate direction of Moses. ‘The costli-
ness and splendor of this edifice exceeded, says
Kitto, in proportion to the means of the peo-
ple who constructed it, the magnificence of
any cathedral of the present day. It was sit-
uated in the very center of the camp, with its
door or entrance facing the east, and was
placed toward the western part of an enclosure
or outward court, which was one hundred and
fifty feet long and fifty feet wide, and sur-
rounded by canvas screens seven and a half
feet high, so as to prevent any one on the out-
side from overlooking the court.

The tabernacle itself was, according to
Josephus, forty-five feet long by fifteen wide;
its greater length being from east to west.
The sides were fifteen feet high, and there was
a sloping roof. There was no aperture or
place of entrance except at the eastern end,
which was covered by curtains. Internally,
the tabernacle was divided into two apart-
ments by a richly decorated curtain. ‘The one
at the western end was fifteen feet long, mak-
ing, therefore, a perfect cube. This was the
Holy of Holies, into which no one entered, not
even the high priest, except on extraordinary
occasions. In it was placed the Ark of the
Covenant, against the western wall. The
Holy of Holies was separated from the Sanc-
tuary by a curtain embroidered with figures of
Cherubim, and supported by four golden pil-
lars. The Sanctuary, or eastern apartment,
was in the form of a double cube, being fifteen
feet high, fifteen feet wide, and thirty feet
long. In it were placed the table of shew-
bread on the northern side, the golden eandle-
stick on the southern, and the altar of incense
between them. The tabernacle thus con-
structed was decorated with rich curtains.
These were of four colors—white or fine-
twined linen, blue, purple, and red. TheyTABERNACLE

were so suspended as to cover the sides and |
top of the tabernacle, not being distributed as |
veils separating it into apartments, as in the
Masonic tabernacle. Josephus, in describing
the symbolic signification of the tabernacle,
says that it was an imitation of the system of
the world; the Holy of Holies, into which not
even the priests were admitted, was as it were
a heaven peculiar to God; but the Sanctuary,
where the people were allowed to assemble for
worship, represented the sea and land on
hich sen live. But the symbolism of the
tabernacle was far more complex than any-
thing that Josephus has said upon the subject
would lead us to suppose. Its connection
would, however, lead us to an inquiry into the
religious life of the ancient Hebrews, and
into an investigation of the question how much
Moses was, in the appointment of ceremonies,
influenced by his previous Egyptian life;
topics whose consideration would throw no
light on the subject of the Masonic symbolism
of the tabernacle.

3. The Davidic tabernacle in time took the
lace of that which had been constructed by
foses. The old or Sinaitic tabernacle ac-

companied the Israelites in all their wander-
ings, and was their old temple until David ob-
tained possession of Jerusalem. From that
time it remained at Gibeon, and we have no
account of its removal thence. But when
David removed the ark to Jerusalem, he
erected a tabernacle for its reception. Here
the priests performed their daily service, until
Solomon erected the Temple, when the ark
was deposited in the Holy of Holies, and the
Davidic tabernacle put away as a relic. At
the subsequent destruction of the Temple it
was most probably burned. From the time
of Solomon we altogether lose sight of the
Sinaitic tabernacle, which perhaps became a
victim to carelessness and the corroding in-
fluence of time.

The three tabernacles just described are the
only ones mentioned in Scripture or in Jo-
sephus. Masonic tradition, however, enumer-
ates a fourth—the tabernacle erected by
Zerubbabel on his arrival at Jerusalem with
his countrymen, who had been restored from
captivity by Cyrus for the purpose of rebuild-
ing the Temple. Ezra tells us that on their
arrivei they built the altar of burnt-offerings
and offered sacrifice. ‘This would not, how-
ever, necessitate the building of a house, be-
cause the altar of sacrifices had always been
erected in the open court, both of the old
tabernacle and Temple. Yet as the priests
and Levites were there, and it is said that the
religious ordinances of Moses were observed,
it is not unlikely that some sort of temporary
shelter was erected for the performance of
Divine worship. But of the form and char-
acter of such a building we have no account.

A Masonic legend has, however, for sym-
bolical purposes, supplied the deficiency.
This legend is, however, peculiar to the Amer-
ican modification of the Royal Arch Degree.
In the English system a Royal Arch Chapter

 

 

 

represents the “ancient Sanhedrim,” where

TABERNACLE 757

Zerubbabel, Haggai, and Joshua administer
the law. In the American system a Chapter
is said to represent “the tabernacle erected
by our ancient brethren near the ruins of King
Solomon’s Temple.”

Of the erection of this tabernacle, I have
said that there is no historical evidence. It is
simply a myth, but
a myth constructed,
of course, for a sym- za
bolical purpose. In
its legendary des-
cription, it bears no
resemblance what-

 

 

 

. —_—_————"
soever, except in the
colors of its curtains
or veils, to the Sina-
itic tabernacle. In
—

the latter the Holy
of Holies was in the
western extremity,
in the former it was
in the eastern; in
that was contained
the Ark of the Covenant with the over-
shadowing Cherubim and the Shekinah; in
this there are no such articles; in that the most
holy was inaccessible to all persons, even to
the priests; in this it is the seat of the three
presiding officers, and is readily accessible by
proper means. In that the curtains were at-
tached to the sides of the tent; in this they
are suspended across, dividing it into four
apartments. The Masonic tabernacle used
in the American Royal Arch Degree is not,
therefore, a representation of the ancient
tabernacle erected by Moses in the wilderness,
but must be supposed to be simply a tempo-
rary construction for purposes of shelter, of
consultation, and of worship. It was, in the
strictest sense of the word, a tabernacle, a tent.
As a myth, with no historical foundation, it

 

 

 

eas

 

 

 

| would be valueless, were it not that it is used,

and was undoubtedly fabricated, for the pur-
pose of developing a symbolism. And this
symbolism is found in its veils. There is no
harm in calling it a tabernacle any more than
there is in calling it a Sanhedrim, provided we
do not fall into the error of supposing that
either was actually its character. Asa myth,
and only as a myth, must it be viewed, and
there its symbolic meaning presents, as In all
other Masonic myths, a fund of useful instruc-
tion. For an interpretation of that symbol-
ism, see Veils, Symbolism of the. : ;

In some Chapters a part of the furniture 1s
called the tabernacle; in other words, a piece
of framework is erected inside of the room,
and is called the tabernacle. This is incor-
rect. According to the ritual, the whole Chap-
ter room represents the tabernacle, and the
veils should be suspended from wall to wall.
Indeed, I have reasons for believing that this
interior tabernacle is an innovation of little
more than twenty years’ standing. The old-
est Chapter rooms that I have seen are con-
structed on the correct principle. :

Tabernacle, Chief of the. See Chief of
the Tabernacle.758 TABERNACLE

Tabernacle, Prince of the. See Prince
of the Tabernacle.

Table Lodge. After the labors of the
Lodge have been completed, Masons fre-
quently meet at tables to enjoy a repast in
common. In England and America, this re-
past is generally called a banquet, and the
Lodge is said to be, during its continuance, at
refreshment. The Master, of course, pre-
sides, assisted by the Wardens, and it is con-
sidered most proper that no profanes should
be present. But with these exceptions, there
are no rules specially laid down for the gov-
ernment of Masonic banquets. It will be
seen, by an inspection of the article Refresh-
ment in this work, that during the last cen-
tury, and even at the commencement of the
present, refreshments in English Lodges were
taken during the sessions of the Lodge and in
the Lodge room, and then, of course, rigid
rules were in existence for the goverament of
the Fraternity, and for the regulation of the
forms in which the refreshments should be
partaken. But this system has long grown
obsolete, and the Masonic banquets of the
present day differ very little from those of
other societies, except, perhaps, in a more
strict observance of the rules of order, and in
the exclusion of all non-Masonic visitors.

But French Masons have prescribed a very
formal system of rules for what they call a
“Loge de Table,” or Table Lodge. The room
in which the banquet takes place is as much
protected by its isolation from observation as
the Lodge room itself. Table Lodges are al-
ways held in the Apprentice’s Degree, and
none but Masons are permitted to be present.
Even the attendants are taken from the class
known as “Serving Brethren,” that is to say,
waiters who have received the First Degree
for the special purpose of entitling them to be
present on such occasions.

The table is in the form of a horseshoe
or elongated semi-
circle. The Master
sits at the head, the
Senior Warden at
e the northwest ex-
tremity, and the
Junior Warden at
the southwest. The
Deacons or equiva-
lent officers sit be-
tween the two
Wardens. The
brethren are placed
around the exterior
margin of the table,
facing each other;
and the void space
between the sides
is occupied by the
serving brethren or
|_| Deacons |_| Buena It is
QUT r probable that the
SW. JW. form of the table
was really adopted at first from motives
of convenience. But M. Hermitte (Bull.
G.O., 1869, p. 83) assigns for it a sym-

 

2
@

 

 

 

 

 

    

   

TABLE

bolism. He says that as the entire circle
represents the year, or the complete revolu<
tion of the earth around the sun, the semicir<
cle represents the half of that revolution, or a
period of six months, and therefore refers to
each the two solstitial points of summer and
winter, or the two great festivals of the Order
in June and December, when the most impor-
tant Table Lodges are held.

The Table Lodge is formally opened with an
invocation to the Grand Architect. During
the banquet, seven toasts are given. These
are called “santés d’obligation,” or obligatory
toasts. They are drunk with certain cere-
monies which are prescribed by the ritual,
and from which no departure is permitted.
These toasts are: 1. The health of the Sov-
ereign or Chief Magistrate of the State. 2.
That of the Grand Master and the Supreme
power of the Order, that is, the Grand Orient
or the Grand Lodge. 3. That of the Master
of the Lodge; this is offered by the Senior
Warden. 4. That of the two Wardens. 5.
That of the Visiting Brethren. 6. That of the
other officers of the Lodge, and the new initi-
ates or affiliates if there be any. 7. That of
all Masons wheresoever spread over the face
of the globe. (See Toasts.)

Ragon (Twill. Gen., p. 17) refers these seven
toasts of obligation to the seven libations made
by the ancients in their banquets in honor of
the seven planets, the Sun, Moon, Mars, Mer-
cury, Jupiter, Venus, and Saturn, and the
seven days of the week which are named after
them; and he assigns some striking reasons for
the reference. But this symbolism, although
very beautiful, is evidently very modern.

The Table Lodge is then closed with the
fraternal kiss, which is passed from the Master
around the table, and with the usual forms.

One of the most curious things about these
Table Lodges is the vocabulary used. The in-
stant that the Lodge is opened, a change takes
place in the names of things, and no person is
permitted to call a plate a plate, or a knife a
knife, or anything else by the appellation by
which it is known in ordinary conversation.
Such a custom formerly prevailed in England,
if we may judge from a passage in Dr. Oliver’s
Revelations of a Square (p. 215), where an in-
stance is given of its use in 1780, when the
French vocabulary was employed. It would
seem, from the same authority, that the cus-
tom was introduced into England from France
by Capt. George Smith, the author of the Use
and Abuse of Freemasonry, who was initiated
in a continental Lodge.

The vocabulary of the Table Lodge as used
at French Masonic banquets is as follows:

Table-cloth they call standard.
Napki $s fl

apkins ags.
able e tracing-board.
ane a greet plates.
ates iles.
Spoons os trowels.
nives sf swords.
Forks es pickaxes.
Bottles es casks.
Glasses a cannons.

Lights ec stars.TABLETS

Snuffers they call pincers.
Chairs oe
Meals uf materials.
Bread = rough ashlar.
Red wine fe strong red powder.
White wine a strong white pow-

der.
Water i weak powder.
Beer & yellow powder.
Brandy, or liqueurs ne fulminating pow-

er.

Coffee sf black powder.
Salt oy white sand.
Pepper “i cement.
To eat es to masticate.
To drink s to fire.
To carve ss to hew.

Tablets, Engraved. A designation fre-
quently used in the A. A. Scottish Rite for the
book of minutes or record; as in the Rose
Croix Chapter is used the term “engraved
columns.”

‘Tablets of Hiram Abif. Among the tra-

ditions of the Order there is a legend referring
to the tablets used by Hiram Abif as a Trestle-
Board on which to lay down his designs. This
legend, of course, can lay no claim to authen-
ticity, but is intended simply as a symbol in-
culcating the duty of every man to work in the
daily labor of life after a design that will con-
struct in his body a spiritual temple. (See
Hiram Abt
Taciturnity. In the earliest catechisms
of the last century it is said that ‘‘the three
poe: points that pertain to a Mason are
raternity, Fidelity, and Taciturnity,” and
that they ‘‘represent Love, Relief, and Truth
among all Right Masons.” ‘The symbol is
now obsolete.
Tactics.
last few years been

The importance that has in the
given to the military ele-
ment in the Order of Masonic Knights Tem-
plar in America has made it necessary that
special Manuals should be prepared for the in-
struction of Knights in the elementary prin-
ciples of military movements. The most
popular works of this kind are: 1. Knights’
Templar, Tactics and Drill for the use of Com-
manderies, and the Burial Service of the Orders
of Masonic Knighthood. Prepared by Sir Orrin
Welsh, Past Grand Commander, State of New
York; 2. Knights’ Templar, Tactics and Drill,
with the Working, Text, and Burial Service of
the Orders of Knighthood, as adopted by the

 
 

TALISMAN 759

the Chaldaic isalma, an image or idol. A
talisman signifies an implement or instrument,
either of wood, or metal, or some precious
stone, or even parchment, of various forms,
such as a triangle, a cross, a circle, and some-
times a human head or human figure, gener-
ally inscribed with characters and constructed
with mystical rites and ceremonies. The talis-
man thus constructed was supposed by the
ancients, and even in the Middle Ages, to be
invested with supernatural powers and a ca-
pacity for protecting its wearer or possessor
from evil influences, and for securing to him
good fortune and success in his undertakings.
The word amulet, from the Latin “amule-
tum,” which comes from the Arabic ‘hamalet,”’
anything worn, though sometimes confounded
with the talisman, has a less general significa-
tion. For while the talisman served both to
procure good and to avert evil, the powers of
the amulet were entirely of a protective na-
ture. Frequently, however, the two words
are indifferently used.
The use of talismans was introduced in the

 

Middle Ages from the Gnostics. Of the
*ELOHIM * ELOHI*
- 4.50014. 1576 1 os x
jan)
c 9 vet oi 12s
oO oO
8 Beg Ale 51052. 48 a
Gel 1G gh 2 ee tS, ee
*ROCYEL * IOSIPHIEL*

 

 

Gnostic talismans none were more frequent
than those which were inscribed with Divine
names. Of these the most common were TAO
and SABAO, although we find also the Tetra-
grammaton, and Elohim, Elohi, Adonai, and
other Hebrew appellations of the Deity. Some-
times the talisman contained, not one of the
names of God, but that of some mystical per-
son, or the expression of some mystical idea.
Thus, on some of the Gnostic talismanic gems,
we find the names of the three mythical kings
of Cologne, or the sacred Abrazas. The or-
thodox Christians of the early days of the
church were necessarily influenced, by the pop-

 

Grand Commandery of the State of Michigan.
By Ellery Irving Garfield, EGaGaGa Gra

Commandery of Michigan; and 3. Tactics for
Knights Templar, and A ppendant Orders. Pre-
pared by EL. Sir Knight George Wingate Chase,
of Massachusetts. These works contain the
necessary instructions in the “school of the
knight,” or the proper method of marching,
halting, saluting, handling the sword, etc.,
and the “school of the commandery,” or di-
rections for properly performing the evolu-
tions on a public parade. Books of this kind
have now become as necessary and as common
to the Knights Templar as Monitors are to the

Master Mason.
Talisman. From the Hebrew iselem and

 

nd\ular belief in talismans,

to adopt many of
them; although, of course, they sought to
divest them of their magical signification, and
to use them simply as symbols. Hence we
find among these Christians the Constantin-
jan monogram, composed of the letters X and
P, or the vesica piscts, as & 8 bol of Christ,
and the image of a little fish as a token of
Christian recognition, and the anchor as &
mark of Christian hope. :

Many of the symbols and symbolic expres-
sions which were in use by the alchemists, the
astrologers, and by the Rosicrucians, are to be
traced to the Gnostic talismans. The talis-
man was, it is true, converted from an instru-760 TALISMAN

ment of incantation into a symbol; but the
symbol was accompanied with a mystical sig-
nification which gave it a sacred character. _
It has been said that in the Gnostic talis:
mans the most important element was some
one or more of the sacred names of God, de-
rived either from the Hebrews, the Arabians,

 

 

or from their own abstruse philosophy; some-
times even in the same talisman from all these
sources combined. Thus there is a Gnostic
talisman, said by Mr. King to be still current
in Germany as an amulet against plague. It
consists of a silver plate, on which are inscribed
various names of God surrounding a magic
square, whose figures computed every way
make the number 34.

In this Gnostic talisman, we will observe the
presence not only of sacred names, but also of
mystical. And it is to the influence of these
talismanic forms, developed in the symbols
of the secret societies of the Middle Ages, and
even in the architectural decorations of the
builders of the same period, such as the tri-
angle, the pentalpha, the double triangle, etc.,
that we are to attribute the prevalence of
sacred names and sacred numbers in the sym-
bolic system of Freemasonry.

We do not need a better instance of this
transmutation of Gnostic talismans into Ma-
sonic symbols, by a gradual transmission
through alchemy, Rosicrucianism, and Me-
dieval architecture, than a plate to be found
in the Azoth Philosophorum of Basil Valentine,
the Hermetic philosopher, who flourished in
the aventecritti century.

his plate, which is Hermetic in its design,
but is full of Masonic symbolism, represents a
winged globe inscribed with a triangle within
a square, and on it reposes a dragon. On the
latter stands a human figure with two hands
and two heads, surrounded by the sun, the
moon, and five stars representing the seven
planets. One of the heads is that of a male,

 

 

   
  
 
 
 
  
 
 
  
  
 
 
  
  
 
 
 
 
 
   
   
 
 
 
 
 
 
 
 
 
 
    
 
 
  
  
 
    
 
  
 
 
 
 
 
 
 
 
 
  
 
 
  
  
 
   
  
      

TALITH

the other of a female. The hand attached to
the male part of the figure holds a compass,
that to the female, a square. The square
and compass thus distributed seem to indicate
that originally a phallic meaning was attached
to these symbols as there was to the point
within the circle, which in this plate also ap-
pears in the center of the globe. The compass
held by the male figure would represent the
male generative principle, and the square held

y the female, the female productive prin-
ciple. The subsequent interpretation given
to the combined square and compass was the
transmutation from the Hermetic talisman to
the Masonic symbol.

Talith. An oblong shawl worn over the
head or shoulders, named, from its having four
corners, the arba canphoth. It is also called
tsitsith, from the fringes on which its holiness
depends. The talith is made of wool or camel’s
hair. The wool fringe is carefully shorn and
specially spun. Four threads, one of which
must be blue, are passed through eyelet holes
made in the four corners. The threads being
double make eight. Seven are of equal length;
the eighth must twist five times round the rest
and be tied into five knots, and yet remain
equal in length to the other seven. The five
knots and eight threads make thirteen, which,
with the value of the Hebrew word tsitsith,
600, accomplishes 613, the number of precepts
of the moral law, and which is the number of
letters in Hebrew composing the Decalogue.
613 represents 248 positive precepts, or mem-
bers of the human body, and 365 negative pre-

 

cepts, or number of human veins. Jesus of
Nazareth wore the tsitsith: “And behold a
woman ... came behind him and touched the
hem of his garment’? (Matt. ix. 20); and he
rebuked the Pharisees for their ostentation 10
enlarging the “borders” (kpdoneda, fringes)
of their garments. (Matt. xxiii. 5.)TALJAHAD

Taljahad. Rendered in Hebrew thus: |
amv bu, “Angel of Water,” and found in the
Twenty-ninth Degree of the A. A. Scottish
Rite ritual.

Talmud. Hebrew, simbn, signifying doc-
trine. The Jews say that Moses received on
Mount Sinai not only the written law which
ig contained in the Pentateuch but an oral
law, which was first communicated by him to
Aaron, then by them to the seventy elders,
and finally by these to the people, and thus
transmitted, by memory, from generation to
generation. This oral law was never com-
mitted to writing until about the beginning
of the third century, when Rabbi Jehuda the
Holy, finding that there was a possibility of
its being lost, from the decrease of students of
the law, collected all the traditionary laws into
one book, which is called the Mishna, a word
signifying repetition, because it is, as it were,
a repetition of the written law.

The Mishna was at once received with great
veneration and many wise men among the
Jews devoted themselves to its study.

Toward the end of the fourth century, these
opinions were collected into a book of com-
mentaries, called the Gemara, by the school at
Tiberias. This work has been falsely attrib-
uted to Rabbi Jochanan; but he died in 279, a
hundred years before its composition. The
Mishna and its commentary, the Gemara, are,
in their collected form, called the Talmud.

The Jews in Chaldea, not being satisfied
with the interpretations in this work, com-
poset others, which were collected together

y Rabbi Ashe into another Gemara. The
former work has since been known as the Jeru-
salem Talmud, and that of R. Ashe as the Baby-
lonian Talmud, from the places in which they
were respectively compiled. In both works
the Mishna or law is the same; it is only the
Gemara or commentary that is different.

The Jewish scholars place so high a value
on the Talmud as to compare the Bible to
water, the Mishna to wine, and the Gemara
to spiced wine; or the first to salt, the second
to pepper, and the third to spices. Fora long
time after its composition it seemed to absorb
all the powers of the Jewish intellect, and the
labors of Hebrew writers were confined to
treatises and speculations on Talmudical
opinions.

The Mishna is divided into six divisions
called Sederim, whose subjects are: 1. The
productions of the earth; 2. Festivals; 3.
The rights and duties of women; 4, Damages
and injuries; 5. Sacrifices; 6. Purifications.
Fach of these Sederim is again divided into
Massicoth, or treatises, of which there are alto-
gether sixty-three.

The Gemara, which differs in the Jerusalem
and Babylonian redactions, consists of com-
mentaries on these M assicoth, or treatises.

Of the Talmud, Lightfoot has said that the
matters it contains “do everywhere abound
with trifles in that manner, as though they had
no mind to be read; with obscurities and diffi-

TARSHATHA 761

tience all along to enable him to bear both
trifling in sense and roughness in expression.”
Stehelin concurs in a similar opinion; but
Steinschneider, as learned a Hebraist as either,
has expressed a more favorable judgment.

Although the Talmud does indeed contain
many passages whose conceits are puerile, it
is, nevertheless, extremely serviceable as an
elaborate compendium of Jewish customs, and
has therefore been much used in the criticism
of the Old and New Testaments. It furnishes
also many curious illustrations of the Masonic
system; and several of the traditions and leg-
ends, especially of the higher degrees, are
either found in or corroborated by the Tal-
mud, The treatise entitled Middoth, for in-
stance, gives us the best description extant of
the Temple of Solomon.

Tamarisk. The sacred tree of the Osirian
mysteries, classically called the Erica, which
see.

Tammuz. The tenth month of the
Hebrew civil year, and corresponding to the
months June and July, beginning with the new
moon of the former.

Tanga-Tango. A Peruvian triune sym-
bol, signifying “one in three and three in one.”

Tannehill, Wilkins. Born in Tennessee,
in 1787. He was one of the founders, in 1813,
of the Grand Lodge of Tennessee, and was for
seven years Grand Master of that body. He
was also a contributor to the literature of Ma-
sonry, having published in 1845 a Master
Mason’s Manual; which was, however, little
more than a compilation from the preceding
labors of Preston and Webb. In 1847, he
commenced the publication of a Masonic peri-
odical under the title of the Portfolio. This
was a work of considerable merit, but he was
compelled to discontinue it in 1850, in conse-
quence of an attack of amaurosis. One who
knew him well, has paid this just tribute to his
character: “Simple in feeling as a child, with a
heart warm and tender to the infirmities of
his brethren, geperous even to a fault, he
passed through the temptations and trying
scenes of an eventful life without a soil upon
the purity of his garments.” He died June 2,
1858, aged seventy-one years.

Tapis. The name given in German Lodges
to the carpet or floor-cloth on which formerly
the emblems of Masonry were drawn in chalk.
It is also sometimes called the Teppich.

Tarsel. In the earliest catechisms of the
eighteenth century, it is said that the furniture
of a Lodge consists of a “Mosaic Pavement,
Blazing Star, and Indented Tarsel.’’ In more
modern catechisms, the expression 18 “in-
dented tessel,” which is incorrectly defined
to mean a “tessellated border.’ Indented
Tarsel is evidently a corruption of indented
tassel; for a definition of which see T'essellated
Border. ; i

Tarsel-Board. Wemect with this expres-
sion in some of the old catechisms as a corrup-
tion of Trestle-Board. :

Tarshatha. Used in the degree of Knight

a;
Viele

 

culties, as though they had no mind to be un-
derstood; so that the reader has need of pa-

 

 

of the East in the Ancient and Accepted Scot-
tish Rite, according to the modern ritual of762 TASSELS

the Southern Jurisdiction of the United States,
for Tirshatha, and applied to the presiding
officer of a Council of Princes of Jerusalem.
(See Tirshatha.)

Tassels. In the English and French trac-
ing-boards of the First Degree, there are four
tassels, one at each angle, which are attached
to a cord that surrounds a tracing-board, and
which constitutes the true tessellated border.
These four cords are described as referring to
the four principal points, the guttural, pec-
toral, manual, and pedal, and through them to
the four cardinal virtues, temperance, forti-
tude, prudence, and justice. (See Tessellated
Border.)

Tasting and Smelling. Of the five
senses, hearing, seeing, and feeling only are
deemed essential to Masons. Tasting and
smelling are therefore not referred to in the
ritual, except as making up the sacred number
five. Preston says: “Smelling and Tasting
are inseparably connected; and it is by the
unnatural kind of life which men commonly
lead in society that these senses are rendered
less fit to perform their natural duties.”

Tatnai and Shethar-Boznai. Tatnai
was a Persian satrap of the province west of the
Euphrates in the time of Darius and Zerub-
babel; Shethar-Boznai was an officer under his
command. The two united with the Aphar-
sachites in trying to obstruct the building of
the second Temple, and in writing a letter to
Darius, of which a copy is preserved in Ezra
(ch. v.). In this letter they reported that
“the house of the great, God” in Judea was
being builded with great stones, and that the
work was going on fast, on the alleged au-
thority of a decree from Cyrus. They re-
quested that search might be made in the rolls’
court whether such a decree was ever given,
and asked for the king’s pleasure in the matter.
The decree was found at Ecbatana, and a
letter was sent to Tatnai and Shethar-Boznai
from Darius, ordering them no more to ob-
struct, but, on the contrary, to aid the elders
of the Jews in rebuilding the Temple by sup-
plying them both with money and with beasts,
corn, salt, wine, and oil for the sacrifices.
Shethar-Boznai, after the receipt of this de-
cree, offered no further obstruction to the Jews.
Their names have been hence introduced into
some of the high degrees in Masonry.

Tau. The last letter of the Hebrew alpha-
bet is called tau, and it has the power of the
RomanT. In its present form PF, in the square
character now in use, it has no resemblance to
@ cross; but in the ancient Hebrew alphabet,
its figure X, or +, was that of a cross. Hence,
when it is said, in the vision of Ezekiel (ix. 4),
“Go through the midst of the city, and set a
mark (in the original, 1, tau) upon the fore-
heads of the men that sigh and that ery for all
the abominations that be done in the midst
thereof’’—which mark was to distinguish
them as persons to be saved, on account of
their sorrow for sin, from those who, as idol-
ators, were to be slain—the evident allusion is
toacross. The form of this cross was X or +,
a form familiar to the people of that day. But

 

 

 

    
  
  
  
  
 
 
 
  
 
 
  
    
  
   
   
   
   
  
  
  
    
  
  
   
  
  
    
  
  
  
   
   
  
  
   
   
  
   
   
 
 
 
 
   
  
 
  
 
  
  
  
 
  
   
  

TAU

as the Greek letter tau subsequently assumed
the form which is still preserved in the Roman
T, the tau or tau cross was made also to as-
sume the same form; so that the mark tau is
now universally recognized in this form, T.
This tau, tau cross, or taw mark, was of very
universal use as a sacred symbol among the
ancients. From the passage of Ezekiel just
cited, it is evident that the Hebrews recog-
nized it as a sign of salvation; according to
the Talmudists, the symbol was much older
than the time of Ezekiel, for they say that
when Moses anointed Aaron as the high priest,
he marked his forehead with this sign.
Speaking of the use of the tau cross in the Old
Testament, Didron says (Christ. Iconog., p.
370) that “it saved the youthful Isaac from
death, redeemed from destruction an entire
people whose houses were marked with that
symbol, healed the envenomed bites of those
who looked at the serpent raised in the form of
a ‘tau’ upon a pole, and called back the soul
into the dead body of the son of that poor
widow who had given bread to the prophet.”

Hence, in Christian iconography, the tau
cross, or cross of the Old Testament, is called
the anticipatory cross, because it anticipated
the four-limbed cross of the passion, and the
typical cross because it was its type. It is
also called the cross of St. Anthony, because
on it that saint is supposed to have suffered
martyrdom.

Maurice, in his Indian Antiquities, refers to
it the éilwk, or mark worn by the devotees of
Brahma.

Davies, in his Celtic Researches, says that the
“Gallicum tau,” or the tau of the ancient
Gauls, was among the Druids a symbol of
their supreme god, or Jupiter.

Among the Egyptians, the tau, with an oval
ring or handle, became the crux ansata, and
was used by them as the constant symbol of
life. Dr. Clarke says (Travels, v., 311) that
the tau cross was a monogram of Thoth, “the
symbolical or mystical name of hidden wisdom
among the ancient Egyptians.”

Dupuy, in his History of the Templars, says
that the tau was a Templar emblem. Von
Hammer, who lets no opportunity of malign-
ing the Order escape him, adduces this as a
proof of the idolatrous tendencies of the
Knights. He explains the tau, which, he
says, was inscribed on the forehead of the
Baphomet or Templar idol, as a figure of the
phallus; whence he comes to the conclusion
that the Knights Templar were addicted to
the obscene worship of that symbol. It is,
however, entirely doubtful, notwithstanding
the authority of Dupuy, whether the tau was
a symbol of the Templars. But if it was, its
origin is rather to be looked for in the sup-
posed Hebrew idea as a symbol of preser-
vation.

It is in this sense, as a symbol of salvation
from death and of eternal life, that it has been
adopted into the Masonic system, and pre-
sents itself, especially under its triple combina-
tion, as a badge of Royal Arch Masonry.
(See Triple Tau.)TAU

Tau Cross. A cross of three limbs, so
called because it presents the figure of the
Greek letter T. (See Tau.)

Tchandalas. Mentioned in the Institutes
of Manu as a class of pariahs, or the lowest in
society, but are referred to as the inventors
of brick for building purposes, as is attested
by Vina-Snati and Veda Vyasa. In the course
of time they were banished from the towns,
the rites of burial, and the use of rice, water,
and fire. They finally emigrated, and became
the progenitors of great nations.

Team. Royal Arch Masons in America
apply this word rather inelegantly to desig-
nate the three candidates upon whom the de-
gree is conferred at the same time.

Tears. Inthe Master’s Degree in some of
the continental Rites, and in all the high de-
grees where the legend of the de-
gree and the ceremony of reception
are intended to express grief, the
hangings of the Lodge are black
strewn with tears. ‘The figures
representing tears are jn the form

 

depicted in the annexed cut. The
symbolism is borrowed from the
science of heraldry, where these
figures are called guttes, and are
defined to be ‘‘drops of anything
that is by nature liquid or liquefied by art.”
The heralds have six of these charges, vizZ.,
yellow, or drops of liquid gold; white, or drops
of liquid silver; red, or drops of blood; blue,
or drops of tears; black, or drops of pitch; and
green, or drops of oil. Tn funeral hatchments,
a black velvet cloth, sprinkled with these
“drops of tears,” is placed in front of the house
of a deceased nobleman and thrown over his
bier; but there, as in Masonry, the guttes de
larmes, or drops of tears, are not painted blue,
but white.
Tebeth. nav.
Hebrew civil year,
months December and January,
with the new moon of the former.
Telamones. See Caryatides.
Tempelorden or Tempelherrenorden.
The title in German of the Order of Knights
Templar.
Temperance. One of the four cardinal
virtues, the practise of which is inculcated
in the First Degree. The Mason who
properly appreciates the secrets which he
has solemnly promised never to reveal, will
not, by yielding to the unrestrained call
of appetite, permit reason and judgment
to lose their seats, and subject himself,
by the indulgence in habits of excess, to
discover that which should be concealed,
and thus merit and receive the scorn and
detestation of his brethren. And lest any
brother should forget the danger to which
he is exposed in the unguarded hours of
dissipation, the virtue of temperance is
wisely impressed upon his memory, by its
reference to one of the most solemn por-
tions of the ceremony of initiation. Some
Masons, very properly condemning the vice
of intemperance and abhorring its effects,

The fourth month of the
corresponding to the
beginning

   

TEMPLAR 763

have been unwisely led to confound tem-
perance with total abstinence in a Masonic
application, and resolutions have sometimes
been proposed in Grand Lodges which de-
clare the use of stimulating liquors in any
quantity a Masonic offense. But the law
of Masonry authorizes no such regulation.
It leaves to every man the indulgence of
his own tastes within due limits, and demands
not abstinence, but only moderation and
temperance, in anything not actually wrong.

Templar. See Knights Templar.

Templarius. The Latin title of a Knights
Templar. Constantly used in the Middle Ages.

Templar Land. The Order of Knights
Templar was dissolved in England, by an
act of Parliament, in the seventeenth year
of the reign of Edward II., and their ,.0sses-
sions transferred to the Order of St. John
of Jerusalem, or Knights Hospitalers. Sub-
sequently, in the thirty-second year of the
reign of Henry VIII., their possessions were
transferred to the king. One of the privi-
leges possessed by the English Templars
was that their lands should be free of tithes;
and these privileges still adhere to these
lands, so that a farm being what is termed
“Templar land,” is still exempt from the
imposition of tithes, if it is occupied by the
owner; an exemption which ceases when the
farm is worked under a lease.

Templar Origin of Masonry. The theory
that Masonry originated in the Holy Land
during the Crusades, and was instituted by
the Knights Templar, was first advanced by
the Chevalier Ramsay, for the purpose, it
is supposed, of giving an aristocratic char-
acter to the association. It was subse-
quently adopted by the College of Clermont
and was accepted by the Baron von Hund
as the basis upon which he erected his Rite
of Strict Observance. The legend of the
Clermont College is thus detailed by M.
Berage in his work entitled Les Plus Secrets
Mystéres des Hauts Grades (iii., 194). ‘““The
Order of Masonry was instituted by Godfrey
de Bouillon, in Palestine in 1330, after the
defeat of the Christian armies, and was com-
municated only to a few of the French Masons,
sometime afterwards, as & reward for the
services which they had rendered to the
English and Scottish Knights. From these
latter true Masonry is derived. Their
Mother Lodge is situated on the mountain
of Heredom, where the first Lodge in Europe
was held, which still exists in all its citi
The Council General is always held there
and it is the seat of the Sovereign Grand
Master for the time being. This mountain
is situated between d the north
of Scotland, sixty miles from Edinburgh.

“There are other secrets in Masonry which
were never known among the French, and
which have no relation to the Apprentice,
Fellow Craft, and Master—degrees which
were constructed for the general class of
Masons. ‘The high degrees, which developed
the true design of Masonry and its true
secrets, have never been known to them.764 TEMPLAR

“The Saracens baving obtained possession
of the holy places in Palestine, where all
the mysteries of the Order were practised,
made use of them for the most profane pur-
poses. The Christians then leagued to-
gether to conquer this beautiful country,
and to drive these barbarians from the land.
They succeeded in obtaining a footing on
these shores under the protection of the
numerous armies of Crusaders which had
been sent there by the Christian princes.
The losses which they subsequently expe-
rienced put an end to the Christian power,
and the Crusaders who remained were sub-
jected to the persecutions of the Saracens,
who massacred all who publicly proclaimed
the Christian faith. This induced Godfrey de
Bouillon, towards the end of the third century,
to conceal the mysteries of religion under the
veil of figures, emblems, and allegories.

“Hence the Christians selected the Tem-
ple of Solomon because it has so close a
relation to the Christian Church, of which
its holiness and its magnificence make it
the true symbol. So the Christians con-
cealed the mystery of the building up of
the Church under that of the construction
of the Temple, and gave themselves the
title of Masons, Architects, or Builders,
because they were occupied in building the
faith. They assembled under the pretext
of making plans of architecture to practise
the rites of their religion, with all the em-
blems and allegories that Masonry could
furnish, and thus protect themselves from
the cruelty of the Saracens.

“As the mysteries of Masonry were in
their principles, and still are only those of
the Christian religion, they were extremely
scrupulous to confide this important secret
only to those whose discretion had been
tried, and who had been found worthy. For
this purpose they fabricated degrees as a
test of those to whom they wished to con-
fide it, and they gave them at first only the
symbolic secret of Hiram, on which all the
mystery of Blue Masonry is founded, and
which is, in fact, the only secret of that
Order which has no relation to true Ma-
sonry. They explained nothing else to
them as they were afraid of being betrayed,
and they conferred these degrees as a proper
means of recognizing each other, sur-
rounded as they were by barbarians, To
succeed more effectually in this, they made
use of different signs and words for each
degree, so as not only to distinguish them-
selves from the profane Saracens, but to
designate the different degrees. These they
fixed at the number of seven, in imitation
of the Grand Architect, who built the Uni-
verse in six days and rested on the seventh;
and also because Solomon was seven years
in constructing the Temple, which they had
selected as the figurative basis of Masonry.
Under the name of Hiram they gave a
falee epoueation to the apse and de-
veloped the true secret of Masonry only t
the iene degrees,” mes

 

 

TEMPLARS

Such is the theory of the Templar origin
of Masonry, which, mythical as it is, an
wholly unsupported by the authority of
history, has exercised a vast influence in
the fabrication of high degrees and the in-
vention of continental Rites. Indeed, of
all the systems propounded during the
eighteenth century, so fertile in the con-
struction of extravagant systems, none has
played so important a part as this in the
history of Masonry. Although the theory
is no longer maintained, its effects are every-
where seen and felt.

Templars of England. An _ important
change in the organization of Templarism
in England and Ireland took place in 1873.
By it a union took place of the Grand Con-
clave of Masonic Knights Templar of Eng-
land and the Grand Conclave of High Knights
Templar of Ireland into one body, under
the title of the ‘‘Convent General of the
United Religious and Military Orders of
the Temple and of St. John of Jerusalem,
Palestine, Rhodes, and Malta.” The fol-
lowing is a summary of the statutes by
which the new Order is to be governed, as
given by Sir Knight W. J. B. McLeod Moore,
Grand Prior, in his circular to the Pre-
ceptors of Canada:

“1. The existing Grand Masters in the
Empire are to be termed Great Priors, and
Grand Conclaves or Encampments, Great
Priories, under and subordinate to one
Grand Master, as in the early days of the
Order, and one Supreme Governing Body,
the Convent General.

“2. The term Great is adopted instead
of Grand, the latter being a French word;
and grand in English is not grand in French.
Great is the proper translation of ‘Magnus’
and ‘Magnus Supremus.’ ‘

‘“3. The Great Priories of each nation-
ality—England, Scotland, and Ireland, with
their dependencies in the Colonies—retain
their internal government and_ legislation,
and appoint their Provincial Priors, doing
nothing inconsistent with the supreme
statutes of the Convent General. :

“4. The title Masonic is not continued;
the Order being purely Christian, none but
Christians can be admitted; consequently
it cannot be considered strictly as a Ma-
sonic body: Masonry, while inculcating
the highest reverence for the Supreme Being,
and the doctrine of the immortality of the
soul, does not teach a belief in one particular
creed, or unbelief in any. The connection
with Masonry is, however, strengthened still
more, as a candidate must now be two years
a Master Mason, in addition to his qualifi-
cation as a Royal Arch Mason.

‘5. The titles Eminent ‘Commander’
and ‘Encampment’ have been discontinued
and the original name ‘Preceptor’ and
‘Preceptory’ substituted, as also the titles
‘Constable’ and ‘Marshal’ for ‘First’ and
‘Second Captains.’ ‘Encampment’ is a
modern term, adopted probably when, as
our traditions inform us, ‘at the suppressionTEMPLARS

of the ancient Military Order of the Temple,
some of their number sought refuge and
held conclaves in the Masonic Society, being
independent small bodies, without any gov-
erning head.’ ‘Prior’ is the correct and
original title for the head of a langue or
nationality, and ‘Preceptor’ for the sub-
ordinate bodies. The Preceptories were the
ancient ‘Houses’ of the Templar Order;
‘Commander’ and ‘Commanderies’ was the
title used by the Order of St. John, com-
monly known as Knights of Malta.

“6. The title by which the Order is now
known is that of ‘The United Religious
and Military Orders of the Temple and of
St. John of Jerusalem, Palestine, Rhodes,
and Malta.’ The Order of the Temple
originally had no connection with that of
Malta or Order of St. John; but the com-
bined title appears to have been adopted in
commemoration of the union which took
place in Scotland with ‘The Temple and
Hospital of St. John,’ when their lands
were in common, at the time of the Refor-
mation. But our Order of ‘St. John of
Jerusalem, Palestine, Rhodes, and Malta,’

as no connection with the present Knights
of Malta in the Papal States, or of the
Protestant branches of the Order, the
lineal successors of the ancient Knights
of St. John, the sixth or English langue of
which is still in existence, and presided
over, in London, by His Grace the Duke
of Manchester. The Order, when it occu-
pies the Island of Malta as a sovereign

ody, was totally unconnected with Free-
masonry.

‘7, Honorary past rank is abolished,
substituting the chivalric dignities of ‘Grand
Crosses’? and ‘Commanders,’ limited in
number, and confined to Preceptors. These
honors to be conferred by His Royal High-
ness the Grand Master, the Fountain of
Grace and Dignity; and it is contemplated
to create an Order of Merit, to be conferred
in like manner, as a reward to Knights who
have served the Order.

“A Preceptor holds a degree as well
as rank, and will always retain his rank and
privileges as long as he belongs to a Pre-
ceptory.

“9. The abolition of honorary past rank
is not retrospective, as their rank and privi-
leges are reserved to all those who now enjoy

em.

“10. The number of officers entitled to
precedence has been reduced to seven; but
others may be appointed at discretion, who
do not, however, enjoy any precedence.

(11, Equerries, or serving brethren, are
not to receive the accolade, or use any but
a brown habit, and shall not wear any in-
signia or jewel: they are to be addressed as
‘Frater,’ not Sir Knight. In the early days
of the Order they were not entitled to the
accolade, and, with the esquires and men-
at-arms, wore a dark habit, to distinguish
them from the Knights, who wore white,
to signify that they were bound by their

 

TEMPLARS 765

vows to cast away the works of darkness
and lead a new life.

_“12. The apron is altogether discon-
tinued, and a few immaterial alterations in
the insignia will be duly regulated and pro-
mulgated: they do not, however, affect the
present, but only apply to future, members
of the Order. The apron was of recent in-
troduction, to accord with Masonic usage:
but reflection will at once show that, as an
emblem of care and toil, it is entirely in-
appropriate to a Military Order, whose
badge is the sword. A proposition to con-
fine the wearing of the star to the Preceptors
was negatived; the star and ribbon being
in fact as much a part of the ritual as of
the insignia of the Order.

“13. From the number of instances of
persons totally unfitted having obtained
admission into the Order, the qualification
of candidates has been increased. A dec-
laration is now required, to be signed by
every candidate, that he is of the full age
of twenty-one years, and in addition to
being a Royal Arch Mason, that he is a
Master Mason of two years’ standing, pro-
fessing the doctrines of the Holy and Un-
divided Trinity, and willing to submit to
the statutes and ordinances, present and
future, of the Order.”

Templars of Scotland. The Statutes of the
Grand Priory of the Temple of Scotland pre-
scribe for the Order of Knights Templar in
that kingdom an organization very different
from that which prevails in other countries.

“The Religious and Military Order of
the Temple” in Scotland consists of two
classes: 1. Novice and Esquire; 2. Knight
Templar. The Knights are again divided
into four classes: 1. Knights created by
Priories; 2. Knights elected from the com-
panions on memorial to the Grand Master
and Council, supported by the recommen-
dation of the Priories to which they belong:
3. Knights Commanders; 4. Knights Grand
Crosses, to be nominated by the Grand
Master. :

The supreme legislative authority of the
Order is the Chapter General, which con-
sists of the Grand Officers, the Knights
Grand Crosses, and the Knights Com-
manders. One Chapter is held annually,
at which the Grand Master, if present, acts
as President. The anniversary of the death
of James de Molay, March 11th, is selected
as the time of this meeting, at which the
Grand Officers are elected. :

During the intervals of the meetings of
the Chapter General, the affairs of the
Order, with the exception of altering the
Statutes, is entrusted to the Grand Master’s
Council, which consists of the Grand Officers,
the Grand Priors of Foreign Langues, and
the Knights Grand Crosses. :

The Grand Officers, with the exception
of the Past Grand Masters, who remain s0
for life, the Grand Master, who is elected
triennially, and the Grand Aides-de-Camp,
who are appointed by him and removed at}
|
{
|

766 TEMPLAR

his pleasure, are elected annually. They
are as follows:

Grand Master,

Past Grand Masters,

Grand Seneschal,

Preceptor and Grand Prior of Scotland,
Grand Constable and Mareschal,

Grand Admiral,

Grand Almoner or Hospitaler,

Grand Chancellor,

Grand Treasurer,

Grand Registrar,

Primate or Grand Prelate,

Grand Provost or Governor-General,
Grand Standard-Bearer or Beaucennifer,
Grand Bearer of the Vexillum Belli,
Grand Chamberlain,

Grand Steward,

Two Grand Aides-de-Camp.

A Grand Priory may be instituted by the
Chapter General in any nation, colony, or
langue, to be placed under the authority
of a Grand Prior, who is elected for life,
unless superseded by the Chapter General.

A Priory, which is equivalent to our Com-
manderies, consists of the following officers:

Prior,

Subprior,

Mareschal or Master of Ceremonies,

Hospitaler or Almoner,

Chancellor,

Treasurer,

Secretary,

Chaplain and Instructor,

Beaucennifer, or Bearer of the Beauseant,

Bearer of the Red Cross Banner, or Vex-
illum Belli,

Chamberlain,

Two Aides-de-Camp.

The Chapter General or Grand Priory
may unite two or more Priories into a Com-
mandery, to be governed by a Provincial
Commander, who is elected by the Chapter
General.

The costume of the Knights, with the
exception of a few slight variations to des-
ignate difference of rank, is the same as the
ancient costume.

Templar Statistics. See Statistics of the
Order of the Temple.

Temple. The symbolism of Speculative
Masonry is so intimately connected with
temple building and temple worship, that
some notice of these edifices seems necessary.
The Hebrews called a temple beth, which
literally signifies a house or dwelling, and
finds its root in a word which signifies “‘to
remain or pass the night,” or hecal, which
means a palace, and comes from an obsolete
word signifying ‘magnificent.’ So that
they seem to have had two ideas in reference
to a temple. When they called it beth
Jehovah, or the “house of Jehovah” they
referred to the continued presence of God in
it; and when they called it hecal Jevohah, or
the “palace of Jehovah,” they referred to

   
  
  
   
  
  
 
  
   
 
  
  
  
   
  
  
  
  
  
  
 
 
  
  
  
  
  
  

TEMPLE

the splendor of the edifice which was selected
as his residence. The Hebrew idea was
undoubtedly borrowed from the Egyptian
where the same hieroglyphic CJ I signified
both a house and a temple. Thus, from
an inscription at Phile, Champollion (Dict.
Egyptienne) cites the sentence, “He has made
his devotions in the house of his mother Isis.”
The classical idea was more abstract and
philosophical. The Latin word templum
comes from a root which signifies “to cut
off,” thus referring to any space, whether
open or occupied by a building, which was
cut off, or separated for a sacred purpose,
from the surrounding profane ground. The
word properly denoted a sacred enclosure
where the omens were observed by the
augurs. Hence Varro (De Ling. Lat., vi.,
81) defines a temple to be ‘‘a place for au-
guries and auspices.” As the same prac-
tise of worshiping under the sky in open
places prevailed among the northern nations,
we might deduce from these facts that the
temple of the sky was the Aryan idea, and
the temple of the house the Semitic. It is
true, that afterward, the augurs having for
their own convenience erected a tent within
the enclosure where they made their ob-
servations, or, literally, their contemplations,
this in time gave rise among the Greeks
and the Romans to permanent edifices lke
those of the Egyptians and the Hebrews.
Masonry has derived its temple symbol-
ism, as it has almost all its symbolic ideas,
from the Hebrew type, and thus makes the
temple the symbol of a Lodge. But of the
Roman temple worship it has not been neg-
lectful, and has borrowed from it one of
the most significant and important words
in its vocabulary. The Latin word speculor
means to observe, to look around. When
the augur, standing within the sacred pre-
cincts of his open temple on the Capitoline
hill, watched the flight of birds, that from
it he might deduce his auspices of good or
bad fortune, he was said, speculari, to spec-
ulate. Hence the word came at length to
denote, like contemplate from templum, an
investigation of sacred things, and thus we
got into our technical language the title of
“Speculative Masonry,” as distinguished
by its religious design from Operative or
Practical Masonry, which is devoted to
more material objects. The Eayprrian
TEMPLE was the real archetype of the Mo-
saic tabernacle, as that was of the temple
of Jerusalem. The direction of an Egyp-
tian temple was usually from east to west,
the entrance being at the east. It was a
quadrangular building, much longer than
its width, and was situated in the western
part of a sacred enclosure. The ap-
proach through this enclosure to the temple
proper was frequently by a double row of
sphinxes. In front of the entrance were
a pair of tall obelisks, which will remind
the reader of the two pillars at the porch
of Solomon’s Temple. The temple was di-

 

vided into a spacious hall, the sanctuaryTEMPLE

where the great body of the worshipers
assembled. Beyond it, in the western ex-
tremity, was the cell or sekos, equivalent to
the Jewish Holy of Holies, into which the
priests only entered; and in the remotest
part, behind a curtain, appeared the image
of the god seated on his shrine, or the sacred
animal which represented him.

GreciAN TpMpues, like the Egyptian
and the Hebrew, were placed within an
enclosure, which was separated from the
profane land around it, in early times, by
ropes, but afterward by a wall. The temple
was usually quadrangular, although some
were circular in form. It was divided into
two parts, the mpdévaos, porch or vestibule,
and the vdos, or cell. In this latter part
the statue of the god was placed, surrounded
by a balustrade. In temples connected
with the mysteries, the cell was called the
kduroy (Lat. adytum), and to it only the
riests and the initiates had access; and we
earn from Pausanias that various stories
were related of calamities that had befallen
persons who had _ unlawfully ventured to
cross the threshold. Vitruvius says that
the entrance of Greek temples was always
toward the west; but this statement is
contradicted by the appearance of the temples
still partly existing in Attica, Ionia, and
Sicily.

Roman Tempies, after they emerged
from their primitive simplicity, were con-
structed much upon the model of the Grecian.
There were the same vestibule and cells,
or adytum, borrowed, as with the Greeks,
from the boly and the most holy place of
the Egyptians. Vitruvius says that the
entrance of a Roman temple was, if possible,
to the west, so that the worshipers, when
they offered prayers or sacrifices, might
look toward the east; but this rule was not
always observed.

It thus appears, notwithstanding what
Montfaucon (Antigq., ii., 1. ii., ch. 2) says to
the contrary, that the Egyptian form of a
temple was the type from which other na-
tions borrowed their idea.

This Egyptian form of a temple was bor-
rowed by the Jews, and with some modifi-
cations adopted by the Greeks and Romans,
whence it passed over into modern Europe.
The idea of a separation into a holy and a
most holy place has everywhere been pre-
served. The same idea is maintained in
the construction of Masonic Lodges, which
are but imitations, in spirit, of the ancient
temples. But there has been a transposi-
tion of parts, the most holy place, which
with the Egyptians and the Jews was in the
west, being placed in Lodges in the east.

Temple, Grand Commander of the.
(Grand Commandeur du Temple.) The Fifty-
eighth Degree of the collection of the Metro-
politan Chapter of France. It is the name
of the Knight Commander of the Temple
of the Scottish Rite.

Temple of Ezekiel. An ideal temple seen
by the prophet Ezekiel, in the twenty-fifth

 

TEMPLE 767

year of the captivity, while residing in
Babylon. It is supposed by Calmet, that
the description given by the prophet was
that of the Temple of Solomon, which he
must have seen before its destruction. But
an examination of its admeasurements will
show that this could not have been the fact
and that the whole area of Jerusalem would
not have been sufficient to contain a building
of its magnitude. Yet, as Mr. Ferguson
observes (Smith Dict.), the description, not-
withstanding its ideal character, is curious,
as showing what were the aspirations of the
Jews in that direction, and how different
they were from those of other nations; and
also because it influenced Herod to some
extent in his restoration of the temple of
Zerubbabel. Between the visionary temple
of Ezekiel and the symbolic city of the New
Jerusalem, as described by the Evangelist,
there is a striking resemblance, and hence it
finds a place among the symbols in the
Apocalyptic degrees. But with Symbolic
or with Royal Arch Masonry it has no
connection.

Temple of Herod. This was not the con-
struction of a third temple, but only a res-
toration and extensive enlargement of the
second, which had been built by Zerubbabel.
To the Christian Mason it is interesting,
even more than that of Solomon, because
it was the scene of our Lord’s ministrations,
and was the temple from which the Knights
Templar derived their name. It was begun
by Herod 7 B.c., finished A.D. 4, and de-
stroyed by the Romans in A.p. 70, having
subsisted only seventy-seven years.

Temple of Solomon. The first Temple of
the Jews was called hecal Jehovah or beth
Jehovah, the palace or the house of Jehovah,
to indicate its splendor and magnificence
and that it was intended to be the perpetua
dwelling-place of the Lord. It was King
David who first proposed to substitute for
the nomadic tabernacle a permanent place
of worship for his people; but although he
had made the necessary arrangements, and
even collected many of the materials, he
was not permitted to commence the under-
taking, and the execution of the task was
left to his son and successor, Solomon.

Accordingly, that monarch laid the founda-
tions of the edifice in the fourth year of
his reign, 1012 s.c., and, with the_assist-
ance of his friend and ally, Hiram, King of
Tyre, completed it in about seven years and
a half, dedicating it to the service of the
Most High in 1004 E.c. This was the
year of the world 3000, according to the
Hebrew chronology; and although there has
been much difference among chronologists
in relation to the precise date, this 1s the
one that has been generally accepted, and
it is therefore adopted by Masons in their
calculations of different epochs. :

The Temple stood on Mount Moriah, one
of the eminences of the ridge which was
known as Mount Zion, and which was

 

originally the property of Ornan the Jebusite,768 TEMPLE

who used it as a threshing-floor, and from
whom it was purchased by David for the
purpose of erecting an altar on it.

The Temple retained its original splendor
for only thirty-three years. In the year of
the world 3033, Shishak, King of Egypt,
having made war upon Rehoboam, King of
Judah, took Jerusalem, and carried away
the choicest treasures. From that time to
the period of its final destruction, the history
of the Temple is but a history of alternate
spoliations and repairs, of profanations to
idolatry and subsequent restorations to the
purity of worship. One hundred and thirteen
years after the conquest of Shishak, Joash,
King of Judah, collected silver for the repairs
of the Temple, and restored it to its former
condition in the year of the world 3148. In
the year 3264, Ahaz, King of Judah, robbed
the Temple of its riches, and gave them to
Tiglath-Pileser, King of Assyria, who had
united with him in a war against the Kings
of Israel and Damascus. Ahaz also pro-
faned the Temple by the worship of idols.
In 3276, Hezekiah, the son and successor of
Ahaz, repaired the portions of the Temple
which his father had destroyed, and restored
the pure worship. But fifteen years after
he was compelled to give the treasures of the
Temple as a ransom to Sennacherib, King
of Assyria, who had invaded the land of
Judah. But Hezekiah is supposed, after
his enemy had retired, to have restored the
Temple.

Manasseh, the son and successor of Heze-
kiah, fell away to the worship of Sabianism,
and desecrated the Temple in 3306 by setting
up altars to the host of heaven. Manasseh
was then conquered by the King of Babylon,
who in 3328 carried him beyond the Euphrates.
But subsequently repenting of his sins he was
released from captivity, and having returned
to Jerusalem he destroyed the idols, and
restored the altar of burnt-offerings. In
3380, Josiah, whe was then King of Judah,
devoted his efforts to the repairs of the
Temple, portions of which had been de-
molished or neglected by his predecessors,

and replaced the ark in the sanctuary. In|h

3398, in the reign of Jehoiakim, Nebuchad-
nezzar, King of Chaldea, carried a part of
the sacred vessels to Babylon. Seven years
afterward, in the reign of Jechoniah, he
took away another portion; and finally, in
3416, in the eleventh year of the reign of
Zedekiah, he took the city of Jerusalem,
and entirely destroyed the Temple, and
carried many of the inhabitants captives to
Babylon.

The Temple was originally built on a
very hard rock, encompassed with frightful
precipices. ‘The foundations were laid very
deep, with immense labor and expense. It
was surrounded with a wall of great height,
exceeding in the lowest part four hundred
and fifty feet, constructed entirely of white
marble.

The body of the Temple was in size
much less than many a modern parish

 

   
 
 
 
 
 
 
  
  
 
 
   
  
 
 
 
 
 
 
 
 
  
  
  
  
 
   
  
  
  
  
  
  
  
  
   
  
  
   
 
  
  
  
   
  
   
  
  
  
  
  
   
  
  
   
 
  
  
  
 
     

TEMPLE

church, for its length was but ninety feet, or.
including the porch, one hundred and five, and
its width but thirty. It
was its outer court, its nu-
merous terraces, and the
magnificence ofitsexternal
and internal decorations, OF
together with its elevate

position above the sur- HoureEs.
rounding dwellings which
produced that splendor of
appearance that attracted
the admiration of all who
beheld it, and gives a
color of probability to the
legend that tells us how
the Queen of Sheba, when
it first broke upon her
view, exclaimed in admira-
tion, ‘‘A most excellent
master must have done
this!”

The Temple itself,
which consisted of the
porch, the sanctuary, and
the Holy of Holies, was
but a small part of the
edifice on Mount Moriah. It was surrounded
with spacious courts, and the whole structure
occupied at least half a mile in circumfer-
ence. Upon passing through the outer
wall, you came to the first court, called the
court of the Gentiles, because the Gentiles
were admitted into it, but were prohibited
from passing farther. It was surrounded
by a range of porticoes or cloisters, above
which were galleries or apartments, sup-
ported by pillars of white marble.

Passing through the court of the Gentiles,
you entered the court of the children of
Israel, which was separated by a low stone
wall, and an ascent of fifteen steps, mto
two divisions, the outer one being occupied
by the women, and the inner by the men.
Here the Jews were in the habit of resorting
daily for the purposes of prayer.

Within the court of the Israelites, and
separated from it by a wall one cubit in
eight, was the court of the priests. In
the center of this court was the altar of
burnt-offerings, to which the people brought
their oblations and sacrifices, but none but
the priests were permitted to enter it.

From this court, twelve steps ascended to
the Temple, strictly so called, which, as I
have already said, was divided into three
parts, the porch, the sanctuary, and the
Holy of Holies.

Tbe porcu of the Temple was twenty
cubits in length, and the same in breadth.
At its entrance was a gate made entirely of
Corinthian brass, the most precious metal
known to the ancients. Beside this gate
there were the two pillars Jachin and Boaz,
which had been constructed by Hiram
Abif, the architect whom the King of Tyre
had sent to Solomon.

From the porch you entered the SANCTU-
Ary by a portal, which, instead of folding

 

Houy

 

Houry

PLACE.

 

PORCH.
@ @TEMPLE TEMPLE 769

doors, was furnished with a magnificent | the Solomonic Temple. So that now almost
veil of many colors, which mystically rep-|all the Symbolism of Freemasonry rests
resented the universe. The breadth of the} upon or is derived from the “House of the
sanctuary was twenty cubits, and its length| Lord” at Jerusalem. So closely are the
forty, or just twice that of the porch and |two connected, that to attempt to separate
Holy of Holies. It occupied, therefore, | the one from the other would be fatal to the
one-half of the body of the Temple. In| further existence of Masonry. Each Lodge
the sanctuary were placed the various uten-| is and must be a symbol of the Jewish Temple;
sils necessary for the daily worship of the each Master in the chair a representative of
Temple, such as the altar of incense, on| the Jewish king; and every Mason a persone
which incense was daily burnt by the offi-| ation of the Jewish workman.
ciating priest; the ten golden candlesticks;| Thus must it ever be while Masonry en-
and the ten tables on which the offerings|dures. We must receive the myths and
were laid previous to the sacrifice. legends that connect it with the Temple, not
Tur Hony or Howies, or innermost indeed as historic facts, but as allegories;
chamber, was separated from the sanctuary |not as events that have really transpired,
by doors of olive, richly sculptured and in-|but as symbols; and must accept these alle-
jaid with gold, and covered with veils of blue,|gories and these symbols for what their
purple, scarlet, and_the finest linen. The|inventors really meant that they should be
size of the Holy of Holies was the same as —the foundations of a science of morality.
that of the porch, namely, twenty cubits Temple of Zerubbabel. For the fifty-two
square. It contained the Ark of the cove-| years that succeeded the destruction of Jeru-
nant, which had been transferred into it|salem by Nebuchadnezzar that city saw
from the tabernacle, with its overshadow- nothing but the ruins of its ancient Temple.
ing Cherubim and its mercy-seat. Into | But in the year of the world 3468 and 536
the most sacred place, the high priest alone|B.c., Cyrus gave permission to the Jews to
could enter, and that only once a year, on| return to Jerusalem, and there to rebuild the
the day of atonement. Temple of the Lord. Forty-two thousand
The Temple, thus constructed, must have | three hundred and sixty of the liberated cap-
been one of the most magnificent struc- tives returned under the guidance of Joshua,
tures of the ancient world. For its erec- the High Priest, Zerubbabel, the Prince or
tion, David had collected more than four| Governor, and Haggai, the Scribe, and one
thousand millions of dollars, and one hundred | year after they laid the foundations of the
and eighty-four thousand six hundred men|second Temple. They were, however, much
were engaged in building it for more than | disturbed in their labors by the Samaritans,
seven years; and after its completion it whose offer to unite with them in the build-
was dedicated by Solomon with solemn ing they had rejected. Artaxerxes, known in
prayer and seven days of feasting; during | profane history as Cambyses, having succeed-

: | 0
which a peace-offering of twenty thousand | ed Cyrus on the throne of Persia, forbade the
oxen and six times that num

ber of sheep | Jews to proceed with the work, and the Tem-
was made, to consume which the holy fire | ple remained in an unfinished state until the
came down from heaven.

death of Artaxerxes and the succession of
In Masonry, the Temple of Solomon has| Darius to the throne. As in early life there
played a most important part. Time was} had been a great intimacy between this sov-
when every Masonic writer subscribed with | ereign and Zerubbabel, the latter proceeded to
unhesitating faith to the theory that Ma-| Babylon, and obtained permission from the
sonry was there first organized; that there monarch to resume the labor. Zerubbabel
Solomon, Hiram of Tyre, and Hiram Abif | returned to Jerusalem, and notwithstanding
»resided as Grand Masters over the Lodges | some further delays, consequent upon the
which they had established; that there the| enmity of the neighboring nations, the second
Symbolic degrees were instituted and sys-|Temple, or, as it may be called by way of dis-
tems of initiation were invented; and that | tinction from the first, the Temple of Zerub-
from that period to the present Masonry | babel, was completed in the sixth year of the
has passed down the stream ot Time in un-|reign of Darius, 515 B.C., and just twenty
broken succession and unaltered form. But years after its commencement. It was then
the modern method of reading Masonic! dedicated with all the solemnities that ac-
history has swept away. this edifice of imagi- companied the dedication of the first.
nation with as unsparing a hand, and as| The general plan of this second Temple
effectual a power, as those with which the] was similar to that of the first. But it ex-
Babylonian king demolished the structure | ceeded it in almost every dimension by one-
upon which they are founded. No writer|third. The decorations of gold and other
who values his reputation as a critical his-| ornaments in the first Temple must have far
torian would now attempt to defend this|surpassed those bestowed upon the second,
theory. Yet it has done its work. During|for we are told by Josephus (Antig., x1. , 4)
the long period in which the hypotbesis| that “the Priests and Levites and Elders of
wag accepted as a fact, its influence was) families were disconsolate at seeing how much
being exerted in molding the Masonic or-| more sumptuous the old Temple was than
ganizations into a form closely connected | the one which, on account of their pov-
with all the events and characteristics of | erty, they had just been able to erect.”

50770 TEMPLE

The Jews also say that there were five
things wanting in the second Temple which
had been in the first, namely, tbe Ark, the
Urim and Thummin, the fire from heaven,
the Divine presence or cloud of glory, and the
spirit of prophecy and power of miracles.

Such are the most important events that re-
late to the construction of this second Temple.
But there is a Masonic legend connected with
it which, though it may have no historical

foundation, is yet so closely interwoven with
the Temple system of Masonry, that it is
necessary it should be recounted. It was, says
the legend, while the workmen were engaged
in making the necessary excavations for laying
the foundation, and while numbers continued
to arrive at Jerusalem from Babylon, that
three worn and weary sojourners, after plod-
ding on foot over the rough and devious roads
between the two cities, offered themselves to
the Grand Council as willing participants in
the labor of erection. Who these sojourners
were, we have no historical means of discov-
ering; but there is a Masonic tradition (en-
titled, perhaps, to but little weight) that they
were Hananiah, Mishael, and Azariah, three
holy men, who are better known to general
readers by their Chaldaic names of Shadrach,
Meshach, and Abed-nego, as having been
miraculously preserved from the fiery furnace
of Nebuchadnezzar.

Their services were accepted, and from their
diligent labors resulted that important dis-
covery, the perpetuation and preservation of
which constitute the great al and design of
the Royal Arch Degree.

As the symbolism of the first or Solomonic
Temple is connected with and refers entirely
to the Symbolic degrees, so that of the second,
or Temple of Zerubbabel, forms the basis of
the Royal Arch in the York and American
Rites, and of several high degrees in other
Rites.

Temple, Order of the. When the Knights

Templar had, on account of their power and
wealth, excited the fears and the cupidity of
Pope Clement V., and King Philip the Fair, of
France, the Order was soon compelled to suc-
cumb to the combined animosity of a spiritual
anda remota sovereign, neither of whom was
eapable of being controlled by a spirit of honor
or a dictate of conscience. The melancholy
story of the sufferings of the Knights, and of
the dissolution of their Order, forms a dis-
graceful record, with which the history of the
fourteenth century begins.
_ On the 13th of March, in the year 1314, and
in the refined city of Paris, James de Molay,
the last of a long and illustrious line of Grand
Masters of the Order of Knights Templar,
testified at the stake his fidelity to his vows;
and eleven years of service in the cause of re-
ligion were terminated, not by the sword of a
Saracen, but by the iniquitous sentence of a
Catholic pope and a Christian king.

The manufacturers of Masonic legends have
found in the death of de Molay and the dissolu-
tion of the Order of Templars a fertile source
from which to draw materials for their fanciful

 

 

TEMPLE

theories and surreptitious documents. Among
these legends there was, for instance, one which
maintained that during his captivity in the
Bastile the Grand Master of the Templars es-
tablished four Chiefs of the Order in the north,
the south, the east, and the west of Europe,
whose seats of government were respectively
at Stockholm, Naples, Paris, and Edinburgh.
Another invention of these Masonic specula-
tors was the forgery of that document so well
known as the Charter of Larmenius, of which
I shall presently take notice. Previously,
however, to any consideration of this docu-
ment, I must advert to the condition of the
Templar Order in Portugal, because there is
an intimate connection between the society
there organized and the ORDER OF THE TBMPLE
in France, which is more particularly the sub-
ject of the present article.

Surprising as it may appear, it is neverthe-
less true, that the Templars did not receive
that check in Portugal to which they were sub-
jected in France, in England, and some other
countries of Europe. On the contrary, they
were there maintained by King Denis in all
their rights and privileges; and although com-
pelled, by a bull of Clement V., to change
their names to that of the Knights of Christ,
they continued to be governed by the same
rules and to wear the same costume as their
predecessors, excepting the slight addition of
placing a white Latin cross in the center of the
usual red one of the ancient Order; and in the
decree of establishment it was expressly de-
clared that the king, in creating this new
Order, intended only to effect a reform in that
of the Templars. In 1420, John I., of Portu-
gal, gave the Knights of Christ the control of
the possessions of Portugal in the Indies, and
succeeding monarchs granted them the pro-
prietorship of all countries which they might
discover, reserving, of course, the royal pre-
rogative of sovereignty. In process of time
the wealth and the power of the Order became
so great, that the kings of Portugal found it
expedient to reduce their rights to a consider-
able extent; but the Order itself was per-
mitted to continue in existence, the Grand
Mastership, however, being for the future
vested in the sovereign.

We are now prepared to investigate under-
standingly the history of the Charter of Lar-
menius, and of the Order of the Temple at
Paris, which was founded on the assumed au-
thenticity of that document. The writings of
Thory, of Ragon, and of Clavel, with the pass-
ing remarks of a few other Masonic writers,
will furnish us with abundant materials for
this narrative, interesting to all Freemasons,
but more especially so to Masonic Knights
Templar.

In the year 1682, and in the reign of Louis
XIV., a licentious society was established by
several young noblemen, which took the name
of “La Petite Resurrection des Templiers,”
or “The Little Resurrection of the Templars.’
The members wore concealed upon their shirts
a decoration in the form of a cross, on which
was embossed the figure of a man trampling on

,TEMPLE

a woman, who lay prostrate at his feet. The
emblematic signification of this symbol was, it
is apparent, as unworthy of the character of
man as it was derogatory to the condition and
claims of woman; and the king, having been
informed of the infamous proceedings which
took place at the meetings, dissolved the so-
ciety (which it was said was on the eve of in-
itiating the dauphin); caused its leader, a
prince of the blood, to be ignominiously pun-
ished, and banished the members from the
court; the heaviest penalty that, in those days
of servile submission to the throne, could be
inflicted on a courtier.

In 1705, Philip of Orleans, who was subse-
quently the regent of France during the minor-
ity of Louis XV., collected together the rem-
nants of this society, which still secretly
existed, but had changed its object from a
licentious to one of a political character. He
caused new statutes to be constructed; and
an Italian Jesuit, by name Father Bonani,
who was a learned antiquary and an excellent
designer, fabricated the document now known
as the Charter of Larmenius, and thus pre-
tended to attach the new society to the ancient
Order of the Templars.

As this charter is not the least interesting of
those forged documents with which the his-
tory of Freemasonry unfortunately abounds, a
full description of it here will not be out of

place.

The theory of the Duke of Orleans and his
accomplice Bonani was (and the theory is still
maintained by the Order of the Temple at
Paris) that when James de Molay was about
to suffer at the stake, he sent for Larmenius,
and in prison, with the consent and approba-
tion of such of his knights as were present,
appointed him his successor, with the right of
making asimilar appointment before his death.
On the demise of de Molay, Larmenius accord-
ingly assumed the office of Grand Master, and
ten years after issued this charter, transmit-
ting his authority to Theobaldus Alexan-
drinus, by whom it was in like manner trans-
mitted through a long line of Grand Masters,
until in 1705 it reached Philip, Duke of Or-
leans. It will be seen hereafter that the list
was subsequently continued to a later period.

The signatures of all these Grand Masters
are affixed to the charter, which is beautifully
executed on parchment, illuminated in the
choicest style of Medieval chirography, and
composed in the Latin language, but written
in the Templar cipher. From the copy of the
document given by Thory in his Acta Lato-
morum (ii., 145), I make the following transla-

ion:

“J, Brother John Mark Larmenius, of Jeru-
salem, by the grace of God and the secret de-
cree of the most venerable and holy martyr,
the Grand Master of the Soldiery of the Tem-

le, (to whom be honor and glory,) confirmed
y the common council of the brethren, being
endowed with the Supreme Grand Mastership
of the whole Order of the Temple, to every one
who shall see these letters decretal thrice

greeting:

 

TEMPLE 771

“Be it known to all, both present and to
come, that the failure of my strength, on ac-
count of extreme age, my poverty, and the
weight of government being well considered,
I, the aforesaid humble Master of the Soldiery
of the Temple, have determined, for the
greater glory of God and the protection and
safety of the Order, the brethren, and the stat-
utes, to resign the Grand Mastership into
stronger hands.

“On which account, God helping, and with
the consent of a Supreme Convention of
Knights, I have conferred, and by this present
decree do confer, for life, the authority and
prerogatives of Grand Master of the Order of
the Temple upon the Eminent Commander
and very dear brother, Francis Thomas Theo-
bald Alexandrinus, with the power, accord-
ing to time and circumstances, of conferring
the Grand Mastership of the Order of the
Temple and the supreme authority upon an-
other brother, most eminent for the nobility
of his education and talent and decorum of his
manners: which is done for the purpose of
maintaining a perpetual succession of Grand
Masters, an uninterrupted series of successors,
and the integrity of the statutes. _Neverthe-
less, I command that the Grand Mastership
shall not be transmitted without the consent
of a general convention of the fellow-soldiers
of the Temple, as often as that Supreme Con-
vention desires to be convened; and, matters
being thus conducted, the successor shall be
elected at the pleasure of the knights.

“But, lest the powers of the supreme office
should fall into decay, now and for ever let
there be four Vicars of the Grand Master, pos-
sessing supreme power, eminence, and author-
ity over the whole Order, with the reserya-
tion of the rights of the Grand Master; which
Vicars of the Grand Masters shall be chosen
from among the elders, according to the order
of their profession. Which is decreed in ac-
cordance with the above-mentioned wish,
commended to me and to the brethren by our
most venerable and most blessed Master, the
martyr, to whom be honor and glory. Amen.

“Finally, in consequence of a decree of a
Supreme Convention of the brethren, and by
the supreme authority to me committed, I will,
declare, and command that the Scottish Tem-
plars, as deserters from the Order, are to be
accursed, and that they and the brethren of
St. John of Jerusalem, (upon whom may God
have mercy,) as spoliators of the domains of
our soldiery, are now and hereafter to be con-
sidered as beyond the pale of the Temple.

“JT have therefore established signs, un-
known to our false brethren, and not to be
known by them, to be orally communicated
to our fellow-soldiers, and in which way Ihave
already been pleased to communicate them in
the Supreme Conyention.

“But these signs are only to be made known
after due profession and knightly consecra-
tion, according to the statutes, rites, and
usages of the fellow-soldiery of the Temple,
transmitted by me to the above-named Emi-
nent Commander as they were delivered into772 TEMPLE

my hands by the venerable and most holy
martyr, our Grand Master, to whom be honor
and glory. Let it be done asI have said. So
mote it be. Amen. i :

“JT, John Mark Larmenius, have done this
on the thirteenth day of February, 1324.

“JT, Francis Thomas Theobaldus Alexan-
drinus, God helping, have accepted the Grand
Mastership, 1324.” ;

And then follow the acceptances and sig-
natures of twenty-two succeeding Grand Mas-
ters—the last, Bernard Raymund Fabré,
under the date of 1804.*

The society, thus organized by the Duke of
Orleans in 1705, under this Charter, which pur-
ported to contain the signatures manu propria
of eighteen Grand Masters in regular succes-
sion, commencing with Larmenius and ending
with himself, attempted to obtain a recogni-
tion by the Order of Christ, which we have
already said was established in Portugal as
the legitimate successor of the old Templars,
and of which King John V. was at that time
the Grand Master. For this purpose the
Duke of Orleans ordered two of his members to
proceed to Lisbon, and there to open negotia-
tions with the Order of Christ. The king
caused inquiries to be made of Don Luis
de Cunha, his ambassador at Paris, upon
whose report he gave orders for the arrest
of the two French Templars. One of them
escaped to Gibraltar; but the other, less for-
tunate, after an imprisonment of two years,
yes banished to Angola, in Africa, where he

ied.

The society, however, continued secretly
to exist for many years in France, and is sup-
posed by some to have been the same which,
in 1789, was known by the name of the Societé
d’ Aloyau, a title which might be translated
into English as the “Society of the Sirloin” —
a name much more appropriate to a club of
bons vivants than to an association of knights.
The members of this society were dispersed at
the time of the French Revolution, the Duke
of Casse Brissac, who was massacred at Ver-
sailles in 1792, being its Grand Master at the
period of its dispersion. Thory says that the
members of this association claimed to be the
successors of the Templars, and to be in pos-
session of their charters.

A certain Bro. Ledru, one of the sons of
the learned Nicholas Philip Ledru, was the
physician of Casse Brissac. On the death of
that nobleman and the sale of his property,
Ledru purchased a piece of furniture, probak ly
an escritoire, in which was concealed the cele-
brated Charter of Larmenius, the manuscript
statutes of 1705, and the journal of proceed-

 

*After having disappeared for many years,
the original of this Charter was rediscovered
and purchased by Bro. F. J. W. Crowe, of Chi-
chester, England, who thought it too important
and valuable to remain in private hands, and
it 1s now in the possession of the Great Priory
of England. A transcript of the document,
differing slightly from that given above, has
been published by Bro. Crowe in Ars Quatuor
Coronatorum, vol. 24. [E. L. H.]

 

 

 

TEMPLE

ings of the Order of the Temple. Clavel says
that about the year 1804, Ledru showed these
articles to two of his friends—de Saintot and
Fabré Palaprat; the latter of whom had for-
merly been an ecclesiastic. The sight of
these documents suggested to them the idea
of reviving the Order of the Temple. They
proposed to constitute Ledru the Grand Mas-
ter, but he refused the offer, and nominated
Claudius Matheus Radix de Chevillon for the
office, who would accept it only under the title
of Vicar; and he is inscribed as such on the
list attached to the Charter of Larmenius, his
name immediately following that of Casse
Brissac, who is recorded as the last Grand
Master.

These four restorers of the Order were of
opinion that it would be most expedient to
place it under the patronage of some dis-
tinguished personage; and while making the
effort to carry this design into execution,
Cheyillon, excusing himself from further
official labor on account of his advanced
age, proposed that Fabré Palaprat should
be elected Grand Master, but for one year
only, and with the understanding that he
would resign the dignity as soon as some
notable person could be found who would be
willing to accept it. But Fabré, having once
been invested with the Grand Mastership,
ever afterward refused to surrender the dig-
nity.

Among the persons who were soon after
admitted into the Order were Decourchant,
a notary’s clerk; Leblond, an official of the
imperial library; and Arnal, an ironmonger,
all of whom were entrusted with the secret
of the fraud, and at once engaged in the con-
struction of what have since been desig-
nated the “Relics of the Order.” Of these

|xelics, which are preserved in the treasury of

the Order of the Temple at Paris, an inventory
was made on the 18th day of May, 1810,
being, it is probable, soon after their con-
struction. Dr. Burnes, who was a firm be-
liever in the legitimacy of the Parisian Order
and in the authenticity of its archives, has
given in his Sketch of the History of the Knights
Templars (App., p. xii.) a copy of this inven-
tory in the original French. Thory gives it
also in his Acta Latomorum (ii., 148). <A brief
synopsis of it may not be uninteresting. The
relics consist of twelve pieces—‘‘a round doz-
en’’—and are as follows:

1. The Charter of Larmenius, already
described. But to the eighteen signatures
of Grand Masters in the Charter, which was
in 1705 in possession of Philip, Duke of Or-
leans, are added six more, carrying the suc-
cession on from the last-named to Fabré
Helepray who attests as Grand Master in

804.

2. A volume of twenty-seven paper sheets
in folio, bound in crimson velvet, satin and
gold, containing the statutes of the Order in
manuscript, and signed “Philip.”

3. A small copper reliquary, in the shape
of a Gothic church, containing four frag-
ments of burnt bones, wrapped in a pieceTEMPLE

of linen. ‘These are said to have been taken
from the funeral pile of the martyred Tem-
plars.

4. A sword, said to be one which belonged
to James de Molay.

5. A helmet, supposed to have been that
of Guy, Dauphin of Auvergne.

6. An old gilt spur.

7. A bronze patina, in the interior of which
is engraved an extended hand, having rhe
ring and little fingers bent in upon the palm,
which is the form of the episcopal benediction
in the Roman Church.

8. A pax in gilt bronze, containing a rep-
resentation of St. John, under a Gothic
arch. The pax is a small plate of gold,
silver, or other rich material, carried round
by the priest to communicate the “kiss of
peace.”

9. Three Gothic seals.

10. A tall ivory cross and three miters,
richly ornamented.

11. The beauseant, in white linen, with
the cross of the Order.

12. The war standard in white linen, with
four black rays.

Of these “‘relics,’’ Clavel, who, as being
on the spot, may be supposed to know some-
thing of the truth, tells us that the copper
reliquary, the sword, the ivory cross, and
the three miters were bought by Leblond
from an old iron shop in the market of St.
Jean, and from a maker of church vestments
in the suburbs of Paris, while the helmet was
taken by Arnal from one of the government
armories.

Francisco Alvaro da Sylva Freyre de Porto,
a knight of the Order of Christ, and a secret
agent of John VI., King of Portugal, was ad-
mitted into the Order in 1805, and continued
a member until 1815. He was one of the
few, Clavel says, whom Fabré and the other
founders admitted into their full confidence,
and in 1812 he held the office of Grand Mas-
ter’s Secretary. Fabré having signified to
bim his desire to be recognized as the suc-
cessor of James de Molay by the Grand
Master of the Order of Christ, Da Sylva sent
a copy of the Charter of Larmenius to John
VI., who was then in Brazil; but the request
for recognition was refused.

The Order of the Temple, which had thus
been ingeniously organized by Fabré Pala-
prat and his colleagues, began now to assume
high prerogatives as the only representative
of Ancient Templarism. The Grand Master
was distinguished by the sounding titles of

““Most Eminent Highness, Very Great, Pow-
erful, and Excellent Prince, and Most Serene
Lord.” The whole world was divided into
different jurisdictions, under the names of
provinces, bailiwicks, priories, and command-
eries, all of which were distributed among the
members; and proofs of nobility were de-
manded of all candidates; but if they were
not able to give these proofs, they were
furnished by the Grand Master with the
necessary patents.

The ceremonies of initiation were divided

 

TEMPLE 773

into three houses, again subdivided into eight
degrees, and were as follows:

I. House or INITIATION.

_1. Initiate. This is the Entered Appren-
tice’s Degree of Freemasonry.

2. Initiate of the Interior. This is the Fel-
low-Craft.

3. Adept. This is the Master Mason.

4. Adept of the East. The Elu of Fifteen
of the Scottish Rite.

5. Grand Adept of the Black Eagle of St.
John. The Elu of Nine of the Scottish Rite.
II. Housr or PosTULANCE.

6. Postulant of the Order. The Rose Croix
Degree.
III. Counc.
‘7. Esquire. Merely a preparation for the
Eighth Degree.
8. Knight, or Levite of the Interior Guard.
The Philosophical Kadosh.

At first the members of the Order pro-
fessed the Roman Catholic religion, and
hence, on various occasions, Protestants and
Jews were denied admission. But about the
year 1814, the Grand Master having obtained
possession of a manuscript copy of a spurious
Gospel of St. John, which is supposed to have
been forged in the fifteenth century, and
which contradicted in many particulars the
canonical Gospel, he caused it to be adopted
as the doctrine of the Order; and thus, as
Clavel says, at once transformed an Order
which had always been perfectly orthodox
into a schismatic sect. Out of this spurious
Gospel and an introduction and commentary
called the ‘‘Levitikon,” said to have been
written by Nicephorus, a Greek monk of
Athens, Fabré and his colleagues composed
a liturgy, and established a religious sect to
which they gave the name of “ Johannism.”

The consequence of this change of relig-
ious views was a schism in the Order.
The orthodox party, however, appears to
have been the stronger; and after the others
had for a short time exhibited themselves
as soi-disant priests in a Johannite church
which they erected, and in which they pub-
licly chanted the liturgy which they had
composed, the church and the liturgy were
given up, and they retired once more into
the secrecy of the Order.

Such is the brief history of the rise and
progress of the celebrated Order of the
Temple, which still exists at Paris, with,
however, a much abridged exercise, if not
with less assumption of prerogative. It
still claims to be the only true depository
of the powers and privileges of the ancient
Order of Knights Templar, denouncing all
other Templars as spurious, and its Grand
Master proclaims himself the legal successor
of James de Molay; with how much truth
ithe narrative already given will enable every
reader to decide.

The question of the legality of the “Order
of the Temple,” as the only true body of

 

Knights Templar in modern days, is to be774 TEMPLE

settled only after three other points have been
determined: First, was the Charter of Lar-
menius, which was brought for the first time
to light in 1705 by the Duke of Orleans, an
authentic or a forged document? Next,
even if authentic, was the story that Lar-
menius was invested with the Grand Master-
ship and the power of transmission by de
Molay a fact or afable? And, lastly, was the
power exercised by Ledru, in reorganizing the
Order in 1804, assumed by himself or actually
derived from Casse Brissac, the previous
Grand Master? There are many other
questions of subordinate but necessary im-
portance to be examined and settled before
we can consent to give the Order of the Tem-
ple the high and, as regards Templarism, the
exclusive position that it claims.

Temple, Second. The Temple built by
Zerubhavel isso called. See Temple of Zerub-
abel.

Temple, Sovereign Commander of the.
See Sovereign Commander of the Temple.

Temple, Sovereign of the Sovereigns
Grand Commander of the. (Sowerain
des Souverain Grands Commandeur du Tem-
ple.) A degree in the collection of Lemanceau
and Le Page. It is said to be a part of the
Order of Christ or Portuguese Templarism.

Temple, Spiritual. See Spiritual Temple.

Temple, Symbolism of the. Of all the
objects which constitute the Masonic science
of symbolism, the most important, the most
cherished by Masons, and by far the most
significant, is the Temple of Jerusalem. The
spiritualizing of the Temple is the first, the
most prominent, and the most pervading of
all symbols of Freemasonry. It is that which
most emphatically gives it its religious char-
acter. Take from Freemasonry its depend-
ence on the Temple; leave out of its ritual all
reference to that sacred edifice, and to the
legends and traditions connected with it, and
the system itself would at once decay and die,
or at best remain only as some fossilized bone,
serving merely to show the nature of the
once living body to which it had belonged.

Temple worship is in itself an ancient type
of the religious sentiment in its progress
toward spiritual elevation. As soon as a
nation emerged out of Fetishism, or the wor-
ship of visible objects, which is the most de-
graded form of idolatry, its people began to
establish a priesthood, and to erect temples.
The Goths, the Celts, the Egyptians, and the
Greeks, however much they may have dif-
fered in the ritual, and in the objects of their
polytheistic worship, were all in the possession
of priests and of temples. The Jews, com-
plying with this law of our religious nature,
first constructed their tabernacle, or portable
temple, and then, when time and opportunity
permitted, transferred their monotheistic wor-
ship to that more permanent edifice which
towered in all its magnificence above the pin-
nacle of Mount Moriah. The mosque of the
Mohammedan and the church or chapel of the
Christian is but an embodiment of the same

TEMPLE

The adaptation, therefore, of the Temple
of Jerusalem to a science of symbolism, would
be an easy task to the mind of those Jews and
Tyrians who were engaged in its construc-
tion. Doubtless, at its original conception,
the idea of this temple symbolism was rude
and unembellished. It was to be perfected
and polished only by future aggregations of
succeeding intellects. And yet no Biblical
nor Masonic scholar will venture to deny that
there was, in the mode of building and in all
the circumstances connected with the con-
struction of King Solomon’s Temple, an ap-
parent design to establish a foundation for
symbolism.

The Freemasons have, at all events, seized
with avidity the idea of representing in their
symbolic language the interior and spiritual
man by a material temple. They have the
doctrine of the great Apostle of the Gentiles
who has said, “Know ye are the temple o
God, and that the spirit of God dwelleth
in you.” The great body of the Masonic
Craft, looking only to this first Temple erected
by the wisdom of King Solomon, make it the
symbol of life; and as the great object of
Masonry is the search after truth, they are
directed to build up this temple as a fitting
receptacle for truth when found, a place
where it may dwell, just as the ancient Jews
built up their great Temple as a dwelling-
place for Him who is the author of all truth.

To the Master Mason, this Temple of
Solomon is truly the symbol of human life;
for, like life, it was to have its end. For four
centuries it glittered on the hills of Jerusalem
in all its gorgeous magnificence; now, under
some pious descendant of the wise King of
Israel, the spot from whose altars arose the
burnt-offerings to a living God, and now
polluted by some recreant monarch of Judah
to the service of Baal; until at length it re-
ceived the Divine punishment through the
mighty King of Babylon, and, having been
despoiled of all its treasures, was burnt to the
ground, so that nothing was left of all its
splendor but a smoldering heap of ashes.
Variable in its purposes, evanescent in its
existence, now a gorgeous pile of architectural
beauty, and anon a ruin over which the re-
sistless power of fire has passed, it becomes 2
fit symbol of human life occupied in the search
after Divine truth, which is nowhere to be
found; now sinning and now repentant; now
vigorous with health and strength, and anon
a senseless and decaying corpse.

Such is the symbolism of the first Temple,
that of Solomon, as familiar to the class of
Master Masons. But there is a second and
higher class of the Fraternity, the Masons o!
the Royal Arch, by whom this temple sym-
bolism is still further developed.

This second class, leaving their early syme
bolism and looking beyond this Temple of
Solomon, find in Scriptural history another
Temple, which, years after the destruction
of the first one, was erected upon its ruins;
and they have selected the second Temple,

 

of temple worship in a simpler form.

the Temple of Zerubbabel. as their prominentTEMPLE

symbol. And as the first class of Masons
find in their Temple the symbol of mortal life,
limited and perishable, they, on the contrary,
see in this second Temple, built upon the
foundations of the first, a symbol of life eter-
nal, where the lost truth shall be found, where
new incense shall arise from a new altar, and
whose perpetuity their great Master had
promised when, in the very spirit of sym-

olism, he exclaimed, ‘‘ Destroy this temple,
and in three days I will raise it up.”

And so to these two classes or Orders of
Masons the symbolism of the Temple pre-
gents itself in a connected and continuous
form. To the Master Mason, the Temple
of Solomon is the symbol of this life; to the
Royal Arch Mason, the Temple of Zerub-
babel is the symbol of the future life. To the
former, his Temple is the symbol of the search
for truth; to the latter, his is the symbol of the
discovery of truth; and thus the circle is
completed and the system made perfect.

Temple, Workmen at the. See Work-
men at the Temple.

Templier. The title of a Knights Tem-
pe in French. The expression ‘“Cheva-
ier Templier” is scarcely ever used by
French writers.

Templum Hierosoly

Temple of Jerusalem. It is supposed by
some to be a phrase concealed under the
monogram of the Triple Tau, which see.

Men. Ten cannot be considered as a
sacred number in Masonry. But by the
Pythagoreans it was honored as a symbol
of the perfection and consummation of all
things. It was constituted of the monad
and duad, the active and passive principles,
the triad or their result, and the quaternior or
first square, and hence they referred it to
their sacred tetractys. They. said that ten
contained all the relations of numbers and
harmony. (See Tetractys.)

Ten Expressions. Using, as
Rabbis, the expression,
God created the heaven an
one, we find nine other expre
first chapter of Genesis in which
thus making ten expressions by w
world was created. There w
tions from Adam to Noah, to show
was long-suffering before he
earth. For asimilar reason, says
there were ten generations from
Abraham, until the latter
them all.”
trials.
children of Israe
Red Sea. ‘Ten plagues afflict
in Egypt, and ten at the Re
miracles were wrought in the Holy Temple

mz. Latin for the

Ten miracle
1 in Egypt, an

(See Ten.)
Tengu. A significant word in the high
degrees of the Scottish Rite. The original

old Frenc
and the two other
formed out of the
particular sentence w
““Soered treasure” of Masonry.

do the
“In the beginning
d the earth,” as
ssions in the
“God said”’;
hich the
ere ten genera~
that God
deluged the
the Talmud,
Noah to
“took the reward of
Abraham was proved with ten
3 were wrought for the
d ten at the
ed the Egyptians
d Sea. And ten

h rituals explain it, and say that it
words that accompany are
initials of the words of a
hich has reference to the

TENT 775

Tennessee. Until the end of the year
1813, the State of Tennessee constituted a
part of the Masonic jurisdiction of North
Carolina, and the Lodges were held under war-
rants issuing from the Grand Lodge ot ‘‘ North
Carolina and Tennessee,” with the exception
of one Lodge in Davidson County, which de-
rived its Charter from the Grand Lodge of
Kentucky. In December, 1811, a conven-
tion was held at Knoxville, when an address
was directed to the Grand Lodge of North
Carolina, soliciting its assent to the severance
of the Masonic jurisdiction and the establish-
ment of an independent Grand Lodge. In
October, 1813, this consent was granted, and
a convention of the Lodges was ordered by
the Grand Master to assemble at Knoxville
on December 27, 1813, that the Grand Lodge
of Tennessee might be legally constituted.
Delegates from eight Lodges accordingly
assembled on that day at Knoxville, and a
convention was duly organized. A deed of
relinquishment from the Grand Lodge of
North Carolina was read. By this instru-
ment the Grand Lodge of North Carolina
relinguished all authority and jurisdiction
over the several Lodges in the State of Ten-
nessee, and assented to the erection of an
independent Grand Lodge. A Constitution
was accordingly adopted and_ the Grand
Lodge of Tennessee organized, Thomas Clai-
borne being elected Grand Master.

The first Royal Arch Chapters in Tennessee
were instituted by the General Grand Chap-
ter, and the Grand Chapter of Tennessee was
organized in 1826.
The Grand Council of Royal and Select
Masters was established October 13, 1847.
The Grand Commandery of Tennessee was
organized October 12, 1859.

There are in the State a few bodies of the
Ancient and Accepted Scottish Rite, which
derive their Charters from the Supreme
Council for the Southern Jurisdiction.

Tensio-Dai-Sin. A deity held in adora-
tion by the Japanese; the zodiacal sun, with
its twelve constellations, as the representa-
tive of the god and his twelve apostles. This
omnific being, like the zodiacal light, of trian-
gular form, seen only in the evening after tw)-
light and in the morning before dawn, and
whose nature is unknown, is possessed. of in-
effable attributes, inexpressible and unutter-
able, with a supreme power to overcome
eruptions of nature and the elements. Like
unto Masonry, there are four periods of fes-
tival, to wit, in the third, fifth, seventh, and
ninth of the third, fifth, seventh, and ninth
months. The initiates are called Jammabos,
and wear aurora-colored robes, like unto the
light of the dawn of day. s

Tent. The tent, which constitutes a part
of the paraphernalia or furniture of a Com-
mandery of Knights Templar, is not only in-
tended for a practical use, but also has a sym-
bolic meaning. The Order of the Templars
was instituted for the protection of Christian
pilgrims who were visiting the sepulcher of
their Lord. The Hospitalers might remaim776 TENURE

in the city and fulfil their vows by attendance
on the sick, but the Templar must away to
the plains, the hills, and the desert, there, in
his lonely tent, to w atch the w ily Saracen, and
to await the toilsome pilgrim, to whom he
might offer the crust of bread and the draft
of water, and instruct him in his way, and
warn him of danger, and give him words of
good cheer. Often in the early history of the
Order, before luxury and wealth and vice had
impaired its purity, must these meetings of
the toilsome pilgrim, on his way to the holy
shrine, with the valiant Knight who stood by
his tent door on the roadside, have occurred.
And it is just such events as these that are
commemorated in the tent scenes of the
Templar ritual.

Tenure of Office. All offices in the bodies
of the York and American Rites are held by
annual election or appointment. But the
holder of an office does not become functus
officit by the election of his successor; he
retains the office until that successor has
been installed. | , rhis is technically called
“holding over.” It is not election only,
but election a installation that give pos-
session of an office in Masonry. Jf a new
Master, having been elected, should, after
the election and installation of the other
officers of the Lodge, refuse to be installed,
the old Master would “hold over,” or re-
tain the office until the next annual election.
The oath of office of every officer is that he
will perform the duties of the office for twelve
months, and until his successor shall have been
installed. In France, in the last century,
Warrants of Constitution were granted to
certain Masters who held the office for life,
and were thence called “Matftres inamov-
ibles,” or immovable Masters. They con-
sidered the Lodges committed to their care
as their personal property, and governed
them despotically, according to their own
caprices. But in 1772 this class of Masters
had become so unpopular, that the Grand
Lodge removed them, and made the tenure
of office the same as it w as in England.

In the Ancient and Accepted Scottish Rite
the officers of a Supreme Council bold their
offices, under the Constitutions of 1786, for
life. In the subordinate bodies of the Rite,
the elections are held annually or tr iennially,
This is also the rule i a the Supreme Council
of the Northern Jurisdiction, which has aban-
doned the law of perpetual tenure. The
Supreme Council elects its members independ-
ently of the Consistories and is thereby self-
perpetuating.

Terey. One of the nine Elus recorded
in the high degrees as having been sent out
by Solomon to make the search which is re-
ferred to in the Master’s legend. The name
was invented, with some allusion, not now
explicable, to the political incidents of Stuart
Masons. The name is probably an anagram
or corruption of some friend of the house of
Stuart. (See Anagram.)

Terminus. The god of landmarks, whose

TERRASSON

by Numa. The god was represented by a
cubical stone. Of all the gods, Terminus was
the only one who, when the new Capitol was
building, refused to remove his altar, Hence
Ovid (Fasti, i., 673) addressed him thus:
50 Terminus, no inconstancy was permitted
thee; in whatever situation thou hast been
placed, there abide, and do not yield one jot
to any neighbor asking thee.” The Masons
pay the same reverence to their landmarks
that the Romans did to their god Terminus.
Ternary Allusions. Some of the well-
considered and beautiful thoughts of Rev.
George Oliver on Ternary Allusions as appli-
cable to the construction of the Temple services
of Solomon are the three principal religious
festivals—the Feast of Passover, of Pentecost,
and of Tabernacles. The Camp was three-
fold. The Tabernacle, with its precinct, was
called ‘‘The Camp of the Divine Majesty’’;
the next, “The Camp of Levi, or little host
of the Lord’’; and the largest, ‘‘The Camp of
Israel, or the great host.’”’ The tribes were
marshaled in subdivisions of three, each
being designated by a banner containing one
of the cherubic forms of the Deity. The
Temple, in like manner, had three divisions
and three symbolical references—historical,
mystical, and moral. The golden candlestick
had twice three branches, each containing
three bowls, knobs, and flowers. In the
Sanctuary were three sacred utensils—the
candlestick, the table of shewbread, and the
altar of incense; and three hallowed articles
were deposited in the Ark of the Covenant—
the tables of the law, the rod of Aaron, and
the pot of manna. ‘There were three orders
of priests and Levites, and the High Priest
was distinguished by a triple crown.

Three allusions may be observed through
the whole of Jewish history. Thus, Elijah
raised the widow’s son by stretching him-
self upon the child three times. Samaria
sustained a siege of three years. Some of
the kings of Israel and Judah reigned three
years, some three months, some three days.
Rehoboam served God three years before he
apostated. The Jews fasted three days and
three nights, by command of Hsther, before
their triumph over Haman. Their sacred
writings had three grand divisions—the law,
the prophets, and the psalms.

In the Masonic system there were three
Temples—those of Solomon, Zerubbabel,
and Herod. The Jews speak of two that
have been, and believe in one, as described
by Ezekiel the Prophet, yet to come. The
Rabbis say: “The third Temple we hope and
look for.” (See Three.)

[O,, IM, MeoClensctant

Terrasson, the Abbé Jean. The A
Terrasson was born at Lyons, in te cey ne
1670. He was educated by the congregation
of the Oratory, of which his brother André
was a priest, but eventually abandoned it,
which gave 50 much offense to his father,
that he left him by his will only a very
moderate income. The Abbé obtained a

 

worship was introduced among the Romans

chair in the Academy of Sciences in 17TERRIBLE

and a professorship in the Royal College
in 1724, which position he occupied until
his death in 1750. He was the author of a
Critical Dissertation on the Iliad of Homer,
a translation of Divdorus Siculus, and several
other classical and philosophical works. But
the work most interesting to the Masonic
scholar is his Séthos, histoire ow vie tirée des
monumens anecdotes de Vancienne Egypt,
published at Paris in 1731. This work
excited on its appearance so much attention
in the literary world, that it was translated
into the German and English languages under
the respective titles of: 1. Abris der wahren
Helden-Tugend, oder Lebensgeschichte_ des
Sethos; translated by Chro. Gli. Wendt, Ham-
burg, 1732. 2. Geschichte des Konigs Sethos;
translated by Matth. Claudius, Breslau,
1777; and 3. The Life of Sethos, taken from
private Memoirs of the ancient Egyptians;
translated from a Greek MS. into French, and
now done into English, by M. Lediard, London,
1732.

In this romance he has given an account
of the initiation of his hero, Sethos, an
Egyptian prince, into the Egyptian mys-
teries. We must not, however, be led into
the error, into which Kloss says that the
Masonic Fraternity fell on its first appear-
ance, that this account is a well-proved,
historical narrative. Much as we _ know
of the Egyptian mysteries, compared with
our knowledge of the Grecian or the Asi-
atic, we have no sufficient documents from
which to obtain the consecutive and minute
detail which the Abbé Terrasson has con-
structed. It is like Ramsay’s Travels of
Cyrus, to which it has been compared—a
romance rather than a history; but it still
contains so many scintillations of truth, so
much of the substantials of fact amid the
ornaments of fiction, that it cannot but
prove instructive as well as amusing. We

ave in it the outlines of an initiation into
the Egyptian mysteries such as the learned
Abbé could derive from the documents and
monuments to which he was able to apply,
with many lacune which he has filled up
from his own inventive and poetic genius.

Terrible Brother. French, Frere terrible.
An officer in the French Rite, who in an
initiation conducts the candidate, and in this
respect performs the duty of a Senior Deacon
in the York Rite.

Territorial Jurisdiction. It has now be-
come the settled principle of, at least, Ameri-
can Masonic law, that Masonic and political
jurisdiction should be coterminous, that
is, that the boundaries which circumscribe
the territorial jurisdiction of a Grand Lodge
should be the same as those which define
the political limits of the State in which it
exists. And so it follows that if a State
should change its political boundaries, the
Masonic boundaries of the Grand Lodge
should change with it. Thus, if a State should
diminish its extent by the cession of any part
of its territory to an adjoining State, the
Lodges situated within the ceded territory

 

TESSELLATED 777
would pass over to the jurisdiction of the
Grand Lodge of the State to which
territory had been ceded.
_ Tessellated. From the Latin tessella, 9
little square stone. Checkered, formed in
little squares of Mosaic work. Applied in
Masonry to the Mosaic pavement of the
Temple, and to the border which surrounds
the tracing-board, probably incorrectly in
the latter instance. (See Tessellated Border.)
Tessellated Border. Browne says in
his Master Key, which is supposed to present
the general form of the Prestonian lectures,
that the ornaments of a Lodge are the Mosaic
Pavement, the Blazing Star, and the Tessel-
lated Border; and he defines the Tessellated
Border to be “the skirt-work round the
Lodge.” Webb, in his lectures, teaches
that the ornaments of a Lodge are the Mosaie
pavement, the indented tessel, and the blazing
star; and he defines the indented tessel to be
that “beautifully tessellated border or skirting
which surrounded the ground-floor of King
Solomon’s Temple.”’? The French call it “la
houpe dentelée,” which is literally the in-
dented tessel; and they describe it as “a cord
forming true-lovers’ knots, which surrounds
the tracing-board.”” The Germans call it
“die Schnur von starken Faden,’ or the
cord of strong threads, and define it as a border
surrounding the tracing-board of an Entered
Apprentice, consisting of a cord tied in lovers’
knots, with two tassels attached to the enas.
The idea prevalent in America, and de-
rived from a misapprehension of the plate
in the Monitor of Cross, that the tessellated
border was a decorated part of the Mosaic
pavement, and made like it of little square
stones, does not seem to be supporte by
these definitions. They all indicate that
the tessellated border was a cord. The in-
terpretation of its symbolic meaning still
further sustains this idea. Browne says
“s+ alludes to that kind care of Providence
which so cheerfully surrounds and keeps
us within its protection whilst we justly
and uprightly govern our lives and actions
by the four cardinal virtues in divinity,
namely, temperance, fortitude, prudence,
and justice.” This last allusion is to the
four tassels attached to the cord. (See
Tassels.) A
Webb says that it is “emblematic of
those blessings and comforts which sur-
round us, and which we. hope to obtain by
a faithful reliance on Divine Providence.”
The French ritual says that it is intended
“to teach the Mason that the society of
which he constitutes a part surrounds the
earth, and that distance, so far from relax-
ing the bonds which unite the members to
each other, ought to draw them closer.”
Lenning says that it eyobole the fra-
ternal bond by which all Masons are united.
But Gidicke is more precise. He defines
it as “the universal bond by which every
Mason ought to be united to hig brethren,”
and he says that “it should consist of sixty
threads or yarns, because, according to the{
|
|

i}

i
|

it

 
   

778 TESSELLATED

ancient statutes, no Lodge was allowed to
have above sixty members.”

Oliver (Landm., i., 174) says “the Tracing-
Board is surrounded by an indented or tes-
sellated border . . . at the four angles ap-
pear as many tassels.” But in the old
English tracing-boards the two lower tassels
are often omitted. They are, however,
generally found in the French. Lenning,
speaking, I suppose, for the German, assigns
to them but two. Four tassels are, however,
necessary to complete the symbolism, which
is said to be that of the four cardinal virtues.
The tessellated, more properly, therefore,
the tassellated, border consists of a cord
intertwined with knots, to each end of which
is appended a tassel. It surrounds the
border of the tracing-board, and appears at

  

tracing-
boards another border, which surrounds the
enue picture with lines, as in the following

 

 

This indented border, which was made to
represent a cord of black and white threads,
was, I think, in time mistaken for tessella, or
little stones; an error probably originating
in confounding it with the tessellated pave-
ment, which was another one of the orna-
ments of the Lodge.

_We find that we have for this symbol five
different names: in English, the indented
tarsel, the indented tassel, the indented tes-
sel, the tassellated border, and the tessellated
border; in French, the houpe dentelée, or
indented tessel; and in German, the Schnur
von starken Faden, or the cord of strong
threads.

The question what is the true tessellated
border would not be a difficult one to answer,
if it were not for the variety of names given
to it in the English rituals. We know by
tradition, and by engravings that have
been preserved, that during the ceremonies
of initiation in the early part of the last
century the symbols of the Order were
marked out in chalk on the floor, and that
this picture was encircled by a waving cord.
This cord was ornamented with tassels,
and formerly a border to the tracing on the
floor was called the indented tassel, the cord
and the tufts attached to it being the tassel,
which, being by its wavy direction partly in
and partly outside of the picture, was said
to be indented. This indented tassel was
subsequently corrupted by illiterate Masons

 

    

TESTS

into indented tarsel, the appellation met with
in some of the early catechisms.

Afterward, looking to its decoration with
tassels and to its position as a border to the
tracing-board, it was called the tassellated
border. In time the picture on the floor
was transferred to a permanent tracing-
board, and then the tassels were preserved
at the top, and the rest of the cord was repre-
sented around the board in the form of
white and black angular spaces. These
were mistaken for little stones, and the fas-
sellated border was called, by a natural cor-
ruption, the tessellated border. Many years
ago, when I first met with the idea of this cor-
ruption from tassellated to tessellated, which
was suggested to Dr. Oliver by “a learned
Scottish Mason,” whose name he does not
give, I was inclined to doubt its correct-
ness. Subsequent investigations have led
me to change that opinion. I think that I
can readily trace the gradual steps of cor-
ruption and change from the original name
indented tassel, which the early French Ma-
sons had literally translated by howpe den-
telée, to indented tarsel, and sometimes, ac-
cording to Oliver, to indented trasel; then to
tassellated border, and, finally, to tessellated
border, the name which it now bears.

The form and the meaning of the symbol
are now apparent. The tessellated border,
as it is called, is a cord, decorated with
tassels, which surrounds the tracing-board
of an Entered Apprentice, the said tracing-
board being a representation of the Lodge,
and it symbolizes the bond of love—the
mystic tie—which binds the Craft whereso-
ever dispersed into one band of brother-
hood.

Tessel, Indented. See Tessellated Border.

Tessera Hospitalis. Latin. Literally,
“the token of the guest,” or “the hospitable
die.” It was a custom among the ancients,
that when two persons formed an alliance
of friendship, they took a small piece of
bone, ivory, stone, or even wood, which they
divided into two parts, each one inscrib-
ing his name upon his half. They then made
an exchange of the pieces, each promising
to retain the part entrusted to him as a per-
petual token of the covenant into which they
had entered, of which its production at any
future time would be a proof and a reminder.
(See the subject more fully treated in the
article Mark.)

Testimony. In Masonic trials the testi-
mony of witnesses is taken in two ways—that
of profanes by affidavit, and that of Masons
on their Masonic obligation.

Tests. Test questions, to which the con-
ventional answers would prove the Masonic
character of the person interrogated, were
in very common use in the last century in
England. They were not, it is true, enjoined
by authority, but were conventionally used
to such an extent that every Mason was sup-
posed to be acquainted with them. The
are now obsolete; but not very long ago suc
“catch questions” as “Where does theTESTS

Master hang his hat?” and a few others,
equally trivial, were in use.

Oliver gives (Golden Remains, iv., 14) the
following as the tests in use in the early
part of the last century. They were intro-
duced by Desaguliers and Anderson at the
revival in 1717. Some of them, however,
were of a higher character, being taken
from the catechism or lecture then in use
as a part of the instructions of the Entered
Apprentice.

What is the place of the Senior Entered
Apprentice?

What are the fixed lights?

How ought the Master to be served?

What is the punishment of a cowan?

What is the bone box?

How is it said to be opened only with
ivory keys?

By what is the key suspended?

What is the clothing of a Mason?

What is the brand?

How high was the door of the middle
ehamber?

What does this stone smell of?

The name of an Entered Apprentice?

The name of a Fellow-Craft?

The name of Master Mason? :

In the year 1730, Martin Clare having,
by order of the Grand Lodge, remodeled
the lectures, he abolished the old testsand
introduced the following new ones:

Whence came you?

Who brought you here?

at recommendation do you bring?

Do you know the secrets of Masonry?

Where do you keep them?

Have you the key?

Where is it deposited?

When you were made a Mason, what did
you consider most desirable?

What is the name of your Lodge?

Where is it situated?

What is its foundation?

How did you enter the Temple of Solomon?

How many windows did you see there?

: het is the duty of the youngest appren-
tice

Have you ever worked as a Mason?

What did you work with?

Salute me as a Mason.

Ten years afterward Clare’s tests were
superseded by a new series of “examina-
tion questions,’ which were promulgated
by Dr. Manningham, and very generally
adopted. They are as follows:

Where were you made a Mason?

What did you learn there?

How do you hope to be rewarded?

What access have you to that Grand
Lodge?

How many steps?

What are their names? Gaye

How many qualifications are required in a
Mason? 5

What is the standard of a Mason’s faith?

What is the standard of his actions? ;

Can you name the peculiar characteris-
tics of a Mason’s Lodge?

   
  
 
 
 
 
 
  
 
 
 
 
 
  
 
 
 
  
 
 
 
  
  
 
 
  
 
  
  
  
 
 
 
 
 
 
  
 
   
  
 
 
  
  
 
 
   
 
  
 
  
 
 
 
 
  
  
  
  
 
  
 
 
  
 
  
 
  

  

 

TESTS 779

What is the interior composed of?

Why are we termed brethren?

By what badge is a Mason distinguished?

To what do the reports refer?

How many principal points are there in
Masonry?

To what do they refer?

Their names?

The allusion?

Thomas Dunckerley subsequently made
a new arrangement of the lectures, and
with them the tests. For the eighteen
which composed the series of Manning-
ham, he invented ten, but which were more
significant and important in their bearing.
They were as follows:

How ought a Mason to be clothed?

When were you born?

Where were you born?

How were you born?

Did you endure the brand with fortitude
and patience?

The situation of the Lodge?

What is its name?

With what have you worked as a Mason?

Explain the sprig of Cassia.

How old are you?

Preston subsequent y, as his first contri-
bution to Masonic literature, presented the
following system of tests, which were at a
later period adopted:

Whither are you bound?

Are you a Mason?

How do you know that?

How will you prove it to me?

Where were you made a Mason?

When were you made a Mason?

By whom were you made a Mason?

From whence come you?

What recommendation do you bring?

Any other recommendation?

Where are the secrets of Masonry kept?

To whom do you deliver them?

How do you deliver them?

In what manner do you serve your Mas-
ter?

What is your name?

What is the name of your son?

Tf a Brother were lost, where should you
hope to find him?

ow should you expect him to be clothed?

How blows a Mason’s wind

Why does it thus blow?

What time is it? : :

These Prestonian tests continued in use
until the close of the last century, and Dr.
Oliver says that at his initiation, in 1801,
he was fully instructed in them. ;

Tests of this kind appear to have existed
at an early period. The “examination of
a Steinmetz,” given by Findel in his History
of Freemasonry, presents all the characteris-
tics of the English ‘‘tests.”

The French Masons have one, “Com-
ment étes vous entré dans le Temple de
Salomon?” and in America, besides the
one already mentioned, there are a few
others which are sometimes used, but with
out legal authority. A review of these780 TEST

tests will lead to the conclusion adopted |
by Oliver, that “they are doubtless of great |
utility, but in their selection a pure and}
discriminating taste has not always been |
used.” :

Test Word. In the year 1829, during
the anti-Masonic excitement in America,
the Grand Lodge of New York proposed,
as a safeguard against “the introduction
of impostors among the workmen,” a test
word to be used in all examinations in ad-
dition to the legitimate tests. But as this
was deemed an innovation on the landmarks,
and as it was impossible that it could ever
become universal, the Grand Lodges of the
United States very properly rejected it, and
it was never used.

Tetractys. The Greek word terpaxris
signifies, literally, the number four, and is

e therefore synony-

mous with the

Guaeraet: but it

has been pecu-

e ® liarly applied to a

symbol of the Py-

thagoreans, which

is composed of ten

dots arranged in

a triangular form
e e @ © of four rows.

This figure was in itself, as a whole, em-
blematic of the Tetragrammaton, or sacred
name of four letters (for ¢etractys, in Greek,
means four), and was undoubtedly learned
by Pythagoras during his visit to Babylon.
But the parts of which it is composed were
also pregnant symbols. Thus the one point
was a symbol of the active principle or
creator, the two points of the passive prin-
ciple or matter, the three of the world pro-
ceeding from their union, and the four of the
liberal arts and sciences, which may be said
to complete and perfect that world.

‘This arrangement of the ten points in a
triangular form was called the tetractys or
number four, because each of the sides of the
triangle consisted of four points, and the
whole number of ten was made up by the
summation of the first four figures, 1 + 2
+3+4=10.

Hierocles says, in his Commentaries on the
Golden Verses (v., p. 47): “But how comes
God to be the Tetractys? This thou mayst
learn in the sacred book ascribed to Pythago-
ras, mm which God is celebrated as the
number of numbers. For if all things exist
by His eternal decrees, it is evident that in
each species of things the number depends
on the cause that produces them. . . . Now
the power of ten is four; for before we come
to a complete and perfect decade, we dis-
cover all the virtue and perfection of the ten in
the four. Thus, in assembling all numbers
from one to four inclusive, the whole com-
position makes ten,” ete.

And Dacier, in his Notes on these Com-
mentaries and on this particular passage,
remarks that “Pythagoras, having learned

TETRACTYS

mysterious and ineffable name Jehovah,
and finding that in the original tongue it
was composed of four letters, translated it
into his own language by the word tetractys,
and gave the true explanation of it, saying
that it properly signified the source of
nature that perpetually rolls along.”

So much did the disciples of Pythagoras
venerate the tetractys, that it is said that
they took their most solemn oaths, espe-
cially that of initiation, upon it. The exact
words of the oath are given in the Golden
Verses, and are referred to by Jamblichus
in his Life of Pythagoras:

Nai wa Tov auetépa Wvyxa mapadovia TeTpaxToV
Tlayav aevaov pvgews, add’ Epxev ey” Epyore

ers

‘*T swear it by him who has transmitted into

our soul the sacred tetractys,
The source of nature, whose course is eternal.”

Jamblichus gives a different phraseology
of the oath, but with substantially the same
meaning. In the symbols of Masonry, we
will find the sacred delta bearing the nearest
analogy to the tetractys of the Pythagoreans.

The outline of these points form, it wi
be perceived, a triangle; and if we draw
short lines from point to point, we will
have within this great triangle nine smaller
ones. Dr. Hemming, in his revision of the
English lectures, adopted in 1813, thus ex-
plains this symbol:

“The great triangle is generally denom-
inated Pythagorean, because it served as a
principal illustration of that philosopher's
system. This emblem sowartully elucidates
the mystical relation between the numerical
and geometrical ,
symbols. It is
composed of ten
points, so ar-
ranged as to form
one great equi-
lateral triangle,
and at the same

time to divide it
into nine simi-
lar triangles of

smaller dimen- *
sions. ‘The first of these, representing unity,
is called a monad, and answers to what is
denominated a point in geometry, each being
the principle by the multiplication of which
all combinations of form and number are
respectively generated. The next two points
are denominated a duad, representing the
number two, and answers to the geometrical
line which, consisting of length without
breadth, is bounded by two extreme points.
The three following points are called the
triad, representing the number three, and may
be considered as having an indissoluble rela-
tion to all superficies, which consist of length
and breadth, when contemplated as ab-
stracted from thickness.”

Dr. Hemming does not appear to have im-

    

 

in Egypt the name of the true God, the

 

proved on the Pythagorean symbolization.TETRADITES

Tetradites. Believers in the occult powers
of the numeral four, and in a Godhead of
four persons in lieu of three. In this con-
nection, the following figure is worthy of
examination, it being a star of five points

 

 

enclosing the three letters of the Ineffable
Name, but forming the Tetragrammaton,
the Shem Hamphorash. This figure has been
claimed to represent the Godhead.
Tetragrammaton. In Greek, it sig-
nifies a word of four letters. It is the title
given by the Talmudists to the name of
God Jehovah, which in the original Hebrew
consists of four letters, 77”. (See Jehovah.)
Teutonic Knights. The origin of this
Order was a humble but a pious one. During
the Crusades, a wealthy gentleman of Ger-
many, who resided at Jerusalem, commiser-
ating the condition of his countrymen who
came there as pilgrims, made his house their
receptacle, and afterward built a hospital,
to which, by the permission of the Patriarch
of Jerusalem, he added an oratory dedicated
to the Virgin Mary. Other Germans coming
from Lubeck and Bremen contributed to the
extension of this charity, and erected at Acre,
during the third Crusade, a sumptuous hos-
pital, and assumed the title of Teutonic
Knights, or Brethren of the Hospital of our
Lady of the Germans of Jerusalem. They
elected Henry Walpott their first Master,
and adopted for their government a Rule
closely approximating to that both of the
Templars and the Hospitalers, with an ad-
ditional one that none but Germans should
be admitted into the Order. Their dress
consisted of a white mantle, with a black
cross embroidered in gold. Clark says
(Hist. of Knighthood, ii., 60) that the original
badge, which was as-
signed to them by the
Emperor Henry VI.,
was a black cross po-
tent; and that form
of cross has ever
since been known as a
Teutonic Cross. John,
King of Jerusalem,
added the cross double
otent gold, that is, a
cross potent of pola on the black cross.
The Emperor Frederick II. gave them the
black double-headed eagle, to be borne in
an inescutcheon in the center of the cross;

 

 

TEXAS 781

and St. Louis, of France, added to it, as an
augmentation, a blue chief strewn with
fleur-de-lis.

During the siege of Acre they did good
service to the Christian cause; but on the
fall of that city, the main body returned to
Europe with Frederick II. For many years
they were engaged in crusades against the
pagan inhabitants of Prussia and Poland.
Ashmole says that in 1340 they built the
city of Maryburg, and there established
the residence of their Grand Master. They
were for a long time engaged in contests
with the kings of Poland on account of their
invasion of their territory. They were ex-
communicated by Pope John XXII., but
relying on their great strength, and the re-
moteness of their province, they bid defiance
to ecclesiastical censures, and the contest
ended in their receiving Prussia proper as a
brief of the kings of Poland.

In 1511, Albert, Margrave of Branden-
burg, was elected their Grand Master. In
1525 he abandoned the vows of his Order;
became a Protestant, and exchanged his
title of Grand Master for that of Duke of
Eastern Prussia; and thus the dominion of
the Knights was brought to an end, and
the foundation laid of the future kingdom
of Prussia.

The Order, however, still continued its
existence, the seat of the Grand Master
being at Mergentheim, in Swabia. By the
pence of Presburg, in 1805, the Emperor
‘rancis II. obtained the Grand Master-
ship, with all its rights and privileges. In
1809 Napoleon abolished the Order, but it
still has a titular existence in Austria.

Attempts have been made to incorporate
the Teutonic Knights into Masonry, and
their cross has been adopted in some of the
high degrees. But we fail to find in_his-
tory the slightest traces of any actual con-
nection between the two Orders.

Texas. Freemasonry was introduced in
Texas by the formation of a Lodge at Bra-
zoria, which met for the first time, December
27, 1835. ‘The Dispensation for this Lodge
was granted by J. H. Holland, Grand Master
of Louisiana, and in his honor the Lodge was
called Holland Lodge, No. 36. It continued
to meet until February, 1836, when the war
with Mexico put an end to its labors for the
time. In October, 1837, it was reopened at
Houston, a Charter having in the interval
been issued for it by the Grand Lodge of
Louisiana. In the meantime two other
Lodges had been chartered by_ the Grand
Lodge of Louisiana, Milam, No. 40, at
Nacogdoches, and McFarlane, No. 41, at
San Augustine. Delegates from these Lodges
met at Houston, December 20, 1837, and
organized the Grand Lodge of the Republie
of Texas, Anson Jones being elected Grand
Master.

The introduction of Royal Arch Masonry
into Texas was accompanied with some
difficulties. In 1838, the General Gran
Chapter of the United States granted 4Goo TG As Oras.
Charter for a Chapter at San Felipe de
Austin. The members, finding it impracti-
cable to meet at that place, assumed the re-
sponsibility of opening it at Galveston,
which was done June 2, 1840. This ir-
regular action was, on application, healed
by the General Grand Chapter. Subse-
uently this body united with two illegal
Jhapters in the Republic to form a Grand
Chapter. This body was declared illegal
by the General Grand Chapter, and Ma-
sonic intercourse with it prohibited. The
Chapter at Galveston submitted to the
decree, and the so-called Grand Chapter of
Texas was dissolved. Charters were then
granted by the General Grand Chapter to
seven other Chapters, and in 1850 the Grand
Chapter of Texas was duly established.*

The Grand Commandery of Texas was
organized January 19, 1855.

T.°.G.°.A.°.0.°.1.°.U.". The initials of
The Great Architect of the Universe. Often
used in this abbreviated form by Masonic
writers.

Thammuz. Spelled also Tammuz. A
deity worshiped by the apostate Jews in the
time of Ezekiel, and supposed by most com-
mentators to be identical with the Syrian god
Adonis. (See Adonis, Mysteries of.)

Thanks. It isa usage of French Masonry,
and in the high degrees of some other Rites,
for the candidate, after his initiation and the
address of the orator to him, to return thanks
to the Lodge for the honor that has been
conferred upon him. It is a voluntary and
not an obligatory duty, and is not practised
in the Lodges of the York and American
Rites.

Theism. Theological writers have de-
fined theism as being the belief in the ex-
istence of a Deity who, having created the
world, directs its government by the con-
stant exercise of his beneficent power, in con-
tradistinction to atheism, which denies the
existence of any such creative and superin-
tending being. In this sense, theism is the
fundamental religion of Masonry, on which
is superimposed the additional and peculiar
tenets of each of its disciples.

Theocratic Philosophy of Freemasonry.
This is a term invented by Dr. Oliver to indi-
cate that view of Freemasonry which intimate-
ly connects its symbols with the teachings of
pure religion, and traces them to the primeval
revelations of God to man, so that the phi-
losophy of Masonry shall develop the con-
tinual government of the Divine Being.
Hence he says: ‘‘It is the Theocratie Philoso-
phy of Freemasonry that commands our un-
qualified esteem, and seals in our heart that
love for the Institution which will produce

 

*The Grand Chapter of Texas has long
refused to admit the authority of the General
Grand Chapter and takes no part in their pro-
ceedings, _The Chapters for many years worked
the Council degrees in the Chapter, having no
separate Council of Royal and Select Masters.

THEOSOPHISTS

an active religious faith and practice, and lead
in the end to ‘a building not made with
hands, eternal in the heavens.’” He has
developed this system in one of his works
entitled The Theocratic Philosophy of Free-
masonry, in twelve lectures on its Speculative,
Operative, and Spurious Branches. In this
work he enters with great minuteness into an
examination of the speculative character of
the Institution and of its operative division,
which he contends had been practised as an
exclusively scientific pursuit from the earliest
times in every country in the would. Many
of the legendary speculations advanced in
this work will be rejected at this day as un-
sound and untenable, but his views of the
true philosophy of Freemasonry are worthy
of profound study.

Theological Virtues. Under the name
of the Cardinal Virtues, because all the other
virtues hinged upon them, the ancient Pagans
gave the most prominent place in their system
of ethics to Temperance, Prudence, Fortitude,
and Justice. But the three virtues taught
in the theology of St. Paul, Faith, Hope, and
Charity, as such were unknown to them. To
these, as taking a higher place and being more
intimately connected with the relations of
man to God, Christian writers have given the
name of the Theological Virtues. They have
been admitted into the system of Masonry,
and are symbolized in the Theological ladder
of Jacob.

Theopaschites. Followers of Peter the
Fuller, who flourished in the fifth century, and
believed in the crucifixion of all three of the
Godhead.

Theoricus. The second grade of the
“First Order’”’ of the Society of Rosicrucians.
(See Rosicrucianism.)

Theoricus. The Twelfth Degree of the
German Rose Croix.

Theosophists. There were many theoso-
phists — enthusiasts whom Vaughan alls

‘noble specimens of the mystic”—but those
with whom the history of Masonry has most
to do were the mystical religious thinkers of
the last century, who supposed that they
were possessed of a knowledge of the Divinity
and his works by supernatural inspiration, or
who regarded the foundation of their mysti-
cal tenets as resting on a sort of Divine in-
tuition. Such were Swedenborg, who, if not
himself a Masonic reformer, has supplied the
materials of many degrees; the Moravian
brethren, the object of whose association is
said to have been originally the propagation
of the Gospel under the Masonic veil; St.
Martin, the founder of the Philalethans; Per-
netty, to whom we owe the Order of Illumi-
nati at Avignon; and Chastanier, who was
the inventer of the Rite of Illuminated Theoso-
phists. The object proposed in all these
theosophic degrees was the regeneration of
man, and his reintegration into the primitive
innocence from which he had fallen by origi-
nal sin. Theosophic Masonry was, in fact,

 

The petitions of the Chapter read: ‘Royal Arch
and Appendant Degrees,’ [E. E. C.]

  

nothing else than an app lesion of the specu-
lative ideas of Jacob Bohme, of Swedenborg,THERAPEUTZ

and other mystical philosophers of the same
class. Vaughan, in his Hours with the Mys-
tics (ii., 46), thus decribes the earlier theoso-
phists of the fourteenth century: “They be-
lieved devoutly in the genuineness of the
Kabbala. They were persuaded that, be-
neath all the floods of change, this oral tradi-
tion had perpetuated its life unharmed from
the days of Moses downward—even as Jew-
ish fable taught them that the cedars alone,
of all trees, had continued to spread the
strength of their invulnerable arms below the
waters of the deluge. They rejoiced in the
hidden lore of that book as in a treasure rich
with the germs of all philosophy. They
maintained that from its marvelous leaves
man might learn the angelic heraldry of the
skies, the mysteries of the Divine nature, the
means of converse with the potentates of
heaven.”

Add to this an equal reverence for the un-
fathomable mysteries contained in the prophe-
cies of Daniel and the vision of the Evan-
gelist, with a proneness to give to everything
Divine a symbolic interpretation, and you
have the true character of those later theoso-

hists who labored to invent their particu-
ar systems of Masonry. For more of this
subject, see the article on Saint Martin.

Nothing now remains of theosophic Ma-
sonry except the few traces left through the
influence of Zinnendorf in the Swedish system,
and what we find in the Apocalyptic degrees
of the Scottish Rite. The systems of Swed-
enborg, Pernetty, Paschalis, St. Martin, and
Chastanier have all become obsolete.

Therapeutz. An ascetic sect of Jews in
the first century after Christ, whom Milman
calls the ancestors of the Christian monks and
hermits. They resided near Alexandria, in
Egypt, and bore a striking resemblance in
their doctrines to those of the Essenians.
They were, however, much influenced by the
mystical school of Alexandria, and, while
they borrowed much from the Kabbala, par-
took also in their speculations of Pythagorean
and Orphic ideas. Their system pervades
some of the high degrees of Masonry. The
best account of them is given by Philo Ju-
deus.

Theriog. The 613 precepts into which
the Jews divided the Mosaical law. Thus
the Hebrew letters 30M numerically ex-
press 613. (See description of Talith.)

Theurgy. From the Greek Theos, God,
and ergon, work. The ancients thus called
the whole art of magic, because they believed
its operations to be the result of an inter-
course with the gods. But the moderns have
appropriated it to that species of magic which
operates by celestial means as opposed to
natural magic, which is effected by a knowl-
edge of the occult powers of nature, and
necromancy or magic effected by the aid ot
evil spirits. Attempts have been made by
some speculative authors to apply this high
magic, as it is also called, to an interpretation
of Masonic symbolism. The most notorious

and the most prolific writer on this subject

THORY 783

is Louis Alphonse Constance, who, under the
name of Eliphas Levy, has given to the world
numerous works on the dogma and ritual, the
history and the interpretation, of this theur-
gic Masonry.

Third Degree. See Master Mason.

Thirteen, The. A Parisian society claim-
ing to exercise an occult influence during the
First Empire. A society of growing propor-
tions in the United States, intended to con-
found and uproot superstition, with an in-
direct reference to Arthur’s Round Table and
the Judas of infamy.

Thirty-Second Degree. See Sublime
Prince of the Royal Secret.

Thirty-Six. In the Pythagorean doctrine
of numbers, 36 symbolized the male and fe-
male powers of nature united, because it is
composed of the sum of the four odd num-
bers, 1+3-+5+7=16, added to the sum of
the four even numbers, 2+4+6+8=20, for
16+20=36. It has, however, no place
among the sacred numbers of Masonry.

Thirty-Third Degree. See Sovereign
Grand Inspector-General.
Thokath. pin, strength. An expres-

sion known to the Brethren of the Scottish
Rite in the Twelfth Degree.

Mhomists. An ancient Christian church
in Malabar, said to have been founded by St.
Thomas.

Whor or Thorr, contracted from Thonar,
and sometimes known as Donar. This deity
presided over the mischievous spirits in the
elements, and was the son of Odin ‘and Freyia.
These three were known in mythology as the
triune deity—the Father, Son, and Spirit.
Thor’s great weapon of destruction or force
was the Miolner, the hammer or mallet,
which had the marvelous property of in-
variably returning to its owner after having
been launched upon its mission, and having
performed its work of destruction.

Thory, Claude Antoine. A distinguished
French Masonic writer, who was born at
Paris, May 26, 1759. He was by profession
an advocate, and held the official position
lof Registrar of the Criminal Court of the
Chatelet, and afterward of first adjunct of the
Mayor of Paris. He was a member of sev-
eral learned societies, and a naturalist of
considerable reputation. He devoted his at-
tention more particularly to botany, and
published several valuable works on the genus
Rosa, and also one on strawberries, which was
published after his death.

Thory took an important part, both as an
actor and a writer, in the Masonic history of
France. He was a member of the Lodge
“Saint Alexandre d’Hcosse,” and of the
“Contrat Social,’ out of whose incorporation
into one proceeded the Mother Lodge of the
Philosophie Scottish Rite, of which Thory
may be justly called the founder. He was at
its constitution made the presiding officer:
and afterward its treasurer, and keeper of

 

its archives. In this last capacity, he made
a collection of rare and valuable manu-
scripts, books, medals, seals, jewels, bronze784 THOUX

figures, and other objects connected with
Freemasonry. Under his administration, the
library and museum of the Mother Lodge
became perhaps the most valuable collection
of the kind in France or in any other country.
After the Mother Lodge had ceased its
labors in 1826, this collection passed by a
previous stipulation into the possession of
the Lodge of Mont Thabor, which was the
oldest of the Rite. :

Thory, while making collections for the
Lodge, had amassed for himself a fund of
the most valuable materials toward the
history of Freemasonry, which he used
with great effect in his subsequent publica-
tions. In 1813 he published the Annales
Originis Magni Galliarum Orientis, ou His-
toire de la Fondation du Grand Orient de
France, in 1 vol., 8vo; and in 1815 his Acta
Latomorum, ou Chronologie del ’Histoire de
la Franche-Maconnerie, francaise et étrangere,
in 2 vols., 8vo.

The value of these works, especially of
the latter, if not as well-digested histo-
ries, certainly as important contributions to
Masonic history, cannot be denied. Yet
they have been variously appreciated by his
contemporaries. Rebold (Hist. des 3 G. L.,
p. 530) says of the Annales, that it is one
of the best historical productions that French
Masonic literature possesses; while Besuchet
(Précis Historique, u., 275) charges that he
bas attempted to discharge the functions
of an historian without exactitude and without
impartiality. These discordant views are
to be attributed to the active part that
Thory took in the contests between the
Grand Orient and the Scottish Rite, and
the opposition which he offered to the claims
of the former to the Supreme Masonic
authority. Posterity will form its judgment
on the character of Thory as a Masonic
historian without reference to the evanescent
rivalry of parties. He died in October, 1827

Thoux de Salverte. Founder in 1767,
at Warsaw, of the Academy of Ancients,
which see.

Thread of Life. In the earliest lectures
of the last century, we find this Catechism:

“Q. Have you the key of the Lodge?

“A. Yes, I have.

“@. What is its virtue?

“A. To open and shut, and shut and open.

“Q. Where do you keep it?

“A. In an ivory box, between my tongue
and my teeth, or within my heart, where all
my secrets are kept.

“Q. Have you the chain to the key?

‘A. Yes, I have.

“Q. How long is it? 4

“A. As long as from my tongue to my
heart.”

In a later lecture, this key is said to “hang
by a tow line nine inches or a span.” And
later still, in the old Prestonian lecture, it
is said to hang by “the thread of life, in
the passage of entrance, nine inches or a
span long, the supposed distance between
guttural and pectoral.” All of which is

 

   

THREE

intended simply to symbolize the close con-
nection which in every Mason should exist
between his tongue and his heart, so that
the one may utter nothing that the other
does not truly dictate.

Three. Everywhere among the ancients
the number three was deemed the most
sacred of numbers. A reverence for its
mystical virtues is to be found even among
the Chinese, who say that numbers begin
at one and are made perfect at three, and
hence they denote the multiplicity of an
object by repeating the character which
stands for it three times. In the phbiloso-
phy of Plato, it was the image of the Su-
preme Being, because it includes in itself
the properties of the two first numbers, and
because, as Aristotle says, it contains within
itself a beginning, a middle, and an end.
The Pythagoreans called it perfect harmony.
So sacred was this number deemed by the
ancients, that we find it designating some
of the attributes of almost all the gods.
The thunderbolt of Jove was three-forked;
the scepter of Neptune was a trident; Cer-
berus, the dog of Pluto, was three-headed}
there were three Fates and three Furies;
the sun had three names, Apollo, Sol, and
Liber; and the moon tbree also, Diana,
Luna, and Hecate. In all incantations,
three was a favorite number, for, as Virgil
says, “numero Deus impari gaudet,” God
delights in an odd number. A triple cord
was used, each cord of three different colors,
white, red, and black; and a small image of
the subject of the charm was carried thrice
around the altar, as we see in Virgil’s eighth
eclogue (I. 73):

“Terna tibi hee primum, triplici diversa colore,
Licia cireumdo, terque hee altaria circum
Effigiem duco.”’

i. e.,
“First I surround thee with these three pieces

of list, and I carry thy image three times round
the altars.’

The Druids paid no less respect to this
sacred number. Throughout their whole
system, a reference is constantly made to
its influence; and so far did their venera-
tion for it extend, that even their sacred
poetry was composed in triads.

In all the mysteries, from Egypt to Scan-
dinavia, we find a sacred regard for the
number three. In the Rites of Mithras, the
Empyrean was said to be supported by
three intelligences, Ormuzd, Mithra, and
Mithras. In the Rites of Hindustan, there
was the trinity of Brahma, Vishnu, and
Siva. It was, in short, a general character
of the mysteries to have three principal
officers and three grades of initiation.

In Freemasonry, the ternary is the most
sacred of all the mystical numbers. Be-
ginning with the old axiom of the Roman
Artificers, that tres faciunt collegium, or it
requires three to make a college, they have
established the rule that not less than threeTHREE

shall congregate to form a Lodge. Then
in all the Rites, whatever may be the num-
ber of superimposed grades, there lie at the
basis the three Symbolic degrees. There
are in all the degrees three principal officers,
three supports, three greater and three
lesser lights, three movable and three im-
movable jewels, three principal tenets, three
working-tools of a Fellow-Craft, three prin-
cipal orders of architecture, three chief
human senses, three Ancient Grand Masters.
In fact, everywhere in the system the number
three is presented as a prominent symbol.
So much is this the case, that all the other
mystical numbers depend upon it, for each
is a multiple of three, its square or its cube,
or derived from them. Thus, 9, 27, 81, are
formed by the multiplication of three, as
3 X 3 =9, and 3? X 3 = 27, and 3? X 3? = 81.

But in nothing is the Masonic significa-
tion of the ternary made more interesting
than in its connection with the sacred delta,
the symbol of Deity. (See Triangle.)

Three Fires. Guardians of the Sixty-
seventh Degree of the Modern Rite of
Memphis.

Three-Fold Cord. A triple cord whose
strands are of different colors; it is used in
several rites as an instructive symbol. (See

Zennaar.)

Three Globes, Rite of the Grand Lodge
of the. On September 13, 1740, the Lodge
of the Three Globes, zu den drei Weltkugeln,
was established in the city of Berlin, Prussia.
In 1744 it assumed the rank and title of a
Grand Mother Lodge. It is now one of the
three Prussian Grand Lodges and has 144
St. John’s (or Craft) Lodges and 72 Scottish
Lodges under its jurisdiction. At first it
worked, like all the other Lodges of Ger-
many, in the English system of three degrees,
and adopted the English Book of Constitu-
tions as itslaw. But it subsequently became
infected with the high degrees, which were at
one time so popular in Germany, and espe-
cially with the Strict Observance system of
Von Hund, which it accepted in 1766. At the
extinction of that system the Grand Lodge
adopted one of its own, in doing which it
was assisted by the labors of Dr. I. F. Zollner,
the Grand Master. Its Rite consists of seven
high degrees added to the three primitive.
The latter are under the control of the Grand
Lodge; but the seven: higher ones are gov-
erned by an Internal Supreme Orient, whose
members are, however, elected by the Grand
Lodge. The Rite is practised by about two
hundred Lodges in Germany.

Three Grand Offerings. See Ground
Floor of the Lodge.

Three Points. Three points in a tri-
angular form (.°.) are placed after letters in a
Masonic document to indicate that such
letters are the initials of a Masonic title o
of a technical word in Masonry, as G.°. M...
for Grand Master, or G.. L.. for Grand

Lodge. It is not a symbol, but simply a
mark of abbreviation. The attempt, there-
fore, to trace it to the Hebrew three yods,

51

THRESHING-FLOOR 785

a Kabbalistic sign of the Tetragrammaton,
or any other ancient symbol, is futile. It
is an abbreviation, and nothing more;
although it is probable that the idea was
suggested by the sacred character of the
number three as a Masonic number, and
these three dots might refer to the position
of the three officers in a French Lodge.
Ragon says (Orthod. Macon., p. 71) that the
mark was first used by the Grand Orient of
France in a circular issued August 12, 1774,
in which we read “G.:. O.. de France.”
The abbreviation is now constantly used in
French documents, and, although not ac-
cepted by the English Masons, has been
very generally adopted in other countries.
In the United States, the use of this abbre-
viation is gradually extending.

Three Sacred Utensils. These were
the vessels of the Tabernacle as to which the
Rev. Joseph Barclay, LL.D., makes the
following quotation: “Rabbi José, son of
Rabbi Judah, said a fiery ark, and a fiery
table, and a fiery candlestick descended from
heaven. And Moses saw them, and made
according to their similitude”; and thus
comments: ‘‘They also think that the Ark
of the Covenant is concealed in a cham-
ber under the Temple Enclosure, and that it
and all the holy vessels will be found at the
coming of the Messiah.’”’ The Apocrypha,
however, informs us that Jeremiah laid the
Tabernacle, and the Ark, and the Altar of
Incense in a “hollow cave, in the mountain,
where Moses climbed up and saw the heritage
of God. And the place shall be unknown
until the time that God gather his people
again together, and receive them into Mercy.”
(2 Mace. ii. 4-7.) The sacred vessels, which
were taken tp Rome after the destruction of
Jerusalem in A.p. 70, and are now seen sculp-
tured on the Arch of Titus, were carried off
to Africa by the Vandals under Genseric.
Belisarius took them to Constantinople in
A.p. 520. They were afterward sent back
to Jerusalem, and thence they are supposed
to have been carried to Persia, when Chos-
roes plundered the Holy City, in June, 614.

Whree Senses. Of the five human senses,
the three which are the most important in
Masonic symbolism are Seeing, Hearing, and
Feeling, because of their respective reference
to certain modes of recognition, and because,
by their use, Masons are enabled to practise
that universal language the possession of
which is the boast of the Order.

Three Steps. See Steps on the Master’s

Carpet.
Threshing-Floor. Among the Hebrews,
circular spots of hard ground were used, as

now, for the purpose of threshing corn. After
they were properly prepared for the BEDS)
ne

they became permanent possessions. ©
of these, the property of Ornan the Jebusite,
was on Mount Moriah. It was purchased
by David, for a place of sacrifice, for six
hundred shekels of gold, and on it the T emple
was afterward built. Hence it is sometimes

 

used as a symbolic name for the Temple ofSe

Tie eee

=a

786 THRONE

Solomon or for a Master’s Lodge. Thus it
is said in the ritual that the Mason comes
“from the lofty tower of Babel, where
language was confounded and Masonry
lost,” and that he is traveling “‘to the thresh-
ing-floor of Ornan the Jebusite, where
language was restored and Masonry found.”
The interpretation of this rather abstruse
symbolic expression is that on his initiation
the Mason comes out of the profane world,
where there is ignorance and darkness and
confusion as there was at Babel, and that
he is approaching the Masonic world, where,
as at the Temple built on Ornan’s threshing-
floor, there is knowledge and light and order.

Throne. The seat occupied by the Grand
Master in the Grand Lodge of England is
called the throne, in allusion, probably, to
the throne of Solomon. In American Grand
Lodges it is styled the Oriental Chair of
Solomon, a title which is also given to the
seat of the Master of a subordinate Lodge.

In ecclesiology, the seat in a cathedral
occupied by a bishop is called a throne;
and in the Middle Ages, according to Du
Cange, the same title was not only applied
to the seats of bishops, but often also to those
of abbots, or even priests who were in pos-
session of titles or churches.

Thugs. A Hindu association that offered
human sacrifices to their divinity Kali.
It was dreaded for its violence and the
fierceness of its members, who were termed
either Stranglers or Aspirants.

Thummim. See Urim and Thummim.

Thurible. From Turis, frankincense;
Ivos, a sacrifice. A metallic censer for burn-
ing incense. It is of various forms, but
generally in that of an ornamental cup sus-
pended by chains, whereby the Thurifer
<eeps the incense burning and diffuses the
perfume.

Thurifer. The bearer of the thurible,
or censer, prepared with frankincense, and
used by the Romish Church at Mass and
other ceremonials; as also in the Philosophic
Degrees of Masonry.

Thursday. The fifth day of the week.
So called from its being originally conse-
crated to Thor, or the Icelandic Thorr, the
god of thunder, answering to the Jove of
the Romans.

Tie. The first clause in the covenant
of Masonry which refers to the preservation
of the secrets is technically called the tie.
It is substantially the same in the covenant
of each degree, from the lowest to the highest.

Tie, Mystic. See Mystic Tie.

Tierce, De la. He was the first trans-
lator of Anderson’s Constitutions into French,
the manuscript of which he says that he
prepared during his residence in London.
He afterward published it at Frankfort, in
1743, with the title of Histoire, obligations et
statuts de la tres venerable confraternité des
Francs-Macons, tirez de leur archives et con-
omnes aux traditions les plus anciennes, etc.

is work contains a translation into French
of the Old Charges—the General Regulations

 

  

TILUK

—and manner of constituting a new Lodge,
as given by Anderson in 1728. De la Tierce
is said to have been, while in London, an
intimate friend of Anderson, the first edition
of whose Constitutions he used when he com-
piled his manuscript in 1725. But he im-
proved on Anderson’s work by dividing the
history in epochs. This course Anderson
pursued in his second edition; which cir-
cumstance has led Schneider, in the Neuen
Journale zur Freimaurerei, to suppose that,
in writing that second edition, Anderson
was aided by the previous labors of De la
Tierce, of whose work he was most probably
in possession.

Tile. A Lodge is said to be tiled when the
necessary precautions have been taken to
prevent the approach of unauthorized per-
sons; and it is said to be the first duty of every
Mason to see that this is done before the
Lodge is opened. The word to tile is some-
times used in the same sense as to examine,
as when it is said that a visitor has been
tiled, that is, has been examined. But the
expression is not in general use, and does not
seem to be a correct employment of the term.

Tiler. An officer of a Symbolic Lodge,
whose duty is to guard the door of the Lodge,
and to permit no one to pass in who is not
duly qualified, and who has not the permission
of the Master.

A necessary qualification of a Tiler is,
therefore, that he should be a Master Ma-
son. Although the Lodge may be opened
in an inferior degree, no one who has not
advanced to the Third Degree can legally
discharge the functions of Tiler.

As the Tiler is always compensated for
his services, he is considered, in some sense,
as the servant of the Lodge. It is, therefore,
his duty to prepare the Lodge for its meetings,
to arrange the furniture in its proper place,
and to make all other arrangements for the
convenience of the Lodge.

The Tiler need not be a member of the
Lodge which he tiles; and in fact, in large
cities, one brother very often performs the
duties of Tiler of several Lodges.

This is a very important office, and, like
that of the Master and Wardens, owes its
existence, not to any conventional regula-
tions, but to the very landmarks of the
Order; for, from the peculiar nature of our
Institution, it is evident that there never
could have been a meeting of Masons for
Masonic purposes, unless a Tiler had been
present to guard the Lodge from intrusion.

The title is derived from the operative
art; for as in Operative Masonry the Tiler,
when the edifice is erected, finishes and covers
it with the roof (of tiles), so in Speculative
Masonry, when the Lodge is duly organized
the Tiler closes the door, and covers the sacred
precincts from all intrusion.

Tiler’s Oath. See Oath, Tiler’s.

Tilly de Grasse. See Grasse, Tilly de.

Tiluk. The sacred impress made upon the
forehead of the Brahman, like unto the Tau to
the Hebrew, or the cross to the Christian.TIMBRE

Timbre. The French Masons so call a
stamp, consisting of the initials or mono-
gram of the Lodge, which is impressed in
black or red ink upon every official document
emanating from the Lodge. When such a
document has the seal also attached, it is
said to be “‘timbrée et scellée,”’ i. e., stamped
and sealed. The timbre, which differs from
the seal, is not used in English or American
Lodges.

Time. The image of Time, under the
conventional figure of a winged old man
with the customary scythe and hour-glass,
has been adopted as one of the modern
symbols in the Third Degree. He is repre-
sented as attempting to disentangle the
ringlets of a weeping virgin who stands
before him. This, which is apparently a
never-ending task, but one which Time un-
dertakes to perform, is intended to teach
the Mason that time, patience and_perse-
verance will enable him to accomplish the
great object of a Mason’s labor, and at last to
obtain that true Word which is the symbol
of Divine Truth. Time, therefore, is in
this connection the symbol of well-directed
perseverance in the performance of duty.

Time and Circumstances. The answer
to the question in the ritual of initiation,
“Has he made suitable proficiency?”’ is some-
times made, ‘‘Such as time and circumstances
would permit.’”’ This is an error, and may be
a mischievous one, as leading to a careless
preparation of the candidate for qualification
to advancement. The true reply is, “He
has.” (See Advancement, Hurried.)

Tirshatha. The title given to the Persian
governors of Judea. It was borne by Ze-
rubbabel and Nehemiah. It is supposed to
be derived from the Persian éorsch, austere
or severe, and is therefore, says Gesenius,
equivalent to “Your Severity.”” It is in the
modern ritual of the Supreme Council for the

 

 

Southern Jurisdiction of the United States
the title of the presiding officer of a Council
of Princes of Jerusalem. It is also the title
of the presiding officer of the Royal Order
of Heredom of Kilwinning.

Tisri. “IWM. The first month of the
Hebrew civil year, and corresponding to the
months of September and October, beginning
with the new moon of the former.

Titan of the Caucasus. The Fifty-
third Degree of the Memphis Rite.

Titles. The titles conferred in the rituals
of Masonry upon various officers are often
apparently grandiloquent, and have given
occasion to some, who have not understood
their true meaning, to call them absurd and
bombastic. On this subject Bro. Albert
Pike has, in the following remarks, given a
proper significance to Masonic titles:

“Some of these titles we retain; but they
have with us meanings entirely consistent
with the spirit of equality, which is the
foundation and peremptory law of its being,
of all Masonry. The Knight, with us, is he
who devotes his hand, his heart, his brain to
the service of Masonry, and professes himself

TITO 787

the sworn soldier of truth: the Prince is he
who aims to be chief [Princeps], first, leader
among his equals, in virtue and good deeds:
the Sovereign is he who, one of an Order whose
members are all sovereigns, is supreme only
because the law and Constitutions are so which
he administers, and by which he, like every
other brother, is governed. The titles
Puissant, Potent, Wise, and Venerable indicate
that power of virtue, intelligence, and wis-
dom which those ought to strive to attain
who are placed in high offices by the suffrages
of their brethren; and all our other titles and
designations have an esoteric Meaning con-
sistent with modesty and equality, and
which those who receive them should fully
understand.”

Titles of Grand Lodges. The title of
the Grand Lodge of England is ‘The United
Grand Lodge of Ancient Free and Accepted
Masons.” That of Ireland, ‘The Grand Ma-
sonic Lodge.’ Of Scotland, ‘The Grand
Lodge of the Ancient and Honorable Fra-
ternity of Free and Accepted Masons.” That
of France is ‘The Grand Orient.”’ The same
title is taken by the Grand Lodges or Supreme
Masonic authorities of Portugal, Belgium,
Italy, Spain, and Greece, and also by the
Grand Lodges of all the South American
States. Of the German Grand Lodges, the
only three that have distinctive titles are
“The Grand National Mother Lodge of the
Three Globes,” ‘The Grand National Lodge
of Germany,” and “The Grand Lodge Royal
York of Friendship.” In Sweden and Den-
mark they are simply called “Grand Lodges.”
In the English possessions of North America
they are also called ‘Grand Lodges.” In the
United States the title of the Grand Lodge of
Maine, of Massachusetts, of Rhode Island, of
Alabama, of Illinois, of Iowa, of Wisconsin, of
Minnesota, and of Oregon, is the “ Most Wor-
shipful Grand Lodge of Ancient Free and
Accepted Masons”; of New Hampshire, of
Vermont, of New York, of New Jersey, of
Pennsylvania, of Arkansas, and of Indiana, it
is “The Grand Lodge of the Ancient and Hon-
orable Fraternity of Free and Accepted Ma-
sons”; of Maryland, of the District of Colum-
bia, of Florida, of Michigan, of Missouri, and
of California, is ‘Grand Lodge of Free and
Accepted Masons”; of South Carolina is
“Most Worshipful Grand Lodge of Ancient
Freemasons”; of all the other States the title
is simply the “Grand Lodge.” ,

Tito. A significant word in the high de-
grees. The Scottish Rite rituals give the
name of Tito, Prince Harodim, to him who
they say was the first who was appointed by
Solomon a Provost and Judge. This person
appears to be altogether mythical; the word
is not found in the Hebrew language, nor has
any meaning been given to it. He is repre-
sented as having been a favorite of the King
of Israel. He is said to have presided over
the Lodge of Intendants of the Building, and
to have been one of the twelve illustrious
knights who were set over the twelve tribes,

 

that of Naphtali being placed under his care-TOASTS

 

788

The whole of this legend is, of course, con-
nected with the symbolic signification of those
degrees.

Toasts. Anderson says (Constitutions, 1738,
p- 110) that in 1719 Dr. Desaguliers, hav-
ing been installed Grand Master, ‘‘forth-
with revived the old, regular, and peculiar
toasts or healths of the Freemasons.” If
Anderson’s statements could be implicitly
trusted as historical facts, we should have to
conclude that a system of regulated toasts
prevailed in the Lodges before the revival.
The custom of drinking healths at banquets is
a very old one, and can be traced to the days
of the ancient Greeks and Romans. From
them it was handed down to the moderns, and
especially in England we find the “‘washael’’
of the Saxons, a term used in drinking, and
equivalent to the modern phrase, ‘Your
health.” Steele, in the Tatler, intimates that
the word toast began to be applied to the
drinking of healths in the early part of the
eighteenth century. And although his ac-
count of the origin of the word has been con-
tested, it is very evident that the drinking of
toasts was a universal custom in the clubs and
festive associations which were common in
London about the time of the revival of Ma-
sonry. It is therefore to be presumed that
the Masonic Lodges did not escape the influ-
ences of the convivial spirit of that age, and
drinking in the Lodge room during the hours
of refreshment was a usual custom, but, as
Oliver observes, all excess was avoided, and
the convivialities of Masonry were regulated
by the Old Charges, which directed the breth-
ren to enjoy themselves with decent mirth,
not forcing any brother to eat or drink beyond
his inclination, nor hindering him from going
home when he pleased. The drinking was
conducted by rule, the Master giving the
toast, but first inquiring of the Senior Warden,
“Are you charged in the West, Brother Sen-
ior?” and of the Junior Warden, “Are you
charged in the South, Brother Junior?” to
which appropriate replies being made, the
toast was drunk with honors peculiar to the
Tnstitution. In an old Masonic song, the fol-
lowing stanza occurs:

*““Are you charged in the West? are you charged
in the South?’
The Worshipful Master cries.
“We are charged in the West, we are charged
in the South,’
Each Warden prompt replies.”

One of the catechetical works of the last
century thus describes the drinking customs
of the Masons of that period: “The table
being plentifully supplied with wine and
punch, every man has a glass set before him,
and fills it with what he chooses. But he
must drink his glass in turn, or at least keep
the motion with the rest When, therefore, a
public health is given, the Master fills first,
and desires the brethren to charge their
glasses; and when this is supposed to be done
the Master says, Brethren, are you all charged ?

 

    
 
 
   
 
 
 
 
  
  
  
  
 

TOASTS

are all charged in the South and West. Then
they all stand up, and, observing the Master’s
motions, (like the soldier his right-hand man.)
drink their glasses off.’ Another work of the
same period says that the first toast given was
“the King and the Craft.’ But a still older
work gives what it calls “A Free-Mason’s
Health” in the following words: ‘‘Here’s a
health to our society and to every faithful
brother that keeps his oath of secrecy. As
we are sworn to love each other, the world no
Order knows like this our noble and ancient
Fraternity. Let them wonder at the Mys-
tery. Here, Brother, I drink to thee.’’

In time the toasts improved in their style,
and were deemed of so much importance that
lists of them, for the benefit of those who were
deficient in inventive genius, were published
in all the pocketbooks, calendars, and song
books of the Order. Thus a large collection
is to be found in the Masonic Miscellanies of
Stephen Jones. A few of them will show their
technical character: ‘To the secret and si-
lent”; ‘To the memory of the distinguished
Three”; ‘To all that live within compass and
square”’; “To the memory of the Tyrian ar-
tist’’; “To him that first the work began,” ete.

But there was a regular series of toasts
which, besides these voluntary ones, were
always given at the refreshments of the breth-
ren. Thus, when the reigning sovereign hap-
pened to be a member of the Fraternity, the
first toast given was always “The King and
the Craft.”

In the French Lodges the drinking of toasts
was, with the word itself, borrowed from Eng-
land. It was, however, subjected to strict
rules, from which there could be no departure.
Seven toasts were called “Santés d’obliga-
tion,” because drinking them was made ob-
ligatory, and could not be omitted at the
Lodge banquet. They were as follows: 1.
The health of the Sovereign and his family;
2. That of the Grand Master and the chiefs of
the Order; 3. That of the Master of the
Lodge; 4. That of the Wardens; 5. That of
the other officers; 6. That of the visitors;
7. That of all Masons wheresoever spread
over the two hemispheres. In 1872, the
Grand Orient, after long discussions, reduced
the number of santés d’ obligation from seven to
four, and changed their character. They are
now: 1. To the Grand Orient of France, the
Lodges of its correspondence, and foreign
Grand Orients; 2. To the Master of the
Lodge; 3. To the Wardens, the officers,
affiliated Lodges, and visiting brethren; 4.
To all Masons existing on each hemisphere.

The systematized method of drinking
toasts, which once prevailed in the Lodges of
the English-speaking countries, has been, to a
great extent, abandoned; yet a few toasts still
remain, which, although not absolutely ob-
ligatory, are still never omitted. Thus no
Masonic Lodge would neglect at its banquet
to offer, as its first toast, a sentiment expres-
sive of respect for the Grand Lodge.

The venerable Oliver was a great admirer

 

The Senior and Junior Wardens answer, We

 

of the custom of drinking Masonic toasts, andTOKEN

paneeyalics it in his Book of the Lodge (p. 147).
e says that at the time of refreshment in a
Masonic Lodge “‘the song appeared to have
more zest than in a private company; the
toast thrilled more vividly upon the recollec-
tion; and the small modicum of punch with
which it was honored retained a higher flavor
than the same potation if produced at a pri-
vate board.” And he adds, as a specimen, the
following “characteristic toast,” which he
says was always received with a “profound
expression of pleasure.”
“To him that all things understood,
To him that found the stone and wood,
To him that hapless lost his blood,
In doing of his duty,
To that blest age and that blest morn
Whereon those three great men were born,
Our noble science to adorn
With Wisdom, Strength, and Beauty.”
It is not surprising that he should after-
ward pathetically deplore the discontinuance
of the custom.
Token. The word token is derived from
the Anglo-Saxon tacn, which means a sign,

 

presage, type, or representation, that which
points out something; and this is traced to
tecan, to teach, show, or instruct, because by a
token we show or instruct others as to what
we are. Bailey, whose Dictionary was «pub-
lished soon after the revival, defines it as “a
sign or mark”’; but it is singular that the word
is not found in either of the dictionaries of
Phillips or Blount, which were the most pop-
ular glossaries in the beginning of the last
century. The word was, however, well known
to the Fraternity, and was in use at the time
of the revival with precisely the same meaning
that is now given to it as a mode of recogni-
tion.

The Hebrew word MN, ath, is frequently
used in Scripture to signify a sign or memoria
of something past, some covenant made or
promise given. Thus God says to Noah, of
the rainbow, “‘it shall be for a token of a cove-
nant between me and the earth’’; and to
Abraham he says of circumcision, “it shall be
a, token of the covenant betwixt me and you.
In Masonry, the grip of recognition is called a
token, because it is an outward sign of the
covenant of friendship and fellowship entered
into between the members of the Fraternity,
and is to be considered as a memorial of that
covenant which was made, when it was first
received by the candidate, between him and
the Order into which he was then initiated.

Neither the French nor the German Masons
have a word precisely equivalent to token.
Krause translates it by merkmale, a sign or
representation, but which has no technical
Masonic signification. ‘The French have only
attouchement, which means the act of touch-
ing; and the Germans, griff, which is the same
as the English grip. In the technical use of
the word token, the English-speaking Masons
have an advantage not possessed by those of
any other country.

Tolerance Lodge.
Jews was forbidden

When the initiation of
in the Prussian Lodges,

|| and inscription.

TOMB 789

two brethren of Berlin, Von Hirschfeld and
Catter, induced by a spirit of toleration, or-
ganized a Lodge in Berlin for the express pur-
pose of initiating Jews, to which they gave the
appropriate name of Tolerance Lodge. This
Lodge was not recognized by the Masonic au-
thorities.

Toleration. The grand characteristic of
Masonry is its toleration in religion and poli-
tics. In respect to the latter, its toleration
has no limit. The question of a man’s polit-
ical opinions is not permitted to be broached
in the Lodge; in reference to the former, it
requires only that, to use the language of the
Old Charge, Masons shall be of ‘that religion
in which all men agree, leaving their particu-
lar opinions to themselves.” (Constitutions,
1723, p. 50.) The same Old Charges say,
“No private piques or quarrels must be
brought within the door of the Lodge, far less
any quarrels about religion, or nations, or state
policy, we being only, as Masons, of the Cath-
olie religion above-mentioned; we are also of
all nations, tongues, kindreds, and languages,
and are resolved against all politics, as what
never yet conduced to the welfare of the
Lodge, nor ever will.” (Ibid., p. 54.)

Tomb of Adoniram. Margoliouth, in his
History of the Jews, tells the legend that at
Saguntum, in Spain, a sepulcher was found
four hundred years ago, with the following
Hebrew inscription: “This is the grave of
Adoniram, the servant of King Solomon, who
came to collect the tribute, and died on the
day—’ Margoliouth, who believes the myth-
ical story, says that the Jesuit Villepandus,
being desirous of ascertaining if the state-
ments concerning the tomb were true, directed
the Jesuit students who resided at Murviedro,
a small village erected upon the ruins of Sa-
guntum, to make diligent search for the tomb
After a thorough investi-
gation, the Jesuit students were shown a stone
on which appeared a Hebrew inscription, much
defaced and nearly obliterated, which the
natives stated was “‘the stone of Solomon’s col-
lector.’ Still unsatisfied, they made further
search, and discovered a manuscript written
in antique Spanish, and carefully preserved in
the citadel, in which the following entry was
made: “At Saguntum, in the citadel, in the
year of our Lord 1480, a little more or less, was
discovered a sepulchre of surprising antiquity.
It contained an embalmed corpse, not of the
usual stature, but taller than is common. It
had and still retains on the front two lines in
the Hebrew language and characters, the sense
of which is: ‘The sepulchre of Adoniram, the
servant of King Solomon, who came hither to
collect tribute.’ ”’

The story has far more
Talmudic or a Rosicrucian
an historical narrative.

Tomb of Hiram Abif. All that is said of
it in Masonry is more properly referred to in
the article on the Monument in the Third De-
gree. (See Monument.) ;
Tomb of Hiram of Tyre. Five miles to

the appearance of a
legend than that of

 

the east of the city of Tyre is an ancient monu-790 TONGUE

ment, called by the natives Kabr Hairan, or
the tomb of Hiram. The tradition that the
King of Tyre was there interred rests only on
the authority of the natives. It bears about
it, however, the unmistakable marks of ex-
treme antiquity, and, as Thompson says (The
Land and The Book, p. 196), there is nothing in
the monument itself inconsistent with the idea
that it marks the final resting-place of that
friend of Solomon. He thus describes it: |
“The base consists of two tiers of great stones,
each three feet thick, thirteen feet long, and
eight feet eight inches broad. Above this is
one huge stone, a little more than fifteen feet
long, ten broad, and three feet four inches
thick. Over this is another, twelve feet three
inches long, eight broad, and six high. The
top stone is a little smaller every way, and only
five feet thick. The entire height is twenty-
one feet. There is nothing like it in this coun-
try, and it may well have stood, as it now does,
ever since the days of Solomon. These large
broken sarcophagi scattered around it are as-
signed by tradition to Hiram’s mother, wife,
and family.”

Dr. Morris, who visited the spot in 1868,
gives a different admeasurement, which is
probably more accurate than that of Thomp-
son. According to him, the first tier is 14 ft.
long, 8 ft. 8in. broad, 4 ft. thick. Second tier,
14 it. long, 8 ft. 8 in. broad, 2 ft. 10 in. thick.
‘Lhird tier, 15 ft. 1 in. long, 9 ft. 11 in. broad,
2 ft. 11 in. thick. Fourth tier, 12 ft. 11 in.
long, 7 ft. 8 in. broad, 6 ft. 5 in. thick. Fifth
tier, 12 ft. 11 in. long, 7 ft. 8 in. broad, and
3 ft. 6 in. thick. He makes the height of the
whole 19 ft. 8 in.

Travelers have been disposed to give more
credit to the tradition which makes this monu-
ment the tomb of the King of Tyre than to
most of the other legends which refer to an-
cient sepulchers in the Holy Land.

Tongue. In the early rituals of the last
century, the tongue is called the key to the
secrets of a Mason; and one of the toasts that
was given in the Lodge was in these words:
“To that excellent key of a Mason’s tongue,
which ought always to speak as well in the
absence of a brother as in his presence; and
when that cannot be done with honor, justice,
or propriety, that adopts the virtue of a
Mason, which is silence.”

Tongue of Good Report. Being “under
the tongue of good report” is equivalent, in
Masonic technical language, to being of good
character or reputation. It is required that
the candidate for initiation should be one of
whom no tongue speaks evil. The phrase is
an old one, and is found in the earliest rituals
of the last century.

Topaz. In Hebrew, 770), pitdah. It was
the second stone in the first row of the high
priest’s breastplate, and was referred to Sim-
eon. The ancient topaz, says King (Antique
Gems, p. 56), was the present chrysolite, which
was furnished from an island in the Red Sea.
It is of a bright greenish yellow, and the soft-
est of all precious stones.

| power and cat-like salaciousness.

 

Topes. Pillars, also signifying towers and

 

 

TORGAU

tumuli. This is a corruption of the Sanskrit
word Stoopa, meaning mounds, heaps, karns.
The Topes of the Karli temple, a Buddhist
shrine, which may be seen up the Western
Ghats from Bombay to Poona, are presumed
to be Phallic pillars placed in front, precisely
as Solomon placed his Jachin and Boaz. Some
travelers state that only one of these pillars
stands at present. The pillars were shaft plain,
with a capital carrying four lions, representing
1 Between

 

these pillars may be seen the great window
which lights all the Temple, arched in the
form of a horseshoe, which is the Isian head-
dress and Maiya’s holy sign, and after which
the Roman Church adopts one of Mary’s
favorite head-dresses. It is the ‘crown of
Venus Urania.”

These pillars are prominent features of
Buddhist sacred buildings, and when com-
posed of a single stone are called a Lat. They
are frequently ornamented with honeysuckles.
The oldest monument hitherto discovered in
India is a group of these monoliths set up by
Asoka in the middle of the third century B.c.
They were all alike in form, inscribed with
four short edicts containing the creed and prin-
cipal doctrines of Buddhism. These pillars
stood originally in front of some sacred build-
ings which have perished; they are polished,
45 feet each in height, and surmounted by
lions. The Thuparamya Tope, in Ceylon,
has 184 handsome monoliths, 26 feet in height,
round the center holy mound.

Torch-Bearer. The fifteenth officer in the
High Council of the Society of Rosicrucians;
also known as an officer in the Appendant
Order of the Holy Sepulcher. One who bears
a torch.

Torches. The ancients made use of torches
both at marriages and funerals. They were
also employed in the ceremonies of the Eleu-
sinian mysteries. They have been introduced
into the high degrees, especially on the Conti-
nent, principally as marks of honor in the re-
ception of distinguished visitors, on which oc-
casion they are technically called ‘‘stars.”
Du Cange mentions their use during the Mid-
dle Ages on funeral occasions.

Torgau, Constitutions of. Torgau is a
fortified town on the Elbe, in the Prussian
Province of Saxony. It was there that Luther
and his friends wrote the Book of Torgau, which
was the foundation of the subsequent Augs-
burg Confession, and it was there that theTORRUBIA

Lutherans concluded a league with the Elector
Frederick the Wise. The Stone-Masons, whose
seat was there in the fifteenth century, had, |
with the other Masons of Saxony, accepted the
Constitutions enacted in 1459 at Strasburg. |
But, finding it necessary to make some spe- |
cial regulations for their own internal govern- |
ment, they drew up, in 1462, Constitutions in
112 articles, which are known as the “Torgau

Ordinances.” A duplicate of these Constitu- |
tions was deposited, in 1486, in the Stone-|
Mason’s hutte at Rochlitz. An authenticated

copy of this document was published by C. L.

Stieglitz at Leipsic, in 1829, in a work entitled

Ueber die Kirche der heiligen Kunigunde zu

Rochlitz und die Steinmetzhiitte daselbst _ An|
abstract of these Ordinances, with critical |
comparisons with other Constitutions, was |
published by Kloss in his Die Freimaurerei in
threr wahren Bedeutung. The Torgau Or-

dinances are important because, with those of |
Strasburg, they are the only authentic Consti-

tutions of the German Stone-Masons extant |
except the Brother-Book of 1563.

Torrubia, Joseph. A Franciscan monk,
who in 1751 was the censor and reviser of the
Inquisitionin Spain. Torrubia, that he might
be the better enabled to carry into effect a

TRADITION 791

in life that of Doctor of Laws. For some
years he was the Principal of an academy, and
his writings give the evidence that he was en-
dowed with more than ordinary abilities. He
was ardently attached to Freemasonry, and
was for many years Grand Chaplain of the
Grand Lodge and Grand Chapter, and Grand
Prelate of the Grand Commandery of New
York. In 1818 he published a small work, of
two hundred and eighty-three pages, entitled
A System of Speculative Masonry. This work
is of course tinged with all the legendary ideas
of the origin of the Institution which pre-
vailed at that period, and would not now be
accepted as authoritative; but it contains,
outside of its historical errors, many valuable
and suggestive thoughts. Bro. Town was
highly respected for his many virtues, the
consistency of his life, and his unwearied de-
votion to the Masonic Order. He died at
Greencastle, Indiana, February 24, 1864, at
the ripe age of eighty-nine years.
Townshend, Simeon. The putative au-
| thor of a book entitled Observations and In-
| quiries relating to the Brotherhood of the Free
| Masons, which is said to have been printed at
| London in 1712. Boileau, Levésque, Thory,

| Oliver, and Kloss mention it byname. None

persecution of the Freemasons, obtained under | of them, however, appear to have seen it.

 

an assumed name, and in the character of a}
secular priest, initiation into one of the Lodges, |
having first received from the Grand Peni-
tentiary a dispensation for the act, and an
absolution from the oath of secrecy. Having
thus acquired an exact list of the Lodges in
Spain, and the names of their members, he
caused hundreds of Masons to be arrested and |
punished, and succeeded in haying the Order |
pri ee by a decree of King Ferdinand |

I. Torrubia combined in his character the |
bigotry of the priest and the villainy of the
traitor.

Tournon, M. A Frenchman and Free-
mason, who had been invited into Spain by
the government in order to establish a manu-
factory of brass buttons, and to instruct the
Spanish workmen. In 1757 he was arrested
by the Inquisition on the charge of being a |
Freemason, and of having invited his pupils to |
join the Institution. He was sentenced to |
imprisonment for one year, after which he was
banished from Spain, being conducted under
an escort to the frontiers of France. Tournon
was indebted for this clemency to his want of
firmness and fidelity to the Order—he having
solemnly abjured it, and promised never again
to attend its assemblies. Llorente, in his His-
tory of the Inquisition, gives an account of

Tournon’s trial.

Tow, Cable. See Cable Tow.

Tower, Degree of the. (Grade dela Tour.)
A name sometimes given to the Second Degree
of the Royal Order of Scotland.

Tower of Babel. See Babel.

Town, Salem. The Rey. Salem Town,
LL.D., was born at Belchertown, in the State
of Massachusetts, March 5, 9. He’ re-)
ceived a classical education, and obtained at |
college the degree of Master of Arts, and later |

 

Kloss calls it a doubtful book. If such a work
is in existence, it will be a valuable and much
needed contribution to the condition of Ma-
sonry in the south of England just before the
revival, and may tend to settle some mooted
questions. Levésque (Aper¢u, p. 47) says he
has consulted it; but his manner of referring
to it throws suspicion on the statement, and
it is doubtful if he ever saw it.
Tracing-Board. The same as a Floor-

Trade-Gilds. See Gilds.

‘Tradition. ‘There are two kinds of tradi-
tions in Masonry: First, those which detail
events, either historically, authentic in part,
or in whole, or consisting altogether of arbi-
trary fiction, and intended simply to convey
an allegorical or symbolic meaning; and sec-
ondly, of traditions which refer to customs and
usages of the Fraternity, especially in matters
of ritual observance.

The first class has already been discussed
in this work in the article on Legend, to which
the reader is referred. The second class is
now to be considered. :

The traditions which control and direct the
usages of the Fraternity constitute its un-
written law, and are almost wholly applicable
to its ritual, although they are sometimes of
use in the interpretation of doubtful points in
its written law. Between the written and the
unwritten law, the latter is always paramount.
This is evident from the defivition of a tra-
dition as it is given by the monk Vincent of
Lerins: ‘‘Quod semper, quod ubique, quod
ab omnibus traditum est”; 1 tradition is

| Cloth, which see.

11 0%
that which has been handed down at all times,
and in all places, and by all persons. The law
which thus has antiquity, universality, and
common consent for its support, must override792 TRAMPING

 

all subsequent laws which are modern, local,
and have only partial agreement.

It is then important that those traditions of
Masonry which prescribe its ritual observances
and its landmarks should be thoroughly un-
derstood, because it is only by attention to
them that uniformity in the esoteric instruc-
tion and work of the Order can be preserved.

Cicero has wisely said that a well-consti-
tuted commonwealth must be governed not
by the written law alone, but also by the un-
written law or tradition and usage; and this is
especially the case, because the written law,
however perspicuous it may be, can be diverted
into various senses, unless the republic is
maintained and preserved by its usages and
traditions, which, although mute and as it
were dead, yet speak with a living voice, and
give the true interpretation of that which is
written.

This axiom is not less true in Masonry than
it is in a commonwealth. No matter what
changes may be made in its statutes and regu-
lations of to-day and its recent customs, there
is no danger of losing the identity of its modern
with its ancient form and spirit while its tra-
ditions are recognized and maintained.

Tramping Masons. Unworthy members
of the Order, who, using their privileges for
interested purposes, traveling from city to
city and from Lodge to Lodge, that they may
seek relief by tales of fictitious distress, have
been called ‘‘tramping Masons.”’? The true
brother should ever obtain assistance; the
tramper should be driven from the door of
every Lodge or the house of every Mason
where he seeks to intrude his imposture.

‘Transfer of Warrant. The English Con-
stitutions (Rule 221) enact that ““No warrant
can be transferred under any circumstances.”
Similarly the Scotch Constitution (Rule 148)
says ‘‘A Charter cannot be transferred under
any circumstances.”

Transient Brethren. Masons who do not
reside in a particular place, but only tempo-
rarily visit it, are called “transient brethren.”
‘They are, if worthy, to be cordially welcomed,
but are never to be admitted into a Lodge
until, after the proper precautions, they have
been proved to be “true and trusty.” This
usage of hospitality has the authority of all
the Old Constitutions, which are careful to
inculcate it. Thus the Lansdowne MS.
charges “that every Mason receive or cherish
Strange Fellows when they come over the
countrey, and sett them on worke if they will
worke, as the manner is, (that is to say) if the
Mason have any moulde stone in his place, on
worke; and if he have none, the Mason shall
refresh him with money unto the next Lodge.”

Although Speculative Masons no longer
visit Lodges for the sake of work or wages, the
usage of our Operative predecessors has been
spiritualized in our symbolic system. Hence
visitors are often invited to take a part in the
labors of the Lodge, and receive their portion
of the light and truth which constitute the
symbolic pay of a Speculative Mason.

Transition Period. Findel calls that

  

 

TRAVELING

period in the histery of Masonry, when it was
gradually changing its character from that of
an Operative to that of a Speculative society,
“the Transition Period.” It began in 1600,
and terminated in 1717 by the establishment
of the Grand Lodge of England in London,
after which, says Findel ( Hist., English trans-
lation, p 131), “modern Freemasonry was now
to be taught as a spiritualizing art, and the
Fraternity of Operative Masons was exalted
to a Brotherhood of symbolic builders, who, in
the place of visible, perishable temples, are
engaged in the erection of that one, invisible,
eternal temple of the heart and mind.”

Transmission, Charter of. A deed said
to have been granted by James de Molay,
just before his death, to Mark Larmenius, by
which he transmitted to him and to his suc-
cessors the office of Grand Master of the Tem-
plars. It is the foundation-deed of the
“Order of the Temple.” After having dis-
appeared for many years it was rediscovered
and purchased by Bro. F. I. W. Crowe of Chi-
chester, England, who thought it too im-
portant and valuable to remain in private
hands, and it is now in the possession of the
Great Priory of England. It is written in a
Latin cipher on a, large folio sheet of parch-
ment. The outward appearance of the docu-
ment is of great antiquity, but it lacks
internal evidence of authenticity. It is, there-
fore, by most authorities, considered a forgery.
(See T'emple, Order of the.)

Trappists, Order of Religious. Anorder
founded by that devotee of secret organiza-
tions, Count La Perche, in 1140.

Travel. In the symbolic language of Ma-
sonry, a Mason always travels from west to
east in search of light—he travels from the
lofty tower of Babel, where language was con-
founded and Masonry lost, to the threshing-
floor of Ornan the Jebusite, where language
was restored and Masonry found. The Mas-
ter Mason also travels into foreign countries
in search of wages. All this is pure symbol-
ism, unintelligible in any other sense. For its
interpretation, see Foreign Country and Thresh-
ing-F loor.

Traveling Masons. There is no portion
of the history of the Order so interesting to the
Masonic scholar as that which is embraced by
the Middle Ages of Christendom, beginning
with about the tenth century, when the whole
of civilized Europe was perambulated by those
associations of workmen, who passed from
country to country and from city to city under
the name of ‘Traveling Masons,”’ for the pur-
pose of erecting religious edifices. ‘There is
not a country of Europe which does not at this
day contain honorable evidences of the skill
and industry of our Masonic ancestors. I
therefore propose, in the present article, to
give a brief sketch of the origin, the progress,
and the character of these traveling architects.

Ir. George Godwin, in a lecture published
in the Builder (vol. ix., p. 463), says: “There
are few points in the Middle Ages more pleas-
ing to look back upon than the existence of the
associated Masons; they are the bright spotTRAVELING
in the general darkness of that period, the
patch of verdure when all around is barren.”

Clavel, in his Histoire Pittoresque de la
Franc-Maconnerie, has traced the organiza-
tion of these associations to the “‘collegia
artificum,” or colleges of artisans, which were
instituted at Rome, by Numa, in the year
B.c. 714, and whose members were originally
Greeks, imported by this lawgiver for the pur-
pose of embellishing the city over which he
reigned. They continued to exist as well-
established corporations throughout all the
succeeding years of the kingdom, the republic,
and the empire. (See Homan Colleges of
Artificers.)

These ‘‘sodalitates,”’ or fraternities, began,
upon the invasion of the barbarians, to decline
in numbers, in respectability, and in power.
But on the conversion of the whole empire,
they, or others of a similar character, began
again to flourish. The priests of the Chris-
tian church became their patrons, and under
their guidance they devoted themselves to the
building of churches and monasteries. In the
tenth century, they were established as a free
gild or corporation in Lombardy. For when,
after the decline and fall of the empire, the
city of Rome was abandoned by its sovereigns
for other secondary cities of Italy, such as
Milan and Ravenna, and new courts and new
capitals were formed, the kingdom of Lom-
bardy sprang into existence as the great cen-
ter of all energy in trade and industry, and of
refinement in art and literature. Como was
a free republic to which many fled during the
invasions of the Vandals and Goths. It was
in Lombardy, as a consequence of the great
center of life from Rome, and the development
not only of commercial business, but of all
sorts of trades and handicrafts, that the cor-
porations known as gilds were first organized.

Among the arts practised by the Lombards,
that of building held a preeminent rank. And
Muratori tells us that the inhabitants of
Como, a principal city of Lombardy, Italy,
had become so superior as masons, that the
appellation of Magistri Comacini, or Masters
from Como, had become generic to all of the
profession.

Mr. Hope, in his Historical Essay on Archi-
tecture, has treated this subject almost ex-
haustively. He says:

““We cannot then wonder that, at a period
when artificers and artists of every class, from
those of the most mechanical, to those of the
most intellectual nature, formed themselves
into exclusive corporations, architects—whose
art may be said to offer the most exact medium
between those of the most urgent necessity,
and those of mere ornament, or, indeed, in its
wide span to embrace both—should, above all
others, have associated themselves into simi-
lar bodies, which, in conformity to the general
style of such corporations, assumed that of
Free and Accepted Masons, and was composed
of those members who, after a regular passage
through the different fixed stages of appren-
ticeship, were received as masters, and entitled
to exercise the profession on their own account.

   

 

  
 
   
  
 
  
  
 
  
 
 
   
 
 
 
  
  
  
 
 
  
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
  
 
 
  
 
  
 
 
  
 
 
  
  
 
 
  
 
  
 
 
 
 
  
 
 
  
  
  
       

TRAVELING 793

“Tn an age, however, in which lay individ-
uals, from the lowest subject to the sovereign
himself, seldom built except for mere shelter
and safety—seldom sought, nay, rather
avoided, in their dwellings an elegance which
might lessen their security; in which even the
community collectively, in its public and gen-
eral capacity, divided into component parts
less numerous and less varied, required not
those numerous public edifices which we pos-
sess either for business or pleasure; thus,
when neither domestic nor civic architecture
of any sort demanded great ability or afforded
great employment, churches and monasteries
were the only buildings required to combine
extent and elegance, and sacred architecture
alone could furnish an extensive field for the
exercise “f great skill, Lombardy itself, opu-
lent and thriving as it was, compared to other
countries, soon became nearly saturated with
the requisite edifices, and unable to give these
companies of Free and Accepted Masons a
longer continuance of sufficient custom, or to
render the further maintenance of their ex-
clusive privileges of great benefit to them at
home. But if, to the south of the Alps, an
earlier civilization had at last caused the num-
ber of architects to exceed that of new build-
ings wanted, it fared otherwise in the north of
Europe, where a gradually spreading Chris-
tianity began on every side to produce a want
of sacred edifices, of churches and monaster-
ies, to design which architects existed not on
the spot.

“Those Italian corporations of builders,
therefore, whose services ceased to be neces-
sary in the countries where they had arisen, now
began to look abroad towards those northern
climes for that employment which they no
longer found at home: and a certain number
united and formed themselves into a single
greater association, or fraternity, which pro-
posed to seek for occupation beyond its native
land; and in any ruder foreign region, however
remote, where new religious edifices and skilful
artists to erect them, were wanted to offer
their services, and bend their steps to under-
take the work.”

From Lombardy they passed beyond the
Alps into all the countries where Christianity,
but recently established, required the erection
of churches. A monopoly was granted to
them for the erection of all religious edifices;
they were declared independent of the sover-
eigns in whose dominions they might be tem-
porarily residing, and subject only to their
own private laws; they were permitted to reg-
ulate the amount of their wages; were ex-
empted from all kinds of taxation; and no
Mason, not belonging to their association, was
permitted to compete with or oppose them in
the pursuit of employment. ;

After filling the Continent with cathedrals,
parochial churches, and monasteries, and in-
creasing their own numbers by accessions of
new members from all the countries in which
they had been laboring, they passed over into
England, and there introduced their peculiar
style of building. Thence they traveled te794 TRAVELING

Scotland, and there have rendered their exist-
ence ever memorable by establishing, in the
parish of Kilwinning, where they were erecting
an abbey, the germ of Scottish Freemasonry,
which has regularly descended through the
Grand Lodge of Scotland to the present day.
Mr. Hope accounts for the introduction of
non-working or unprofessional members into
these associations by a theory which is con-
firmed by contemporary history. He says:
“Often obliged, from regions the most dis-
tant, singly to seek the common place of ren-
dezvous and departure of the troop, or singly
to follow its earlier detachments to places of
employment equally distant; and that, at an
era when travellers met on the road every ob-
struction, and no convenience, when no inns
existed at which to purchase hospitality, but
lords dwelt everywhere, who only prohibited
their tenants from waylaying the traveller be-
cause they eprnidored this, like killing game,
one of their own exclusive privileges; the
members of these communities contrived to
render their journeys more easy and safe, by
engaging with each other, and perhaps even,
in many places, with individuals not directly
participating in their profession, in compacts
of mutual assistance, hospitality and good serv-
ices, most valuable to men so circumstanced.
They endeavored to compensate for the perils
which attended their expeditions, by institu-
tions for their needy or disabled brothers; but
lest such as belonged not to their communities
should benefit surreptitiously by these ar-
rangements for its advantage, they framed
signs of mutual recognition, as carefully con-
cealed from the knowledge of the uninitiated,
as the mysteries of their art themselves.
Thus supplied with whatever could facilitate
such distant journeys and labors as they con-
templated, the members of these corporations
were ready to obey any summons with the ut-
most alacrity, and they soon received the en-
couragement they anticipated. The militia
of the Church of Rome, which diffused itself
all over Europe in the shape of missionaries, to
instruct nations, and to establish their alle-
giance to the Pope, took care not only to make
them feel the want of churches and monaster-
ies, but likewise to learn the manner in which
the want might be supplied. Indeed, they
themselves generally undertook the supply;
and it may be asserted, that a new apostle of
the Gospel no sooner arrived in the remotest
corner of Europe, either to convert the inhab-
itants to Christianity, or to introduce among
them a new religious order, than speedily fol-
lowed a tribe of itinerant Freemasons to back
him, and to provide the inhabitants with the
necessary places of worship or reception.
“Thus ushered in, by their interior arrange-
ments assured of assistance and of safety on
the road, and, by the bulls of the Pope and the
support of his ministers abroad, of every spe-
cies of immunity and preference at the place
of their destination, bodies of Freemasons dis-
persed themselves in every direction, every
day began to advance further, and to proceed
from country to country, to the utmost verge

 

 

 

  
 
 
  
 
 
 
 
  
 
 
 
 
 
  
 
 
 
 
 
 
  
  
 
  
 

TRAVELING

of the faithful, in order to answer the increasing
demand for them, or to seek more distant cus-
tom.”

The government of these fraternities, wher-
ever they might be for the time located, was
very regular and uniform. When about to
commence the erection of a religious edifice,
they first built huts, or, as they were termed,
lodges, in the vicinity, in which they resided
for the sake of economy as well as convenience.
It is from these that the present name of our
places of meeting is derived. Over every ten
men was placed a warden, who paid them
wages, and took care that there should be no
needless expenditure of materials and no care-
less loss of implements. Over the whole, a
surveyor or master, called in their old docu-
ments ‘‘magister,”’ presided, and directed the
general labor.

The Abbé Grandidier, in a letter at the end
of the Marquis Luchet’s Hssaz sur les Illum-
inés, has quoted from the ancient register of
the Masons at Strasburg the regulations of
the association which built the splendid cathe-
dral of that city. Its great rarity renders it
difficult to obtain a sight of the original work,
but the Histoire Pittoresque of Clavel supplies
the most prominent details of all that Gran-
didier has preserved. The cathedral of Stras-
burg was commenced in the year 1277, under
the direction of Erwin of Steinbach. The
Masons who, under his directions, were en-
gaged in the construction of this noblest speci-
men of the Gothic style of architecture, were
divided into the separate ranks of Masters,
Craftsmen, and Apprentices. The place
where they assembled was called a ‘“‘hutte,” a
German word equivalent to our English term
lodge. They employed the implements of
masonry as emblems, and wore them as in-
signia. They had certain signs and words of
recognition, and received their new members
with peculiar and secret ceremonies, admit-
ting, as has already been said, many eminent
persons, and especially ecclesiastics, who were
not Operative Masons, but who gave to them
their patronage and protection.

The fraternity of Strasburg became cele-
brated throughout Germany, their superiority
was acknowledged by the kindred associations,
and they in time received the appellation of
the “‘haupt hutte,” or Grand Lodge, and ex-
ercised supremacy over the hutten of Suabia,
Hesse, Bavaria, Franconia, Saxony, Thurin-
gia, and the countries bordering on the river
Moselle. The Masters of these several Lodges
assembled at Ratisbon in 1459, and on the
25th of April contracted an act of union, de-
claring the chief of the Strasburg Cathedral
the only and perpetual Grand Master of the
General Fraternity of Freemasons of Ger-
many. This act of union was definitely
adopted and promulgated at a meeting held
soon afterward at Strasburg.

Similar institutions existed in France and
in Switzerland, for wherever Christianity had
penetrated, there churches and cathedrals
were to be built, and the Traveling Freema-
sons hastened to undertake the labor.TRAVELING

They entered England and Scotland at an
early period. Whatever may be thought of
the authenticity of the York and Kilwinning
legends, there is ample evidence of the exist-
ence of organized associations, gilds, or cor-
porations of Operative Masons at an epoch
not long after their departure from Lom-
bardy. From that period, the fraternity,
with various intermissions, continued to pur-
sue their labors, and constructed many edifices
which still remain as monuments of their skill
as workmen and their taste as architects.
Kings, in many instances, became their pa-
trons, and their labors were superintended by |
powerful noblemen and eminent prelates, who,
for this purpose, were admitted as members
of the fraternity. Many of the old Charges
for the better government of their Lodges
have been preserved, and are still to be found
in our Books of Constitutions, every line of
which indicates that they were originally
drawn up for associations strictly and exclu-
sively operative in their character.

In glancing over the history of this singwar
body of architects, we are struck with several
important peculiarities.

In the first place, they were strictly ecclesi-
astical in their constitution. The Pope, the
supreme pontiff of the Church, was their pa-
tron and protector. They were supported |
and encouraged by bishops and abbots, and |
hence their chief employment appears to have |
been in the construction of religious edifices.

They were originally all operatives.

 

 

But |
the artisans of that period were not educated
men, and they were compelled to seek among
the clergy, the only men of learning, for those
whose wisdom might contrive, and whose cul-
tivated taste might adorn, the plans which
they, by their practical skill, were to_carry
into effect. Hence the germ of that Specu-
lative Masonry which, once dividing the char-
acter of the fraternity with the Operative, now
completely occupies it, to the entire exclusion
of the latter.*

But lastly, from the circumstance of their
union and concert arose a uniformity of design
in all the public buildings of that period—a
uniformity so remarkable as to find its explan-
ation only in the fact that their construction
was committed throughout the whole of Eu-
rope, if not always to the same individuals, at
least to members of the same association.
The remarks of Mr. Hope on this subject are
well worthy of perusal. ‘‘The architects of
all the sacred edifices of the Latin church,
wherever such arose,—north, south, east, or
west,—thus derived their science from the

 

* There probably never was a time when the
Operative Masons did not furnish the archi-
tect. Then an ecclesiastic performed this
function it was an exception, and there were
few of them. The profession of the architect
seems to have been a distinct profession since
Theoderic established himself at Ravenna (493),
and appointed an official architect. All through
the Lombard period and at all later periods the

   

 

 

architect or Master was distinctive.
[E. E. C.]

 

   
  
  
 
  
  
 
  
   
   
 
  
  
 
 
 
 
  
 
 
 
 
 
 
  
  
  
 
 
 
  
 
 
 
 
 
 
 
  
  
 
  
 
 
 
  
 
 
  
 
 
  
  
  
 
  
 
 
   
   
   
   
 
  
  
    

TREASURE 795

same central school; obeyed in their designs
the same hierarchy; were directed in their
constructions by the same principles of pro-
priety and taste; kept up with each other, in
the most distant parts to which they might be
sent, the most constant correspondence; and

| rendered every minute improvement the prop-

erty of the whole body and a new conquest of
the art. The result of this unanimity was,
that at each successive period of the monastic
dynasty, on whatever point a new church or
new monastery might be erected, it resembled
all those raised at the same period in every
other place, however distant from it, as if
both had been built in the same place by the
same artist. For instance, we find, at partic-
ular epochs, churches as far distant from each
other as the north of Scotland and the south
of Italy, to be minutely similar in all the es-
sential characteristics.”

In conclusion, we may remark, that the
world is indebted to this association for the
introduction of the Gothic, or, as it has lately
been denominated, the pointed style of archi-
tecture. This style—so different from the
Greek and Roman orders, whose pointed arches
and minute tracery distinguish the solemn
temples of the olden time, and whose ruins
arrest the attention and claim the admiration
of the spectator—has been universally ac-
knowledged to be the invention of the Travel-
ing Freemasons of the Middle Ages.

And it is to this association of Operative ar-
tists that, by gradual changes into a specula-
tive system, we are to trace the Freemasons of
the present day.

Traveling Warrants. Warrants under
which military Lodges are organized, and so
called because the Lodges which act under
them are permitted to travel from place to
place with the regiments to which they are
attached. (See Military Lodges.)

Travenol, Louis. A zealous and devoted
French Mason of much ability, who wrote
several Masonic works, which were published
under the assumed name of Leonard Gabanon.
The most valuable of his productions is one
entitled Catechisme des Francs-Macons, pre-
cedé d’un Abrégé de V Histoire d’ Adoram, etc.,
published at Paris in 17438.

Treasure, Incomparable. This was a
phrase of mystical import with the alchemists
and Hermetic philosophers. Pernetty (Dic-
tionnaire Mytho-Hermétique) thus defines it:
“The incomparable treasure is the powder of
projection, the source of all that is good, since
it procures unbounded riches, and a long life,
without infirmities, to enjoy them.” The
“powder of projection” was the instrument by
which they expected to attain to the full per-
fection of their work. What was this incom-
parable treasure was the great secret of the
Hermetic philosophers. They concealed the
true object of their art under a symbolic lan-
guage. ‘‘Believest thou, O fool,” says Arte-
phius, one of them, “that we plainly teach this
secret of secrets, taking our words according
to their literal signification?” But we do know
that it was not, as the world supposed, the796 TREASURER

transmutation of metals, or the discovery of an
elixir of life, but the acquisition of Divine truth.

Many of the high degrees which were fab-
ricated in the last century were founded on the
Hermetic philosophy; and they, too, bor-
rowed from it the idea of an incomparable
treasure. Thus in the ultimate degree of the
Council of Emperors of the East and West,
which degree became afterward the Sublime
Prince of the Royal Secret of the Scottish
Rite, we find this very expression. In the old
French rituals we meet with this sentence:
“Let us now offer to the invincible Xerxes our
sacred incomparable treasure, and we shall
succeed victoriously.’’ And out of the initial
letters of the words of this sentence in the
original French they fabricated the three most
important words of the degree.

This “incomparable treasure” is to the
Masons precisely what it was to the Hermetic
philosophers—Divine Truth. ‘As for the
Treasure,” says one of these books (the
Lumen de Lumine, cited by Hitchcock), ‘‘it
is not yet discovered, but it is very near.”

Treasurer. An officer, found in all Ma-
sonic bodies, whose duty it is to take charge
of the funds and pay them out under proper
regulations. He is simply the banker of the
Lodge or Chapter, and has nothing to do with
the collection of money, which should be made
by the Secretary. He is an elective officer.
The Treasurer’s jewel is a key, as a symbol
that he controls the chest of the Lodge. His
position in the Lodge is on the right of the
Worshipful Master, in front.

Treasurer, Grand. See Grand Treasurer.

Treasurer, Hermetic. (Trésorier her-
métique.) A degree in the manuscript collec-
tion of Peuvret. This collection contains
eight other degrees with a similar title, namely:
Illustrious Treasurer, Treasurer of Paracelsus,
Treasurer of Solomon, Treasurer of the Ma-
sonic Mysteries, Treasurer of the Number 7,
Sublime Treasurer, Depositor of the Key of
the Grand Work, and, lastly, one with the
grandiloquent title of Grand and Sublime
Treasurer, or Depositor of the Great Solomon,
Faithful Guardian of Jehovah.

Tredic. The king highest in rank in the
Scandinavian mysteries.

Tree Alphabet. There are alphabets used
among the Persians and Arabs at the present
day as secret ciphers, which it can scarcely be
doubted were original, and ages ago adopted
and recognized as the ordinary business mode
of communication among men. Among these
the Tree Alphabet is the most common. The
Philosopher Dioscorides wrote several works
on the subject of trees and herbs, and made
prominent the secret characters of this alpha-

et, which became known by his name, and
was adopted and used by others.

The characters were distinguishable by the
number of branches on either side of the tree;
thus, the TH is recognizable from the SH,
notwithstanding each has three limbs on the
left hand of the stem or trunk, by the one hav-
ing six and the other seven branches on the

    

TREE-WORSHIP

As an example, here are nine of the mystic
characters and their relative values:

Y¥YTVYYY¥

A THWV..H T L B SHYT

BoE PET A

The characters in the lower line given above
are the relative value, and known as the Al-
phabet of Hermes or Mercury.

Tree-Worship. The important position
which this peculiar faith occupied among the
peoples in the earliest ages of the world is apt
to be overlooked in the multitude of suc-
ceeding beliefs, to which it gave many of its
forms and ceremonies, and with which it be-
came materially blended. In fact, Tree and
Serpent Worship were combined almost
at their inception. So prominent a position
does Tree-Worship take in the opinion of Fer-
gusson, in his absorbing work on T'ree and Ser-
pent Worship, that he designates the Tree as
the first of Faiths; and adds that “long before
the Theban gods existed, Tree and Serpent
Faiths flourished. The Methidy tree was
brought into the later religion, to shade with
holy reverence the tomb of Osiris; the Syca-
more was holy to Netpe, and the Persea to
Athor, whilst the Tamarisk played an impor-
tant part in all the rites and ceremonies of
Osiris and Isis; and all who are orthodox will
acknowledge that Abram seemed to consider

 
 
 

   
     

=e
CGE
BA esis a

that he could not worship his Jove till he had
planted his grove and digged a well (Gen. xxi.
33). His Oak or ‘Terebinth,’ or turpentine
tree, on the plains of Mamre, was commonly
worshiped till the fourth century A.c., and it
is revered by Jews to the present hour.” And
again: ‘That long ere Buddha or his saints
were represented by images and adored, long
ere the caves and temples of that faith had
sanctuaries for holy relics, the first actual sym-
bol-worship he can trace is that of the Bo tree,
which he describes as upon a bas-relief in a cave

 

right-hand side.

called the Jodea-Gopa (Katak, Bengal), prov-TREE-WORSHIP

ing how early that worship was introduced, and |

how pre-eminent it was among the Buddhists
of those days’’; and says J. G. R. Forlong, in
his Rivers of Life, or Faiths of Man, ‘‘before Vedic
days; and can be found in almost every cave
and temple allied to the Phallic faith as cer-
tainly as can be found ever standing at the
entrance of these ‘Houses of God’ the Phallic
pillar or pillars. It is the old story whether
we turn to Solomon’s temple, 1000 B. c., or to

 

PALM-TREE WITH CROSS.

the Karli Buddhist temples, which gaze down
upon us from Bombay to Poona, and which
date from about the Christian era.”

The Bael tree, as a representative of the
triad and monad, was always offered at Lin-
gam worship, and the god was commonly to be
found under an umbrageous Bael.

All nations, Aryans in particular, consid-
ered tree-planting a sacred duty. The grand
old trees became centers of life and of great
traditions, and the character of the foliage had
its symbolic meanings.

At the Jewish Feast of Tabernacles, at the
autumnal harvest, Jews are ordered to hang
boughs of trees, Jaden with fruit, round the
borders of their booths, also boughs of barren
trees. The worshipers go to the synagogue
carrying in their right hand one palm-branch,
three myrtles, and two willows, all tied to-
gether; and in the left hand a citron branch
with fruit onit. ‘These they make touch each
other, and wave to the east, then south, then
west, and then north: this is termed Hosana.
On the seventh day of the Feast, all save the
willow bough must be laid aside.

The Palm, as a tree, yields more to man than
any other class of trees. Nineveh shows the
Palm surrounded by winged deities holding

the pine-cone—symbol of life, which there

 

TRESTLE-BOARD 797

takes the place of the Crux Ansata. The

hoenix resting on the Palm signifies “Resur-
rection to eternal life.’”’ The four evangelists
are depicted in “an evangelum,” in the li-
brary of the British Museum, as all looking up
to the Palm-tree. Christians, for a similar
ideal, erected a cross-bar, and placed an Alpha
and an Omega on it.

At Najran, in Yemen, Arabia, Sir William
Ouseley describes the most perfect tree-
worship as still existing close to the city.
The tree is the Palm or Sacred date. The
Palm has always borne a most important
part in all the faiths of the world down to
the present day. The Jews gave the Palm
a distinguished place in architecture. The
tree and its lotus top, says Kitto, took the
place of the Egyptian column on Solomon’s
famous phalli, the Jachin and Boaz.

The two trees in Genesis were those of
Life and Knowledge, and were probably
drawn from the Egyptian and Zoroastrian
stories. But no further reference is taken
in the Bible of the “Tree of Knowledge”
after Genesis, but to that of Life, or the
“Tree which gives Life,” as in the Apoca-
lypse ii. 7. This is also the Hastern name
and significance of the Lingam or Pillar;
and when covered with carved inscriptions,
the Toth or Pillar in Egypt became known
as the “Tree of Knowledge.”

Trestle-Board. The trestle-board is de
fined to be the board upon which the Master
inscribes the designs by which the Craft
are to be directed in their labors. The
French and German Masons have con-
founded the trestle-board with the tracing-
board; and Dr. Oliver (Landm., i., 132) has

not avoided the error. The two things
are entirely different. The trestle is a
framework for a table—in Scotch, frest;

the trestle-board is the board placed for con-
venience of drawing on that frame. It con-
tains nothing but a few diagrams, usually
geometrical figures. The tracing-board is &
picture formerly drawn on the floor of the
Lodge, whence it was called a floor-cloth
or carpet. It contains a delineation of the
symbols of the degree to which it belongs.
The trestle-board is to be found only in the
Entered Apprentice’s Degree. There 18 &

Ol Ae

 

 

 

 

 

 

tracing-board in every degree, from the first
to the highest. And, lastly, the trestle-board
is a symbol; the tracing-board is a piece oO
furniture or picture containing the repre-
sentation of many symbols.

It is probable that the trestle-board, fromTRESTLE-BOARD

 

798

. its necessary use in Operative Masonry,

was one of the earliest symbols introduced
into the Speculative system. It is not,
however, mentioned in the Grand Mystery,
published in 1724. But Prichard, who
wrote only six years afterward, describes
it, under the corrupted name of trasel-
board, as one of the immovable jewels of
an Apprentice’s Lodge. Browne, in 1880,
following Preston, fell into the error of
calling it a tracing-board, and gives from
the Prestonian lecture what he terms “a
beautiful degree of comparison,’ in which
the Bible is compared to a tracing-board.
But the Bible is not a collection of symbols,
which a tracing-board is, but a trestle-
board that contains the plan for the con-
struction of a spiritual temple. Webb,
however, when he arranged his system of
lectures, took the proper view, and restored
the true word, trestle-board.

Notwithstanding these changes in the
name, trestle-board, trasel-board, tracing-
board, and trestle-board again, the defini-
tion has continued from the earliest part
of the last century to the present day the
same. It has always been enumerated
among the jewels of the Lodge, although
the English system says that it is immoy-
able and the American movable; and it
has always been defined as “‘a board for
the master workman to draw his designs
upon.”

In Operative Masonry, the trestle-board
is of vast importance. It was on such an
implement that the genius of the ancient
masters worked out those problems of
architecture that have reflected an unfad-
ing luster on their skill. The trestle-board
was the cradle that nursed the infancy of
such mighty monuments as the cathedrals
of Strasburg and Cologne; and as they ad-
vanced in stature, the trestle-board became
the guardian spirit that directed their growth.
Often have those old builders pondered by
the midnight lamp upon their trestle-board,
working out its designs with consummate
taste and knowledge—here springing an
arch, and turning an angle there, until the
embryo edifice stood forth in all the wisdom,
strength, and beauty of the Master’s art.

What, then, is its true symbolism in
Speculative Masonry?

To construct his earthly temple, the Op-
erative Mason followed the architectural
designs laid down on the trestle-board, or
book of plans of the architect. By these he
hewed and squared his materials; by these
he raised his walls; by these he constructed
his arches; and by these strength and dura-
bility, combined with grace and beauty,
were bestowed upon the edifice which he
was constructing.

In the Masonic ritual, the Speculative

ason is reminded that, as the Operative
artist erects his temporal building in ac-
cordance with the rules and designs laid
Jown on the trestle-board of the master
asorkman, so should he erect that spiritual,

 

TRIAD

building, of which the material is a type, in
obedience to the rules and designs, the pre-
cepts and commands, laid down by the
Great Architect of the Universe in those
great books of nature and revelation which
constitute the spiritual trestle-board of
every Freemason.

The trestle-board is then the symbol of
the natural and moral law. Like every
other symbol of the Order, it is universal
and tolerant in its application; and while,
as Christian Masons, we cling with unfal-
tering integrity to the explanation which
makes the Scriptures of both dispensations
our trestle-board, we permit our Jewish and
Mohammedan brethren to content them-
selves with the books of the Old Testament
or Koran. Masonry does not interfere with
the peculiar form or development of any
one’s religious faith. All that it asks is
that the interpretation of the symbol shall
be according to what each one supposes to
be the revealed will of his Creator. But
so rigidly exacting is it that the symbol
shall be preserved and, in some rational
way, interpreted, that it peremptorily ex-
cludes the atheist from its communion, be-
cause, believing in no Supreme Being—no
Divine Architect—he must necessarily be
without a spiritual trestle-board on which
the designs of that Being may be inscribed
for his direction.

Triad. In all the ancient mythologies
there were triads, which consisted of a mys-
terious union of three deities. Each triad
was generally explained as consisting of a
creator, a preserver, and a destroyer. The
principal heathen triads were as follows:
the Egyptian, Osiris, Isis, and Horus; the
Orphic, Phanes, Uranus, and Kronos; the
Zoroastric, Ormuzd, Mithras, and Ahriman;
the Indian, Brahma, Vishnu, and Siva; the
Cabiric, Axercos, Axiokersa, and Axiokersos;
the Phoenician, Ashtaroth, Milecom, and Che-
mosh; the Tyrian, Belus, Venus, and Tham-
muz; the Grecian, Zeus, Poseidon, and
Hades; the Roman, Jupiter, Neptune, and
Pluto; the Eleusinian, Iacchus, Persephone,
and Demeter; the Platonic, Tagathon, Nous,
and Psyche; the Celtic, Hu, Ceridwen, and
Creirwy; the Teutonic, Fenris, Midgar
and Hela; the Gothic, Woden, Friga, and
Thor; and the Scandinavians, Odin, Vile,
and Ve. Even the Mexicans had their tri-
ads, which were Vitzliputzli, Kaloc, and
Tescalipuca.

This system of triads has, indeed, been so
predominant in all the old religions, as to
be invested with a mystical idea; and hence
it has become the type in Masonry of the
triad of three governing officers, who are to
be found in almost every degree. The
Master and the two Wardens in the Lodge
give rise to the Priest, the King, and the
Scribe in the Royal Arch; to the Commander
the Generalissimo, and the Captain-Geners
in Templarism; and in most of the high
degrees to a triad who preside und various
names,TRIAD

We must, perhaps, look for the origin of
the triads in mythology, as we certainly
must in Masonry, to the three positions and
functions of the sun. The rising sun or
creator of light, the meridian sun or its
preserver, and the setting sun or its de-
stroyer.

Triad Society of China. The San Hop
Hwai, or Triad Society, is a secret political
association in China, which has been mis-
taken by some writers for a species of Chinese
Freemasonry; but it has in reality no con-
nection whatsoever with the Masonic Order.
In its principles, which are far from innocent,
it is entirely antagonistic to Freemasonry.
The Deputy Provincial Grand Master of
British Masonry in China made a statement
to this effect in 1855, in Notes and Queries.
(1st ser., vol. xii., p. 233.)

Trials, Masonic. As the only object of a
trial should be to seek the truth and fairly
to administer justice, in a Masonic trial,
especially, no recourse should ever be had
to legal technicalities, whose use in ordinary
courts appears simply to be to afford a means
of escape for the guilty.

Masonic trials are, therefore, to be con-
ducted in the simplest and least technical
method, that will preserve at once the rights
of the Order and of the accused, and which
will enable the Lodge to obtain a thorough
knowledge of all the facts in the case. The
rules to be observed in conducting such
trials have been already laid down by me
in my Text Book of Jurisprudence (pp. 558-
564), and I shall refer to them in the present
article. They are as follows:

1. The preliminary step in every trial is
the accusation or charge. The charge
should always be made in writing, signed
by the accuser, delivered to the Secretary,
and read by that officer at the next regular
communication of the Lodge. The accused
should then be furnished with an attested
copy of the charge, and be at the same time
informed of the time and place appointed
by the Lodge for the trial.

Any Master Mason may be the accuser
of another, but a profane cannot be per-
mitted to prefer charges against a Mason.
Yet, if circumstances are known to a pro-
fane upon which charges ought to be predi-
cated, a Master Mason may avail himself
of that information, and out of it frame an
accusation, to be presented to the Lodge.
And such accusation will be received and
investigated, although remotely derived from
one who is not a member of the Order.

It is not necessary that the accuser should
be a member of the same Lodge. It is
sufficient if he is an affiliated Mason. I
say an affiliated Mason, for it is generally
held, and I believe correctly, that an un-
affiliated Mason is no more competent to
prefer charges than a profane.

_ Tf the accused is living beyond the
geographical jurisdiction of the Lodge, the
charges should be communicated to him by
means of a letter through the post-office,

 

TRIALS 799

and a reasonable time should be allowed
for his answer, before the Lodge proceeds
to trial. But if his residence be unknown,
or if it be impossible to hold communica-
tion with him, the Lodge may then proceed
to trial—care being had that no undue
advantage be taken of his absence, and that
the investigation be as full and impartial as
the nature of the circumstances will per-
mit.

3. The trial must commence at a regular
communication, for reasons which have
already been stated; but having commenced,
it may be continued at special communica-
tions, called for that purpose; for, if it was
allowed only to be continued at regular
meetings, which take place but once a
month, the long duration of time occupied
would materially tend to defeat the ends of
justice.

4. The Lodge must be opened in tbe
highest degree to which the accuser has at-
tained, and the examinations of all witnesses
must take place in the presence of the ac-
cused and the accuser, if they desire it.
It is competent for the accused to employ
counsel for the better protection of his
interests, provided such counsel is a Master
Mason. But if the counsel be a member
of the Lodge, he forfeits, by his professional
advocacy of the accused, the right to vote
at the final decision of the question.

5. The final decision of the charge, and
the rendering of the verdict, whatever be
the rank of the accused, must always be
made in a Lodge opened on the Third De-
gree; and at the time of such decision, both
the accuser and the accused, as well as his
counsel, if he have any, should withdraw
from the Lodge.

6. It is a general and an excellent rule,
that no visitors shall be permitted to be
present during a trial.

7. The testimony of Master Masons is
usually taken on their honor, as such. That
of others should be by affidavit, or in such
other manner as both the accuser and ac-
cused may agree upon.

8. The testimony of profanes, or of those
who are of a lower degree than the accused,
is to be taken by a committee and reported
to the Lodge, or, if convenient, by the whole
Lodge, when closed and sitting as a com-

mittee. But both the accused and the
accuser have a right to be present on such
occasions.

s

9. When the trial is concluded, the ac-
cuser and the accused must retire, and the
Master will then put the question of guilty,
or not guilty, to the Lodge.

Not less than two-thirds of the votes
should be required to declare the accused
guilty. A bare majority is hardly sufficient
to divest a brother of his good character,
and render him subject to what may per-
haps be an ignominous punishment. But
on this subject the authorities differ.

10. If the verdict is guilty, the Master
must then put the question as to the nature800 TRIANGLE

and extent of the punishment to be inflicted,
beginning with expulsion and proceeding,
if necessary, to indefinite suspension and
public and private reprimand. To _ inflict
expulsion or suspension, a vote of two-
thirds of those present is required, but for
a@ mere reprimand, a majority will be suffi-
cient. The votes on the nature of the
punishment should be viva voce, or, rather,
according to Masonic usage, by a show of
hands.

Trials in a Grand Lodge are to be con-
ducted on the same general principles; but
here, in consequence of the largeness of the
body, and the inconvenience which would
result from holding the examinations in
open Lodge, and in the presence of all the
members, it is more usual to appoint a
committee, before whom the case is tried,
and upon whose full report of the testimony
the Grand Lodge bases its action. And
the forms of trial in such committees must
conform, in all respects, to the general usage
already detailed.

Triangle. There is no symbol more im-
portant in its signification, more various in
its application, or more generally diffused
throughout the whole system of Freemasonry,
than the triangle. An examination of it,
therefore, cannot fail to be interesting to
the Masonic student.

The equilateral triangle appears to have
been adopted by nearly all the nations of

antiquity as a symbol of
the Deity, in some of his
forms or emanations, and
hence, probably, the pre-
vailing influence of this
symbol was carried into the
Jewish system, where the
yod within the triangle was
made to represent the Tetragrammaton, or
sacred name of God.

The equilateral triangle, says Bro. D. W.
Nash (Freem. Mag., iv., 294), “viewed in
the light of the doctrines of those who
gave it currency as a divine symbol, rep-
resents the Great First Cause, the creator
and container of all things, as one and
indivisible, manifesting himself in an infinity
of forms and attributes in this visible uni-
verse.”

Among the Egyptians, the darkness through
which the candidate for initiation was
made to pass was symbolized by the trowel,
an important Masonic implement, which
in their system of hieroglyphics has the
form of a triangle. The equilateral triangle
they considered as the most perfect of
figures, and a representative of the great
principle of animated existence, each of its
sides referring to one of the three depart-
ments of creation, the animal, vegetable, and
mineral

The equilateral triangle is to be found
scattered throughout the Masonic system.
Tt forms in the Royal Arch the figure within
which the jewels of the officers are suspended.
It is in the imeffable degrees the sacred

 

  

TRIANGLE

delta, everywhere presenting itself as_ the
symbol of the Grand Architect of the Uni-
verse. In Ancient Craft Masonry, it is
constantly exhibited as the element of
important ceremonies. The seats of the
principal officers are arranged in a triangular
form, the three lesser lights have the same
situation, and the square and compass form,
by their union on the greater light, two tri-
angles meeting at their bases. In short
the equilateral triangle may be considered
as one of the most constant forms of Ma-
sonic symbolism.

The right-angled triangle is another form
of this figure which is deserving of attention.
Among the Egyptians, it was the symbol
of universal nature; the base representing
Osiris, or the male principle; the perpen-
dicular, Isis, or the female principle; and
the hypotenuse, Horus, their son, or the
product of the male and female principle.

“Q[BUL9J-SIS]

 

 

Osiris-male.

This symbol was received by Pythagoras
from the Egyptians during his long sojourn
in that country, and with it he also learned
the peculiar property it possessed, namely,
that the sum of the squares of the two shorter
sides is equal to the square of the longest
side—symbolically expressed by the for-
mula, that the product of Osiris and Isis is
Horus. This figure has been adopted in
the Third Degree of Masonry, and will be
there recognized as the forty-seventh prob-
lem of Euclid.

Triangle and Square. As the Delta was
the initial letter of Deity with the ancients,
so its synonym is among modern nations.
It is a type of the Eternal, the All-Power-
ful, the Self-Existent.

he material world is 1.
typified by the “square’’
as passive matter, in op-
position to force sym-
bolized by the triangle.

The Square is also an
emblem of humanity, as
the Delta or Triangle
typifies Deity.

The Delta,
and Compasses are es-
sentially the same. The ond
raising one point, and then another, signi-
fies that the Divine or higher portion of our
nature should increase in power, and control

Triangle,TRIANGLE

the baser tendencies. This is the real, the
practical “ journey toward the East.’

The interlacing  tri-
angles or deltas sym-
bolize the union of the
two principles or forces,
the active and passive,

2.

male and female, per-
vading the universe.
(1.)

The two _ triangles,

one white and the other
black, interlacing, typify
the mingling of the two
apparent powers in na-
ture, darkness and light, error and truth,
ignorance and wisdom, evil and good, througb-
out human life. (2.

The triangle and square together form the
pyramid (3), as seen in the Entered Ap-
prentice’s apron. In this 3
combination the pyramid is ;
the metaphor for unity of
matter and force, as well
as the oneness of man and
God. The numbers 3, 5, 7,
9, have their places in the
parts and points of the
square and triangle when
in pyramidal form, and im-
ply Perfection. (See Pointed
Cubical Stone.)

Triangle, Double. See
Seal of Solomon and Shield
of David.

Triangle of Pythagoras.
talpha.

Triangle, Radiated. A triangle placed
within and surrounded by a circle of rays.
This circle is called, in Christian art, “a
glory.” When this glory is distinct from
the triangle, and surrounds it in the form
of a circle, it is then an emblem of God’s

Y

ae

<=
SO

=

 

 

 

 

See Pen-

»

eternal glory. This is the usual form in
religious uses. But when, as is most usual
in the Masonic symbol, the rays emanate
from the center of the triangle, and, as it
were, enshroud it in their brilliancy, it is
symbolic of the Divine Light. The _per-
verted ideas of the Pagans referred these
rays of light to their sun-god and their
Sabian worship.

TRIANGLE 801

of Wisdom which surrounds the Supreme
Architect as a sea of glory, and from Him
as a common center emanates to the universe
of His creation.

Triangle, Triple. The pentalpha, or tri-
angle of Pythagoras, is usually called also
the triple triangle, be-
cause three triangles are
formed by the intersec-

tion of its sides, But
there is another variety
of the triple triangle

which is more properly

entitled to the appella-

tion, and which is made in the annexed
form.

It will be familiar to the Knights Tem-
plar as the form of the jewel worn by the
Prelate of his Order. Like every modifi-
cation of the triangle, it is a symbol of the
Deity; but as the degree of Knights Tem-
plar appertains exclusively to Christian

 

 

 

 

 

Masonry, the triple triangle there alludes
to the mystery of the Trinity. In the
Scottish Rite Degree of Knight of the East
the symbol is also said to refer to the triple
essence of Deity; but the symbolism is
made still more mystical by supposing that
it represents the sacred number 81, each
side of the three triangles being equivalent
to 9, which again is the square of 3, the
most. sacred number in Freemasonry. In
the Twentieth Degree of the Ancient and
Accepted Scottish Rite, or that of “Grand
Master of all Symbolic Lodges,” it is said
that the number 81 refers to the triple cove-
nant of God, symbolized by a triple triangle
said to have been seen by Solomon when
he consecrated the Temple. Indeed, through-
out the ineffable and the philosophic degrees,
the allusions to the triple triangle are much
more frequent than they are m Ancient
Craft Masonry. : :

The Indian trimourti, or triple triangle
of the Hindus, is of a different form, con-
sisting of three concentric triangles. In
the center is the sacred triliteral name, AUM.
The interior triangle symbolizes Brahma,

 

But the true Masonic idea of this glory
is. that it symbolizes that Eternal Light

52

Vishnu, and Siva; the middle one, Creation.ii

 

SSeeM et

 

  

802 TRIBE

Preservation, and Destruction; and the
exterior one, Earth, Water, and Air.

Tribe of Judah, Lion of the. The con-
nection of Solomon, as the chief of the tribe
of Judah, with the lion, which was the
achievement of the tribe, has caused this
expression to be referred, in the Third De-
gree, to Him who brought life and immor-
tality to light. The old Christian inter-
pretation of the Masonic symbols here
prevails; and in Ancient Craft Masonry all
allusions to the lion, as the lion’s paw, the
lion’s grip, ete., refer to the doctrine of the
resurrection taught by Him who is known
as “the lion of the tribe of Judah.” The
expression is borrowed from the Apoca-
lypse (v. 5): “Behold, the Lion of the tribe
of Judah, the Root of David, hath pre-
vailed to open the book, and to loose the
seven seals thereof.” The lion was also a
Medieval symbol of the resurrection, the
idea being founded on a legend. ‘The poets
of that age were fond of referring to this
legendary symbol in connection with the
Scriptural idea of the “tribe of Judah.”
Thus Adam de St. Victor, in his poem De
Resurrectione Domini, saya:

“Sie de Juda Leo fortis,

Fractis portis dire mortis

Die surgit tertia,

Rugiente voce Patris.’”’

i. e.,

Thus the strong lion of Judah,
The gates of cruel death being broken,
Arose on the third day
At the loud-sounding voice of the Father.

The lion was the symbol of strength and
sovereignty, in the human-headed figures
of the Nimrod gateway, and in other Baby-
lonish remains. In Egypt, it was wor-
shiped at the city of Leontopolis as typical
of Dom, the Egyptian Hercules. Plutarch
says that the Egyptians ornamented their
temples with gaping lions’ mouths, because
the Nile began to rise when the sun was in
the constellation Leo. Among the Tal-
mudists there was a tradition of the lion,
which has been introduced into the higher
degrees of Masonry.

But in the symbolism of Ancient Craft
Masonry, where the lion is introduced, as in
the Third Degree, in connection with the
“lion of the tribe of Judah,’ he becomes
simply a symbol of the resurrection; thus
restoring the symbology of the Medieval
ages, which was founded on a legend that
the lion’s whelp was born dead, and only
brought to life by the roaring of its sire.
Philip de Thaun, in his Bestiary, written in
the twelfth century, gives the legend, which
has thus been translated by Mr. Wright from
the original old Norman French:

“Know that the lioness, if she bring
forth a dead cub, she holds her cub and
the Ton arrives; he goes about and cries,
till it revives on the third day ... . Know
that the fioness signifies St. Mary, and the

ito the twelve tribes.
| Points of Masonry.)

TRILITERAL

the people; three days he lay in the earth
to gain our souls y the cry of the
lion they understand the power of God, by
which Christ was restored to life and robbed
hell.’

The phrase, ‘‘lion of the tribe of Judah,”
therefore, when used in the Masonic ritual,
referred in its original interpretation to
Christ, Him who “brought life and immor-
tality to light.”

Tribes of Israel. All the twelve tribes of
Israel were engaged in the construction of
the first Temple. But long before its destruc-
tion, ten of them revolted, and formed the
nation of Israel; while the remaining two,
the tribes of Judah and Benjamin, retained
possession of the Temple and of Jerusalem
under the name of the kingdom of Judah.
To these two tribes alone, after the return
from the captivity, was entrusted the build-
ing of the second Temple. Hence in the
high degrees, which, of course, are connected
for the most part with the Temple of Zerub-
babel, or with events that occurred sub-
sequent to the destruction of that of Solomon,
the tribes of Judah and Benjamin only are
referred to. But in the primary degrees,
which are based on the first Temple, the
Masonic references always are to the twelve
tribes. Hence in the old lectures the twelve
original points are explained by a reference
(See Twelve Original

Tribunal. The modern statutes of the
Supreme Council of the Ancient and Accepted
Scottish Rite for the Southern Jurisdiction
of the United States direct trials of Masonic
offenses, committed by any brethren of the
Rite above the Eighteenth Degree, to be
held in a court called a Tribunal of the
Thirty-first Degree, to be composed of not
less nor more than nine members. An
appeal lies from such a Tribunal of Inspec-
tors Inquisitors to the Grand Consistory
or the Supreme Council.

Tribunal, Supreme. 1. The Seventy-
first Degree of the Rite of Mizraim. 2. The
meeting of Inquisitors Inspectors of the
Thirty-first Degree of the Ancient and
Accepted Scottish Rite according to the
modern ritual of the Mother Council.

Trifels. The name of the ruined castle,
four miles from Madenburg, on a mountain
slope, where Sir Richard Coeur de Lion was
a prisoner for more than a year, by decree
of the Emperor Henry VI., and until his
liberation by the faithful Blondel. Naught
remains but thirty feet of the tower and
some fragments of wall. It is recorded that
there may be seen engraved deep in the
window-stone of the tower this mark: the
passion cross standing upon the square with
an apex upward, and having upon it an
inverted TAU of proportionate size at an
inclination of about forty-nine degrees.

Triliteral Name. The sacred name of
God among the Hindus is so called because
it consists of the three letters, A UM. (See

 

lion Christ, who gave himself to death for

Aum.)TRILITHON

Trilithon. Three stones, two of which
are placed parallel on their ends, and crossed
by the third at the top.

 

THE TRILITHON AT ST. MICHAEL'S MOUNT,
LAND’S END.

Trinidad. Masonry was introduced into
the island of Trinidad by the establishment
of a Lodge called ‘Les Fréres Unis,” under
a Charter from the Grand Lodge of Penn-
sylvania, in 1797. A Charter had been
granted the year before by the Grand Orient
of France, but never acted on, in consequence
of the suspension of that body by the French
Revolution. In 1804, the Grand Lodge of
Pennsylvania, in its capitular capacity,
granted a Charter for a Royal Arch Chapter,
which continued to meet until 1813, when
it obtained a new Warrant of Constitution
from the Supreme Chapter of Scotland.
In 1814, Templar Masonry was established
by a Deuchar Warrant from the Grand
Conclave of Scotland. In 1819, a Council
of Royal and Select Masters was established.
Trinidad has at present a Provincial Grand
Lodge under the Grand Lodge of Scotland,
and there are also three Lodges under the
Grand Lodge of England.

Trinitarians, Order of. An androgynous
order founded in 1198, in the time of Innocent
III., for the purpose of ransoming Christians
from the Moors.

Trinity, Religious Fraternity of the
Holy. Instituted at Rome by St. Philip Neri
in 1548.

Trinosophs. The Lodge of the Trinosophs
was instituted at Paris by the celebrated
Ragon, October 15, 1816, and installed by
the Grand Orient, January 11, 1817. The
word Trinosophs is derived from the Greek,
and signifies students of three sciences, in
allusion to the three primitive degrees,
which were the especial object of study by
the members; although they adopted both
the French and Scottish Rites, to whose high
degrees, however, they gave their own
philosophical interpretation. It was before
this Lodge that Ragon delivered his Inter-
pretative and Philosophic Course of Initiations.
The Lodge was composed of some of the most
learned Masons of France, and played an
important part in Masonic literature. No
Lodge in France has obtained so much

 

 

TRIPLE 803

celebrity as did the Trinosophs. It was
connected with a Chapter and Council in
which the high degrees were conferred, but
the Lodge confined itself to the three sym-
bolic degrees, which it sought to preserve in
the utmost purity.

Tripitaka. ‘Tri, three, and Pitaka, basket.
The canonical book of the Buddhists, written
two hundred years after the third @cumen-
ical Council, or about 60 B. c. The former
Asiatic Indra doctrines having become in-
tolerable, Sakya, a reformer in religion,
rejected the god Brahma, and the holy
books of the Veda, the sacrifices and other
rites, and said: “‘My law is grace for all.”
These sacred writings of the Hindus were
called the Three Baskets: the basket of Laws,
the basket of Discipline, and the basket
of Doctrines. ‘The first basket is called
“Dharma,” and relates to the law for man;
the second, ‘‘Vinaya,” and relates to the
discipline of the priests; and the third,
“Abhidharma,” and pertains to the gods.
It is estimated that 350,000,000 people
believe in these writings as sacred and
canonical.

Triple Alliance. An _ expression in the
high degrees, which, having been translated
from the French rituals, should have more
propertly been the triple covenant. Jt 18
represented by the triple triangle, and refers
to the covenant of God with his people,
that of King Solomon with Hiram of Tyre,
and that which binds the fraternity of
Masons.

Triple Tau. The tau cross, or cross of St.
Anthony, is a cross in the form of a Greek T.
The triple tau is a figure formed by three
of these crosses meeting in a point, and
therefore resembling a letter T resting on
the traverse bar of an H. This emblem,
placed in the center of a tri- : -
angle and circle—both em-
blems of the Deity—consti-
tutes the jewel of the Royal
Arch as practised in England,
where it is so highly esteemed :
as to be called the “‘emblem sama kkeiin
of all emblems,”’ and “the &
grand emblem of Royal Arch a
Masonry.” It was adopted *
in the same form as the Royal Arch badge,
by the General Grand Chapter of the United
States in 1859; although it had previously
been very generally recognized by American

Ey cae tat

   
       

  

Vi

Masons. It is also found in the capitular
Masonry of Scotland. (See Royal Arch
Badge.)

The original signification of this emblem
has been variously explained. Some suppose
it to include the initials of the Temple of
Jerusalem, T. H., Templum Hierosolyme;
others, that it is a symbol of the mystical
union of the Father and Son, H signifying
Jehovah, and T, or the cross, the Son. ¢
writer in Moore’s Magazine ingeniously sup-
poses it to be a representation of three
T squares, and that it alludes to the three
jewels of the three ancient Grand Masters.804 TRIVIUM

   

TROWEL

It has also been said that it is the mono-;the heathen inhabitants of Samaria, who

gram of Hiram of Tyre; and others assert
that it is only a modification of the Hebrew
letter shin, YW, which was one of the Jewish
abbreviations of the sacred name. Oliver
thinks, from its connection with the circle
and triangle in the Royal Arch jewel, that
it was intended to typify the sacred name
as the author of eternal life. The English
Royal Arch lectures say that ‘‘by its inter-
section it forms a given number of angles
that may be taken in five several combina-
tions; and, reduced, their amount in right
angles will be found equal to the five Pla-
tonic bodies which represent the four ele-
ments and the sphere of the Universe.”
Amid so many speculations, I need not hesi-
tate to offer one of my own. The Prophet
Ezekiel speaks of the faw or tau cross as
the mark distinguishing those who were
to be saved, on account of their sorrow for
their sins, from those who, as idolaters, were
to be slain. It was a mark or sign of favor-
able distinction; and with this allusion we
may, therefore, suppose the triple tau to be
used in the Royal Arch Degree as a mark
designating and separating those who know
and worship the true name of God from
those who are ignorant of that august mystery.

Trivium. See Quadrivium.

Trowel. An implement of Operative Ma-
sonry, which has been adopted by Specu-
lative Masons as the peculiar working-tool
of the Master’s Degree. By this implement,
and its use in Operative Masonry to spread
the cement which binds all the parts of
the building into one common mass, we
are taught to spread the cement of affection
and kindness, which unites all the members
of the Masonic family, wheresoever dis-
persed over the globe, into one companion-
ship of Brotherly Love.

This implement is considered the appro-

priate working-tool of a Master Mason, be-
cause, in Operative Masonry, while the Ap-
prentice is engaged in preparing the rude
materials, which require only the gage and
gavel to give them their proper shape, the
Fellow-Craft places them in their proper
position by means of the plumb, level, and
square; but the Master Mason alone, having
examined their correctness and proved them
true and trusty, secures them permanently
in their place by spreading, with the trowel,
the cement that irrevocably binds them
together.
_ The trowel has also been adopted as the
jewel of the Select Master. But its uses
in this degree are not symbolical. They
are simply connected with the historical
legend of the degree.

Trowel and Sword. When Nehemiah
received from Artaxerxes Longimanus the
appointment of Governor of Judea, and
was permitted to rebuild-the walls of Jerusa-
lem, and to restore the city to its former
fortified condition, he met with great oppo-
sition from the Persian satraps, who were
envious of his favor with the king, and from

 

were unwilling to see the city again assume
its pristine importance. The former under-
took to injure him with Artaxerxes by false
reports of his seditious designs to restore
the independent kingdom of Judea. The
latter sought to obstruct the workmen of
Nehemiah in their labors, and openly at-
tacked them. Nehemiah took the most
active measures to refute the insidious ac-
cusations of the first, and to repel the more
open violence of the latter. Josephus says
(Antig., B. XI., ch. vi., § 8) that he gave
orders that the builders should keep their
ranks, and have their armor on while they
were building; and, accordingly, the mason
had his sword on as well as he that brought
the materials for building.

Zerubbabel had met with similar opposi-
tion from the Samaritans while rebuilding
the Temple; and although the events con-
nected with Nehemiah’s restoration of the
walls occurred long after the completion
of the second Temple, yet the Masons have
in the high degrees referred them to the
time of Zerubbabel. Hence in the Fifteenth
Degree of the Scottish Rite, or the Knight
of the East, which refers to the building
of the Temple of Zerubbabel, we find this
combination of the trowel and the sword
adopted as a symbol. The old ritual of that
degree says that Zerubbabel, being informed
of the hostile intentions of the false brethren
from Samaria, ‘‘ordered that all the work-
men should be armed with the trowel in one
hand and the sword in the other, that while
they worked with the one they might be
enabled to defend themselves with the other
and ever repulse the enemy if they should
dare to present themselves.”

In reference to this idea, but not with
chronological accuracy, the trowel and
sword have been placed crosswise as symbols
on uae tracing-board of the English Royal
Arch.

Oliver correctly interprets the symbol of
the trowel and sword as signifying that,
“next to obedience to lawful authority, a
manly and determined resistance to law-
less violence is an essential part of social
duty.”’

Trowel, Society of the. Vasari, in his
I’ves of the Painters and Sculptors (Life of
G. F. Rustici), says that about the’ year
1512 there was established at Florence an
association which counted among its mem-
bers some of the most distinguished and
learned inhabitants of the city. It was the
“Societa della Cucchiara,’’ or the Society of
the Trowel. Vasari adds that its symbols
were the trowel, the hammer, the square,
and the level, and had for its patron St.
Andrew, which makes Reghellini think,
rather illogically, that it had some relation
to the Scottish Rite. Lenning, too, says
that this society was the first appearance
of Freemasonry in Florence. It is to be
regretted that such misstatements of Ma-
sonic: history should be encouraged by» 7 A 2 —
tym both O; ace F LELIIAMAVY? Cy
¢ ¢TRUE

writers of learning and distinction. The
perusal of the account of the formation of
this society, as given by Vasari, shows that
it had not the slightest connection with
Freemasonry. It was simply a festive asso-
ciation, or dinner-club of Florentine artists;
and it derived its title from the accidental
circumstance. that certain painters and
sculptors, dining together in a garden, found
not far from their table a mass of mortar,
in which a trowel was sticking. Some rough
jokes passed thereupon, in the casting of
the mortar on each other, and the calling
for the trowel to scrape it off. Whereupon
they resolved to form an association to
dine together annually, and, in memorial
of the ludicrous event that had led to their
establishment, they called themselves the
Society of the Trowel.

True Light. Sit lux et lux fuit. The
translation from the Hebrew Bible of this
passage, so often quoted in Masonry, is:
‘“‘And the Lord said, ‘Let there be light,
and it was light.’ And the Lord took care
of the light, that it was useful; and He
divided the light from the darkness.”

True Masons. See Academy
Masons.

Truro Cathedral.

of True

A Protestant edifice

erected at a seaport of Cornwall, England, |

standing at the junction of two rivers, the
Allen and the Kenwyn. On the 20th of May,
1880, the Grand Master of Masons (Prince
of Wales) laid two corner-stones of the
cathedral with great pageantry, pomp, and
ceremony. ‘This was the first time a Grand
Master of Masons in England was known to
lay the corner-stone of an ecclesiastical
structure; this was, also, the first occasion on
which the then Grand Master had performed
such a service, in Masonic clothing, sur-
rounded with his staff and officers, in rich
robes and in the costume of Masonry.
Trust in God. Every candidate on his
initiation is required to declare that his
trust is in God. And so he who denies the
existence of a Supreme Being is debarred
the privilege of initiation, for atheism is a
disqualification for Masonry. This pious
principle has distinguished the Fraternity
from the earliest period; and it is a happy
coincidence, that the company of Operative
Freemasons instituted in 1477 should have
adopted, as their motto, the truly Masonic
sentiment, ‘The Lord is all our Trust.”
Truth. The real object of Freemasonry,
in a philosophical and religious sense, is the
search for truth. This truth is, therefore,
symbolized by the Worp. Irom the first
entrance of the Apprentice into the Lodge,
until his reception of the highest degree,
this search is continued. It is not always
found and a substitute must sometimes be
provided. Yet whatever be the labors he
may perform, whatever the ceremonies
through which he may pass, whatever the
symbols in which he may be instructed,
whatever the reward he may obtain, the
true end of all is the attainment of truth.

 

TSCHOUDY 805

This idea of truth is not the same as that
expressed in the lecture of the First Degree,
where Brotherly Love, Relief, and Truth
are there said to be the ‘‘three great tenets
of a Mason’s profession.” In that connec-
tion, truth, which is called a “divine attribute,
the foundation of every virtue,” is synony-
mous with sincerity, honesty of expression,
and plain dealing. The higher idea of truth
which pervades the whole Masonic system,
and which is symbolized by the Worp, is
that which is properly expressed to a knowl-
edge of God.
There was an Egyptian goddess named
Bn Thm, or Wn, Thme, tntegritas, Jus-
tice and Truth. This one of the three
great Masonic principles is represented among
the Egyptians by an ostrich feather; and
the judicial officer was also thus repre-
sented, “because that bird, unlike others,
bas all its feathers equal.’’ Horapollo. The
Hebrew word })°*, ion, signifies an ostrich, as
also acouncil; and the word 739, Rnne, is
interpreted, poetically, an ostrich, and also a
song of joy, or of praise; hence, ‘‘the happy
souls thus ornamented, under the inspec-
tion of the lords of the heart’s joy, gathered

fruits from celestial 5
trees.” In the judg-
ment in Amenti, the
soul advances toward
the goddess Thme,

who wears on her head
the ostrich feather. In
the scale, Anubis and
Horus weigh the actions
of the deceased. On one side is the ostrich
feather, and on the other the vase containing
the heart. Should the weight of the heart be
greater than the feather, the soul is entitled
to be received into the celestial courts. The
forty-two judges, with heads ornamented
with ostrich feathers, sit aloft to pronounce
judgment. (See Book of the Dead.)

Tryonists. Those Pythagoreans who ab-
stained from animal food.

Tsaphiel. Sy-p¥. Mirans Deus, the angel
governing the Moon, in accordance with
the Kabbalistical system.

Tschoudy, Louis Theodore. Michaud
spells the name T'schud?, but Lenning, Thory,
Ragon, Oliver, and all other Masonic writers,
give the name as Tschoudy, which form,
therefore, I adopt as the most usual, if not
the most correct, spelling.

The Baron de Tschoudy was born at
Metz, in 1720. He was descended from a
family originally of the Swiss canton of
Glaris, but which had been established in
France since the commencement of the six-
teenth century. He was a counselor of
State and member of the Parliament of
Metz; but the most important events of his
life are those which connect him with the
Masonic institution, of which he was a
zealous and learned investigator. He was
one of the most active apostles of the school
of Ramsay, and adopted his theory of the
Templar origin of Masonry. Having ob-a _——-—

 

Se
eh be

|
|

 
  
       

806 TSCHOUDY

tained permission from the king to travel,
he went to Italy, in 1752, under the assumed
name of the Chevalier de Lussy. There he
excited the anger of the papal court by the
publication at The Hague, in the same year,
of a book entitled Htrenne au Pape, ou les
Francs-Macons Vengés; i. e., “A New Year’s
Gift for the Pope, or the Free Masons
Avenged.” ‘This was a caustic commentary
on the bull of Benedict XIV. excommunicat-
ing the Freemasons. It was followed, in the
same year, by another work entitled, Le Vat-
ican Vengé; 1. e., “‘The Vatican Avenged”’;
an ironical apology, intended as a sequence to
the former book. These two works subjected
him to such persecution by the Church that
he was soon compelled to seek safety in flight.

He next repaired to Russia, where his
means of living became so much impaired
that, Michaud says, he was compelled to
enter the company of comedians of the Em-
press Elizabeth. From this condition he
was relieved by Count Ivan Schouwalon,
who made him his private secretary. He
was also appointed the secretary of the
Academy of Moscow, and governor of the
pages at the court. But this advancement
of his fortunes, and the fact of his being a
Frenchman, created for him many enemies,
and he was compelled at length to leave
Russia and return to France. There, how-
ever, the persecutions of his enemies pur-
sued him, and on his arrival at Paris he
was sent to the Bastile. But the interces-
sion of his mother with the Empress Eliza-
beth and with the Grand Duke Peter was
successful, and he was speedily restored to
liberty. He then retired to Metz, and for
the rest or his life devoted himself to the
task of Masonic reform and the fabrication
of new systems.

In 1762, the Council of Knights of the
Fast was established at Paris. Ragon says
(Orthod. Magon., p. 137) that “its ritual
was corrected by the Baron de Tschoudy,
the author of the Blazing Star.’ But this
is an error. Tschoudy was then at Metz,
and his work and system of the Blazing
Star did not appear until four years after-
ward. It is at a later date that Tschoudy
became connected with the Council.

In 1766 he published, in connection with
Bardon-Duhamel, his most important work,
entitled L’Htoile Flamboyante, ou la Societé
des Francs-Magons considerée sous tous les
Aspects; i. e., “The Blazing Star, or the
Society of Freemasons considered under
Every Point of View.”

Im the same year he repaired to Paris,
with the declared object of extending his
Masonic system. He then attached him-
self to the Council of Knights of the East,
which, under the guidance of the tailor
Pirlet, had seceded from the Council of
Emperors of the East and West. Tschoudy
availed himself of the ignorance and of the
boldness of Pirlet to put his plan of reform
into execution by the creation of new degrees.
In Tschoudy’s system, however, as de-

 

  
 
  
  
 
 
 
 
  
 
 
  
  
   
 
 
 
 
 
 
 
  
 
 
 
 

TUAPHOLL

veloped in the L’Etoile Flamboyante, he
does not show himself to be the advocate
of the high degrees, which, he says, are
“an occasion of expense to their dupes,
and an abundant and lucrative resource for
those who make a profitable traffic of their
pretended instructions.” He recognizes the
three Symbolic degrees because their grada-
tions are necessary in the Lodge, which he
viewed as a school; and to these he adds
a superior class, which may be called the
architects, or by any other name, provided
we attach to it the proper meaning.

the high degrees he calls “Masonic rev-
eries,’’ excepting two, which he regards as
containing the secret, the object, and the
essence of Masonry, namely, the Scottish
Knight of St. Andrew and the Knight of
Palestine. The former of these degrees
was composed by Tschoudy, and its ritual,
which he bequeathed, with other manu-
scripts, to the Council of Knights of the
East and West, was published in 1780, under
the title of Hcossais de Saint André, con-
tenant le développement total de V'art royal de la
Franche-Maconnerie. Subsequently, on the
organization of the Ancient and Accepted
Scottish Rite, the degree was adopted as the
Twenty-ninth of its series, and is considered
as one of the most important and philo-
sophic of the Scottish system. Its fabri-
cation is, indeed, an evidence of the intel-
lectual genius of its inventor.

Ragon, in his Orthodoxte Maconnique, at-
tributes to Tschoudy the fabrication of the
Rite of Adonhiramite Masonry, and the
authorship of the Recueil Précieux, which
contains the description of the Rite. But
the first edition of the Recueil, with the
acknowledged authorship of Guillemain de
St. Victor, appeared in 1781. This is prob-
ably about the date of the introduction of
the Rite, and is just twelve years after
Tschoudy had gone to his eternal rest.

‘Ischoudy also indulged in light litera-
ture, and several romances are attributed
to him, the only one of which now known,
entitled Thérese Philosophe, does not add to
his reputation.

Chemins Despontés (Hneyc. Magon., i.
143) says: “The Baron Tschoudy, whose
birth gave him a distinguished rank in so-
ciety, left behind him the reputation of an
excellent man, equally remarkable for his
social virtues, his genius, and his military
talents.’ Such appears to have been the
general opinion of those who were his con-
temporaries or his immediate successors.
He died at Paris, May 28, 1769.

Tsedakah. )7%, Justice. The first step
of the mystical ladder, known to the Kadosh,
Thirtieth Degree A. A. Scottish Rite.

Tsidoni. °“I7°S, Venator. A Seeker or
Inquirer. A name used in the Twenty-
second Degree of the A. A. Scottish Rite.
Tsoim. DOYS. A term used infrequently
to designate visitors.

Tuapholl. A term used by the Druids to
designate an unhallowed circumambulationTUBAL

around the sacred cairn, or altar; the move-
ment being against the sun, that is, from west
to east by the north, the cairn being on the
left hand of the cireumambulator.

Tubal Cain. Of Tubal Cain, the sacred
writings, as well as the Masonic legends, give
us but scanty information. All that we
hear of him in the Book of Genesis is that
he was the son of Lamech and Zillah, and was
‘an instructor of every artificer in brass and
iron.” The Hebrew original does not justify
the common version, for W?, lotesh, does
not mean ‘‘an instructor,” but ‘‘a sharpener ”’
—one who whets or sharpens instruments.
Hence Dr. Raphall translates the passage as
one ‘‘who sharpened various tools in copper
and iron.’ The authorized version has, how-
ever, almost indelibly impressed the charac-
ter of Tubal Cain as the father of artificers;
and it is in this sense that he has been in-
troduced from a very early period into the
legendary history of Masonry.

The first Masonic reference to Tubal Cain
is found in the ‘‘Legend of the Craft,’ where
he is called ‘‘the founder of smith-craft.” I
cite this part of the legend from the Dowland
MS. simply because of its more modern or-
thography; but the story is substantially
the same in all the old manuscript Consti-
tutions. In that Manuscript we find the
following account of Tubal Cain:

‘‘Before Noah’s flood there was a man
called Lamech, as it is written in the Bible,
in the fourth chapter of Genesis; and this
Lamech had two wives, the one named Ada
and the other named Zilla; by his first wife,
Ada, he got two sons, the one Jubal, and the
other Jabal: and by the other wife he got a
son and a daughter. And these four chil-
dren founded the beginning of all the sciences
in the world. The elder son, Jabal, founded
the science of geometry, and he carried flocks
of sheep and lambs into the fields, and first
built houses of stone and wood, as it is noted
in the chapter above named. And his broth-
er Jubal founded the science of music and
songs of the tongue, the harp and organ.
And the third brother, Tubal Cain, founded
smith-craft, of gold, silver, copper, iron,
and steel, and the daughter founded the art
of weaving. And these children knew well
that God would take vengeance for sin, either
by fire or water, wherefore they wrote the
sciences that they had found, on two pillars
that they might be found after Noah’s flood.
The one pillar was marble, for that would
not burn with fire; and the other was clepped
laterns, and would not drown in noe water.”

Similar to this is an old Rabbinical tradi-
tion, which asserts that Jubal, who was the
inventor of writing as well as of music, having
heard Adam say that the universe would be
twice destroyed, once by fire and once by
water, inquired which catastrophe would first
occur; but Adam refusing to inform him, be
inscribed the system of music which he had
invented upon two pillars of stone and brick.
A more modern Masonic tradition_ascribes
the construction of these pillars to Enoch.

le cy

 

TUBAL 807

To this account of Tubal Cain must be
added the additional particulars, recorded
by Josephus, that he exceeded all men in
strength, and was renowned for his warlike
achievements.

The only other account of the proto-metal-
lurgist that we meet with in any ancient
author is that which is contained in the cele-
brated fragment of Sanconiatho, who refers
to him under the name of Chrysor, which is
evidently, as Bochart affirms, a corruption
of the Hebrew chores ur, a worker in fire, that
is, a smith. Sanconiatho was a Pheenician
author, who is supposed to have flourished
before the Trojan war, probably, as Sir Will-
iam Drummond suggests, about the time
when Gideon was Judge of Israel, and who
collected the different accounts and traditions
of the origin of the world which were extant
at the period in which he lived. A fragment
only of this work has been preserved, which,
translated into Greek by Philo Byblius, was
inserted by Eusebius in his Preparatio Evan-
gelica, and has thus been handed down to the
present day. That portion of the history by
Sanconiatho, which refers to Tubal Cain, is
contained in the following words:

‘“‘A long time after the generation of Hyp-
soaranios, the inventors of hunting and fish-
ing, Agreas and Alieas, were born: after whom
the people were called hunters and fishers,
and from whom sprang two brothers, who
discovered iron, and the manner of work-
ing it. One of these two, called Chrysor, was
skilled in eloquence, and composed verses and
prophecies. He was the same with Hephais-
tos, and invented fishing-hooks, bait for tak-
ing fish, cordage and rafts, and was the first
of all mankind who had navigated. He was
therefore worshiped as a god after his death,
and was called Diamichios. It is said that
these brothers were the first who contrived
partition walls of brick.”

Hephaistos, it will be observed, is the
Greek of the god who was called by the
Romans Vulcan. Hence the remark of
Sanconiatho, and the apparent similarity
of names as well as occupations, have |
some writers of the last, and even of the
present, century to derive Vulean from
Tubal Cain by a process not very. devious
and therefore familiar to etymologists. By
the omission in Tubal Cain of the initial T,
which is the Phoenician article, and its value-
less vowel, we get Balcan, which, by the in-
terchangeable nature of B and V, is easily
transformed to Vulcan.

“That Tubal Cain,” says Bishop Stilling-
fleet (Orig. Sac., p. 292), “gave first occasion
to the name and worship of Vulcan, hath been
very probably conceived, both from the
very great affinity of the names, and that
Tubal Cain is expressly mentioned to be an
instructor of every artificer in brass and iron,
and as near relation as Apollo had to Vulcan,
Jubal had to Tubal Cain, who was the in-
ventor of music, or the father of all such as
handle the harp and organ, which the Greeks
attribute to Apollo.”808 TUBAL

Vossius, in his treatise De Idolatria (lib. i.,
cap. 36), makes this derivation of Vulcan
from Tubal Cain. But Bryant, in his
Analysis of Ancient Mythology (vol. i., p.
139), denies the etymology and says that
among the Egyptians and Babylonians, Vul-
can was equivalent to Orus or Osiris, sym-
bols of the sun. He traces the name to the
words Baal Cahen, Holy Bel, or sacred Lord.
Bryant’s etymology’ may be adopted, how-
ever, without any interference with the iden-
tity of Vulcan and Tubal Cain. He who
discovered the uses of fire, may well, in the
corruptions of idolatry, have typified the
solar orb, the source of all heat. It might
seem that Tubal is an attribute compounded
of the definite particle T and the word Baal,
signifying Lord. Tubal Cain would then
signify ‘“‘the Lord Cain.” Again, dhu or du,
in Arabic, signifies Lord; and we trace the
same signification of this affix, in its various
interchangeable forms of Du, Tu, and Di, in
many Semitic words. But the question of the
identical origin of Tubal Cain and Vulcan has
at length been settled by the researches of
comparative philologists. Tubal Cain _is
Semitic in origin, and Vulcanis Aryan. The
latter may be traced to the Sanskrit ulka, a
firebrand, from which we get also the Latin
fulgur and fulmen, names of the lightning.

From the mention made of Tubal Cain
in the “Legend of the Craft,” the word was
long ago adopted as significant in the primary
degrees, and various attempts have been
made to give it an interpretation.

Hutchinson, in an article in his Spirit of
Masonry, devoted to the consideration of
the Third Degree, has the following reference
to the word (p. 162):

‘The Mason advancing to this state of
Masonry, pronounces his own sentence, as
confessional of the imperfection of the
second stage of his profession, and as pro-
bationary of the exalted degree to which
he aspires, in this Greek distich, TunBorxoew,
Struo tumulum: ‘I prepare my sepulchre;
I make my graye in the pollutions of the earth;
I am under the shadow of death.’ This dis-
tich has been vulgarly corrupted among us,
and an expression takes place scarcely simi-
lar in sound, and entirely inconsistent with
Masonry, and unmeaning in itself.’

But however ingenious this interpretation
of Hutchinson may be, it is generally admitted
that it is incorrect.

The modern English Masons, and through
them the French, have derived Tubal Cain
from the Hebrew tebel, earth, and kanah,
to acquire possession, and, with little respect
for the grammatical rules of the Hebrew
language, interpret it as meaning worldly
possessions.
_ In the Hemming lectures, now the author-
ized English system, we find the answer to
the question, “What does Tubal Cain de-
note?” is “Worldly possessions.” And De-
launay, in his Thuilleur (p. 17), denies the
reference to the proto-smith, and says: “If

  

TUNE

words, we will easily recognize in their con-
nection the secret wish of the hierophant, of
the Templar, of the Freemason, and of every
mystical sect, to govern the world in accord-
ance with its own principles and its own
laws.” It is fortunate, I think, that the true
meaning of the words will authorize no such
interpretation. The fact is, that even if
Tubal Cain were derived from tebel and kanah,
the precise rules of Hebrew construction
would forbid affixing to their union any such
meaning as “worldly possessions.” Such an
interpretation of it in the French and Eng-
lish systems is, therefore, a very forced and
inaccurate one.

The use of Tubal Cain as a significant word
in the Masonic ritual is derived from the
“Tegend of the Craft,’ by which the name
was made familiar to the Operative and then
to the Speculative Masons; and it refers not
symbolically, but historically to his Scriptural
and traditional reputation as an artificer. If
he symbolized anything, it would be labor;
and a Mason’s labor is to acquire truth, and
not worldly possessions. The English and
French interpretation has fortunately never
been introduced into this country.

Tub Baani Amal Abal.. Heb. 52x yy
“)y2 31%. It is just to reward labor. An
expression found in the Thirteenth Degree
A. A. Scottish Rite.

Tune, Freemasons’. The air of the son
written by Matthew Birkhead, and publishe
in the Book of Constitutions of 1723, with the
title of ‘‘the Entered Prentice’s Song,’’ is
familiarly and distinctively known as “‘the
Freemasons’ Tune.” Mr. William Chappell,
in a work entitled Popular Music of the Olden
Line gives the following interesting account

1t:

“This tune was very popular at the time of
the ballad operas, and I am informed that the
same words are still sung to it at Masonic
meetings.

“The air was introduced in The Village
Opera, The Chambermaid, The Lottery, The
Grub-Street Opera, and The Lover his own
Rival. It is contained in the third volume
of The Dancing Master, and of Walsh’s New
Country Dancing Master. Words and music
are included in Watt’s Musical Miscellany, iii.
72, and in British Melody, or The Musical
Magazine, fol., 1739. They were also printed
on broadsides.

“Tn the Gentlemen’s Magazine, for October,
1731, the first stanza is printed as ‘A Health,
by Mr. Birkhead.’ It seems to be there
quoted from ‘ The Constitutions of the Free-
masons,’ by the Rey. James Anderson, A.M.,
one of the Worshipful Masters.

“There are several versions of the tune.
One in Pills to Purge Melancholy, ii., 230
(1719), has a second part; but that being
almost a repetition of the first, taken an oc-
tave higher, is out of the compass of ordinary
vole, and has therefore been generally re-
jected.

“In A Complete Collection of Old and New

°

 

we reflect on the meaning of the two Hebrew

English and Scotch Songs, ii., 172 (1785), theTURANIAN

name is given as ‘Ye Commoners and Peers’;
but Leveridge composed another tune to
these words.

“In The Musical Mason, or Freemasons’
Pocket Companion, being a collection of songs
used in all Lodges, to which are added the
‘Freemasons’ March and Ode’ (8vo, 1791),
this is entitled ‘The Entered Apprentice’s
Song.’

“Many stanzas have been added from
time to time, and others have been altered.”

Turanian. One of the three historical
divisions of religion—the other two being the
Aryan and the Semitic—and embraces the
two sacred codes of China, viz., those of Con-
fucius and Lao-tse.

Turban. The usual head-dress worn in
Eastern nations, consisting of a quilted cap,
without rim, and a sash or scarf of cotton or
linen wound about the cap. In Royal Arch
Chapters, the turban, of a purple color, con-
stitutes the head-dress of the Scribe, because
that officer represents the Jewish prophet,
Haggai.

Turcopolier. The third dignity in the
Order of Knights Hospitalers of St. John, or
Knights of Malta. It took its name from the
Turcopoles, a sort of light horse mentioned in
the history of the Christian wars in Palestine.
The office of Turcopolier was held by the
Conventional Bailiff, or head of the lan-
guage of England. He had the command of
the cavalry of the Order.

Turkey. A writer in the Freemasons’ Quar-
terly Review (1844, p. 21) says that there was
a Masonic meeting in Constantinople, at
which some Turks were initiated, but that
the government prohibited the future meet-
ings. This*must have been an irregular
Lodge, for organized Masonry was not intro-
duced into Turkey until 1838, when the first
Lodges were erected by the Grand Lodge of
England. They were, however, soon dis-
continued, in consequence of the opposition of
the Mohammedan hierarchy. A more toler-
ant spirit, however, now exists, and there is a
Lodge (No. 687) at Constantinople under the
jurisdiction of the Grand Lodge of England.
There are also four Lodges at Constantinople,
under the Grand Orient of France; four at
Smyrna and one at Constantinople, under
the Grand Orient of Italy; and one at Con-
stantinople (No. 1049) under the Grand
Lodge of Scotland. There are also two
Royal Arch Chapters—at Smyrna and Con-
stantinople, chartered by the Supreme Chap-
ter of Scotland. There are also two Rose
Croix Chapters—one, from the Supreme
Council of England, in Constantinople; and
the other, from the Grand Orient of Italy, in
“Smyrne in these Lodges many native
Mohammedans have been initiated. The
Turks, however, have always had secret
societies of their own, which has led some
writers to suppose, erroneously, that Free-
masonry existed long before the date of its
actual introduction. Thus, the Begtaschi
form a secret society in Turkey, numbering
many thousands of Mussulmans in its ranks,

 

TWELVE-LETTERED 809

and none but a true Moslem can be admitted
to the brotherhood. It is a religious Order,
and was founded in the year 1328 by the
Hadji Begtasch, a famous dervish, from
whom it derives its name. The Begtaschi
have certain signs and passwords by which
they are enabled to recognize the ‘‘true
brethren,’’ and by which they are protected
from vagabond impostors. A writer in Notes
and Queries says, in allusion to this society,
that ‘One day, during the summer of 1855,
an English merchant captain, while walking
through the streets of a Turkish quarter of
Constantinople, encountered a Turk, who
made use of various signs of Freemasonry,
some of which, the captain being a Mason,
he understood and others he did not.” It is,
however, probable in this instance, consider-
ing the date, that the Turk was really a
Mason, and possessed some higher degrees,
which had not been attained by the English
captain. There is also another equally cele-
brated Order in Turkey, the Melewi, who
have also secret modes of recognition.

Turquoise. Oliver says (Landm., ii., 521)
that the first stone in the third row of the
high priest’s breastplate “‘was a ligure, hya-
cinth, or turquoise.” The stone was a figure;
but Oliver is incorrect in supposing that it
is a synonym of either a hyacinth or a tur-
quoise, which are stones of a very different
nature.

Tuscan Order. The simplest of the five
orders of architecture, as its columns are
never fluted, and it does not allow the intro-
duction of any kind of ornament. It is one
of the two modern orders, not being found in
any ancient example. Hence it is of no value
in Masonic symbolism.

Twelve. ‘Twelve being composed of the
mystical numbers 7+5 or of 3X4, the triad
multiplied by the quaternion, was a number
of considerable value in ancient systems.
Thus there were twelve signs of the zodiac,
twelve months in the year, twelve tribes of
Israel, twelve stones in the pectoral, and
twelve oxen supporting the molten sea in the
Temple. There were twelve apostles in the
new law, and the New Jerusalem has twelve
gates, twelve foundations, is twelve thousand
furlongs square, and the number of the sealed
is twelve times twelve thousand. Even the
Pagans respected this number, for there were
in their mythology twelve superior and twelve
inferior gods.

Twelve Illustrious Knights. The Elev-
enth Degree of the Ancient and Accepted
Scottish Rite; more correctly Sublime Knight
Elected, which see.

jTwelve-Lettered Name. The Jews had
among their Divine names, besides the Tetra-
grammaton, a two-lettered name, which was
Jah, a twelve-lettered and a forty-two-lettered
name. None of these, however, were S0 Sa-
ered and unutterable as the Tetragramma-
ton. Maimonides says of the twelve-lettered
name, that it was formerly used instead of
Adonai, as being more emphatic, in place of
the Tetragrammaton, whenever they came810 TWELVE

to that sacred name in reading. It was not,
however, like the Tetragrammaton, communi-
cated only to their disciples, but was imparted
to any that desired its knowledge. But after
the death of Simeon the Just, the Tetragram-
maton ceasing to be used at all, the twelve-
lettered name was substituted in blessing
the people; and then it became a secret name,
and was communicated only to the most

ious of the priests. What was the twelve~
ettered name is uncertain, though all agree
that it was not a name, but a sentence com-~
posed of twelve letters. Rabbi Bechai says
it was formed by a triple combination and per-
mutation of the four letters of the Tetragram-
maton; and there are other explanations
equally unsatisfactory.

There was also a forty-two-lettered name,
composed, says Bechai, of the first forty-two
letters of the Book of Genesis. Another and
a better explanation has been propounded by
Franck, that it is formed out of the names
of the ten Sephiroth, which with the }, vau,
or and, amount exactly to forty-two letters.
There was another name of seventy-two let-
ters, which is still more inexplicable. Of all
these names, Maimonides (More Nev., I.
lxii.) says that, as they could not possibly
constitute one word, they must have been
composed of several words, and he adds:

“There is no doubt that these words con-
veyed certain ideas, which were designed to
bring man nearer to the true conception
of the Divine essence, through the process
we have already described. These words,
composed of numerous letters, have been
designated as a single name, because, lke
all accidental proper names, they indicate
one single object; and to make the object
more intelligible, several words are em-
ployed, as many words are sometimes used
to express one single thing. This must be
well understood, that they taught the ideas
indicated by these names, and not the simple
pronunciation of the meaningless letters.”

Twelve Original Points of Masonry.
The old English lectures, which were abro-
gated by the United Grand Lodge of Eng-
land in 1813, when it adopted the system of
Hemming, contained the following passage:

“There are in Freemasonry twelve origi-
nal points, which form the basis of the sys-
tem, and comprehend the whole ceremony
of initiation. Without the existence of
these points, no man ever was, or can be,
legally and essentially received into the Order.
Every person who is made a Mason must go
through these twelve forms and ceremonies,
not only in the first degree, but in every
subsequent one.”

Hence, it will be seen that our ancient
Brethren deemed these ‘Twelve Original
Points of Masonry,” as they were called,
of the highest importance to the ceremony
of initiation, and they consequently took
much pains, and exercised much ingenuity,
in giving them a symbolical explanation.
But as, by the decree of the Grand Lodge,

TWELVE

lish ritual, and were never introduced into
this country, where the ‘Four Perfect
Points” constitute an inadequate substitute,
there can be no impropriety in presenting a
brief explanation of them, for which I shall
be indebted to the industry of Oliver, who
has treated of them at great length in the
eleventh lecture of his Historical Landmarks.

The ceremony of initiation, when these
points constituted a portion of the ritual,
was divided into twelve parts, in allusion to
the twelve tribes of Israel, to each of which
one of the points was referred, in the following
manner:

1. The opening of the Lodge was symbol-
ized by the tribe of Reuben, because Reuben
was the first-born of his father Jacob, who
called him ‘‘the beginning of his strength.”
He was, therefore, appropriately adopted as
the emblem of that ceremony which is essen-
tially the beginning of every initiation.

2. The preparation of the candidate was
symbolized by the tribe of Simeon, because
Simeon prepared the instruments for the
slaughter of the Shechemites; and that part
of the ceremony which relates to offensive
weapons, was used as a token of our abhor-
rence for the cruelty exercised on that oc-
casion.

3. The report of the Senior Deacon referred
to the tribe of Levi, because, in the slaughter
of the Shechemites, Levi was supposed to
haye made a signal or report to Simeon
his brother, with whom he was engaged in
attacking these unhappy people while un-
prepared for defense.

4. The entrance of the candidate into the
Lodge was symbolized by the tribe of Judah,
because they were the first to cross the Jor-
dan and enter the promised land, coming
from the darkness and servitude, as it were,
of the wilderness into the light and liberty
of Canaan.

5. The prayer was symbolized by the tribe
of Zebulun, because the blessing and prayer
of Jacob were given to Zebulun, in preference
to his brother Issachar.

6. The circumambulation referred to the
tribe of Issachar, because, as a thriftless and
indolent tribe, they required a leader to ad-
vance them to an equal elevation with the
other tribes.

7. Advancing to the altar was symbolized
by the tribe of Dan, to teach us, by con-
trast, that we should advance to truth and
holiness as rapidly as that tribe advanced
to idolatry, among whom the golden serpent
was first set up to receive adoration.

8. The obligation referred to the tribe of
Gad, in allusion to the solemn vow which
was made by Jephthah, Judge of Israel, who
was of that tribe.

9. The entrusting of the candidate with
the mysteries was symbolized by the tribe
of Asher, because he was then presented with
the rich fruits of Masonic knowledge, as
Asher was said to be the inheritor of fatness
and royal dainties.

 

they no longer constitute a part of the Eng-

    

10. The investiture of the lambskin, byTWENTY-FOUR-INCH

which the candidate is declared free, referred
to the tribe of Naphtali, which was invested
by Moses with a peculiar freedom, when he
said, ‘“O Naphtali, satisfied with favor, and
full with the blessing of the Lord, possess
thou the West and the South.”

11. The ceremony of the northeast corner of
the Lodge referred to Joseph, because, as this
ceremony reminds us of the most superficial

art of Masonry, so the two half tribes of
‘phraim and Manasseh, of which the tribe of
Joseph was composed, were accounted to be
more superficial than the rest, as they were
descendants of the grandsons only of Jacob.

12. The closing of the Lodge was symbolized
by the tribe of Benjamin, who was the young-
est of the sons of Jacob, and thus closed his
father’s strength.

Such were the celebrated twelve original

oints of Freemasonry of the ancient Eng-
fish lectures. They were never introduced
into this country, and they are now disused
in England. But it will be seen that, while
some of the allusions are perhaps abstruse,
many of them are ingenious and appropriate.
It will not, perhaps, be regretted that they
have become obsolete; yet it cannot be
denied that they added something to the
symbolism and to the religious reference of
Freemasonry. At all events, they are mat-
ters of Masonic antiquity, and, as such, are
not unworthy of attention.

Twenty-Four-Inch Gage. A rule two
feet long, which is divided by marks into
twenty-four parts, each one inch in length.
The Operative Mason uses it to take the
necessary dimensions of the stone that he is
about to prepare. It has been adopted as
one of the working-tools of the Entered Ap-
prentice in Speculative Masonry, where its
divisions are supposed to represent hours.
Hence its symbolic use is to teach him to
measure his time so that, of the twenty-four
hours of the day, he may devote eight hours
to the service of God and a worthy distressed
brother, eight hours to his usual vocation,
and eight to refreshment and sleep. In the
symbolic language of Masonry, therefore, the
twenty-four-inch gage is a symbol of time
well employed.

wenty-One. A number of mystical im-
port, partly because it is the product of 3 and
7, the most sacred of the odd numbers, but
especially because it is the sum of the nu-
merical value of the letters of the Divine name,
Eheyeh, thus:

ae en es
5+10+5+1=21.

It is little valued in Masonry, but is
deemed of great importance in the Kabbala
and in Alchemy; in the latter, because it
refers to the twenty-one days of distillation
necessary for the conversion of the grosser
metals into silver.

Twenty-Seven. Although the number
twenty-seven is found in the degree of
Select Master and in some of the other

 

   
 
  
  
  
   
 
  
 
 
 
 
 
  
  
  
 
   
    
 
  
  
  
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
  
 
 
  
  
 
 
  
 
 
 
 
 
  
  
 
 
  
 
  
 
 
 
  
 

TYRE 811

high degrees, it can scarcely be called in
itself a sacred number. It derives its im-
portance from the fact that it is produced
by the multiplication of the square of three
by three, thus: 3 x 3 X 3 = 27.
Twenty-Six. This is considered by the
Kabbalists as the most sacred of mystical
numbers, because it is equal to the numerical
value of the letters of the Tetragrammaton,
thus:
n 4 nm "
56+6+5+410 = 26.

Two-Lettered Name. The title given
by the Talmudists to the name of God, 7°,
or Jah, which see.

Tyler. Jvyle and Tyler are the old and now
obsolete spelling of Tile and Tiler, which see.

Type. Inthescience of symbology it is the
picture or model of something of which it is
considered as a symbol. Hence the word
type and symbol are in this sense synonymous.
Thus the tabernacle was a type of the
Temple, as the Temple is a type of the Lodge.

_ Typhon. The brother and slayer of Osiris,
in the Egyptian mythology. As _ Osiris

was a type or symbol of the sun, Typhon
was the symbol of winter, when the vigor,
heat, and, as it were, life of the sun are
destroyed, and of darkness as opposed to
light.

Tyre. An ancient city of Phoenicia, which
in the time of King Solomon was celebrated
as the residence of King Hiram, to whom
that monarch and his father David were
indebted for great assistance in the con-
struction of the Temple at Jerusalem. Tyre
was distant from Jerusalem about one
hundred and twenty miles by sea, and was
thirty miles nearer by land. An_inter-
course between the two cities and their
respective monarchs was, therefore, easily
cultivated. The inhabitants of Tyre were
distinguished for their skill as artificers,
especially as workers in_ brass and other
metals; and it is said to have been a prin-
cipal seat of that skilful body of architects
known as the Dionysiac fraternity.

The city of Sidon, which was under the
Tyrian government, was but twenty miles
from Tyre, and situated in the forest of
Lebanon. The Sidonians were, therefore,
naturally wood-cutters, and were engaged in
felling the trees, which were afterward sent
on floats by sea from Tyre to Joppa, and
thence carried by land to Jerusalem, to be
employed in the Temple building.

Dr. Morris, who visited Tyre in 1868, de-
scribes it (Freemasonry in the Holy Land,
p. 91) as a city under ground, lying, like Je-
rusalem, twenty to fifty feet beneath a débris
of many centuries. It consists, to use the
language of a writer he has cited, of ‘“pros-
trate and broken columns, dilapidated tem-
ples, and mounds of buried fragments.”

Tyre, Quarries of. It is an error of
Oliver, and some other writers, to suppose
that the stones of the Temple of Jerusalem
were furnished from the quarries of Tyre.812 TYRIAN

If there were such quarries, they were not
used for that purpose, as the stones were
taken from the immediate vicinity of the
edifice. (See Quarries.)

Tyrian Freemasons. Those who sustain
the hypothesis that Freemasonry originated
at the Temple of Solomon have advanced
the theory that the Tyrian Freemasons
were the members of the Society of Diony-
siac Artificers, who at the time of the build-
ing of Solomon’s Temple flourished at Tyre.
Many of them were sent to Jerusalem by
Hiram, King of Tyre, to assist King Solomon
in the construction of his Temple. There,
uniting with the Jews, who had only a
knowledge of the speculative principles of

 

UNAFFILIATED

Freemasonry, which had been transmitted
to them from Noah, through the patri-
archs, the Tyrian Freemasons organized
that combined system of Operative and
Speculative Masonry which continued for
many centuries, until the beginning of the
eighteenth, to characterize the Institution.
This hypothesis is maintained with great
ingenuity by Lawrie in his History of Free-
masonry, or by Dr. Brewster, if he was really
the author of that work, and until recently
it has been the most popular theory re-
specting the origin of Masonry. But as it
is wanting in the support of historical evi-
dence, it has yielded to the more plausible
speculations of recent writers.

 

U

U. The twenty-first letter of the English
alphabet, is a modification of the Greek
letter Y, wpsilon; it is in the Hebrew D3, or
in the Chaldaic and_ hieroglyphical, the
head of an animal with horns, hence its
symbolism. U has a close affinity to V,
hence they were formerly interchanged in
writing and printing.

U.. D.*. Letters placed after the names
of Lodges or Chapters which have not yet
received a Warrant of Constitution. They
signify Under Dispensation.

Uden, Conrad Friederich. A Masonic
writer of some celebrity. He was a Doctor
of Medicine, and at one time a Professor
in Ordinary of the University of Dorpat;
afterward an Aulic Counselor and Secre-
tary of the Medical College of St. Petersburg.
He was from 1783 to 1785 the editor of the
Archiv fiir Freimaureret und Rosenkreuzer,
published during those years at Berlin. This
work contains much interesting information
concerning Rosicrucianism. He also edited,
in 1785 and 1786, at Altona, the Hphemeriden
der gesammten Freimaureret auf das Logen-
jahr 1785 und 1786.

Unaffiliated Mason. A Mason who is
not a member of any Lodge. As this class
of Masons contribute nothing to the revenues
nor to the strength of the Order, while they
are always willing to partake of its benefits,
they have been considered as an encumbrance
upon the Craft, and have received the gen-
eral condemnation of Grand Lodges.

It is evident that, anterior to the present
system of Lodge organization, which dates
about the end of the last century, there
could have been no unaffiliated Masons.
And, accordingly, the first reference that we
find to the duty of Lodge membership is in
the Charges, published in 1723, in Ander-
son’s Constitutions, where is said, after

ought to belong to one”; and that “in an-
cient times, no Master or Fellow could be
absent from it, especially when warned to
appear at it, without incurring a severe cen-
sure, until it appeared to the Master and
Wardens that pure necessity hindered him.”
(Constitutions, 1723, p. 51.) In this last
clause, Anderson evidently refers to the
regulation in the Old Constitutions, that
required attendance on the Annual Assembly.
For instance, in the oldest of these, the
Halliwell or Regius MS., it is said (we
modernize the language) ‘that every Master
that is a Mason must be at the General
Congregation, if he is told in reasonable
time where the Assembly shall be holden;
and to that Assembly he must go, unless he
have a reasonable excuse.” (LI. 107-112.)

But the ‘Assembly’? was rather in the
nature of a Grand Lodge, and neglect to
attend its annual meeting would not place
the offender in the position of a modern
unaffiliated Mason. But after the organi-
zation of subordinate Lodges, a permanent
membership, which had been before un-
known, was then established; and as the
revenues of the Lodges, and through them
of the Grand Lodge, were to be derived
from the contributions of the members, it
was found expedient to require every Mason
to affiliate with a Lodge, and hence the
rule adopted in the Charge already cited.
Yet, in Europe, non-affiliation, although
deemed to some extent a Masonic offense,
has not been visited by any penalty, except
that which results from a deprivation of
the ordinary advantages of membership in
any association.

The modern Constitution of England,
however, prescribes that “no brother who
has ceased to be a subscribing member of a
Lodge shall be permitted to visit any one

 

describing a Lodge, that ‘‘every Brother

Lodge more than once until he again becomesUNANIMOUS

a subscribing member of some Lodge.”
(Rule 152.) He is permitted to visit each
Lodge once, because it is supposed that
this visit is made for the purpose of enabling
him to make a selection of the one in which
he may prefer working. But afterward
he is excluded, in order to discountenance
those brethren who wish to continue members
of the Order, and to partake of its benefits,
without contributing to its support. The
Constitutions of the Grand Lodges of Ireland
and Scotland are silent upon the subject,
nor is any penalty prescribed for unaffilia-
tion by any of the Grand Lodges of the
Continent of Europe.

In America a different view has been
taken of the subject, and its Grand Lodges
have, with great unanimity, denounced un-
affiliated Masons in the strongest terms of
condemnation,
alties, which vary, however, to some extent
in the different jurisdictions. There is, how-
ever, no Grand Lodge in the United States
that has not concurred in the opinion that

the neglect or refusal of a Mason to affiliate
with a Lodge is a Masonic offense, to be
visited by some penalty and a deprivation

of some rights.

The following principles may be laid
America

down as constituting, the law in
on the subject of unaffiliated Masons:

1. An unaffiliated Mason is still bound
by all those Masonic duties and obligations
which refer to the Order in general, but not
organization.
those
are derived fcom membership
which result

by those which relate to Lodge
2. He possesses, reciprocally,
rights which
in the Order, but none of those
from membership in a Lodge.
3. He has a right to assist

all

ance in the conventional way.

4. He has no right to pecuniary aid from

a Lodge.

5. He has no rignt to visit Lodges, or to

walk in Masonic processions.
6. He has no right to Masonic burial.

7. He still remains subject to the gov-
ernment of the Order, and may be tried and
punished for any offense by the Lodge
within whose geographical jurisdiction he

resides.

8. And, lastly, as non-affiliation is a vio-
lation of Masonic law, he may, if he re-
fuses to abanaon that condition, be tried
and punished for it, even by expulsion, if
deemed necessary or expedient, by any Grand

Lodge within whose jurisdiction he lives.
Unanimous Consent.

system, the great object

the harmony
Institution.

and visited them with pen-

ance when in
imminent peril, if he asks for that assist-

In the beginning
of the eighteenth century, when Masonry
was reviving from the condition of decay
into which it had fallen, and when the ex-
periment was tried of transforming it from
a partly operative to a purely speculative
was to maintain a
membership which, by the virtuous charac-
ter of those who composed it, should secure
and prosperity of the infant
A safeguard was therefore to

 

UNFAVORABLE 813

should be selected from those who were
likely to apply for admission. It was the
quality, and not the quantity, that was de-
sired. This safeguard could only be found
in the unanimity of the ballot. Hence, in
the sixth of the General Regulations, adopted
in 1721, it is declared that ‘‘no man can be
entered a Brother in any particular Lodge,
or admitted to be a member thereof, without
the unanimous consent of all the members of
that Lodge then present when the candidate
is proposed, and their consent is formally
asked by the Master.’”’ (Constitutions, 1723,
p. 59.) And to prevent the exercise of any

| I
|

sought in the care with which Masons

 

undue influence of a higher power in forcing
an unworthy person upon the Order, it is
| further said in the same article: ‘‘Nor is
this inherent privilege subject to a dispen-
| sation; because the members of a particular
|Lodge are the best judges of it; and if a
fractious member should be imposed on
them, it might spoil their Larmony, or
hnder their freedom; or even break and
disperse the Lodge.” But a few years
after, the Order being now on a firm foot-
ing, this prudent fear of “spoiling harmony,”
or ‘dispersing the Lodge,’ seems to have
been lost sight of, and the brethren began
in many Lodges to desire a release from the
restrictions laid upon them by the necessity
for unanimous consent. Hence Anderson
says in his second edition: “But it was
found inconvenient to insist upon unanimity
in several cases. And, therefore, the Grand
Masters have allowed the Lodges to admit
a member if not above three ballots are
against him; though some Lodges desire no
such allowance.” (Constitutions, i738, p. 155.)
This rule still prevails in England; and its
modern Constitution still permits the ad-
mission of a Mason where there are not
more than three ballots against him, though
it is open to a Lodge to demand unanimity.

In the United States, where Masonry 1s
more popular than in any other country, it
was soon seen that the danger of the In-
stitution lay not in the paucity, but in the
multitude of its members, and that the
only provision for guarding its portals was
the most stringent regulation of the ballot.
Hence, in almost, if not quite, all jucis-
dictions of the United States unanimous
consent is required. And this rule has been
found to work with such advantage to the
Order, that the phrase, ‘the black ball is
the bulwark of Masonry,” has become a
proverb.

Unfavorable Report. Should the com-
mittee of investigation on the character
of a petitioner for initiation make an un-
favorable report, the general usage is (al-
though some Gran Lodges have decided
otherwise) to consider the candidate re-
jected by such report, without proceeding

to the formality of a ballot, which is there-
fore dispensed with. This usage 1s founded

on the principles of common sense, free
by the ancient Constitutions one black ball814 UNHELE

is sufficient to reject an application, the
unfavorable report of a committee must
necessarily, and by consequence, include
two unfavorable votes at least. It is there-
fore unnecessary to go into a ballot after
such a report, as it is to be taken for granted
that the brethren who reported unfavorably
would, on a resort to the ballot, cast their
negative votes. Their report is indeed vir-
tually considered as the casting of such
votes, and the applicant is therefore at
once rejected without a further and un-
necessary ballot.

Unhele. To uncover, or reveal. Spenser,
in the Faéry Queen, says, “‘Then suddenly
both would themselves unhele.” e

Uniformity of Work. An identity of
forms in opening and closing, and in con-
ferring the degrees, constitutes what is
technically called uniformity of work. The
expression has no reference, in its restricted
sense, to the working of the same degrees
in different Rites and different countries,
but only to a similarity in the ceremonies
practised by Lodges in the same Rite, and
more especially in the same _ jurisdiction.
This is greatly to be desired, because nothing
is more unpleasant to a Mason, accustomed
te certain forms and ceremonies in his own
Lodge, than on a visit to another to find
those forms and ceremonies so varied as to
be sometimes scarcely recognizable as parts
of the same Institution. So anxious are
the dogmatic authorities in Masonry to
preserve this uniformity, that in the charge
to an Entered Apprentice he is instructed
never to “‘suffer an infringement of our rites,
or a deviation from established usages and
customs.” In the act of union in 1813, of
the two Grand Lodges of England, in whose
systems of working there were many differ-
ences, it was provided that a committee
should be appointed to visit the several
Lodges, and promulgate and enjoin one sys-
tem, “that perfect reconciliation, unity of
obligation, law, working, language, and
dress, might be happily restored to the
English Craft.” (Article XV.) A few years
ago, a writer in C. W. Moore’s Magazine,
proposed the appointment of delegates to
visit the Grand Lodges of England, Scotland,
and Ireland, that a system of work and
lectures might be adopted, which should
thereafter be rigidly enforced in both hemi-
spheres. The proposition was not popular,
ard no delegation was ever appointed. It
is well that it was so, for no such attempt
could have met with a successful result.

It is a fact, that uniformity of work in
Masonry, however much it may be desired,
can never be attained. This must be the
case in all institutions where the ceremonies,
the legends, and the instructions are oral.
The treachery of memory, the weakness
of judgment, and the fertility of imagina-
tion, will lead men to forget, to diminish,
or to augment, the parts of any system which
are not prescribed within certain limits by a
written rule. The Rabbis discovered this

UNIFORMITY

when the Oral Law was becoming perverted,
and losing its authority as well as its identity
by the interpretations that were given to it
in the schools of the Scribes and Prophets.
And hence, to restore it to its integrity, it
was found necessary to divest it of its oral
character and give to it a written form. To
this are we to attribute the origin of the two
Talmuds waich now contain the essence of
Jewish theology. So, while in Masonry we
find the esoteric ritual continually subjected
to errors arising mainly from the ignorance
or the fancy of Masonic teachers, the moni-
torial instructions—few in Preston, but
greatly enlarged by Webb and Crcoss—
have suffered no change.

It would seem from this that the evil of
non-conformity could be removed only by
making all the ceremonies monitorial; and so
much has this been deemed expedient, that
a few years since the subject of a written
ritual was seriously discussed in England.
But the remedy would be worse than the
disease. It is to the oral character of its
ritual that Masonry is indebted for its per-
manence and success as an organization.
A written, which would soon become a
printed, ritual would divest Symbolic Ma-
sonry of its attractions as a secret associa-
tion, and would cease to offer a reward to
the laborious student who sought to master
its mystical science. Its philosophy and
its symbolism would be the same, but the
books containing them would be consigned
to the shelves of a Masonic library, their
pages to be discussed by the profane as the
common property of the antiquary, while
the Lodges, having no mystery within their
portals, would find but few visitors, and
certainly no workers.

It is, therefore, a matter of congratula-
tion that uniformity of work, however de-
sirable and however unattainable, is not
so important and essential as many have
deemed it. Oliver, for instance, seems to
confound in some of his writings the cere-
monies of a degree with the landmarks of
the Order. But they are very different.
The landmarks, because they afiect the
identity of the Institution, have long since
been embodied in its written laws, and un-
less by a wilful perversion, as in France,
where the Grand Mastership has been
abolished, can never be changed. But varia-
tions in the phraseology of the lectures,
or in the forms and ceremonies of initia-
tion, so long as they do not trench upon the
foundations of symbolism on which the
science and philosophy of Masonry are
built, can produce no other effect than a
temporary inconvenience. The errors of
an ignorant Master will be corrected by his
better instructed successor. The variation
in the ritual can never be such as to de-
stroy the true identity of the Institution.
Its profound dogmas of the unity of God,
and the eternal life, and of the universal
brotherhood of man, taught in its symbolic

 

 

method, will forever shine out preeminentUNION

above all temporary changes of phraseology.
Uniformity of work may not e attained,
but uniformity of design and uniformity
of character will forever preserve Free-
masonry from disintegration.

Union, Grand Masters’. Efforts were
made at various times in Germany to organize
an association of the Grand Masters of
the Grand Lodges of Germany. At length,
through the efforts of Bro. Warnatz, the

Grand Master of Saxony, the scheme was|

fully accomplished, and on May 31, 1868,
the Grand Masters’ Union—Grossmiestertag,
literally, the diet of Grand Masters—assem-
bled at the city of Berlin, the Grand Masters
of seven German Grand Lodges being present.
The meetings of this body, which are annual,
are entirely unofficial; it claims no legis-
lative powers, and meets only for consulta-
tion and advisement on matters connected
with the ritual, the history, and the phi-
losophy of Masonry.

Union Master’s Degree. An honorary

degree, said to have been invented by the}

Lodge of Reconciliation in England, in 1813,
at the union of the two Grand Lodges, and
adopted by the Grand Lodge of New York

in 1819, which authorized its Lodges to
confer it. It was designed to detect clandes-

tine and irregular Masons, and consisted
only of the investiture of the recipient with
certain new modes of recognition.

Union of German Masons. (Verein
deutscher Maurer.) An association of Free-
masons of Germany organized at Potsdam,
May 19, 1861. The Society meets annually
at different places. Its professed object is
the cultivation of Masonic science, the ad-
vancement of the prosperity and usefulness
of the Order, and the closer union of the
members in the bonds of brotherly love and
affection.

Union of Scientific Freemasons. (und
scientifischer Freimaurer.) An association
founded, November 28, 1802, by Fessler,
Fischer, Mossdorf, and other learned Masons
of Germany. According to their act of
union, all the members pledged themselves
to investigate the history of Freemasonry,
from its origin down to the present time, in
all its different parts, with all its systems
and retrogressions, in the most complete
manner, and then to communicate what they
knew to trustworthy brethren.

In the assemblies of the members, there
were no rituals, nor ceremonies, nor any
special vestments requisite, nor, indeed,
any outward distinctions whatever. A com-
mon interest and the love of truth, a general
aversion of all deception, treachery, and
secrecy were the sentiments which bound
them together, and made them feel the
duties incumbent on them, without binding
themselves by any special oath. Conse-
quently, the members of the Scientific Union
had all equal rights and obligations; they did
not acknowledge a superior, or subordina-
tion to any Masonic authority whatever.
Any upright, scientifically cultivated Mas-

 

 

UNITED 815

ter Mason, a sincere seeker after truth, might
join this Union, no matter to what Rite or
Grand Lodge he belonged, if the whole of the
votes were given in his favor, and he pledged
himself faithfully to carry out the intention
of the founders of the Order.

Each circle of scientific Masons was pro-
vided with a number of copies of the deed of
union, and every new candidate, when he
signed it, became a partaker of the privileges
shared in by the whole; the Chief Archives
and the center of the Confederation were at
first to be in Berlin.

But the association, thus inaugurated with
the most lofty pretensions and the most san-
guine expectations, did not well succeed.
“Brethren,” says Findel ( Hzst., English trans-
lation, p. 501), ‘‘whose co-operation had been
reckoned upon, did not join; the active work-
ing of others was crippled by all sorts of scru-

les and hindrances, and Fessler’s purchase of
<leinwall drew off his attention wholly from
the subject. Differences of opinion, perhaps
also too great egotism, caused dissensions be-
tween many members of the association and
the brethren of the Lodge at Altenburg. Dis-
trust was excited in every man’s breast, and,
instead of the enthusiasm formerly exhibited,
there was only lukewarmness and disgust.”

Other schemes, especially that of the estab-
lishment of a Saxon Grand Lodge, impaired
the efforts of the Scientific Masons. The
Union gradually sank out of sight, and finally
ceased to exist.

Union of the Twenty-Two.
Union of Two and Twenty.

United Friars, Fraternity of. A soci-
ety established in 1785, for the “cultivation of
a liberal and rational system of good fellow-
ship.” The place of meeting was known as
the College of St. Luke. The society was a
charitable one, giving liberally to the poor.
There were a number of Colleges, the ‘‘Lon-
don College languished, and finally died a nat-
ural death about 1825.” Mackenzie gives the
particulars of this Fraternity in the Royal
Masonic Cyclopedia.

United Grand Lodge of England. The
present Grand Lodge of England assumed that
title in the year 1813, because it was then
formed by the union of the Grand Lodge of
the Ancients, called the ‘Grand Lodge of
Free and Accepted Masons of England accord-
ing to the Old Institutions,” and the Grand
Lodge of Moderns, called the “Grand Lodge
of Free and Accepted Masons under the Con-

See German

stitution of England.” The body thus
formed, by which an end was put to the dis-

sensions of the Craft which had existed in
England for more than half a century,
adopted the title, by which it has ever since
been known, of the ‘‘United Grand Lodge of
Ancient Freemasons of England.” ‘

United States of America. The history
of the introduction of Freemasonry into the
United States of America is discussed in this
work under the titles of the different States
into which the Union is divided, and to which
therefore the reader is referred.816 UNITED

It may, however, be necessary to say, in a
general view of the subject, that the first notice
we have of Freemasonry in the United States
is in 1729, in which year, during the Grand
Mastership of the Duke of Norfolk, Mr.
Daniel Coxe was appointed Provincial Grand
Master for New Jersey. I have not, however,
been able to obtain any evidence that he ex-
ercised his prerogative by the establishment of
Lodges in that province, although it is proba-
ble that he did. In the year 1733, the “St.
John’s Grand Lodge” was opened in Boston,
in consequence of a Charter granted, on the
application of several brethren residing in
that city, by Lord Viscount Montague, Grand |
Master of England. From that time Masonry |
was rapidly disseminated throughout the |
country by the establishment of Provincial
Grand Lodges, all of which after the Revolu-
tionary War, which separated the colonies
from the mother country, assumed the rank
and prerogatives of independent Grand Lodges.
The history of these bodies being treated under
their respective titles, the remainder of this
article may more properly be devoted to the
character of the Masonic organization in the
United States.

The Rite practised in this country is most
correctly called the American Rite. This
title, however, has been adopted within only
a comparatively recent period. It is still very
usual with Masonic writers to call the Rite
practised in this country the York Rite. The
expression, however, is wholly incorrect. The
Masonry of the United States, though founded,
like that practised in every other country,
upon the three Symbolic degrees which alone
constitute the true York Rite, has, by its modi-
fications and its adoption of high degrees, so
changed the Rite as to give it an entirely dif-
ferent form from that which properly consti-
eae the pure York Rite. (See American

ate.

In each State of the Union, and in most of
the Territories, there is a Grand Lodge which
exercises jurisdiction over the Symbolic de-
grees. The jurisdiction of the Grand Lodge,
however, is exercised to a certain extent over
what are called the higher bodies, namely, the
Chapters, Councils, and Commanderies. For
by the American construction of Masonic law,
a Mason expelled by the Grand Lodge forfeits
his membership in all of these bodies to which
he may be attached. Hence a Knights Tem-
plar, or a Royal Arch Mason, becomes vpso
facto suspended or expelled by his suspension
or expulsion by a Symbolic Lodge, the appeal
from which action lies only to the Grand
Lodge. Thus the Masonic standing and exist-
ence of even the Grand Commander of a
Grand Commandery is actually in the hands
of the Grand Lodge, by whose decree of ex-
pulsion his relation with the body over which

e presides may be dissevered.

Royal Arch Masonry is controlled in each
State by a Grand Chapter. Besides these
Grand Chapters, there is a General Grand
Chapter of the United States, which, however,
exercises only a moral influence over the State

 

UNITY

Grand Chapters, since it possesses ‘‘no power
of discipline, admonition, censure, or instruc-
tion over the Grand Chapters.” In Terri-
tories where there are no Grand Chapters, the
General Grand Chapter constitutes subordi-
nate Chapters, and over these it exercises
plenary jurisdiction.

The next highest branch of the Order is
Cryptic Masonry, which, although rapidly
growing, is not yet as extensive as Royal
Arch Masonry. It consists of two degrees,
Royal and Select Master, to which is some-
times added the Superexcellent, which,
however, is considered only as an honorary
degree. These degrees are conferred in
Councils which owe their obedience to Grand
Councils. Only one Grand Council can
exist in a State or Territory, as is the case
with a Grand Lodge, a Grand Chapter, or a
Grand Commandery. rand Councils exist
in many of the States, and in any State where
no such body exists, the Councils are es-
tablished by Charters emanating from any
one of them. There is no General Gran
Council. Efforts have been repeatedly made
to establish one, but the proposition has not
met with a favorable response from the
majority of Grand Councils.

Templarism is governed by a Supreme
body, whose style is the Grand Encamp-
ment of the United States, and this body,
which meets triennially, possesses sover-
eign power over the whole Templar system
in the United States. Its presiding officer
is called Grand Master, and this is the
highest office known to American Templar-
ism. In most of the States there are Grand
Commanderies, which exercise immediate
jurisdiction over the Commanderies in the
State, subject, however, to the superintend-
ing control of the Grand Encampment.
Where there are no Grand Commanderies,
Charters are issued directly to subordinate
Commanderies by the Grand Encampment.

The Ancient and Accepted Scottish Rite
is very popular in the United States. There
are two Supreme Councils—one for the
Southern Jurisdiction, which is the Mother
Council of the world. Its nominal Grand
East is at Charleston, South Carolina; but
its Secretariat has been removed to Wash-
ington City since the year 1870. The other
Council is for the Northern Jurisdiction.
Its Grand East is at Boston, Massachusetts;
but its Secretariat is at New York City.
The Northern Council has jurisdiction over
the States of Maine, Vermont, New Hamp-

shire, Massachusetts, Connecticut, Rhode
Island, New York, Pennsylvanua, New

Jersey, Delaware, Ohio, Indiana, Illinois,
and Wisconsin. The Southern Supreme
Council exercises jurisdiction over all the
other States and Territories of the United
States.

Unity of God. In the popular myth-
ology of the ancients there were many gods.
It was to correct this false opinion, and to
teach a purer theogony, that the initiations

 

were invented. And so, as Warburton says,UNIVERSALITY

“the famous secret of the mysteries was the
unity of the Godhead.” This, too, is the
doctrine of Masonic initiation, which is
equally distant from the blindness of atheism
and the folly of polytheism.

Universality of Masonry. The boast
of the Emperor Charles V., that the sun never
set on his vast empire, may be applied with
equal truth to the Order of Freemasonry.
From east to west, and from north to south,
over the whole habitable globe, are our
Lodges disseminated. Wherever the wan-
dering steps of civilized man have left their
footprints, there have our temples been estab-
lished. The lessons of Masonic love have
penetrated into the wilderness of the West,
and the red man of our soil has shared with
his more enlightened brother the mysteries
of our science; while the arid sands of the
African desert have more than once been the
scene of a Masonic greeting. Masonry is
not a fountain, giving health and beauty to
some single hamlet, and slaking the thirst of
those only who dwell upon its humble banks;
but it is a mighty stream, penetrating through
every hill and mountain, and gliding through
every field and valley of the earth, bearing in
its beneficent bosom the abundant waters of
love and charity for the poor, the widow, and
the orphan of every land.

Universal Aurora, Society of the.
Founded at Paris, in 1783, for the practise of
mesmerism; Cagliostro, “the Divine Charla-
tan,” taking an active part in its establish-
ment. Very little at this day is known of it.

Universal Language. See Language, Uni-
versal.

Universal Harmony, Order of. See

fesmeric Masonry.

Universalists, Order of. A society of a
Masonic bearing, founded by Retif de la
Bretonne, in Paris, about 1841, and having
but one degree.

Universi Terrarum, ete. Documents
emunating from any of the bodies of the
Ancient and Accepted Scottish Rite com-
mence with the following epigraph: ‘‘ Universi
Terrarum Orbis Architectonis per Gloriam
Ingentis,” i. e., “By the Glory of the Great
Architect of the Universe.” This is the
correct form as first published, in 1802, by the
Mother Council at Charleston in its Circular
of that year, and used in all its Charters and
Patents.

Unknown Philosopher. One of the mys-
tical and theosophie works written by Saint
Martin, the founder of the Rite of Martinism,
was entitled Le Philosophe Inconnu, or The
Unknown Philosopher, whence the appellation
was often given by his disciples to the author.
A degree of his Rite also received the same
name.

Unknown Superiors. When the Baron
Von Hund established his system or Rite
of Strict Observance, he declared that
the Order was directed by certain Masons
of superior rank, whose names as well as
their designs were to be kept secret from
all the brethren of the lower degrees; although
58

   

 

UNWORTHY 817

there was an insinuation that they were to
be found or to be heard of in Scotland. To
these secret dignitaries he gave the title
of ‘“Superiores Incogniti,” or Unknown
Superiors. Many Masonic writers, suspect:
ing that Jesuitism was at the bottom of all
the Masonry of that day, asserted that S. I.,
the initials of Superiores Incogniti, meant
really Societas Jesu, i. e., the Society of
Jesus or the Jesuits. It is scarcely necessary
now to say that the whole story of the Un-
known Superiors was a myth.

** Unpublished Records of the Craft.’’
A work thus entitled, edited by the late
Bro. Hughan, was published in 1871, form-
ing part of a book called Masonic Sketches
and Reprints and containing many MSS. of
value, theretofore unknown to the general
Masonic public. Many others have since
been traced, and the work of Masonic prog-
ress has a large field in the near future which
will be productive of great historic good.

Untempered Mortar. In the lecture
used in the United States in the early part of
the present century, and in some parts of the
country almost as recently as the middle of
the century, the apprentices at the Temple
were said to wear their aprons in the peculiar
manner characteristic of that class that they
might preserve their garments from being
defiled by ‘‘untempered mortar.” This is
mortar which has not been properly mixed
for use, and it thus became a symbol of
passions and appetites not duly restrained.
Hence the Speculative Apprentice was made
to wear his apron in that peculiar manner
to teach him that he should not allow his soul
to be defiled by the “‘untempered mortar of
unruly passions.”

Unutterable Name. The Tetragram-
maton, or Divine Name, which is more com-
monly called the Ineffable Name. The two
words are precisely synonymous.

Unworthy Members. That there are
men in our Order whose lives and characters
reflect no credit on the Institution, whose
ears turn coldly from its beautiful lessons of
morality, whose hearts are untouched by
its soothing influences of brotherly kindness,
whose hands are not opened to aid in its deeds
of charity, is a fact which we cannot deny,
although we may be permitted to express
our grief while we acknowledge its truth.
But these men, though in the Temple, are not
of the Temple; they are among us, but are not
with us; they belong to our household, but
they are not of our faith; they are of Israel,
but they are not Israel. We have sought to
teach them, but they would not be instructed ;
seeing, they have not perceived; and hearing,
they have not understood the symbolic
language in which our lessons of wisdom are
communicated. The fault is not with us,
that we have not given, but with them, that
they have not received. And, indeed, hard
and unjust would it be to censure the Masonic
Institution, because, partaking of the in-
firmity and weakness of human wisdom and

human means, it has been unable to give818 UPADEVAS

strength and
in its pale.

perfection to all who come with-

The denial of a Peter, the doubt-
ings of a Thomas, or even the betrayal. of a
Judas, could cast no reproach on that, holy
band of apostles of which each forrned a
constituent part.

“Tg Freemasonry answerable,” says Dr.
Oliver (Landm., i., p. 148), “for the mis-
deeds of an individual Brother? By no
He has had the advantage of Ma-

means,
sonic instruction, and has failed to pron
by it. He has enjoyed Masonic privileges,

but has not possessed Masonic virtue.”
Such a man it is our duty to reform, or to
dismiss; but the world should not condemn
us, if we fail in our attempt at reformation.
God alone can change the heart. Masonry
furnishes precepts and obligations of duty
which, if obeyed, must make its members
wiser, better, happier men; but it claims
no power of regeneration. Condemn when
our instruction is evil, but not when our
pupils are dull, and deaf to our lessons; for,
in so doing, you condemn the holy religion
which you profess. Masonry prescribes no
principles that are opposed to the sacred
teachings of the Divine Lawgiver, and
sanctions no acts that are not consistent
with the sternest morality and the most faith-
ful obedience to government and the laws;
and while this continues to be its character,
it cannot, without the most atrocious injus-
tice, be made responsible for the acts of its
unworthy members.

Of all human societies, Freemasonry is
undoubtedly, under all circumstances, the
fittest to form the truly good man. But
however well conceived may be its laws,
they cannot completely change the natural
disposition of those who ought to observe
them. In truth, they serve as lights and
guides; but as they can only direct men
by restraining the impetuosity of their pas-
sions, these last too often become domi-
nant, and the Institution is forgotten.

Upadevas. Minor works regarded as ap-
pendices to the four Canonical Vedas, and
comprising the Ayurveda, on medicine, the
Dhanurveda, on archery, the Gandharvaveda,
on music, and the Silpasdstra, or Arthasastras,
on mechanics and other practical subjects.
These were looked upon as inspired works and
so classed.

Upanishad. (‘‘Mystic.”) A name given
to certain Sanskrit works, of which about
150 are known, founded upon the Brahmana
portion of the Vedas, and containing the
“mysterious doctrine” of the process of crea-
tion, the nature of a Supreme Being, and its
relation to the human soul. The older
Upanishads are placed among the Sruti, or
writings supposed to be inspired. (See
Srutt.)
_ Upper Chambers. The practise of hold-
ing Masonic Lodges in the upper rooms of
houses is so universal that, in all my experi-
ence, I have no knowledge of a single in-
stance in which a Lodge has been held

   

UPPER

The most apparent reason for this is, that
security from being overseen or overheard
may be t
ver says, in his Book of the Lodge (p. 44), that
‘a Masonic hall should be isolated, and,
if possible, surrounded with lofty walls... .
As, however, such a situation in large towns,
where Masonry is usually practised, can sel-
dom be obtained with convenience to the
brethren, the Lodge should be formed in an
upper story.” i

hus obtained, and hence Dr. Oli-

This, as a practical reason,
will be perhaps sufficient to Masons in general.
But to those who are more curious, it may
be well to say, that for this custom there is
also a mystical reason of great antiquity.

Gregory, in his Notes and Observations on
some Passages of Scripture (1671, p. 17),
says: ‘‘The upper rooms in Scripture were
places in that part of the house which was
highest from the ground, set apart by the
Jews for their private orisons and devo-
tions, to be addressed towards Solomon’s
Temple.” This room received, in the He-
brew language, the appellation of Alijah,
which has been translated by the Greek
huperoon, and improperly by the Latin ce-
naculum. The Hebrew and the Greek both
have the signification of an upper room,
while the Latin appellative would give the
idea of a dining-room or place for eating,
thus taking away the sacred character of
the apartment. The Alijah was really a
secret chamber or recess in the upper part
of the house, devoted to religious uses.
Hence the wise men or Rabbis of Israel
are called by the Talmudists beni Alijah,
or “the sons of the upper or secret room.’
And so, in Psalm civ. 2, 3, the Psalmist
speaks of God as stretching out the heavens
like a curtain, and laying the beams of his
chambers in the watecs, where, in the origi-
nal, the word here translated “chambers”
is the plural of Alijah, and should more
roperly be rendered ‘his secret cham-
ers”: an allusion, as Dr. Clarke thinks,
to the holy of holies of the tabernacle.
Again, in 2 Chronicles ix. 3, 4, it is said
that when the Queen of Sheba had seen
the wisdom of Solomon and the house that
he had built—his provisions, servants, and

cup-bearers, “and his ascent by which he
went up into the house of the Lord—there
was no more spirit in her.’ The word

which our translators have rendered “his
ascent,” is again this word Alijah, and the
passage should be rendered ‘‘his secret
chamber,” or “upper room”; the one by
which, through a private way, he was enabled
to pass into the Temple. :

_ On the advent of Christianity, this Jew-
ish custom of worshiping privately in an
upper room was adopted by the apostles
and disciples, and the New Testament con-
tains many instances of the practise, the
word Alijah being, as I have already re-
marked, translated by the Greek huperoon,
which has a similar meaning. Thus m
Acts i. 13, we find the apostles praying in an

 

in & room on the first floor of a building.

upper room; and again, in the twentiethUPRIGHT

chapter, the disciples are represented as
having met at Ephesus in an upper room,
where Peter preached to them. But it is
unnecessary to multiply instances of this
usage. The evidence is complete that the
Jews, and after them the primitive Chris-
tians, performed their devotions in upper
rooms. And the care with which Alhjah,
huperoon, or upper chamber, is always used
to designate the place of devotion, abun-
dantly indicates that any other place would
have been considered improper.

Hence we may trace the practise of hold-
ing Lodges in upper rooms to this ancient
custom; and that, again, has perhaps some
connection with the sacred character always
given by the ancients to “high places,” so
that it is said, in the Masonic lectures, that
our ancient brethren met on high hills and
low vales. The reason there assigned by
implication is that the meeting may be
secret; that is, the lectures place the Lodge
on a high hill, a vale, or other secret place.
And this reason is more definitely stated in
the modern lectures, which say that they so
met “to observe the approach of cowans
and eavesdroppers, and to guard against
surprise.” Yet it is not improbable that
the ancient symbolism of the sanctity of a
high place was referred to as well as that
more practical idea of secrecy and safety.

«‘ Upright Man and Mason,—and given
it strictly in charge ever to walk and act as
such before God and Man.”? Admonition in
the Apprentice Degree. The definition of
Man is interwoven with the triangle or
pyramid, hence true and upright. ny Sek
Andrew’s Radical Etymology, or the origin
of Language and Languages, we find the
following: “Throughout the Indo-European
family of languages, the syllable ma (change-
able to me, mi, mo, mu) Means ‘great,’ and
na (changeable to ne, nt, no, nu) means
‘small,’ as their primal sense. Hence mana,
mena, menu, etc., mean ‘creat-small,’ and
thence ‘ratio’? or ‘proportion,’ allied with
tapering, the cone, pyramid, or triangle.
The Latin men-sa is ‘a surveyor’s triangular
measuring-board’; me(n)ta, ‘anything con-
ical’; mon-s, ‘a mountain’; men-s, ‘the
mind,’ i. e., ‘ratio’; Sanskrit, mda; Latin,
mensum; Eng., measure; hence, Sansk.,
mana, manu, to think.” (Also see Man.)

[C. T. McClenachan.]

Upright Posture. The upright posture
of the Apprentice in the northeast corner,
as a symbo’ of upright conduct, was intro-
duced into the ritual by Preston, who taught
in his lectures that the candidate then repre-
sented “a just and upright man and Mason.”
The same symbolism is referred to by Hutch-
inson, who says that ‘‘as the builder raises
his column by the plane and perpendicular,
so should the Mason carry himself towards
the world.” Indeed, the application of the
corner-stone, or the square stone, as a symbol
of uprightness of conduct, which is precisely
the Masonic symbolism of the candidate in
the northeast, was familiar to the ancients;

URIM 819

for Plato says that he who valiantly sustains
the shocks of adverse fortune, demeaning him-
self uprightly, is truly good and of a square

posture.
a (Hebrew, 118, fire.) Fire, light, or
spirit.
Uriel. Hebrew, SN™UR, meaning the

fire of God. An archangel, mentioned only
in 2 Esdras. Michael Glycas, the Byzan-
tine historian, says that his post is in the
sun, and that he came down to Seth and
Enoch, and instructed them in the length
of the years and the variations of the seasons.
The Book of Enoch describes him as the
angel of thunder and lightning. In some of
the Hermetic degrees of Masonry, the name,
as representing the angel of fire, becomes a
significant word.

Urim and Thummim. The Hebrew
words DN, Aurim, and D°2n, Thum-
im, have been variously translated by com-
mentators. The Septuagint translates them,
“manifestation and truth”; the Vulgate,
“doctrine and truth”: Aquila, “lights and

erfections”; Kalisch, ‘perfect brilliancy”’;

ut the most generally received interpre-
tation is, “light and truth.’ What the Urim
and Thummim were has also been a subject
of as much doubt and difference of opinion.
Suddenly introduced to notice by Moses in
the command (Exod. xxviii. 30) ‘‘and thou
shalt put in the breastplate of judgment the
Urim and the Thummim’’—as if they were al-
ready familiar to the people—we know only
of them from the Scriptural account, that
they were sacred lots to be worn concealed
in or behind the breastplate, and to be con-
sulted by the high priest alone, for the pur-
pose of obtaining a revelation of the will
of God in matters of great moment. Some
writers have supposed that the augury con-
sisted in a more splendid appearance of
certain letters of the names of the tribes
inscribed upon the stones of the breastplate;
others, that it was received by voice from
two small images which were placed be-
yond the folds of the breastplate. A variet
of other conjectures have been hazarded,
but as Godwyn (Moses and Aaron, iv., 8)
observes, ‘he spoke best, who ingeniously
confessed that he knew not what Urim and
Thummim was.”

The opinion now almost universally ac-
cepted is that the Jewish lawgiver borrowe
this, as he did the ark, the brazen serpent,
and many other of the symbols of his the-
ocracy, from the usages 50 familiar to him
of the Egyptian priests, with which both he
and Aaron were familiar, eliminating, of
course, from them their previous heathen al-
lusion and giving to them a purer significa-
tion.

In reference to the Urim and Thummim,
we know not only from the authority of an-
cient writers, but also from the confirmatory
testimony of more recent monumental ex-
plorations, that the judges of Egypt wore
golden chains around their necks, to which

 

 

was suspended a small figure of Themé, the820 URIOT

Egyptian goddess of Justice and Truth. “Some
of these breastplates,’’ says Gliddon (Ane.
= Egypt., p. 32), “are

Vr WI RCKEK(F extant in European
museums; others are
to be seen on the
monuments as con-
taining the figures of
two deities—Ra, the
_ sun, and Themeé.

These represent Ra, or the sun, in a double
capacity, physical and intellectual light; and
Theme in a double capacity, justice and truth.”

Neither in Ancient Craft nor in Royal
Arch Masonry have the Urim and Thum-
mim been introduced; although Oliver dis-
cusses them, in his Landmarks, as a type of
Christ, to be Masonically applied in his
peculiar system of a Christian interpreta-
tion of all the Masonic symbols. But the fact
that after the construction of the Temple
of Solomon we hear no more of the consulta-
tion by the priests of the Urim and Thum-
mim, which seem to have given way to the
audible interpretation of the Divine will by
the prophets, would necessarily disconnect
them with Masonry as a symbol, to be ac-
cepted even by those who place the founda-
tion of the Order at the Solomonic era.

Yet they have been introduced as a sym-
bol into some of the continental high degrees.
Thus, in the last degree of the Order of
Brothers of Asia, the presiding officer wears
the Urim and Thummim suspended from a
golden chain as the jewel of his office.

_Reghellini (Esprit du dogme, p. 60) thus
gives the continental interpretation of the
5 5

     
  

 

_ “The folly of Solomon is commemorated
in the instructions and ceremonies of a
high degree, where the Acolyte is reminded
that Solomon, becoming arrogant, was for a
time abandoned by the Divinity, and as he
was, although the greatest of kings, only a
mortal, he was weak enough to sacrifice to
idols, and thereby lost the communication
which he had previously had through the
Urim and Thummim.

“These two words are found in a degree
of the Maitre écossais. The Venerables of
the Lodges and the Sublime Masters explain
the legend to their recipients of an elevated
rank, as intended to teach them that they
should always be guided by reason, virtue,
and honor, and never abandon themselves
to an effeminate life or silly superstition.”

It is, I think, undeniable that Urim and
Thummim have no legitimate existence as
a Masonic symbol, and that they can only
be considered such by a forced and modern
interpretation.

Uriot, Joseph. The author of a work
entitled Le veritable Portrait d’un Franc-
Magon, which was published by a Lodge at
Frankfort, in 1742. It may be looked upon,
says Kloss, as the earliest public exposition
of the true principles of Masonry which
appeared in Germany. Many editions of it
were published. M. Uriot also published at

 

   
 
   
  
 
  
 
  
 
 
 
  
 
 
  
 
  
 
 
   
 
 
 
  
 
   
  
  

USAGES

Stongard, in 1769, a work entitled Lettres sur
la Franche Maconnerie; which was, however,
only an enlargement of the Portrait.

Urn. Among the ancients, cinerary urns
were in common use to hold the ashes of the
deceased after the body had been subjected
to inecremation, which was the usual mode of
disposing of it. He who would desire to be
learned upon this subject should read Sir
Thomas Browne’s celebrated work entitled
Hydriotaphie, or Urn Burial, where every-
thing necessary to be known on this topic
may be found. In Masonry, the cinerary
urn has been introduced as a modern symbol,
but always as having reference to the burial
of the Temple Builder. In the comparatively
recent symbol of the Monument, fabricated by
Cross for the degree of Master in the Ameri-
can Rite, the urn is introduced as if to remind
the beholder that the ashes of the great art-
ist were there deposited. Cross borrowed,
it may be supposed, his idea from an older
symbol in the high degrees, where, in the
description of the tomb of Hiram Abif, it
is said that the heart was enclosed in a golden
urn, to the side of which a triangular stone
was affixed, inscribed with the letters J. M. B.
within a wreath of acacia, and placed on the
top of an obelisk.

Uruguay. Freemasonry was introduced
into the Republic of Uruguay by the Grand
Orient of France, which, in 1827, chartered
a Lodge called “the Children of the New
World.” Up to 1856, other Lodges were
established By the G. Bodies of France and
Brazil. In that year authority was obtained
from the Supreme Council and Grand Orient
of Brazil, Valley of Lavradio, to establish
a governing Masonic body, and the Supreme
Council and Grand Orient of Uruguay was
regularly constituted at Montevideo, in the
A. A. Scottish Rite.

Usages. The peculiarity of constant inter-
course between ihe kings of Israel and Tyre
pending the construction of the Holy House,
nas been frequently commented upon. That
this was so is evident from the old sacred
Scriptures, as well as from cumulative history
by Josephus and others. This ancient
custom of intercommunication would not
be so marked, had these two kings ever met,
yet during the years of construction, gifts
and messages seem to have led to the more
intimate custom of propounding problems
and difficult questions. Hence the induce-
ment to speculate upon whether there was
any secret tie between these two kings or
merely friendship and business. The cus-
toms, habits, and usages of the ancients are
visible in every form and ceremony of Masonic
work, as well as in the instruction, except
where modern innovators have injured,
while endeavoring to improve, the time-
worn yet mellowed services of the Brother-
hood. One of the most beautiful expressions
occurring in the Catechism of Freemasonry
is the answer to an interrogatory as to the
position of the hand in assuming the vow
of the First Degree; to wit, “In accordanceUSAGES

with ancient usages the right hand has always
been deemed the seat of Fidelity.”” A some-
what similar expression occurs in relation
to the casting off of the shoe; answer, “This
was in accordance with the usages of the
ancient Israelites; a man plucked off his
shoe and gave it to his neighbor; this was
testimony in Israel.’ The shoe was the
symbol of subjection when sent by rulers
to princes. (Ruth iv. 7.) It was the sym-
bol of humiliation and surrender with Ger-
mans and Israelites. The formal divesti-
ture was surrender of title.

VALE 821

Utah. Freemasonry was introduced into
the Territory, October 7, 1867, by the
Grand Lodge of Montana, which chartered
Wasatch Lodge, No. 8. Mount Moriah
Lodge, No. 70, was chartered October 21,
1868, by the Grand Lodge of Kansas, and
Argenta Lodge, No. 21, by the Grand Lodge
of Colorado, September 26, 1871. All of
these Lodges are situated in Salt Lake City.
January 16-20, 1872, the representatives of
the three Lodges met at Salt Lake City and
organized the Grand Lodge of Utah, O. F.
Strickland being elected first Grand Master.

 

V

V.- (Heb. 3, vau.) The twent -second
letter in the English alphabet; of the Hebrew,
numerical value of six. Its definition, a nail,
which in form it represents, and as a Divine
name connected with it is 17), Vezio, cum
splendore; the V and O in Hebrew being equal.
As a Roman numeral its value is five.

Vacancies in Office. Every Masonic
officer is elected and installed to hold his
office for the time for which he has been
elected, and until his successor shall be in-
stalled. This is in the nature of a contract
between the officer and the Lodge, Chapter
or other body which has elected him, and
to its terms he signifies his assent in the
most solemn manner at the time of his in-
stallation. It follows from this that to
resign the office would be on his part to
violate his contract. Vacancies in office,
therefore, can only occur by death. Even
a removal from the jurisdiction, with the
intention of permanent absence, will not
vacate a Masonic office, because the person
removing might change his intention, and
return. For the reasons why neither resig-
nation nor removal can vacate an office, see
Succession to the Chair.

Vagao or Bagaos. [Found in the Fourth
Degree of the French Rite of Adoption.

Vale or Valley. The vale or valley was
introduced at an early period into the sym-
bolism of Masonry. i catechism of the
beginning of the last century says that
“the Lodge stands upon holy ground, or
the highest hill or lowest vale, or in the vale
of Jehoshaphat, or any other secret place.”
And Browne, who in the beginning of the
present century gave a correct version of
¢he Prestonian lectures, says that “our ancient
brethren met on the highest hills, the lowest
dales, even in the valley of Jehoshaphat,
or some such secret place.”

Hutchinson (Sp. of Mas., p. 94) has dilated
on this subject, but with a mistaken view
of the true import of the symbol. He says:
“We place the spiritual Lodge in the vale of

Jehoshaphat, implying thereby that the
peeps of Masonry are derived from the

nowledge of God, and are established in the
judgment of the Lord.” And he adds: “The
highest hills and lowest valleys were from
the earliest times esteemed sacred, and it was
supposed the spirit of God was peculiarly
diffusive in those places.’

It is true that worship in high places
was an ancient idolatrous usage. But there
is no evidence that the superstition extended
to valleys. Hutchinson’s subsequent refer-
ence to the Druidical and Oriental worship
in groves has no bearing on the subject, for
groves are not necessarily valleys. The par-
ticular reference to the valley of Jehoshaphat
would seem in that case to carry an allusion
to the peculiar sanctity of that spot, as
meaning, in the arenas the valley of the
judgment of God. But the fact is that the
old Masons did not derive their idea that
the Lodge was situated in a valley from any
idolatrous practise of the ancients.

Valley, in Masonry, is a symbol of secrecy.
And although I am not disposed to believe
that the use of the word in this sense was
borrowed from any meaning which it had
in Hebrew, yet it is a singular coincidence
that the Hebrew word for valley, gnemeth,
signifies also “deep,” or, as Bate (Critica
Hebrea) defines it, “whatever lies remote
from sight, as counsels and designs which are
deep or close.” This very word is used in
Job xii. 22, where it is sad that God “dis-
covereth deep things out of darkness, and
bringeth out to light the shadow of death.”

The Lodge, therefore, is said to be placed
in a valley because, the valley being the
symbol of secrecy, it is intended to indicate
the secrecy in which the acts of the Lodge
should be concealed. And this interpreta-
tion agrees precisely with what is said in
the passages already cited, where the Lodge
is said to stand in the lowest vale “or any
secret place.” It is supported also by the

 

present lecture in this country, the ideas of$22 VALHALLA

which at least Webb derived from Preston.
It is there taught that our ancient brethren
met on the highest hills and lowest vales,
the better to observe the approach of cowans and
eavesdroppers, and to guard against surprise.

Valhalla. The North German or Scandi-
navian hall of the gods.

Valley. In the capitular degrees of the
French Rite, this word is used instead of
Orient, to designate the seat of the Chapter.
Thus on such a body a document would be
dated from the ‘Valley of Paris,” instead of
the “Orient of Paris.” The word, says the
Dictionnaire Magonnique, is often incorrectly
employed to designate the south and north
sides of the Lodge, where the expression
should be “the column of the south” and ‘‘the
column of the north.’ Thus, a Warden will
address the brethren of his valley, instead of
the brethren of his column. The valley in-
cludes the whole Lodge or Chapter; the
columns are its divisions.

Van Rensselaer, Killian Henry. Born
1799, died January 28, 1881. A native of
Albany, N. Y. State, and descendant of the
well-known old Knickerbocker family, whose
name he bore. He had held various positions
in Craft Masonry, but in 1824 he became

rominent in the A. A. Scottish Rite, to which

e devoted himsef for the remainder of his
life, becoming an Inspector-General on June
17, 1845. Bro. Van Rensselaer commanded
the Supreme Council that rebelled against
the ruling of Edward A. Raymond, and thus
was formed another Supreme Body in the
Northern States, whose difficulties were
finally overcome, as were all schisms of every
nature of the Scottish Rite, on the 17th of
May, 1867. ‘Bro. Van,” as he was familiarly
termed, resided during the last thirty years
of his hfe in the West, and died in California,
an outiying suburb of Cincinnati, Ohio. One
more sincerely devoted to the cause of
Masonry, and without a day of relenting
earnestness, will not in time be found.

_Vassal, Pierre Gerard. <A French phy-
sician and Masonic writer, who was born at
Manosques, in France, October 14, 1769. He
was intended by his parents for the Church,
and entered the Seminary of Marseilles for
the purpose of pursuing his ecclesiastical
studies. At the commencement of the
revolution he left the school and joined the
army, where, however, he remained only
eighteen months. He then applied himself
to the study of medicine, and pursued the
puactise of the profession during the rest of

is life, acquiring an extensive reputation as a
physician. He was elected a member of sey-
eral medical societies, to whose transactions
he contributed several valuable essays. He
is said to have introduced to the profession
the use of the digitalis purpurea as a remedial
agent, especially in diseases of the heart.

€ was initiated into Masonry about the
year 1811, and thenceforth took an active

art in the Institution. He presided in the
odge, Chapter, and Areopagus of the Sept

Ecossais réunis with great zeal and devotion;

 

VAULT

was in 1819 elected Secretary-General of the
Grand Orient, and in 1827 President of the
College of Rites. He attained the Thirty-
third Degree of the Ancient and Accepted
Rite, and was a warm advocate of Scottish
Masonry. But his zeal was tempered by hi

judgment, and he did not hesitate to denounce
the errors that had crept into the system, an
impartiality of criticism which greatly sur-
prised Ragon. His principal Masonic works
are Hssai historique sur Uinstitution du Rit
Ecossais, etc., Paris, 1827, and a valuable
historical contribution to Masonry entitled
Cours complet de la Maconnerie, ou Histoire
générale de VInitiation depuis son Origine
jusqu’a sou institution en France, Paris, 1832.
In private life, Vassal was distinguished for
his kind heart and benevolent disposition.
The Lodge of Sept Ecossais réunis presented
him a medal in 1830 as a recognition of his
active labors in Masonry. He died May 4,
1840, at Paris.

Vault of Steel. (Voute d’acier.) The
French Masons so call the Arch of Steel, which
see.

Vault, Secret. As a symbol, the Secret
Vault does not present itself in the primary
degrees of Masonry. It is found only in the
high degrees, such as the Royal Arch of all the
Rites, where it plays an important part.
Dr. Oliver, in his Historical Landmarks (vol.
ll., p. 484), gives, while referring to the
building of the second Temple, the following
general detail of the Masonic legend of this
vault:

“The foundations of the Temple were
opened, and cleared from the accumulation
of rubbish, that a level might be procured
for the commencement of the building.
While engaged in excavations for this pur-
pose, three fortunate sojourners are said to
have discovered our ancient stone of foun-
dation, which had been deposited in the secret
crypt by Wisdom, Strength, and Beauty,
to prevent the communication of ineffable
secrets to profane or unworthy persons.
The discovery having been communicated
to the prince, prophet, and priest of the
Jews, the stone was adopted as the chief
corner-stone of the re-edified building, and
thus became, in a new and more expressive
sense, the type of a more excellent dispen-
sation. An avenue was also accidentally
discovered, supported by seven pairs of
pillars, perfect and entire, which, from their
situation, had escaped the fury of the flames
that had consumed the Temple, and the
desolation of war that had destroyed the
city. The secret vault, which had been
built by Solomon as a secure depository for
certain secrets that would inevitably have
been lost without some such expedient for
their preservation, communicated by a sub-
terranean avenue with the king’s palace;
but at the destruction of Jerusalem the
entrance having been closed by the rubbish
of falling buildings, it had been discovered
by the appearance of a keystone amongst
the foundations of the sanctum sanctorum.VAULT

A careful inspection was then made, and the
invaluable secrets were placed in safe cus-
tody.”

To support this legend, there is no his-
torical evidence and no authority except
that of the Talmudic writers. It is clearly
a mythical symbol, and as such we must
accept it. We cannot altogether reject it,
because it is so intimately and so exten-
sively connected with the symbolism of the
Lost and the Recovered Word, that if we
reject the theory of the Secret Vault, we
must abandon all of that symbolism, and
with it the whole of the science of Masonic
symbolism. Fortunately, there is ample
evidence in the present appearance of Je-
rusalem and its subterranean topography,
to remove from any tacit and, as it were,
conventional assent to the theory, features
of absurdity or impossibility.

Considered simply as an historical ques-
tion, there can be no doubt of the existence
of immense vaults beneath the superstruc-
ture of the original Temple of Solomon.
Prime, Robison, and other writers who in
recent times have described the topography
of Jerusalem, speak of the existence of these
structures, which they visited and, in some
instances, carefully examined.

After the destruction of Jerusalem by
Titus, the Roman Emperor Hadrian erected
on the site of the “House of the Lord” a
temple of Venus, which in its turn was de-
stroyed, and the place subsequently became
a depository of all manner of filth. But
the Calif Omar, after his conquest of Je-
rusalem, sought out the ancient site, and,
having caused it to be cleansed of its im-
purities, he directed a mosque to be erected
on the rock which rises in the center of
the mountain. Fifty years afterward the
Sultan Abd-el-Meluk displaced the edifice
of Omar, and erected that splendid build-
ing which remains to this day, and is still
incorrectly called by Christians the mosque
of Omar, but known to Mussulmans as El-
kubbet-es-Sukrah, or the Dome of the Rock.
This is supposed to occupy the exact site
of the original Solomonic Temple, and is
viewed with equal reverence by Jews and
Mohammedans, the former of whom, says
Mr. Prime (Tent Life in the Holy Land, p. 183),
“have a faith that the ark is within its
bosom now.”

Bartlett (Walks about Jerusalem, p. 170),
in describing a vault beneath this mosque
of Omar, says: ‘Beneath the dome, at the
southeast angle of the Temple wall, conspicu-
ous from all points, is a small subterraneous
place of prayer, forming the entrance to the
extensive vaults which support the level plat-
form of the mosque above.”

Dr. Barclay (City of the Great King) de-
scribes, in many places of his interesting
topography of Jerusalem, the vaults and
subterranean chambers which are to be
found beneath the site of the old Temple.

VAULT 823

Rabbis state that, in preparing the founda-
tions of the Temple, the workmen discovered
a subterranean vault sustained by seven
arches, rising from as many pairs of pillars.
This vault escaped notice at the destruction
of Jerusalem, in consequence of its being
filled with rubbish. The legend adds that
Josiah, foreseeing the destruction of the
Temple, commanded the Levites to deposit
the Ark of the Covenant in this vault, where
it was found by some of the workmen of
Zerubbabel at the building of the second
Temple.

In the earliest ages, the cave or vault was

deemed sacred. The first worship was in
cave temples, which were either natural or
formed by art to resemble the excavations
of nature. Of such great extent was this
practise of subterranean worship by the
nations of antiquity, that many of the forms
of heathen temples, as well as the naves,
aisles, and chancels of churches subse-
quently built for Christian worship, are
said to owe their origin to the religious use
of caves.
_ From this, too, arose the fact, that the
initiation into the ancient mysteries was al-
most always performed in subterranean
edifices; and when the place of initiation, as
in some of the Egyptian temples, was really
above ground, it was so constructed as to give
to the neophyte the appearance, in its
approaches and its internal structure, of a
vault. As the great doctrine taught in the
mysteries was the resurrection from the
dead—as to die and to be initiated were syn-
onymous terms—it was deemed proper that
there should be some formal resemblance
between a descent into the grave and a
descent into the place of initiation. “Happy
is the man,” says the Greek poet Pindar,
“who descends beneath the hollow earth
having beheld these mysteries, for he knows
the end as well as the divine origin of life’’;
and in a like spirit Sophocles exclaims,
“Thrice happy are they who descend to the
shades below after having beheld the sacred
rites, for they alone have life in Hades, while
all others suffer there every kind of evil.”

The vault was, therefore, in the ancient
mysteries, symbolic of the grave; for in-
itiation was symbolic of death, where alone
Divine Truth is to be found. The Masons
have adopted the same idea. They teach
that death is but the beginning of life; that
if the first or evanescent temple of our transi-
tory life be.on the surface, we must descend
into the secret vault of death before we can
find that sacred deposit of truth which is
to adorn our second temple of eternal life.
Tt is in this sense of an entrance through the
grave into eternal life that we are to view
the symbolism of the secret vault. Like every
other me and allegory of Masonry, the
historical relation may be true or it may be
false; it may be founded on fact or be the
invention of imagination; the lesson is still
there, and the symbolism teaches it exclusive

 

 

 

Conformable with this historical account is
the Talmudical legend, in which the Jewish

 

of the history.824 Vo DaSwa:

Vv. D. S. A. (Veut Dieu Saint Amour.)
Four words supposed to be repeated by the
fraters of the Temple during certain pauses
in the ceremonies. D. E. P. refers to the
motto “Pro Deo et Patria.”

Veadar. (058).) That is, the second
Adar. A month intercalated by the Jews
every few years between Adar and Nisan,
so as to reconcile the computation by solar
and lunar time. It commences sometimes
in February and sometimes in March.

Vedanga. (“Limb of the Veda.”) A
collection of Sanskrit works on the grammar,
lexicography, chronology, and ritual of the
Vedic text. They are older than the Upani-
shads, and are placed among the Great
Shasters, though not among the Sruti.

Vedas. The most ancient of the religious
writings of the Indian Aryans, and now
constituting the sacred canon of the Hindus,
being to them what the Bible is to the Chris-
tians, or the Koran to the Mohammedans.
The word Veda denotes in Sanskrit, the
language in which these books are written,
wisdom or knowledge, and comes from the
verb Veda, which, like the Greek Offa, signi-
fies “I know.” ‘The German weiss and the
English wit came from the same root. There
are four collections, each of which is called
a Veda, namely, the Rig-Veda, the Yazur-
Veda, the Sama-Veda, and the Atharva-
Veda; but the first only is the real Veda, the
others being but commentaries on it, as the
Talmud is upon the Old Testament.

The Rig-Veda is divided into two parts:
the Mantras or hymns, which are all metrical,
and the Brahmanes, which are in prose, and
consist of ritualistic directions concerning the
employment of the hymns, and the method
of sacrifice. The other Vedas consist also of
hymns and prayers; but they are borrowed,
for the most part, from the Rig-Veda.

The Vedas, then, are the Hindu canon of
Scripture—his book of the law; and to
the Hindu Mason they are his trestle-board,
just as the Bible is to the Christian Mason.

The religion of the Vedas is apparently
an adoration of the visible powers of nature,
such as the sun, the sky, the dawn, and the
fire, and, in general, the eternal powers of
light. The supreme divinity was the sky,
called Varuna, whence the Greeks got their
Ouranas; and next was the sun, called
sometimes Savitar, the progenitor, and
sometimes Mitra, the loving one, whence
the Persian Mithras. Side by side with
these was Agni, fire, whence the Latin
ignis, who was the divinity coming most
directly in approximation with man on
earth, and soaring upward as the flame to
the heavenly gods. But in this nature-
worship the Vedas frequently betray an
inward spirit groping after the infinite and
the eternal, and an anxious search for the
Divine name, which was to be reverenced
Just as the Hebrew aspired after the un-
utterable Tetragrammaton, Bunsen (God in
History, b, lii., ch. 7) calls this “the desire—
the yearning after the nameless Deity, who

 

 

 

  
 
  
  
   
   
   
 
 
 
 
 
   
  
  
  
  
   
   
  
  
 

VEILS

nowhere manifests himself in the Indian
pantheon of the Vedas—the voice of humanity
groping after God.” One of the most sub-
lime of the Veda hymns (Rig-Veda, b. z.
hymn 121) ends each strophe with the solemn
question: ‘‘Who is the god to whom we shall
offer our sacrifice?” This is the question
which every religion asks; the search after
the All-Father is the labor of all men who are
seeking Divine truth and light. The Semitic,
like the Aryan poet in the same longing spirit
for the knowledge of God, exclaims, ‘‘Oh
that I knew where I might find him, that I
might come even to his seat.” It 1s the great
object of all Masonic labor, which thus shows
its true religious character and design.

The Vedas have not exercised any direct
influence on the symbolism of Freemasonry.
But, as the oldest Aryan faith, they became
infused into the subsequent religious sys-
tems of the race, and through the Zend-
Avesta of the Zoroastrians, the mysteries of
Mithras, the doctrines of the Neo-platonists,
and the school of Pythagoras, mixed with
the Semitic doctrines of the Bible and the
Talmud, they have cropped out in the
mysticism of the Gnostics and the secret
societies of the Middle Ages, and_ have
shown some of their spirit in the religious
philosophy and the eentolen of Speculative
Masonry. To the Masonic scholar, the
study of the Vedic hymns is therefore inter-
esting, and not altogether fruitless in its
results. The writings of Bunsen, of Muir
of Cox, and especially of Max Miiller, will
furnish ample materials for the study.

Vehmegericht. See Westphalia,
Tribunals of.

Veils, Grand Masters of the. Three
officers in a Royal Arch Chapter of the Amer-
ican Rite, whose duty it is to protect and de-
fend the Veils of the Tabernacle, for which
purpose they are presented with a sword.
The jewel of their office is a sword within a
triangle, and they bear each a banner, which is
respectively blue, purple, and scarlet. The
title of “Grand Master” appears to be a mis-
nomer. It would have been better to have
styled them ‘ Masters” or “Guardians.”
In the English system, the three Sojourners
act in this capacity, which is an absurd viola-
tion of all the facts of history, and completely
changes the symbolism.

Veils, Symbolism of the. Neither the
construction nor the symbolism of the veils
in the Royal Arch tabernacle is derived from
that of the Sinaitic. In the Sinaitie taber-
nacle there were no veils of separation be-
tween the different parts, except the one white
one that hung before the most holy place.
The decorations of the tabernacle were cur-
tains, like modern tapestry, interwoven with
many colors; no curtain being wholly of one
color, and not running across the apartment,
but covering its sides and roof. The exterior
form of the Royal Arch tabernacle was taken
from that of Moses, but the interior decora-
tion from a passage of Josephus not properly
understood.

SecretVEILS

Josephus has been greatly used by the fabri-
eators of high degrees of Masonry, not only
for their ideas of symbolism, but for the sug-
gestion of their legends. In the Second Book
of Chronicles (iii. 14) it is said that Solomon
“made the veil of blue, and purple, and crim-
son, and fine linen, and wrought cherubims
thereon.” This description evidently alludes
to the single veil, which, like that of the Si-
naitic tabernacle, was placed before the en-
trance of the holy of holies. It by no means
resembles the four separate and equidistant
veils of the Masonic tabernacle.

But Josephus had said (Antigq., 1. viii., c.
iii., § 3) that the king “also had veils of blue,
and purple, and scarlet, and the brightest and
softest linen, with the most curious flowers
wrought upon them, which were to be drawn
before these doors.’’ To this description—
which is a very inaccurate one, which refers,
too, to the interior of the first Temple, and
not to the supposed tabernacle subsequently
erected near its ruins, and which, besides, has
no Biblical authority for its support—we must
trace the ideas, even as to the order of the
veils, which the inventors of the Masonic tab-
ernacle adopted in their construction of it.
That tabernacle cannot be recognized as his-
torically correct, but must be considered, like
the three doors of the Temple in the Symbolic
degrees, simply as a symbol. But this does
not at all diminish its value.

The symbolism of the veils must be consid-
ered in two aspects: first, in reference to the
symbolism of the veils as a whole, and next,
as to the symbolism of each veil separately.

As a whole, the four veils, constituting four
divisions of the tabernacle, present obstacles
to the neophyte in his advance to the most
holy place where the Grand Council sits.
Now he is seeking to advance to that sacred
spot that he may there receive his spiritual
illumination, and be invested with a knowl-
edge of the true Divine name. But Mason-
ically, this Divine name is itself but a sym-
bol of Truth, the object, as has been often
said, of all a Mason’s search and labor. The
peste through the veils is, therefore, a sym-

bol of the trials and difficulties that are en-
countered and must be overcome in the search
for and the acquisition of Truth.

This is the general symbolism; but we lose
sight of it, in a great degree, when we come to
the interpretation of the symbolism of each
veil independently of the others, for this prin-
cipally symbolizes the various virtues an
affections that should characterize the Mason.
Yet the two symbolisms are really connected,
for the virtues symbolized are those which
should distinguish everyone engaged in the
Divine search.

The symbolism, according to the system
adopted in the American Rite, refers to the
colors of the veils and to the miraculous signs
of Moses, which are described in Exodus as
having been shown by him to prove his mission
as the messenger of Jehovah. :

Blue is a symbol of universal frendehip and
benevolence. It is the appropriate color of

  

  

 

 

VENERABLE 825

the Symbolic degrees, the possession of which
is the first step in the progress of the search
for truth to be now instituted. The Mosaic
sign of the serpent was the symbol among the
ancients of resurrection to life, because the
serpent, by casting his skin, is supposed con-
tinually to renew his youth. It is the symbol
here of the loss and the recovery of the Word.

Purple is a symbol here of union, and refers
to the intimate connection of Ancient Craft
and Royal Arch Masonry. Hence it is the
appropriate color of the intermediate degrees,
which must be passed through in the prosecu-
tion of the search. The Mosaic sign refers
to the restoration of the leprous hand to health.
Here again, in this representation of a dis-
eased limb restored to health, we have a repe-
tition of the allusion to the loss and the recoy-
ery of the Word; the Word itself being but a
symbol of Divine truth, the search for which
constitutes the whole science of Freemasonry,
and the symbolism of which pervades the
whole system of initiation from the first to the
last eae

Searlet is a symbol of fervency and zeal,
and is appropriated to the Royal Arch Degree
because it is by these qualities that the neo-
phyte, now so far advanced in his progress,
must expect to be successful in his search.
The Mosaic sign of changing water into blood
bears the same symbolic reference to a change
for the better—from a lower to a higher state
—from the elemental water in which there is
no life to the blood which is the life itself—
from darkness to light. The progress is still
onward to the recovery of that which had
been lost, but which is yet to be found.

White is a symbol of purity, and is peculiarly
appropriate to remind the neophyte, who is
now almost at the close of his search, that it
is only by purity of life that he can expect to
be found worthy of the reception of Divine
truth. “Blessed,” says the Great Teacher,
“sre the pure in heart, for they shall see
God.” The Mosaic signs now cease, for
they have taught their lesson; and the as-
pirant is invested with the Signet of Truth,
to assure him that, having endured all trials
and overcome all obstacles, he is at length en-
titled to receive the reward for which he has
been seeking; for the Signet of Zerubbabel is
a royal signet, which confers power and au-
thority on him who possesses it.

And so we now see that the Symbolism of
the Veils, however viewed, whether collec-

d| tively or separately, represents the laborious,

but at last successful, search for Divine truth.

Venerable. The title of a Worshipful Mas-
ter in a French Lodge.

Venerable Grand Master of all Sym-
bolic Lodges. The Twentieth Degree of the
Ancient and Accepted Scottish Rite. (See
Grand Master of all Symbolic Lodges.) The
Dictionnaire Maconnique says that this degree
was formerly conferred on those brethren in
France who, in receiving it, obtained the right
to organize Lodges, and to act as Masters or
Vencrables for life, an abuse that was sub-
sequently abolished by the Grand Orient.826 VENERABLE

Ragon and Vassal both make the same state-
ment. It may be true, but they furnish no
documentary evidence of the fact.

Venerable, Perfect. (Venerable Parfait.)
A degree in the collection of Viany.

Venezuela. Freemasonry first penetrated
into Venezuela in the beginning of the present
century, when a Lodge was instituted by the
Grand Orient of Spain. Several other Lodges
were subsequently established by the same
authority. In 1825, Cerneau, the head of the
irregular Supreme Council at New York, es-
tablished in Caracas a Grand Lodge and Su-
preme Council of the Scottish Rite. In 1827,
the Liberator, Simon Bolivar, having by his
decree prohibited all secret societies, the Ma-
sonic Lodges, with the exception of the one at
Porto Cabello, suspended their labors. In
1830, Venezuela having become independent
by the division of the Colombian Republic,
several brethren obtained from some of the
dignitaries of the extinct Grand Lodge, in their
capacity as Sovereign Inspectors-General of
the Thirty-third Degree, a temporary Dispen-
sation to hold a Lodge for one year, in the ex-
pectation that they would, in the course of
that time, be enabled to obtain a Charter
from some foreign Grand Lodge. But their
efforts, in consequence of irregularities, were
unsuccessful, and the Lodge was suspended.
For eight years, Freemasonry in Venezuela
was ina dormant condition. But in 1888 the
Masonic spirit was revived, the Lodge just re-
ferred to renewed its labors, the old Lodges
were resuscitated, and the National Grand
Lodge of Venezuela was constituted, whether
regularly or not, it is impossible at this time,
with the insufficient light before us, to deter-
mine, It was, however, recognized by several
foreign bodies. The Grand Lodge thus es-
tablished, issued Charters to all the old
Lodges, and erected new ones. In conjunc-
tion with the Inspectors-General, it estab-
lished a supreme legislative body, under the
name of the Grand Orient, and also con-
stituted a Grand Lodge, which continued to
exist, with only a few changes, made in 1852,
until the present Grand Lodge and Supreme
Council were established, January 12, 1865.
There are at present in Venezuela a Grand
Lodge, which now has thirty-five Lodges
under its obedience,and a Supreme Council of
the Scottish Rite.

Vengeance. A word used in the high de-
grees. Barruel, Robison, and the other de-
tractors of Freemasonry, have sought to find
in this word a proof of the vindictive charac-
ter of the Institution. ‘In the degree of Ka-
dosh,” says Barruel (Memoires, ii., 310), ‘‘the
assassin of Adoniram becomes the king, who
must be slain to avenge the Grand Master
Molay and the Order of Masons, who are the
successors of the Templars.’’
.,No calumny was ever fabricated with so

Stle pretension to truth for its foundation.

he reference is altogether historical; it is
the record of the punishment which followed
& crime, not an incentive to revenge.

The word nekam is used in Masonry in pre-

 

VERMONT

cisely the same sense in which it is employed
by the prophet Jeremiah (50. 15) when he
speaks of nikemat Jehovah, ‘‘the vengeance
of the Lord’”—the punishment which God
will inflict on evil-doers. The word is used
symbolically to express the universally rec-
ognized doctrine that crime will inevitably
be followed by its penal consequences. It is
the dogma of all true religions; for if virtue
and vice entailed the same result, there would
be no incentive to the one and no restraint
from the other.

Werger. An officer in a Council of Knights
of the Holy Sepulcher, whose duties are sim-
ilar to those of a Senior Deacon in a Symbolie
Lodge.

Veritas. Signifying “truth,” a significant
word in Templar Masonry. (See 7’ruth.)

Vermont. Freemasonry was introduced
into the State of Vermont in 1781, in which
year the Grand Lodge of Massachusetts
granted a Charter for the establishment of a
Lodge at Cornish. This town having soon
afterward been claimed by New Hampshire,
the Lodge removed to Windsor, on the oppo-
site side of the river. In 1785, the Grand
Lodge of Massachusetts chartered another
Lodge at the town of Manchester. A Grand
Lodge was organized October 13, 1794, at
Manchester, by a convention of the five Lodges
then existing in the State.

In no State of the Union did the anti-
Masonic party, as a political power, exercise
so much influence as it did in Vermont. The
Grand Lodge was, under the pressure of perse-
cution, compelled to suspend its labors in
1833. All the Lodges under its jurisdiction
surrendered their Charters, and Masonry for
fifteen years had no active existence in that
State. The Grand Lodge, however, did not
dissolve, but continued its legal life by regu-
lar, although private, communications of the
officers, and by adjournments, until the year
1846, when it resumed vigor, Bro. Nathan B.
Haswell, who was the Grand Master at the
time of the suspension, having taken the chair
at the resumed communication in January,
1846. The regularity of this resumption, al-
though at first denied by the Grand Lodge of
New York, was generally admitted by all the
Grand Lodges of the United States, with a
welcome to which the devotion and steady
perseverance of the Masons of Vermont had
justly entitled them.

The Grand Chapter was organized Decem-
ber 20, 1804, Jonathan Wells being elected
first Grand High Priest. It shared the des-
tinies of the Grand Lodge during the period
of persecution, but was reorganized July 18,
1849, under a commission from Joseph K.
Stapleton, Deputy General Grand High
Priest of the United States.

The Grand Council of Royal and Select
Masters was organized August 19, 1854, by a
Convention of four Councils held at Vergennes,
and Nathan B. Haswell was elected Grand
Master.

The Grand Encampment (now the Grand
Commandery) was originally organized inVERNHES

1825. It subsequently became dormant.
Tn 1850, the Grand Encampment was revived;
but it appearing that the revival was attended
by irregularities, and in violation of the Grand
Constitution of the Grand Encampment of
the United States, the members dissolved the
body, and the Deputy Grand Master, William
H. Ellis, having, in December, 1850, issued a
commission to three subordinate Encamp-
ments to organize a Grand Encampment, that
body was formed January 14, 1852.

Vernhes, J. F. A French litterateur and
Masonic writer, who was in 1821 the Vener-
able of the Lodge la Parfaite Humanité at
Montpellier. He wrote an Essai sur l His-
toire de la Franceh-Maconnerie, depuis son
établissement jusq’a nos jours, Paris, 1813; and
Le Parfait Magon ou Repertoire complet de la
Maconnerie Symbolique. This work was pub-
lished at Montpellier, in 1820, in six numbers,
of which the sixth was republished the next
year, with the title of Apologie des Magons.
It contained a calm and rational refutation
of several works which had been written
against Freemasonry. Vernhes became an
active disciple of the Rite of Mizraim, and
published in 1822, at Paris, a defense of it and
an examination of the various Rites then prac-
tised in France.

Vertot d’Aubeceuf, René-Aubert de.
The Abbé Vertot was born at the Chateau de
Bennelot, in Normandy, in 1665. In1715 the
Grand Master of the Knights of Malta ap-
pointed him the historiographer of that Order,
and provided him with the Commandery of
Santenay. Vertot discharged the duties of
his office by writing his well-known work en-
titled History of the Knights Hospitalers of
St. John of Jerusalem, afterwards Knights of
Rhodes, and now Knights of Malta, which was
published at Paris, in 1726, in four volumes.
Tt has since passed through a great number of
editions, and been translated into many lan-
guages. Of this work, to which the Abbé
principally owes his fame, although he was also
the author of many other histories, French
critics complain that the style is languishing,
and less pure and natural than that of his
other writings. Notwithstanding that it has
been the basis of almost all subsequent his-
tories of the Order, the judgment of the lit-
erary world is, that it needs exactitude in many
of its details, and is too much
influenced by the personal prej-
udices of the author. The Abbé
Vertot died in 1735.

Vesica Piscis. The fish was
among primitive Christians a
symbol of Jesus. (See Fish.)
The vesica piscis, signifying liter-
ally the air-bladder of a fish, but,
as some suppose, being the rough
outline of a fish, was adopted as
an abbreviated form of that sym-
bol. Ingsome old manuscripts it
is used as a representation of the
lateral wound of our Lord. As
a symbol, it was frequently employed as a
church decoration by the Freemasons of the

 

VEXILLUM 827

Middle Ages. The seals of all colleges, ab-
beys, and other religious communities, as well
as of ecclesiastical persons, were invariably
made of this shape. Hence, in reference to
the religious character of the Institution, it
has been suggested that the seals of Masonic
Lodges should also have that form, instead of
the circular one now used.

Vessels of Gold and Silver, for the service
of the First Temple, were almost numberless,
acording to Josephus; thus:

Gold. Silver.

Vessels of gold . 20,000 40,000
Candlesticks 4000 8,000
Wine cups 80;000) scan
| Goblets 10,000 20,000
Measures 20,000 40,000
Dishes . 80,000 160,000
Censers . 20,000 50,000
234,000 318,000

Vestments for the priests 21,000
Musicalinstruments. . . . 600,000
Stoles of silver for the Levites . 200,000

The vessels and vestments were always pro-
tected by a hierophylax or guardian.

Veterans. Associations of Masons ‘who,
as such, have borne the burden and heat of
the day” for at least 21 years’ active service
—in the State of Connecticut, 30 years. A
number of these societies exist in the United
States, their objects being largely of a social
nature, to set an example to the younger
Masons, and to keep a watchful eye on the
comfort of those whose years are becoming
numbered. The assemblies are stated or
casual, but in all cases annual for a Table
Lodge. These associations perpetuate friend-
ship, cultivate the social virtues, and collate
and preserve the history and biography of
their members. ;

Vexillum Belli. A war-flag. In classical
Latin, Verillum meant a flag consisting of a
piece of cloth fixed on a :
frame or cross-tree, as
contradistinguished from
a signum, or standard,
which was simply a pole
with the image of an
eagle, horse, or some
other device on the top. Among the pre-
tended relics of the Order of the Temple is
one called “le drapeau de guerre, eu laine
blanche, 4 quatre raies noires’’; 1. €., the
standard of war, of white linen, with four
black rays; and in the statutes
of the Order, the Vexillum Belli
is described as being ‘‘albo nigro-
que palatum,” or pales of white
and black, which is the same
thing couched in the technical
language of heraldry. This is
incorrect. The only war-flag of
the ancient Knights Templar
was the Beauseant. Addison, j
on the title-page of his Temple Church, gives

 

 

 

what he calls ‘the war-banner of the Order828 VIANY

 

of the Temple,” and which is, as in the mar-
gin, the Beauseant, bearing in the center the
blood-red Templar cross. Some of the Ma-
sonic Templars, those of Scotland, for ex-
ample, have both a Beaucenifer or Beauseant
bearer, and a bearer of the Vexillum Belli.
The difference would appear to be that the
Beauseant is the plain white and black flag,
and the Vexillum Belli is the same flag charged
with the red cross.

Viany, Auguste de. A Masonic writer of
Tuscany, and one of the founders there of the
Philosophie Scottish Rite. He was the au-
thor of many discourses, dissertations, and di-
dactic essays on Masonic subjects. He is,
however, best known as the collector of a
large number of manuscript degrees and ca-
hiers or rituals, several of which have been
referred to in this work.

Viceroy Eusebius. The name of the sec-
ond officer in the Conclave of the Red Cross
of Rome and Constantine.

Vielle-Bru, Rite of. In 1748, the year
after the alleged creation of the Chapter of
Arras by the Young Pretender, Charles Ed-
ward, a new Rite, in favor of the cause of the
Stuarts, was established at Toulouse by, as it
is said, Sir Samuel Lockhart, one of the aides-
de-camp of the Prince. It was called the Rite
of Vielle-Bru, or Faithful Scottish Masons.
It consisted of nine degrees, divided into three
chapters as follows: First Chapter, 1, 2, 3.
The Symbolic degrees; 4. Secret Master.
Second Chapter, 5, 6, 7, 8. Four élu degrees,
based on the Templar system. Third Chapter,
9. Scientific Masonry. The head of the Rite
was a Council of Menatzchim. In 1804 the
Rite was refused a recognition by the Grand
Orient of France, because it presented no
moral or scientific object, and because the
Charter which it claimed to have from Prince
Charles Edward was not proved to be authen-
tic. It continued to exist in the south of
France until the year 1812, when, being again
rejected by the Grand Orient, it fell into decay.

Villars, Abbé Montfaucon de. He was
born in Languedoc in 1653, and was shot by
one of his relatives, on the high road between
Lyons and Paris, in 1675. The Abbé Villars
is celebrated as the author of The Count de
Gabalis, or Conversations on the Secret Sciences,
published in 2 vols., at Paris, in 1670. In this
work the author’s design was, under the form
of @ romance, to unveil some of the Kabba-
listic mysteries of Rosicrucianism. It has
passed through many editions, and has been
translated into English as well as into other
languages.

incere aut Mori. French, Vaincre ou
ourvr, to conquer or to die. The motto of
the degree of Perfect Elect Mason, the first
of the élus according to the Clermont or Tem-
plar system of Masonry.

Vinton, David. A distinguished lecturer
on Masonry, and teacher of the ritual in the
first quater of the present centu His field
of labors was principally confined to the
Southern States, and he taught his system for
some time with great success in North and

   

VIRGINIA

South Carolina. There were, however, stains
upon his character, and he was eventually ex-
pelled by the Grand Lodge of the former
State. He died at Shakertown, Kentucky, in
July, 1833. Vinton published at Dedham,
Massachusetts, in 1816, a volume, containing
Selections of Masonic, Sentimental, and Hu-
morous songs, under the title of The Masonic
Minstrel. Of this rather trifling work no less
than twelve thousand copies were sold by sub-
scription. To Vinton’s poetic genius we are
indebted for that beautiful dirge commenc-
ing, “Solemn strikes the funeral chime,”
which has now become in almost all the Lodges
of the United States a part of the ritualistic
ceremonies of the Third Degree, and has been
sung over the graves of thousands of departed
brethren. This contribution should preserve
the memory of Vinton among the Craft, and
in some measure atone for his faults, whatever
they may have been.

Violet. This is not a Masonic color, except
in some of the high degrees of the Scottish
Rite, where it is a symbol of mourning, and
thus becomes one of the decorations of a
Sorrow Lodge. Portal (Coleurs Symboliques,
p. 236) says that this color was adopted
for mourning by persons of high rank. And
Campini (Vetera Monumenta) states that
violet was the mark of grief, especially among
kings and cardinals. In Christian art, the
Savior is clothed in a purple robe during
his passion; and it is the color appropriated,
says Court de Gebelin (Monde prim., viii.,
201), to martyrs, because, like their Divine
Master, they undergo the punishment of the
passion. Prevost (Hist. des Voyages, vi., 152)
says that in China violet is the color of
mourning. Among that people blue is
appropriated to the dead and red to the
living, because with them red represents the
vital heat, and blue, immortality; and hence,
says Portal, violet, which is made by an
equal admixture of blue and red, is a symbol
of the resurrection to eternal life. Such an
idea is peculiarly appropriate to the use of
violet in the high degrees of Masonry as a
symbol of mourning. It would be equally
appropriate in the primary degrees, for
everywhere in Masonry we are taught to
mourn not as those who have no hope.
Our grief for the dead is that of those who
believe in the immortal life. The red sym-
bol of life is tinged with the blue of immor-
tality, and thus we would wear the violet
as our mourning to declare our trust in the
resurrection.

Virginia. There is much obscurity about
the early history of Freemasonry in this
State. The first chartered Lodge appears
to have been the “St. John’s Lodge” at
Norfolk, which received its Warrant in 1741
from the Grand Lodge of Scotland. December
22, 1758, the ‘Royal Exchange Lodge”
at Norfolk was chartered by the Atholl or
Ancient York Lodge. But between 1741
and 1758 the Lodge of Fredericksburg had
sprung into existence, for its records show

 

that General Washington was there initiatedVIRGINIA

November 4, 1752. This Lodge was char-
tered by the Grand Lodge of Massachusetts
on July 21, 1758, but had been acting under
Dispensation for several years before. In
1777 there were ten Lodges in Virginia,
namely, two at Norfolk and one at each of
the following places: Port Royal, Fred-
ericksburg, Hampton, Williamsburg, Glouces-
ter, Cabin Point, Petersburg and York-
town. On the 6th of May in that year,
deputies from five of these Lodges met in
convention at Williamsburg, “for the pur-
pose of choosing a Grand Master for Virginia.”
So says the record as contained in Dove’s
Text-Book. The convention, however, ad-
journed to June 23d, after stating its reasons

for the election of such an officer. On that
day it met, but again adjourned. Finally,

it met on October 13, 1778. The record
calls it ‘‘a Convention of the Craft’; but it
assumed the form of a Lodge, and the Master
and Wardens of Williamsburg dge pre-
sided. Only four Lodges were represented,

namely, Williamsburg, Blandford, Botetourt, |

and Cabin Point. The modern forms of Ma-
sonic conventions are not found in the pro-
ceedings of this convention. Nothing is
said of the formation of a Grand Lodge,
but the following resolution was adopted:

“Tt is the opinion of this Convention,
that it is agreeable to the Constitutions of
Masonry that all the regular chartered
Lodges within this State should be subject
to the Grand Master of the said State.”

Accordingly, John Blair, Past Master of
the Williamsburg Lodge, was nominated
and unanimously elected, and on the same
day he was installed, by the Master of Will-
iamsburg Lodge, as ‘‘Grand Master of Free
and Accepted Masons of the State of Vir-
ginia.” All this was done, if we may trust
the record, in Williamsburg Lodge, the
Master thereof presiding, who afterward
closed the Lodge without any reference to
the organization of a Grand Lodge. We
may, however, imply that such a body was
then formed, for Dove—without, however,
giving any account of the proceedings in
the interval, when there might or might not
have been quarterly or annual communica-
tions—says that a Grand Lodge was held
in the city of Richmond, October 4, 1784
when Grand Master Blair having resigned
the chair, James Mercer was elected Grand
Master. Dove dates the organization of the
Grand Lodge October 13, 1778.

Royal Arch Masonry was introduced
into Virginia, it is said, by Joseph Myers,
who was acting under his authority as a
Deputy Inspector of the Scottish Rite. The
Grand Chapter was organized at Norfolk,
May 1, 1808. It has never recognized the
authority of the General Grand Chapter.

The Cryptic degrees are conferred in
Virginia in the Chapters preparatory to the
Royal Arch. ‘There are therefore no Councils
of Royal and Select Masters in the State.

The register, or roll published in the Pro-
ceedings of the Grand Encampment of the

 

    
  
  
  
 
  
  
  
   
   
  
  
  
   
 
  
 
 
  
 
  
 
   
  
 
 
  
 
 
 
 
 
  
 
 
 
 
  
 
  
 
 
 
 
  
  
 
 
  
  
  
  
  
 
 
 
   
  
 
 
 
 
 
   
 
 

VISIBLE 829

United States for 1871 (p. 27), states that
the Grand Commandery of Virginia was
organized November 27, 1823. But from
a report of the committee of the Grand
Encampment, made September 17, 1847,
we learn the following facts. In 1824 there
existed three subordinate Encampments in
Virginia, which about the year 1826 formed
a Grand Encampment, that was represented
that year in the General Grand Encamp-
ment. It is supposed that this body ceased
to exist soon after its organization, and a
Charter was granted, by the General Grand
Encampment, for an Encampment to meet
at Wheeling. On December 11, 1845, dele-
gates from various Encampments in Vir-
ginia met at Richmond and organized a new
Grand Encampment which they declared to
be independent of the General Grand En-
campment. At the session of the latter
body in 1847, it declared this new Grand
Encampment to be ‘irregular and unau-
thorized,” and it refused to recognize it or
its subordinates. Wheeling Encampment,
however, was acknowledged to be a lawful
body, as it had not given its adhesion to the
irregular Grand Encampment. In Janu-
ary, 1851, the Grand Encampment of Vir-
ginia receded from its position of independ-
ence, and was recognized by the General
Grand Encampment as one of its constituents.
It so remained until 1861, when the Grand
Commandery (the title which had _been
adopted in 1859) seceded from the Grand
Encampment in consequence of the Civil War.
It, however, returned to its allegiance in 1865,
and has ever since remained a regular portion
of the Templar Order of the United States.

Virgin, Weeping. See Weeping Virgin.

“‘Virtute et Silentio”’ and “Gloria in
Excelsis Deo” are significant mottoes of the
Royal Order of Scotland.

Vishnu. See Puranas. ‘
Visible Masonry. Ina circular ublished
March 18, 1775, by the Grand Orient of

France, reference is made to two divisions of
the Order, namely, Visible and Invisible Ma-
sonry. Did we not know something of the
Masonic contentions then existing in France
between the Lodges and the supreme author-
ity, we should hardly compre bene the meaning
intended to be conveyed by these words. By
“Tnyisible Masonry” they denoted that body
of intelligent and virtuous Masons who, irre-
spective of any connection with dogmatic au-
thorities, constituted ‘‘a Mysterious and In,
visible Society of the True Sons of Light,”
who, scattered over the two hemispheres, were
engaged, with one heart and soul, in doing
everything for the glory of the Great Archi-
tect and the good of their fellow-men. By
“Visible Masonry” they meant the congre-
gation of Masons into Lodges, which were
often affected by the contagious vices of the
age in which they lived. The former is per-
fect; the latter continually needs purification.
The words were originally invented to effect
a particular purpose, and to bring the recu-
sant Lodges of France into their obedience.1
i
(tt
|
|
il
4

  
 
 
 
 
 
 
 
 
 
 
  
  
  
 
 
  
  
  
 
   
  
 
  
 
  
 
 
  

 
 
   
   
   
  
 
   
   
 
  
 
  
  
  
  
  
    

830 VISITATION

But they might be advantageously preserved,
in the technical language of Masonry, for a
more general and permanent object. Invis-
ible Masonry would then indicate the ab-
stract spirit of Masonry as it has always ex-
isted, while Visible Masonry would refer to
the concrete form which it assumes in Lodge
and Chapter organizations, and in different
Rites and systems. The latter would be like
the material church, or church militant; the
former like the spiritual church, or church tri-
umphant. Such terms might be found con-
venient to Masonic scholars and writers.

Visitation, Grand. The visit of a Grand
Master, accompanied by his Grand Officers, to
a subordinate Lodge, to inspect its condition,
is called a Grand Visitation. There is no allu-
sion to anything of the kind in the Old Consti-
tutions, because there was no organization of
the Order before the eighteenth century that
made such an inspection necessary. But im-
mediately after the revival in 1717, it was
found expedient, in consequence of the growth
of Lodges in London, to provide for some form
of visitation and inspection. So, in the very
first of the Thirty-nine General Regulations,
adopted in 1721, it is declared that “the Grand
Master or his Deputy hath authority and right
not only to be present in any true Lodge, but
also to preside wherever he is, with the Master
of the Lodge on his left hand, and to order his
Grand Wardens to attend him, who are not to
act in any particular Lodges as Wardens, but
In his presence and at his command; because
there the Grand Master may command the
Wardens of that Lodge, or any other brethren
he pleaseth, to attend and act as his Wardens
pro tempore.” (Constitutions, 1723, p. 58.)

n compliance with this old regulation,
whenever the Grand Master, accompanied by
his Wardens and other officers, visits a Lodge
in his jurisdiction, for the purpose of inspect-
ing its condition, the Master and officers of the
Lodge thus visited surrender their seats to the
Grand Master and the Grand Officers.

Grand Visitations are among the oldest
usages of Freemasonry since the revival
period. In America they are not now so fre-
quently practised, in consequence of the ex-
tensive territory over which the Lodges are
scattered, and the difficulty of collecting at
one poing all the Grand Officers, many of
whom generally reside at great distances apart.
Still, where it can be done, the practise of
Grand Visitations should never be neglected.

The power of visitation for inspection is
confined to the Grand and Deputy Grand
Master, The Grand Wardens possess no
such prerogative. The Master must always
tender the gavel and the chair to the Grand or
Deputy Grand Master when either of them in-
formally visits a Lodge; for the Grand Master
and, in his absence, the Deputy have the right
to preside in all Lodges where they may be
present. But this privilege does not extend
to the Grand Wardens.

Visiting Brethren. Every brother from
abroad, or from any other Lodge, when he
visits a Lodge, must be received with welcome

 

     

VISIT

and treated with hospitality. He must be
clothed, that is to say, furnished with an
apron, and, if the Lodge uses them (as every
Lodge should), with gloves, and, if a Past
Master, with the jewel of hisrank. He must
be directed to a seat, and the utmost courtesy
extended to him. If of distinguished rank in
the Order, the honors due to that rank must be
paid to him.

This hospitable and courteous spirit is de-
rived from the ancient customs of the Craft,
and is inculcated in all the Old Constitutions.
Thus, in the Lansdowne MS., it is directed
“that every Mason receive or cherish strange
Fellows when they come over the Countrey,
and sett them on worke, if they will worke, as
the manner is; (that is to say), if the Mason
have any moulde stone in his place on worke}
and if he have none, the Mason shall refresh
him with money unto the next Lodge.” A
similar regulation is found in all the other
manuscripts of the Operative Masons; and
from them the usage has descended to their
speculative successors.

At all Lodge banquets it is of obligation
that a toast shall be drunk “to the visiting
brethren.” To neglect this would be a great
breach of decorum.

Visit, Right of. Every affiliated Mason
in good standing has a right to visit any other
Lodge, wherever it may be, as often as it may
suit his pleasure or convenience; and this 1s
called, in Masonic law, “the right of visit.”
It is one of the most important of all Masonic
privileges, because it is based on the principle
of the identity of the Masonic Institution as
one universal family, and is the exponent of
that well-known maxim that ‘‘in every clime a
Mason may find a home, and in every land
a brother.” It has been so long and so
universally admitted, that I have not hesi-
tated to rank it among the landmarks of the
Order. :

The admitted doctrine on this subject is,
that the right of visit is one of the positive
rights of every Mason, because Lodges are
justly considered as only divisions for con-
venience of the universal Masonic family.
The right may, of course, be lost, or for-
feited on special occasions, by various cir-
cumstances; but any Master who shall re-
fuse admission to a Mason in good standing,
who knocks at the door of his Lodge, is
expected to furnish some good and satisfac-
tory reason for his thus violating a Masonic
right. If the admission of the applicant,
whether a member or visitor, would, in his
opinion, be attended with injurious conse-
quences, such, for instance, as impairing
the harmony of the Lodge, a Master would
then, I presume, be justified in refusimg
admission. But without the existence of
some such good reason, Masonic jurists
have always decided that the right of visi-
tation is absolute and positive, and inures
to every Mason in his travels throughout
the world. See this subject discussed in its
fullest extent in the author's Text Book of
Masonic Jurisprudence, pp. 203-216.VITRA

Vitra. The representative deity of dark-
ness in Vedic mythology, and the antagonist
of Indra, as the personified light. Vitra
also represents ignorance, superstition, fanat-
icism, and intolerance, the opponents of
Masonry.

Vivat. ‘Vivat! vivat! vivat!’’ is the ac-
clamation which accompanies the honors in
the French Rite. Bazot (Manuel, p. 165)
says it is “the cry of joy of Freemasons of
the French Rite.” Vwat is a Latin word,
and signifies, literally, “May he live’; but
it has been domiciliated in French, and
Boiste (Dictionnaire Universel) defines it as
‘‘a ery of applause which expresses the wish
for the preservation of any one.” The
French Masons say, “‘He was received with
the triple vivat,” to denote that ‘‘He was
received with the highest honors of the
Lodge.”

Vogel, Paul Joachim Sigismund. A
distinguished Masonic writer of Germany,
who was born in 1753. He was at one time
corector of the Sebastian School at Altdorf,
and afterward First Professor of Theology
and Ecclesiastical Counselor at Erlangen.
In 1785 he published at Nuremberg, in three
volumes, his Briefe die Freimaurerei betreffend;
or, ‘Letters concerning Freemasonry.” The
first volume treats of the Knights Templar;
the second, of the Ancient Mysteries; an
the third, of Freemasonry. This was, says
Kloss, the first earnest attempt made in
Germany to trace Freemasonry to a true,
historical origin. Vogel’s theory was, that
the Speculative Freemasons were deriv
from the Operative or Stone-Masons of the
Middle Ages. The abundant documentary
evidence that more recent researches have
produced were then wanting, and the views
of Vogel did not make that_impression to
which they were entitled. He has, how-
ever, the credit of having opened the way,
after the Abbé Grandidier, for those who
have followed him in the same field. He
also delivered before the Lodges of Nurem-
berg, several Discourses on the Design,
Character, and Origin of Freemasonry, which
were published in one volume, at Berlin,
in 1791.

Voigt, Friederich. A Doctor of Medi-
cine, and Professor and Senator at Dresden.
He was a member of the high degrees of
the Rite of Strict Observance, where his
Order name was Eques a Falcone, or Knight
of the Falcon. In 1788 he attacked Starck’s
Rite of the Clerks of Strict Observance, and
published an essay on the subject, in the year
1788, in the Acta Historico-Ecclesiastica of
Weimar. Voigt exposed the Roman Catholic
tendencies of the new system, and averred that
its object was “to cite and command spirits,
to find the philosopher’s stone, and to es-
tablish the reign of the millennium.” His
development of the Kabbalistic character of
the Rite made a deep impression on the Ma-
sonic world, and was one of the most effec-
tive attacks upon it made by its antagonists

VOTING 831

_ Voishnuvus. Those who worship Vishnu
in white garments, and abstain from anim
food. Believers in the third member of the
Trimurti according to Hindu mythology,
in him who was believed to be the preserver
of the world, and who had undergone ten
Avatars or incarnations, to wit, a bird,
tortoise, wild boar, andro-lion, etc., of which
the deity Krishna was the eighth incarna-
tion in this line of Vishnu, and in which form
he was auprceen to be the son of Devanaguy
and reared by the shepherd Nanda.

Voltaire. (Francois-Marie Arouet.) One
of the most famous of French writers, born at
Chatenay, near Sceaux, in 1694. His early
life was loose and varied. In 1728 he be-
came infatuated with a Madame du Chatelet.
His literary works cover some 90 volumes.
In 1743, the French government despatched
him on a mission to Frederick the Great, by
whom he was held in high favor, and in 17650, at
the request of the king, he made his residence
in Berlin, but five years later they quarreled,
and Voltaire moved to Ferney, Switzerland.
His literary talent was most varied, and in
invective he had no equal. During his exile
in England he imbibed Deistical theories,
which marked his life. He was charged with
atheism. He was initiated in the Lodge of
the Nine Sisters, at Paris, February 7, 1778
in the presence of Benjamin Franklin and
others distinguished in Masonry. His death,
on May 380, 1778, gave rise to a memorable
Lodge of Sorrow, which was held on the
succeeding 28th of November.

Voting. Voting in Lodges viva voce, or
by “aye” and “nay,” is a modern innova-
tion in America. During the Grand Master-
ship of the Earl of Loudoun, on April 6,
1736, the Grand Lodge of England, on
the motion of Deputy Grand Master Ward,
adopted “‘a new regulation of ten rules for
explaining what concerned the decency of
assemblies and communications.’’ The tenth
of these rules is in the following words:

“The opinions or votes of the members
are always to be signified by each holding
up one of his hands; which uplifted hands
the Grand Wardens are to count, unless the
number of hands be so unequal as to render
the counting useless. Nor should any other
kind of division be ever admitted among
Masons.” (Constitutions, 1738, p. 178.) .

The usual mode of putting the question is
for the presiding officer to say: “So many
as are in favor will signify the same by the
usual sign of the Order,” and then, when
those yotes have been counted, to say: “So
many as are of a contrary opinion will signify
the same by the same sign.’ The votes
are now counted by the Senior Deacon in a
subordinate Lodge, and by the Senior Grand
Deacon in a Grand Lodge, it having been
found inconvenient for the Grand Wardens to
perform that duty. The number of votes on
each side is communicated by the Deacon to
the presiding officer, who announces the result.

The same method of voting should

 

ef the old Strict Observance.

observed in all Masonic bodies.$32 VOTING

Voting, Right of. Formerly, all members
of the Craft, even Entered Apprentices,
were permitted to vote. This was dis-
tinctly prescribed in the last of the Thirty-
nine General Regulations adopted in 1721.
(Constitutions, 1723, p. 70.) But the numer-
ical strength of the Order, which was then
in the First Degree, having now passed over
to the Third, the modern rule in America (but
not in England) is that the right of voting
shall be restricted to Master Masons. A
Master Mason may, therefore, speak and vote
on all questions, except in trials where he is
himself concerned as accuser or defendant.
Yet by special regulation of his Lodge he may
be prevented from voting on ordinary ques-
tions where his dues for a certain period—
generally twelve months—have not been
paid; and such a regulation exists in almost
every Lodge. But no local by-law can de-
Brive a member, who has not been suspended,
rom voting on the ballot for the admission
of candidates, because the sixth regulation
of 1721 distinctly requires that each member
present on such occasion shall give his con-
sent before the candidate can be admitted.
(bid., p.59.) And if a member were deprived
By any by-law of the Lodge, in consequence
of non-payment of his dues, of the right of
expressing his consent or dissent, the ancient
regulation would be violated, and a candidate
might be admitted without the unanimous
consent of all the members present. And
this rule is so rigidly enforced, that on a
ballot for initiation no member can be ex-
cused from voting. He must assume the
responsibility of casting his vote, lest it
should afterward be said that the candidate
was not admitted by unanimous consent.

Vouching. It is a rule in Masonry,
that a Lodge may dispense with the examina-
tion of a visitor, if any brother present
will vouch that he possesses the necessary
qualifications. This is an important pre-
rogative that every Mason is entitled to ex-
ercise; and yet it is one which may so ma-
terially affect the well-being of the whole
Fraternity, since, by its injudicious use,
impostors might be introduced among the
faithful, that it should be controlled by the
most stringent regulations.

_To vouch for one is to bear witness for
im, and in witnessing to truth, every cau-
tion should be observed, lest falsehood may
cunningly assume its garb. The brother
who vouches should know to a certainty
that the one for whom he vouches is really
what he claims to be. He should know
this, not from a casual conversation, nor a
loose and careless inquiry, but from “strict
trial, due examination, oF loufil information.’
These are the three requisites which the
ritual has laid down as essentially necessary
to authorize the act of vouching. Let us
inquire into the import of each.

1. Strict Trial. By this is meant that
every question is to be asked, and every
answer demanded, which is necessary to
convince the examiner that the party ex-

 

 

VOUCHING

amined is acquainted with what he ought
to know, to entitle him to the appellation
of a brother. Nothing is to be taken for
granted—categorical answers must be re-
turned to all that it is deemed important to
be asked; no forgetfulness is to be excused;
nor is the want of memory to be considered
as a valid reason for the want of knowledge.
The Mason who is so unmindful of his ob-
ligations as to have forgotten the instruc-
tions he has received, must pay the penalty
of his carelessness, and be deprived of his
contemplated visit to that society whose
secret modes of recognition he has so little
valued as not to have treasured them in his
memory. The “strict trial” refers to the
matter which is sought to be obtained by
inquiry; and while there are some things
which may safely be passed over in the in-
vestigation of one who confesses himself to
be “rusty,’’ because they are details which
require much study to acquire and constant
practise to retain, there are still other things
of great importance which must be rigidly
demanded.

2. Due Examination. If “strict trial’
refers to the matter, ‘due examination”
alludes to the mode of investigation. This
must be conducted with all the necessary
forms and antecedent cautions. Inquiries
should be made as to the time and place of
initiation as a preliminary step, the Tiler’s
OB. of course never being omitted. Then
the good old rule of ‘“‘commencing at the
beginning” should be pursued. Let every-
thing go on in regular course; not is it to
be supposed that the information sought
was originally received. Whatever be the
suspicions of imposture, let no expression
of those suspicions be made until the final
decree for rejection is uttered. And let
that decree be uttered in general terms,
such as, ‘‘I am not satisfied,” or “I do not
recognize you,’ and not in more specific
language, such as, ‘‘ You did not answer
this inquiry,” or “‘ You are ignorant on that
point.” The candidate for examination is
only entitled to know that he has not com-
plied generally with the requisitions of his
examiner. To descend to particulars is al-
ways improper, and often dangerous. Above
all, never ask what the lawyers call “leading
questions,’’? which include in themselves the
answer, nor in any way aid the memory, or
prompt the forgetfulness of the party ex-
amined, by the slightest hints.

3. Lawful Information. This authority, for
vouching is dependent on what has been
already described. For no Mason can law-
fully give information of another’s quali-
fications unless he has himself actually
tested him. But it is not every Mason who
is competent to give “lawful information.”
Ignorant or unskilful brethren cannot do
so, because they are incapable of discover-
ing truth or of detecting error. A “rusty
Mason” should never attempt to examine
a stranger, and certainly, if he does, his
opinion as to the result is worth nothing.VOUCHING

If the information given is on the ground
that the party who is vouched for has been
seen sitting in a Lodge, care must be taken
to inquire if it was a “just and legally con-
stituted Lodge of Master Masons.” A
person may forget from the lapse of time,
and vouch for a stranger as a Master Mason,
when the Lodge in which he saw him was
only opened in the First or Second Degree.
Information given by letter, or through a
third party, is irregular. The person giving
the information, the one receiving it, and the
one of whom it is given, should all be present
at the time, for otherwise there would be no
certainty of identity. The information must
be positive, not founded on belief or opinion,
but derived from a legitimate source. And,
lastly, it must not have been received casu-
ally, but for the very purpose of being used
for Masonic purposes. For one to say to an-
other, in the course of a desultory conversa-
tion, “A. B. is a Mason,” is not sufficient.
He may not be speaking with due caution,
under the expectation that his words will be
considered of weight. He must say some-
thing to this effect, ‘I know this man to be a
Master Mason, for such or such reasons,
and you may safely recognize him as such.”
This alone will insure the necessary care and
proper observance of prudence.

Lastly, never should an unjustifiable deli-

 

WAECHTER 833

cacy weaken the rigor of these rules. For
the wisest and most evident reasons, that
merciful maxim of the law, which says
that it is better that ninety-nine guilty
men should escape than that one innocent
man should be punished, is with us re-
versed; so that in Masonry it ts better that
ninety and nine true men should be turned
away from the door of a Lodge, than that
one cowan should be admitted.

Voyages. The French Masons thus call
some of the proofs and trials to which a candi-
date is subjected in the course of initiation
into any of the degrees. In the French
Rite, the voyages in the Symbolic degrees
are three in the first, five in the second,
and seven in the third. ‘Their symbolic
designs are thus briefly explained by Ragon
(Cours des Init., pp. 90, 182) and Lenoir (La
Franche-Maconnerie, p. 263): The voyages
of the Entered Apprentice are now, as they
were in the Ancient Mysteries, the symbol
of the life of man. Those of the Fellow-Craft
are emblematic of labor in search of knowledge.
Those of the Master Mason are symbolic of
the pursuit of crime, the wandering life of
the criminal, and his vain attempts to escape
remorse and punishment. It will be evident
that the ceremonies in all the Rites of Ma-
sonry, although under a different name,
lead to the same symbolic results.

 

W

W. The twenty-third letter of the Eng-|
lish alphabet, which originated in the Middle
Ages, is a double », and is peculiar to the
English, German, and Dutch alphabets.

.. An abbreviation of Worshipful, of
West, of Warden, and of Wisdom.

Waechter, Eberhard, Baron Von. Lord
of the Chamber to the King of Denmark,
and Danish Ambassador at Ratisbon; was
born in 1747. He was at one time a very
active member of the Rite of Strict Observ-
ance, where he bore the characteristic name
of Eques a ceraso, and had been appointed
Chancellor of the German Priories of the 7th
Province. When the spiritual schism of the
Order made its vast pretensions to a secret
authority derived from unknown superiors,
whose names they refused to divulge, Von
Waechter was sent to Italy by the old Scottish
Lodge of which Duke Ferdinand was Grand
Master, that he might obtain some informa-
tion from the Pretender, and from other
sources, ag to the true character of the Rite.
Von Waechter was unsuccessful, and the
intelligence which he brought back to Ger-
many was unfavorable to Von Hund, and in-

A host of enemies attacked him.
Some declared that while in Italy he had made
a traffic of Masonry to enrich himself;
others that he had learned and was practis-
ing magic; and others again that he had
secretly attached himself to the Jesuits.
Von Waechter stoutly denied these charges;
but it is certain that, from being in very
moderate circumstances, he had, after his
return from Italy, become suddenly and
unaccountably rich. Yet Mossdorf says that
he discharged his mission with great delicacy
and judgment. Thory, quoting the Beytrag
zur neuesten Geschichte (p. 150), says that in
1782 he proposed to give a new organization
to the Templar system of Masonry, on the
ruins, perhaps, of both branches of the Strict
Observance, and declared that he possessed
the true secrets of the Order. His proposi-
tion for a reform was not accepted by the Ger-
man Masons, because they sus ected that
he was an agent of the Jesuits. (Acta Lat., 1.,
152.) Kloss (Bibliog., No. 622b) gives the
title of a work published by him in 1822 as
Worte der Wahrheit an die Menschen, meine
Brider. He died May 25, 1825, one, perhaps,
of the last actors in the great Masonic drama

reputation.

 

creased the embarrassments of _the Strict
Observance Lodges. But he himself lost

of the Strict Observance.834 WAGES

Wages of a Master Mason, Symbolic.
See Foreign Country.

Wages of Operative Masons. In all
the Old Constitutions praise is given to St.
Alban because he raised the wages of the
Masons. Thus the Edinburgh-Kilwinning
MS. says: “St. Albans loved Masons well,
and cherished them much, and made their
pay right good, standing by as the realme
did, for he gave them iis. a week, and 3d. to
their cheer; for before that time, through all
the land, a Mason had but a penny a day and
his meat, until St. Alban amended it.” We
may compare this rate of wages in the third
century with that of the fifteenth, and we
will be surprised at the little advance that
wasmade. In Grosse and Astle’s Antiquarian
Repertory (iii., p. 58) will be found an extract
from the Roles of Parliament, which contains
a petition, in the year 1443, to Parliament
to regulate the price of labor. In it are the
following items: ‘‘And yt from the Fest of
Ester unto Mighelmasse ye wages of eny
free Mason or maister carpenter exceed not
by the day iiiid., with mete and drynk, and
withoute mete and drink vd., ob.

““A Maister Tyler or Sclatter, rough mason
and meen carpenter, and other artificers
concernyng beldyng, by the day iiid., with
mete and drynk, and withoute mete and
drynke, iiid., ob.

“And from the Fest of Mighelmasse
unto Ester, a free Mason and a maister
carpenter by the day iiid., with mete and
drynk, withoute mete and drink, iiid., ob.

“Tyler, meen carpenter, rough mason,
and other artificers aforesaid, by the day
lid., ob, with mete and drynk, withoute
mete and drynk iiiid., and every other
werkeman and laborer by the day id., ob,
with mete and drynk, and withoute mete
and drink iiid., and who that lasse deserveth,
to take lasse.”’

Wages of the Workmen at the Temple.
Neither the Scriptures, nor Josephus, give us
any definite statement of the amount of
wages paid, nor the manner in which they
were paid, to the workmen who were engaged
in the erection of King Solomon’s Temple.
The cost of its construction, however, must
have been immense, since it has been esti-
mated that the edifice alone consumed more
gold and silver than at present exists upon
the whole earth; so that Josephus very justly
says that “Solomon made all these things
for the honor of Goa, with great variety and
magnificence, sparing no cost, but using all
possible liberality in adorning the Temple.”
We learn, as one instance of this liberality,
from the 2d Book of Chronicles, that Solomon
paid annually to the Tyrian Masons, the serv-
ants of Hiram, ‘“‘twenty thousand measures
of beaten wheat, and twenty thousand meas-
ures of barley, and twenty thousand baths
of wine, and twenty thousand baths of oil.”
The bath was a measure equal to seven and a
half gallons wine measure; and the cor or
chomer, which we translate by the indefinite
word measure, contained ten baths; so that

 

   

WANDS

the corn, wine, and oil furnished by King
Solomon, as wages to the servants of Hiram
of Tyre, amounted to one hundred and ninety
thousand bushels of the first, and one hun-
dred and fifty thousand gallons each of the
second and third. The sacred records do
not inform us what further wages they re-
ceived, but we elsewhere learn that King
Solomon gave them as a free gift a sum equal
to more than thirty-two millions of dollars.
The whole amount of wages paid to the craft
is stated to have been about six hundred and
seventy-two millions of dollars; but we have
no means of knowing how that amount was
distributed; though it is natural to suppose
that those of the most skill and experience
received the highest wages. The Harodim,
or chiefs of the workmen, must have been
better paid than the Ish Sabal, or mere
laborers.

The legend-makers of Masonry have not
been idle in their invention of facts and cir-
cumstances in relation to this subject, the
whole of which have little more for a founda-
tion than the imaginations of the inventors.
They form, however, a part of the legendary
history of Masonry, and are interesting for
their ingenuity, and sometimes even for their
absurdity.

Wahabites. A Mohammedan sect, es-
tablished about 1740, dominant through the
greater part of Arabia. Their doctrine was
reformatory, to bring back the observances of
Islam to the literal precepts of the Koran.
Mecca and Medina were conquered by them.
The founder was Ibn-abd-ul-Wahab, son of
an Arab sheik, born in the latter part of the
seventeenth century, and died 1787. Their
teachings have been received by the Mus-
sulman population of India, and much uneas-
iness is feared therefrom.

Wales. The earliest Lodges in Wales
were two at Chester and one at Congleton,
all three established in 1724, and Dr. Ander-
son records that Grand Master Inchiquin
granted a Deputation, May 10, 1727, to
Hugh Warburton, Esq., to be Provincial
Grand Master of North Wales, and another,
June 24th in the same year, to Sir Edward
Mansel, to be Provincial Grand Master of
South Wales. (Constitutions, 1738, p. 191.)
Wales forms a part of the Masonic obedience
of the Grand Lodge of England, and the Fra-
ternity there are directly governed by four
Provincial Grand Lodges, viz., North Wales
with 21 Lodges; Shropshire with 13; South
Wales (Eastern Division) with 27; and South
Wales (Western Division) with 12.

Wallachia, Grand Scottish Degree of.
Found in Fustier’s lists. ‘

Wands. Oliver, under this title in his
Dictionary, refers to the three scepters which,
in the Royal Arch system of England, are
placed in a triangular form beneath the can-
opy in the East, and which, being surmounted
respectively by a crown, an All-seeing eye,
and a miter, refer to the regal, the prophetical,
and the sacerdotal offices. In his Landmarks
he calls them scepters. But rod or wand is theWARDENS

better word, because, while the scepter is
restricted to the insignia of kings, the rod or
wand was and still is used as an indiscriminate
mark of authority for all offices.

Wardens. In every Symbolic Lodge,
there are three principal officers, namely,
a Master, a Senior Warden, and a Junior
Warden. This rule has existed ever since
the revival, and for some time previous to
that event, and is so universal that it has
been considered as one of the landmarks.
It exists in every country and in every Rite.
The titles of the officers may be different
in different languages, but their functions,
as presiding over the Lodge in a tripartite
division of duties, are everywhere the same.
The German Masons call the two Wardens
erste and zweite Aufseher; the French, premier
and second Surveillant; the Spanish, primer
and segundo Vigilante; and the Italians,
primo and secondo Sorvegliante.

In different Rites, the positions of these
officers vary. In the American Rite, the
Senior Warden sits in the West and the Jun-
ior in the South. In the French and Scottish
Rites, both Wardens are in the West, the
Senior in the Northwest and the Junior in
the Southwest; but in all, the triangular posi-
tion of the three officers relatively to each
other is preserved; for a triangle being formed
within the square of the Lodge, the Master
and Wardens will each occupy one of the
three points.

The precise time when the presidency of
the Lodge was divided between these three
officers, or when they were first introduced
into Masonry, is unknown. The Lodges of
Scotland, during the Operative régime, were
governed by a Deacon and one Warden.
The Earl of Cassilis was Master of Kilwin-
ning in 1670, though only an Apprentice.
This seems to have been not unusual, as there
were cases of Apprentices presiding over
Lodges. The Deacon performed the func-
tions of a Master, and the Warden was the
second officer, and took charge of and dis-
tributed the funds. In other words, he acted
as a Treasurer. This is evident from the
minutes of the Edinburgh Lodge, recently
published by Bro. Lyon. But the head of the
Craft in Scotland at the same time was called
the Warden General. This regulation, how-
ever, does not appear to have been universal
even in Scotland, for in the ‘Mark Book”
of the Aberdeen Lodge, under date of Decem-
ber 27, 1670, which was published by Bro.
W. J. Hughan in the Voice of Masonry (Feb-
ruary, 1872), we find there a Master and
Warden recognized as the presiding officers
of the Lodge in the following statute: “And
lykwayse we all protest, by the oath we have
made at our entrie, to own the Warden of our
Lodge as the next man in power to the Maister,
and in the Maister’s absence he is full Mais-
ter.”

Some of the English manuscript Constitu-
tions recognize the offices of Master and War-
dens. Thus the Harleian MS., No. 1942,
whose date is supposed to be about 1670, con-

 

 

WARDENS 835

tains the “‘new articles’? said to have been
agreed on at a General Assembly held in
1663, in which is the following passage:
‘That for the future the sayd Society, Com-
pany and Fraternity of Free Masons shal bee
regulated and governed by one Master & As-
sembly & Wardens, as ye said Company shall
think fit to chose, at every yearely General
Assembly.”

As the word ‘‘Warden” does not appear
in the earlier manuscripts, it might be con-
cluded that the office was not introduced
into the English Lodges until the latter part
of the seventeenth century. Yet this does
not absolutely follow. For the office of
Warden might have existed, and no statu-
tory provision on the subject have been em-
braced in the general charges which are con-
tained in those manuscripts, because they
relate not to the government of Lodges, but
the duties of Masons. This, of course, is
conjectural; but the conjecture derives
weight from the fact that Wardens were
officers of the English gilds as early as the
fourteenth century. In the Charters granted
by Edward IIL., in 1354, it is permitted that
these companies shall yearly elect for their
government “‘a certain number of Wardens.”
To a list of the companies of the date of 1377
is affixed what is called the ‘Oath of the
Wardens of Crafts,” of which this is the com-
mencement: ‘‘Ye shall swere that ye shall
wele and treuly oversee the Craft of
whereof ye be chosen Wardeyns for the year.”
It thus appears that the Wardens were at
first the presiding officers of the gilds. At a
later period, in the reign of Elizabeth, we find
that the chief officer began to be called Mas-
ter; and in the time of James I., between 1603
and 1625, the gilds were generally governed
by a Master and Wardens. An ordinance of
the Leather-Sellers Company at that time
directed that on a certain occasion “the
Master and Wardens shall appear in state.”
It is not, therefore, improbable that the gov-
ernment of Masonic Lodges by a Master and
two Wardens was introduced into the regula-
tions of the Order in the seventeenth century,
the “new article” of 1663 being a statutory
confirmation of a custom which had just be-
gun to prevail.

Senior Warden. He is the second officer
in a Symbolic Lodge, and governs the craft in
the hours of labor. In the absence of the
Master he presides over the Lodge, appoint-
ing some brother, not the Junior Warden, to
occupy his place in the west. His jewel is a
level, a symbol of the equality which exists
among the Craft while at labor in the Lodge.
His seat is in the west, and he represents the
column of Strength. He has placed before
him, and carries in all processions, a column
which is the representative of the right-hand
pillar that stood at the porch of King Solo-
mon’s Temple. Warden has a

 

The Junior
similar column, which represents the left-
hand pillar. During labor the column of the
Senior Warden is erect in the Lodge, while
that of the Junior is recumbent. At refresh-836 WARDENS

ment, the position of the two columns is re-
versed.

Junior Warden. The duties of this officer
have already been described. (See Junior
Warden.)

There is also an officer in a Commandery
of Knights Templar, the fifth in rank, who
is styled ‘Senior Warden.” He takes an im-

ortant part in the initiation of a candidate.
Ais jewel of office is a triple triangle, the em-
blem of Deity.

Wardens, Grand. See Grand Wardens.

Warder. The literal meaning of Warder
is one who keeps watch and ward. In the
Middle Ages, the Warder was stationed at
the gate or on the battlements of the castle,
and with his trumpet sounded alarms and an-
nounced the approach of all comers. Hence
the Warder in a Commandery of Knights
Templar bears a trumpet, and his duties are
prescribed to be to announce the approach
and departure of the Eminent Commander,
to post the sentinels, and see that the Asylum
is duly guarded, as well as to announce the
approach of visitors. His jewel is a trumpet
and crossed swords engraved on a square

plate. i

Warlike Instrument. In the ancient
initiations, the aspirant was never permitted
to enter on the threshold of the Temple in
which the ceremonies were conducted until,
by the most solemn warning, he had been im-
pressed with the necessity of secrecy and cau-
tion. The use, for this purpose, of a ‘‘ warlike
instrument” in the First Degree of Masonry,
is intended to produce the same effect.
sword has always been employed for that pur-
pose; and the substitute of the point of the
compasses, taken from the altar at the time, is
an absurd sacrifice of symbolism to the con-
venience of the Senior Deacon. The com-
passes are peculiar to the Third Degree. In
the earliest rituals of the last century it is
said that the entrance is “‘upon the point of a
sword, or spear, or some warlike instrument.”
Krause (Kunsturk., ii., 142), in commenting
on this expression, has completely misinter-
preted its signification. He supposes that
the sword was intended as a sign of jurisdic-
tion now assumed by the Lodge. But the
real object of the ceremony is to teach the
neophyte that as the sword or warlike instru-
ment will wound or prick the flesh, so will the
betrayal of a trust confided wound or prick the
conscience of him who betrays it.

War, Masonry in. The question how
Masons should conduct themselves in time of
war, when their own country is one of the
belligerents, is an important one. Of the
political course of a Mason in his individual
and private capacity there is no doubt. The
Charges declare that he must be “‘a peaceable
subject to the civil powers, and never be con-
cerned in plots and conspiracies against the
peace and welfare of the nation.” (Constitu-
tions, 1723, p. 50.) But so anxious is the
Order to be unembarrassed by all political
influences, that treason, however discounte-
nanced by the Craft, is not held as a crime

 

   

WAR

which is amenable to Masonic punishment.
For the same charge affirms that ‘if a brother
should be a rebel against the State, he is not
to be countenanced in his rebellion, however
he may be pitied as an unhappy man; and if
convicted of no other crime, though the loyal
brotherhood must and ought to disown his
rebellion and give no umbrage or ground of
political jealousy to the government for the
time being, they cannot expel him from the
Lodge, and his relation to it remains inde-
feasible.”

The Mason, then, like every other citizen,
should be a patriot. He should love his coun-
try with all his heart; should serve it faith-
fully and cheerfully; obey its laws in peace;
and in war should be ever ready to support its
honor and defend it from the attacks of its
enemies. But even then the benign princi-
ples of the Institution extend their influence,
and divest the contest of many of its horrors.
The Mason fights, of course, like every other
man, for victory; but when the victory is
won, he will remember that the conquered
foe is still his brother.

On the occasion, many years ago, of a Ma-
sonic banquet given immediately after the close
of the Mexican War to General Quitman
by the Grand Lodge of South Carolina, that
distinguished soldier and Mason remarked
that, although he had devoted much of his
attention to the nature and character of the
Masonic institution, and had repeatedly held
the highest offices in the gift of his brethren,
he had never really known what Masonry was
until he had seen its workings on the field of
battle.

But as a collective and organized body—in
its Lodges and its Grand Lodges—it must
have nothing to do with war. It must be
silent and neutral. ‘The din of the battle, the
cry for vengeance, the shout of victory, must
never penetrate its portals. Its dogmas and
doctrines all teach love and fraternity; its
symbols are symbols of peace; and it has no
place in any of its rituals consecrated to the
inculcation of human contention.

Bro. C. W. Moore, in his Biography of
Thomas Smith Webb, the great American rit-
ualist, mentions a circumstance which oc-
curred during the period in which Webb pre-
sided over the Grand Lodge of Rhode Island,
and to which Moore, I think, inconsiderately
has given his hearty commendation.

The United States was at that time en-
gaged in a war with England. The people of
Providence having commenced the erection
of fortifications, the Grand Lodge volunteered
its services; and the members, marching in
procession as a Grand Lodge to the southern
part of the town, erected a breastwork, to
which was given the name of Fort Hiram.
(See Fort Masonic.) I doubt the propriety of
the act. While (to repeat what has been Just
said) every individual member of the Grand
Lodge, as a Mason, was bound by his obliga-
tion to be “true to his government,”’ and to
defend it from the attacks of its enemies, it
was, I think, unseemly, and contrary to theWARRANT

eaceful spirit of the Institution, for any organ-
zed body of Masons, organized as such, to
engage in a warlike enterprise. But the patri-
otism, if not the prudence of the Grand Lodge,
cannot be denied.

Since writing this paragraph, I have met in
Bro. Murray Lyon’s History of the Lodge of
Edinburgh (p. 83) with a record of the Grand
Lodge of Scotland, a century ago, which sus-
tains the view that I have taken. In 1777,
recruits were being enlisted in Scotland for the
British army, which was to fight the Ameri-
cans in the war of the Revolution, which had
just begun. Many of the Scotch Lodges of-
fered, through the newspapers, bounties to all
who should enlist. But on February 2, 1778,
the Grand Lodge passed a resolution, which
was published on the 12th, through the Grand
Secretary, in the following circular:

“At a quarterly meeting of the Grand
Lodge of Scotland, held here the second in-
stant, I received a charge to acquaint all the
Lodges of Scotland holding of the Grand
Lodge that the Grand Lodge has seen with
concern advertisements in the public news-
papers, from different Lodges in Scotland, not
only offering a bounty to recruits who may en-
list in the new levies, but with the addition
that all such recruits shall be admitted to the
freedom of Masonry. The first of these they
consider as an improper alienation of the funds
of the Lodge from the support of their poor
and distressed brethren; and the second the
regard as a prostitution of our Order, which
demands the reprehension of the Grand
Lodge. Whatever share the brethren may
take as individuals in aiding these levies, out
of zeal to serve their private friends or to pro-
mote the public service, the Grand Lodge con-
sidered it to be repugnant to the spirit of our
Craft that any Lodge should take a part in
such a business as a collective body. For
Masonry is an Order of Peace, and it looks on
all mankind to be brethren as Masons, whether
they be at peace or at war with each other as
subjects of contending countries. The Grand
ores therefore strongly enjoins that the pre

y

tice may be forthwith discontinued. Bs
V.

order of the Grand Lodge of Scotland.
Mason, Gr. Sec.”

Of all human institutions, Freemasonry is
the greatest and purest Peace Society. And
this is because its doctrine of universal peace
is founded on the doctrine of a universal
brotherhood.

Warrant of Constitution. The docu-
ment which authorizes or gives a Warrant to
certain persons therein named to organize and
constitute a Lodge, Chapter, or other Masonic
body, and which ends usually with the for-
mula, “for which this shall be your sufficient
warrant,”

The practise of granting Warrants for
the constitution of Lodges, dates only from
the period of the revival of Masonry in
1717. Previous to that period “a sufficient
number of brethren,”? says Preston (Jllustra-
tions, ed. 1792, p. 248), ‘‘ met together within
a certain district, had ample power to make

 

337

Masons, and discharge every duty of Ma-
sonry without a Warrant of Constitution.”
But in 1717 a regulation was adopted “that
the privilege of assembling as Masons, which
had been hitherto unlimited, should be vested
in certain Lodges or assemblies of Masons
convened in certain places; and that every
Lodge to be hereafter convened, except the
four old Lodges at this time existing, should be
legally authorized to act by a Warrant from
the Grand Master, for the time being, granted
to certain individuals by petition, with the
consent and approbation of the Grand Lodge
in communication; and that without such
Warrant no Lodge should be hereafter deemed
regular or constitutional.”” And consequently,
ever since the adoption of that regulation, no
Lodge has been regular unless it is working
under such an authority. The word War-
rant is appropriately used, because in its legal
acceptation if means a document giving au-
thority to perform some specified act.

In England, the Warrant of Constitution
emanates from the Grand Master; in the
United States, from the Grand Lodge. In
America, the Grand Master grants only a Dis-
pensation to hald a Lodge, which may be re-
voked or confirmed by the Grand Lodge;
in the latter case, the Warrant will then be is-
sued. The Warrant of Constitution is granted
to the Master and Wardens, and to their
successors in office; it continues in force
only during the pleasure of the Grand Lodge,
and may, therefore, at any time be revoked,
and the Lodge dissolved by a vote of that
body, or it may be temporarily arrested or
suspended by an edict of the Grand Master.
This will, however, never be done, unless the
Lodge has violated the ancient landmarks, or
failed to pay due respect and obedience to the
Grand Lodge or to the Grand Master. At
the formation of the first Lodges in a number

WASHINGTON

\of the States in the South and Middle West,

the Grand Lodges of other States granted
both Dispensation and Charter.

When a Warrant of Constitution is revoked
or recalled, the jewels, furniture, and funds of
the Lodge revert to the Grand Lodge.

Lastly, as a Lodge holds its communications
only under the authority of this Warrant of
Constitution, no Lodge can be opened, or pro-
ceed to business, unless it be present. If it
be mislaid or destroyed, it must be recovered,
or another obtained; and until that is done,
the communications of the Lodge must be
suspended; and if the Warrant of Constitu-
tion be taken out of the room during the
session of the Lodge, the authority of the
Master instantly ceases.

Washing Hands. See Lustration.

Washington. Freemasonry in an organ-
ized form was introduced into Washington by
the Grand Lodge of Oregon, which esta lished
four Lodges there previous to the year 1858.
These Lodges were Olympia, No. 5; Steila-
coom, No. 8; Grand Mound, No. 21, and
Washington, No. 22. On December 6-9,
1858, delegates from these four Lodges met in
convention at the city of Olympia, and organ-838 WASHINGTON

ized the Grand Lodge of Free and Accepted
Masons of the Territory of Washington.
T. F. McElroy was elected Grand Master,
and T. M. Reed, Grand Secretary.

In 1872 the Ancient and Accepted Scottish
Rite was introduced by Bro. Edwin A. Sher-
man, the agent of the Supreme Council of the
Southern Jurisdiction, and several bodies of
that Rite were organized. The Grand Chap-
ter of Washington was organized in 1884; and
the Grand Commandery of Knights Templar
in 1887.

Washington, Congress of. A Congress
of American Masons was convoked at the city
of Washington, in the year 1822, at the call
of several Grand Lodges, for the purpose
of recommending the establishment of a
General Grand Lodge of the United States.
The result was an unsuccessful one.

Washington, George. The name of
Washington claims a place in Masonic biog-
raphy, not because of any services he has done
to the Institution either as a worker or a
writer, but because the fact of his connection
with the Craft is a source of pride to every
American Mason, at least, who can thus call
the “Father of his Country” a brother. There
is also another reason. While the friends of
the Institution have felt that the adhesion to
it of a man so eminent for virtue was a proof
of its moral and religious character, the oppo-
nents of Masonry, being forced to admit the
conclusion, have sought to deny the premises,
and, even if compelled to admit the fact of
Washington’s initiation, have persistently
asserted that he never took any interest in it,
disapproved of its spirit, and at an early period
of his life abandoned it. The truth of history
requires that these misstatements should be
met by a bricf recital of his Masonic career.

Washington was initiated, in 1752, in the
Lodge at Fredericksburg, Virginia, and the
records of that Lodge, still in existence,
present the following entries on the subject.
The first entry is thus:

“Nov. 4th, 1752. This evening Mr. George
Washington was initiated as an Entered Ap-
prentice’”’; and the receipt of the entrance fee,
amounting to £2 3s., is acknowledged.

On the 3d of March in the following
year, “Mr. George Washington” is re-
corded as having been passed a Fellow-
Craft; and on the 4th of the succeeding
August, the record of the transactions of
the evening states that ‘““Mr. George Wash-
ington,” and others whose names are men-
tioned, have been raised to the sublime
degree of Master Mason.

For five years after his initiation, he was
engaged in active military service, and it is
not likely that during that period his at-
tendance on the communications of the
Lodge could have been frequent. Some
English writers have asserted that he was
made a Mason during the old French War,
in a military Lodge attached to the 46th
Regiment. The Bible on which he is said
to have been obligated is still in existence,
although the Lodge was many years ago

WASHINGTON

dissolved, at Halifax, Nova Scotia. The
records of the Lodge are, or were, not long
since, extant, and furnish the evidence that
Washington was there, and received some
Masonic degree. It is equally clear that he
was first initiated in Fredericksburg Lodge,
for the record is still in possession of the
Lodge.

Three methods have been adopted to
reconcile this apparent discrepancy. Bro.
Hayden, in his work on Washington and his
Masonic Compeers (p. 31), suggests that an
obligation had been administered to him as
a test-oath when visiting the Lodge, or that
the Lodge, deeming the authority under
which he had been made insufficient, had
required him to be healed and _ reobligated.
Neither of these attempts to solve the diffi-
culty appears to have any plausibility.

Bro. C. W. Moore, of Massachusetts, in
the Freemasons’ Monthly Magazine (vol. xi.,
p. 261), suggests that, as it was then the
custom to confer the Mark Degree as a side
degree in Masters’ Lodges, and as it has
been proved that Washington was in pos-
session of that degree, he may have re-
ceived it in Lodge No. 227, attached to the
46th Regiment. This certainly presents a
more satisfactory explanation than either
of those offered by Bro. Hayden.

The connection of Washington with the
British military Lodge will serve as some
confirmation of the tradition that he was
attentive to Masonic duties during the five
years from 1753 to 1758, when he was en-
gaged in military service.

There is ample evidence that during the
Revolutionary War, while he was Com-
mander-in-Chief of the American armies,
he was a frequent attendant on the meetings
of military Lodges. Some years ago, Cap-
tain Hugh Maloy, a revolutionary veteran,
then residing in Ohio, declared that on one
of these occasions he was initiated in Wash-
ington’s marquée, the chief himself presid-
ing at the ceremony. Bro. Scott, a Past
Grand Master of Virginia, asserted that
Washington was in frequent attendance on
the communications of the brethren. The
proposition made to elect him a Grand
Master of the United States, as will be here-
after seen, affords a strong presumption that
his name as a Mason had become familiar to
the Craft. ;

In 1777, the Convention of Virginia
Lodges recommended Washington as the
most proper person to be elected Grand
Master of the Independent Grand Lodge of
that commonwealth. Dove has given in his
Text-Book the complete records of the Con-
vention; and there is therefore no doubt that
the nomination was made. It was, however,
declined by Washington. :

Soon after the beginning of the Revolution,
a disposition was manifested among American
Masons to dissever their connection, a8
subordinates, with the Masonic authorities
of the mother country, and in several of

 

the newly erected States the Provincial* li mat . Ay .

a) Wa 2 i A y re
George Wash prglor ab Worsh ffi.
g Mist Bresiden of Nhe Upriled LalasWASHINGTON
Grand Lodges assumed an _ independent

character. The idea of a Grand Master of
the whole of the United States had also
become popular. On February 7, 1780, a
convention of delegates from the military
Lodges in the army was held at Morris-
town, in New Jersey, when an address to the
Grand Masters in the various States was
adopted, recommending the establishment
of “one Grand Lodge in America,”’ and the
election of a Grand Master. This address
was sent to the Grand Lodges of Massachu-
setts, Pennsylvania and Virginia; and
although the name of Washington is not
mentioned in it, those Grand Lodges were
notified that he was the first choice of the
brethren who had framed it.

While these proceedings were in progress,
the Grand Lodge of Pennsylvania had
taken action on the same subject. On
January 13, 1780, it had held a session, and
it was unanimously declared that it was for
the benefit of Masonry that “‘a Grand Master
of Masons throughout the United States”
should be nominated; whereupon, with
equal unanimity, General Washington was
elected to the office. It was then ordered that
the minutes of the election be transmitted to
the. different Grand Lodges in the United
States, and their concurrence therein be
requested. The Grand Lodge of Massachu-
setts, doubting the expediency of electing a
General Grand Master, declined to come to
any determination on the question, and so
the subject was dropped.

This will correct the error into which
many foreign Grand Lodges and Masonic
writers have fallen, of supposing that Wash-
ington was ever a Grand Master of the
United States. The error was strengthened
by a medal contained in Merzdorf’s Medals
of the Fraternity of Freemasons, which the
editor states was struck by the Lodges of
Pennsylvania. This statement is, however,
liable to great doubt. The date of the medal
is 1797. On the obverse is a likeness of
Washington, with the device, “Washington,
President, 1797.’ On the reverse is
tracing-board and the device, “Amor, Honor,
et Justitia. G. W., G. G. M.” French and
German Masonic historians have been de-
ceived by this medal, and refer to it as their
authority for asserting that Washington
was a Grand Master. Lenning and Thory,
for instance, place the date of his election
to that office in the year in which the medal
was struck. More recent European writers,
however, directed by the researches of the
American authorities, have discovered and
corrected the mistake.

We next hear of Washington’s official con-
nection in the year 1788. Lodge No. 39, at
Alexandria, which had hitherto been working
under the Grand Lodge of Pennsylvania, in
1788 transferred its allegiance to Virginia.
On May 29th in that year the Lodge adopted
the following resolution:

“The Lodge proceeded to the appointment
of Master and Deputy Master to be recom-

a

 

 
 

WASHINGTON 839

mended to the Grand Lodge of Virginia, when
George Washington, Esq., was unanimously
chosen Master; Robert McCrea, Deputy
Master; Wm. Hunter, Jr., Senior Warden;
John Allison, Junior Warden.”

It was also ordered that a committee should
wait on General Washington, “‘and inquire of
him whether it will be agreeable to him to be
named in the Charter.’’ What was the result
of that interview, we do not positively know.
But it is to be presumed that the reply of
Washington was a favorable one, for the appli-
cation for the Charter contained his name,
which would hardly have been inserted if it
had been repugnant to his wishes. And the
Charter or Warrant under which the Lodge
is still working is granted to Washington as
Master. The appointing clause is in the
| following words:

“Know ye that we, Edmund Randolph,
| squire, Governor of the Commonwealth
|aforesaid, and Grand Master of the Most
| Ancient and Honorable Society of Freemasons
within the same, by and with the consent of
the Grand Lodge of Virginia, do hereby con-
| stitute and appoint our illustrious and well-
beloved Brother, George Washington, Esquire,
late General and Commander-in-Chief of the
| forces of the United States of America, and our
worthy Brethren Robert McCrea, William

Hunter, Jr., and John Allison, Esqs., together
with all such other brethren as may be ad-
mitted to associate with them, to be a ‘first,
true, and regular Lodge of Freemasons, by the
name, title, and designation of the Alexandria
Lodge, No. 22.’” In 1805, the Lodge, which
ig still in existence, was permitted by the
Grand Lodge to change its name to that of
“Washington Alexandria,” in honor of its
first Master.

The evidence, then, is clear that Washing-
ton was the Master of a Lodge. Whether he
| ever assumed the duties of the office, and, if he
assumed, how he discharged them, we know
only from the testimony of Timothy Bigelow,
who, in a Eulogy delivered before the Grand
Lodge of Massachusetts, two months after
Washington’s death, and eleven after his ap-
pointment as Master, made the following
statement:

“The information received from our breth-
ren who had the happiness to be members of
the Lodge over which he presided for many
years, and of which he died the Master, fur-
nishes abundant proof of his persevering zeal
for the prosperity of the Institution. Con-
stant and punctual in his attendance, scrupu-
lous in his observance of the regulations of
the Lodge, and solicitous, at all times, to com-
municate light and instruction, he discharged
the duties of the Chair with uncommon dig-
nity and intelligence in all the mysteries of our
art.”

There is also a very strong presumption
that Washington accepted and discharged
the duties of the Chair to the satisfaction of
the Lodge. At the first election held after the
Charter had been issued, he was elected, or
we should rather say reelected, Master. The840 WASHINGTON

record of the Lodge, under the date of De-
cember 20, 1788, is as follows:

“His Excellency, General Washington,
unanimously elected Master; Robert McCrea,
Senior Warden; Wm. Hunter, Jr., Junior
Warden; Wm. Hodgson, Treasurer; Joseph
Greenway, Secretary; Dr. Frederick Span-
bergen, Senior Deacon; George Richards,
Junior Deacon.” The subordinate officers
had undergone a change: McCrea, who had
been named in the petition as Deputy Master,
an officer not recognized in this country, was
made Senior Warden; Wm. Hunter, who had
been nominated as Senior Warden, was made
Junior Warden; and the original Junior
Warden, John Allison, was dropped. But
there was no change in the office of Master.
Washington was again elected. The Lodge
would scarcely have been so persistent with-
out his consent; and if his consent was given,
we know, from his character, that he would
seek to discharge the duties of the office to
his best abilities. This circumstance gives,
if it be needed, strong confirmation to the
statement of Bigelow.

But incidents like these are not all that are
left to us to exhibit the attachment of Wash-
ington to Masonry. On repeated occasions
he has announced, in his letters and addresses
to various Masonic bodies, his profound es-
teem for the character, and his just apprecia-
tion of the principles, of that Institution into
which, at so early an age, he had been ad-
mitted. And during his long and laborious
life, no opportunity was presented of which he
did not avail himself to evince his esteem for
the Institution.

Thus, in the year 1797, in reply to an af-
fectionate address from the Grand Lodge of
Massachusetts, he says: “My attachment to
the Society of which we are members will dis-
pose me always to contribute my best endeay-
ors to promote the honor and prosperity of the
Craft.”

Five years before this letter was written, he

, IM a communication to the same body,
expressed his opinion of the Masonic Institu-
tion as one whose liberal principles are founded
on the immutable laws of “truth and justice,”
and whose “grand object is to promote the
happiness of the human race.”

In answer to an address from the Grand
Lodge of South Carolina in 1791, he says: “I
recognize with pleasure my relation to the
brethren of your Society,” and “I shall be
happy, on every occasion, to evince my regard
for the Fraternity.’’ And in the same letter
he takes occasion to allude to the Masonic
Institution as “an association whose princi-
ples lead to purity of morals, and are beneficial
of action,”

In writing to the officers and members of
St. David’s Lodge at Newport (R. I.), in the
same year, he uses this language: “Being per-
suaded that a just application of the princi-
ples on which the Masonic fraternity is
founded must be promotive of private virtue
and public prosperity, I shall always be happy
to advance the interests of the Society, and

 

WEARY

to be considered by them as a deserving
brother.”

And lastly, for I will not further extend
these citations, in a letter addressed in No-
vember, 1798, only thirteen months before his
death, to the Grand Lodge of Maryland he has
made this explicit declaration of his opinion
of the Institution:

“So far as I am acquainted with the doc-
trines and principles of Freemasonry, I con-
ceive them to be founded in benevolence, and
to be exercised only for the good of mankind.
I cannot, therefore, upon this ground, with-
draw my approbation from it.”

So much has been said upon the Masonic
career and opinions of Washington because
American Masons love to dwell on the fact
that the distinguished patriot, whose memory
is so revered that his unostentatious grave on
the banks of the Potomac has become the
Mecca of America, was not only a brother of
the Craft, but was ever ready to express his
good opinion of the Society. They feel that
under the panoply of his great name they may
defy the malignant charges of their adver-
saries. They know that no better reply can
be given to such charges than to say, in the
language of Clinton, “‘ Washington would not
have encouraged an Institution hostile to
morality, religion, good order, and the public
welfare.’

Watchwords. Used in the Thirty-second
Degree of the Ancient and Accepted Scottish
Rite because that degree has a military form,
but not found in other degrees of Masonry.

Waterfall. Used in the Fellow-Craft’s
Degree as a symbol of plenty, for which the
word waterford is sometimes improperly sub-
stituted. (See Shibboleth.)

Wayfaring Man. A term used in the
legend of the Third Degree to denote the per-
son met near the port of Joppa by certain per-
sons sent out on a search by King Solomon.
The part of the legend which introduces the
wayfaring man, and his interview with the
Fellow-Crafts, was probably introduced into
the American system by Webb, or found by
him in the older rituals practised in this coun-
try. It is not in the old English rituals of the
last century, nor is the circumstance detailed
in the present English lecture. A wayfaring
man is defined by Phillips as “one accus-
tomed to travel on the road.” The expression
is becoming obsolete in ordinary language,
but it is preserved in Scripture—“‘he saw a
wayfaring man in the street of the city”
(Judges xix. 17)—and in Masonry, both of
which still retain many words long since dis-
used elsewhere.

Weary Sojourners. Spoken of in the
American legend of the Royal Arch as three of
the captives who had been restored to liberty
by Cyrus, and, after sojourning or remaining
longer in Babylon than the main body of their
brethren, had at length repaired to Jerusalem
to assist In rebuilding the Temple. :

It was while the workmen were engaged in
making the necessary excavations for eying
the foundation, and while numbers continuWEBB-PRESTON

to arrive at Jerusalem from Babylon, that
these three worn and weary sojourners, after
plodding on foot over the rough and devious
roads between the two cities, offered them-
selves to the Grand Council as willing partici-
pants in the labor of erection. Who these
sojourners were, we have no historical means

of discovering; but there is a Masonic tra- |

dition (entitled, perhaps, to but little weight)
that they were Hananiah, Mishael, and Aza-
riah, three holy men, who are better known to
general readers by their Chaldaic names of
Shadrach, Meshech, and Abed-nego, as hay-
ing been miraculously preserved from the
fiery furnace of Nebuchadnezzar.

Their services were accepted, and from their
diligent labors resulted that important dis-
covery, the perpetuation and preservation of
which constitutes the great end and design of
the Royal Arch Degree.

Such is the legend of the American Royal
Arch. It has no known foundation in history,
and is therefore altogether mythical. But it
presents, as a myth, the symbolic idea of ardu-
ous and unfaltering search after truth, and the
final reward that such devotion receives.

Webb-Preston Work. The title given by
Dr. Robert Morris to a system of lectures
which he proposed to introduce, in 1859, into
the Lodges of the United States, and in which
he was partly successful. He gave this name
to his system because his theory was that the
lectures of Thomas Smith Webb and those of
Preston were identical. But this theory is
untenable, for it has long since been shown
that the lectures of Webbwere an abridgment,
and a very material modification of those of
Preston. In 1863, and for a few years after-
ward, the question of the introduction of the
‘““Webb-Preston work” was a subject of warm,
and sometimes of intemperate, discussion in
several of the Western jurisdictions. It has
now, however, at least as a subject of contro-
versy, ceased to attract the attention of the
Craft. One favorable result was, however,
produced by these discussions, and that is,
that they led to a more careful investigation
and a better understanding of the nature and
history of the rituals which have, during the
nineteenth century, been practised in America.
The bitterness of feeling has passed away, but
the knowledge that it elicited remains.

Webb, Thomas Smith. No name in
Masonry is more familiar to the American
Mason than that of Webb, who was really the
inventor and founder of the system of work
which, under the appropriate name of the
American Rite (although often improperly
called the York Rite), is universally practised
in the United States. The most exhaustive
biography of him that has been written is that
of Bro. Cornelius Moore, in his Leaflets of

Masonic Biography, and from that, with a few
additions from other sources, the present
sketch is derived.

Thomas Smith Webb, the son of parents
who a few years previous to his birth had
emigrated from England and settled in
Boston, Massachusetts, was born in that

 

 

WEBB 841

city, October 13, 1771. He was educated
in one of the public schools, where he ac-
quired such knowledge as was at that time
imparted in them, and became proficient
in the French and Latin languages.

He selected as a profession either that
of a printer or a bookbinder; his biographer
is uncertain which, but inclines to think
that it was the former. After completing
his apprenticeship he removed to Keene, in
New Hampshire, where he worked at his
trade, and about the year 1792 (for the
precise date is unknown) was initiated in
Freemasonry in Rising Sun Lodge in that
town.

While residing at Keene he married Miss
Martha Hopkins, and shortly afterward
removed to Albany, New York, where he
opened a bookstore. When and where he
received the high degrees has not been stated,
but we find him, while living at Albany,
engaged in the establishment of a Chapter
and an Encampment.

It was at this early period of his life that
Webb appears to have commenced his
labors as a Masonic teacher, an office which
he continued to fill with great influence until
the close of his life. In 1797 he published at
Albany the first edition of his Freemasons’
Monitor; or, Illustrations of Masonry. It
purports to be “by a Royal Arch Mason,
K. T., K. M., ete.” He did not claim the
authorship until the subsequent edition;
but his name and that of his partner, Spencer,
appear in the imprint as publishers. He
acknowledges in the preface his indebted-
ness to Preston for the observations on the
first three degrees. But he states that he
has differently arranged Preston’s distribu-
tions of the sections, because they were
“not agreeable to the mode of working in
America.” This proves that the Prestonian
system was not then followed in the United
States, and ought to be a sufficient answer
to those who at a later period attempted to
claim an identity between the lectures of
Preston and Webb.

About the year 1801 he removed to Provi-
dence, Rhode Island, where he engaged in
the manufacture of wall-paper on a rather
extensive scale. By this time his reputation
as a Masonic teacher had been well estab-
lished, for a committee was appointed by
St. John’s Lodge of Providence to wait upon
and inform him that this Lodge (for his
great exertions in the cause of Masonry)
“wish him to become a member of the same,”
He accepted the invitation, and passing
through the various gradations of office was
elected, in 1813, Grand Master of the Masons
of Rhode Island.

But it is necessary now to recur to pre-
ceding events. In 1797, on October 24th, a
convention of committees from  severs
Chapters in the Northern States was held in
Boston for the purpose of deliberating on
the propriety an expediency of establishing
a Grand Chapter of Royal Arch Masons
for the Northern States. Of this convention842

Webb was chosen as the chairman. Pre-
vious to this time the Royal Arch degrees
had been conferred in Masters’ Lodges and
under a Lodge Warrant. It is undoubtedly
to the influence of Webb that we are to
attribute the disseverance of the degree
from that jurisdiction and the _ establish-
ment of independent Chapters. It was one
of the first steps that he took in the organ-
ization of the American Rite. The circu-
lar addressed by the convention to the
Chapters of the country was most probably
from the pen of Webb.

The Grand Chapter having been organ-
ized in January, 1798, Webb was elected
Grand Scribe, and reelected in 1799, at
which time the body assumed the title of
the General Grand Chapter. In 1806 he
was promoted to the office of General Grand
King, and in 1816 to that of Deputy General
Grand High Priest, which he held until his
death.

During all this time, Webb, although
actively engaged in the labors of Masonic
instruction, continued his interest in the
manufacture of wall-paper, and in 1817 re-
moved his machinery to the West, Moore
thinks, with the intention of making his
residence there.

In 1816 he visited the Western States,
and remained there two years, during which
time he appears to have been actively en-
gaged in the organization of Chapters,
Grand Chapters, and Encampments. It was
during this visit that he established the
Grand Chapters of Ohio and Kentucky,
ae virtue of his powers as a General Grand

cer.

In August, 1818, he left Ohio and returned
to Boston. In the spring of 1819, he again
began a visit to the West, but he reached
no farther than Cleveland, Ohio, where he
died very eugoenlys it is supposed in a fit
of apoplexy, on July 6, 1819, and was buried
the next day with Masonic honors. The
body was subsequently disinterred and
conveyed to Providence, where, on the 8th
of November, it was reinterred by the Grand
Lodge of Rhode Island.

ebb’s influence over the Masons of the
United States, as the founder of a Rite, was
altogether personal. In Masonic literature
he has made no mark, for his labors as an
author are confined to a single work, his
Monitor, and this is little more than a syl-
labus of his lectures. Although, if we may
judge by the introductory remarks to the
various sections of the degrees, and espe-
cially to the second one of the Third Degree,
Webb was but little acquainted with the
true philosophical symbolism of Freemasonry,
such as was taught by Hutchinson in Eng-
land and by his contemporaries in this
country, Harris and Town; he was what
Carson properly calls him, “the ablest
Masonic ritualist of his day—the very
prince of Masonic workmen,” and this was
the instrument with which he worked for
the extension of the new Rite which he estab-

WEBB

 

 

   

WEISHAUPT

lished. The American Rite would have
been more perfect as a system had its founder
entertained profounder views of the phi-
losophy and symbolism of Masonry as a
science; but as it is, with imperfections which
time, it is hoped, will remove, and deficien-
cies which future researches of the Masonic
scholar will supply, it still must ever be a
monument of the ritualistic skill, the devo-
tion, and the persevering labor of Thomas
Smith Webb.

The few odes and anthems composed by
Webb for his rituals possess a high degree
of poetic merit, and evince the possession
of much genius in their author.

Wedekind, Georg Christian Gottlieb,
Baron von. A German physician and Pro-
fessor of Medicine at Metz, and a medical
writer of reputation. He was born at
Géttingen, January 8, 1761. As a Mason,
he was distinguished as a member of the
Kelectic Union, and labored effectually for
the restoration of good feeling between it
and the Directorial Lodge at Frankfort.
His Masonic works, which are numerous,
consist principally of addresses, controversial
pamphlets, and contributions to the Alten-
burg Journal of Freemasonry. He died in
1831,

Weeping Virgin. The weeping virgin
with disheveled hair, in the monument of
the Third Degree, used in the American
Rite, is interpreted as a symbol of grief for
the unfinished state of the Temple. Jeremy
Cross, who is said to have fabricated the
monumental symbol, was not, we are sat-
isfied, acquainted with Hermetic science.
Yet a woman thus portrayed, standing near
a tomb, was a very appropriate symbol for
the Third Degree, whose dogma is the resur-
rection. In Hermetic science, according to
Nicolas Flammel (Hieroglyphica, cap. xxxii.),
a woman having her hair disheveled and
standing near a tomb is a symbol of the soul.

Weishaupt, Adam. He is celebrated in
the history of Masonry as the founder of
the Order of Illuminati of Bavaria, among
whom he adopted the characteristic or Order
name of Spartacus. He was born February
6, 1748, at Ingoldstadt, and was educated
by the Jesuits, toward whom, however, he
afterward exhibited the bitterest enmity,
and was equally hated by them in return.
In 1772 he became Extraordinary Professor
of Law, and in 1775, Professor of Natural
and Canon Law, at the University of Ingold-
stadt. As the professorship of canon law
had been hitherto held only by an eccle-
siastic, his appointment gave great offense
to the clergy. Weishaupt, whose views were
cosmopolitan, and who knew and condemned
the bigotry and superstitions of the priests,
established an opposing party in the Uni-
versity, consisting principally of young men
whose confidence and friendship he had
gained. They assembled in a private apart-
ment, and there he discussed with them philo-
sophie subjects, and sought to imbue them
with a liberal spirit. This was the begin-WEISHAUPT

ning of the Order of the Illuminati, or the
Enlightened—a name which he bestowed
upon his disciples as a token of their ad-
vance in intelligence and moral progress.

At first, it was totally unconnected with
Masonry, of which Order Weishaupt was
not at that time a member. It was not
until 1777 that he was initiated in the Lodge
Theodore of Good Counsel, at Munich.
Thenceforward Weishaupt sought to in-
corporate his system into that of Masonry,
so that the latter might become subser-
vient to his views, and with the assistance
of the Baron Knigge, who brought his active
energies and genius to the aid of the cause,
he succeeded in completing his system of
Illuminism. But the clergy, and espe-
cially the Jesuits, who, although their Order
had been abolished by the government,
still secretly possessed great power, re-
doubled their efforts to destroy their op-
ponent, and they at length succeeded. In
1784, all secret associations were prohibited
by a royal decree, and in the following year
Weishaupt was deprived of his professor-
ship and banished from the country. He
repaired to Gotha, where he was kindly
received by Duke Ernest, who made him a
counselor and gave him a pension. There
he remained until he died in 1811.

During his residence at Gotha he wrote
and published many works, some on philo-
sophical subjects and several in explana-
tion and defense of Illuminism. Among
the latter were A Picture of the Illuminatt,
1786; A Complete History of the Persecutions
of the Illuminati in Bavaria, 1786. Of this
work only one volume was published; the
second, though promised, never appeared.
An Apology for the Illuminati, 1786; An
Improved System of the Illuminati, 1787, and
many others.

No man has ever

of Freemasonry. In such partisan writers
as Barruel and Robison we might expect to
find libels against a Masonic reformer. But
it is passing strange that Dr. Oliver should
have permitted such a passage as the follow-
ing to sully his pages (Landmarks, il,, 26):

‘“‘Weishaupt was a shameless libertine,
who compassed the death of his sister-in-
law to conceal his vices from the world and,
as he termed it, to preserve his honor.”

To charges like these, founded only in
the bitterness of his persecutors, Weishaupt
has made the following reply:

“The tenor of my life has been the op-
posite of everything that is vile; and no
man can lay any such thing to my charge.”

Indeed, his long continuance in an im-
portant religious professorship at Ingold-
stadt, the warm affections of his pupils, and
the patronage and _ protection, during the
closing years of his life, of the virtuous and
amiable Duke of Gotha, would seem to give
gome assurance that Weishaupt could not
have been the monster that he has been
painted by his adversaries

 

been more abused and |}
villified than Weishaupt by the adversaries |

 

WEISHAUPT 843

Tlluminism, it is true, had its abundant
errors, and no one will regret its dissolu-
tion. But its founder had hoped by it to
effect much good: that it was diverted from
its original aim was the fault, not of him,
but of some of his disciples; and their faults
he was not reluctant to condemn in his
writings.

His ambition was, I think, a virtuous
one; that it failed was his, and perhaps the
world’s, misfortune. “My general plan,”
he says, “is good, though in the detail there
may be faults. { had myself to create. In
another situation, and in an active station
in life, I should have been keenly occupied,
and the founding of an Order would never
have come into my head. But I would
have executed much better things, if the
government had not always opposed my
exertions, and placed others in situations
which suited my talents. It was the full
conviction of this, and of what could be
done, if every man were placed in the office
for which he was fitted by nature, and a
proper education, which first suggested to
me the plan of Lluminism.”

What he really wished Illuminism to be,
we may judge from the instructions he gave
as to the necessary qualifications of a can-
didate for initiation. They are as follows:

“Whoever does not close his ear to the
lamentations of the miserable, nor his heart
to gentle pity; whoever is the friend and
brother of the unfortunate; whoever has a
heart capable of love and friendship; who-
ever is steadfast in adversity, unwearied
in the carrying out of whatever has been

lonce engaged in, undaunted in the over-

coming of difficulties; whoever does not
mock and despise the weak; whose soul is
susceptible of conceiving great designs, de-
girous of rising superior to all base motives,
and of distinguishing itself by deeds of
benevolence; whoever shuns idleness; who-
ever considers no knowledge as unessential
which he may have the opportunity of ac-
quiring, regarding the knowledge of man-
kind as his chief study; whoever, when
truth and virtue are in question, despising
the approbation of the multitude, is suf-
ficiently courageous to follow the dictates of
his own heart,—such a one is a proper can-
didate.”

The Baron von Knigge, who, perhaps, of all
men, best knew him, said of him that he was
undeniably a man of genius, and a profound
thinker; and that he was all the more worthy
of admiration because, while subjected to the
influences of a bigoted Catholic education, he
had formed his mind by his own meditations,
and the reading of good books. His heart,
adds this companion of his labors and sharer
of his secret thoughts, was excited by the most
unselfish desire to do something great, and
that would be worthy of mankind, and in the
accomplishment of this he was deterred by no
opposition and discouraged by no embarrass-
ments.

The truth is, I think, that Weishaupt has~~

a

 

844 WELCOME

been misunderstood by Masonic and slandered
by un-Masonic writers. His success in the
beginning as a reformer was due to his own
honest desire to do good. His failure in the
end was attributabie to ecclesiastical perse-
cution, and to the faults and follies of his dis-
ciples. The master works to elevate human
nature; the scholars, to degrade. Weis-
haupt’s place in history should be among the
unsuccessful reformers and not among the
profligate adventurers.

Welcome. In the American ritual, it is
said to be the duty of the Senior Deacon “‘to
welcome and clothe all visiting brethren.”
That is to say, he is to receive them at the door
with all courtesy and kindness, and to furnish
them, or see that they are furnished, with the
necessary apron and gloves and, if they are
Past Masters, with the appropriate collar and
jewel of that office, with an extra supply of
which all Lodges were in the olden time sup-
plied, but not now. He is to conduct the vis-
itor to a seat, and thus carry out the spirit of
the Old Charges, which especially inculcate
hospitality to strange brethren. These cus-
toms are no longer practised and the ritual
prescribes other well-known duties.

Well Formed, True, and Trusty. A
formula used by the Grand Master at the lay-
ing of a corner-stone. Having applied the
square, level, and plumb to its different sur-
faces and angles, he declares it to be “well
formed, true, and trusty.’”’ Borrowed from the
technical language of Operative Masonry, it is
symbolically applied in reference to the char-
acter which the Entered Apprentice should
sustain when, in the course of his initiation, he
assumes the place of a typical corner-stone in
the Lodge.

Wellington, Duke of. The “Hero of
Waterloo,” and the renowned, was initiated in
Lodge No. 494, about December, i790.

Wesley, Samuel. At one time the most
distinguished organist of England, and called
by Mendelssohn “‘the father of English organ-
playing.” He was initiated as a Mason De-
cember 17, 1788, and in 1812, the office of
Grand Organist of the Grand Lodge of Eng-
land being in that year first instituted, he re-
ceived the appointment from the Grand Mas-
ter, the Duke of Sussex, and held it until 1818.
He composed the anthem performed at the
union of the two Grand Lodges in 1813, and
was the composer of many songs, g’ees, etc.,
for the use of the Craft. He was the son of the
Rev. Charles Wesley, and nephew of the cele-
brated John Wesley, the founder of Method-
ism. Born February 24, 1766, at Bristol,
England, and died October 11, 1837. He was
well entitled to the epithet of the “Great Mu-
sician of Masonry.”

West. Although the west, as one of the
four cardinal points, holds an honorable posi-
tion as the station of the Senior Warden, and
of the pillar of Strength that supports the
Lodge, yet, being the place of the sun’s setting
and opposed to the east, the recognized place
of light, it, in Masonic symbolism, represents

WESTPHALIA

tradition, that in primeval times all human
wisdom was confined to the eastern part of the
world, and that those who had wandered to-
ward the west were obliged to return to the
east in search of the knowledge of their an-
cestors, is not confined to Masonry. Creuzer
(Symbolik) speaks of an ancient and highly in-
structed body of priests in the East, from
whom all knowledge, under the veil of sym-
bols, was communicated to the Greeks and
other unenlightened nations of the West.
And in the ‘‘ Legend of the Craft,” contained
in the old Masonic Constitutions, there is
always a reference to the emigration of the
Masons from Egypt eastward to the “land of
behest,”’ or Jerusalem. Hence, in the modern
symbolism of Speculative Masonry, it is said
that the Mason during his advancement is
traveling from the West to the Hast in search of
light.

‘* Westminster and Keystone.” The
third of the three oldest warranted Lodges in
England, having been chartered in 1722. The
first is Fr endship, No. 6, and the second the
British, No. 8. Those assembling without
warrants are only two, and are numbered two
and four, ‘‘Antiquity”’ and “Royal Somerset
House and Inverness.”

Westphalia, Secret Tribunals of. The
Vehmgerichte, or Fehmgerichte, were secret
criminal courts of Westphalia in the Middle
Ages. The origin of this institution, like that
of Masonry, has been involved in uncertainty.
The true meaning of the name even is doubt-
ful. Vaem is said by Dreyer to signify holy
in the old Northern languages; and, if this be
true, a Fehmgericht would mean a holy court.
But it has also been suggested that the word
comes from the Latin fama, or rumor, and that
a Fehmgericht was so called because it pro-
ceeded to the trial of persons whose only ac-
cuser was common rumor, the maxim of the
German law, ‘‘no accuser, no judge,’ being
in such a case departed from. They were also
called Tribunals of Westphalia, because their
jurisdiction and existence were confined to
that country.

The Medieval Westphalia was situated
within the limits of the country bounded on
the west by the Rhine, on the east by the
Weser, on the north by Friesland, and on the
south by Westerwald. Render (four through
Germany, p. 186) says that the tribunals were
only to be found in the duchies of Gueldres,
Cleves, and Westphalia, in the principal cities
of Corvey and Minden, in the landgravate of
Hesse, in the counties of Bentheim, Limburg,
Lippe, Mark, Ravensberg, Rechlinghausen,
Rietzberg, Sayn, Waldeck, and Steinfort, in
some baronies, as Gehmen, Neustadt, and
Rheda, and in the free imperial city of Dort-
mund; but these were all included within the
limits of Medieval Westphalia.

It has been supposed that the first secret
tribunals were established by the Emperor
Charlemagne on the conquest of Saxony. In
803 the Saxons obtained among other privileges
that of retaining their national laws, and ad-

 

the place of darkness and ignorance. The old

ministering them under imperial judges wheWESTPHALIA

had been created Counts of the Empire.
Their courts, it is said, were held three times a
a in an open field, and their sessions were

eld in public on ordinary occasions; but in
all cases of religious offense, such as apostasy,
heresy, or sacrilege, although the trial began
in a public session, it always ended in a secret
tribunal.

It has been supposed by some writers that
these courts of the Counts of the Empire in-
stituted by Charlemagne gave origin to the
secret tribunals of Westphalia, which were
held in the thirteenth and fourteenth centu-
ries. There is no external evidence of the
truth of this hypothesis. It was, however,
the current opinion of the time, and all the ear-
lier traditions and documents of the courts
themselves trace their origin to Charlemagne.
Paul Wigand, the German jurist and historian,
who wrote a history of their tribunals (Fehm-
gericht Westfdlens, Hamburg, 1826), contends
for the truth of these traditions; and Sir Fran-
cis Palgrave, in his Rise and Progress of the
English Commonwealth, says, unhesitatingly,
that ‘‘the Vehmic tribunals can only be con-
sidered as the original jurisdictions of the old
Saxons which survived the subjugation of
their country.” The silence on this subject
in the laws and capitularies of Charlemagne
has been explained on the ground that these

tribunals were not established authoritatively |

by that monarch, but only permitted by a
tacit sanction to exist.

The author of the article on the Secret So-
cieties of the Middle Ages, published in the
Library of Entertaining Knowledge, who has
written somewhat exhaustively on this sub-
ject, says that the first writers who have men-
tioned these tribunals are Henry of Hervor-
den in the fourteenth, and Aeneas Sylvius in
the fifteenth century; both of whom, however,
trace them to the time of Charlemagne; but
Jacob (Recherches Historiques sur les Croisades
et les Templiers, p. 132) cites a diploma of
Count Engelbert de la Mark, of the date of
1267, in which there is an evident allusion to
some of their usages. Render says that they
are first generally known in the year 1220.
But their absolute historical existence is con-
fined to the fourteenth and fifteenth centuries.

The secret Westphalian tribunals were ap-
parently created for the purpose of preserving
public morals, of punishing crime, and of pro-
tecting the poor and weak from the oppres-
sions of the rich and powerful. They were
outside of the regular courts of the country,
and in this respect may be compared to the
modern ‘vigilance committees” sometimes
instituted in this country for the protection of
the well-disposed citizens in newly settled ter-
ritories from the annoyance of lawleas men.
But the German tribunals differed from the
American committees in this, that they were
recognized by the emperors, and that their
decisions and executions partook of a judicial
character.

The Vehmic tribunals, as they are also
called, were governed by a minute system of
regulations, the strict observance of which pre-

   
 
  
 
 
 
  
  
 
 
 
   
  
 
 
  
 
 
 
 
 
 
  
 
 
 
  
 
 
 
 
 
 
 
 
  
  
  
  
 
  
 
 
 
 
 
  
  
 
 
 
  
 
 
 
  
 
 
 
  
  
 
  
  
  
 
   

   

 

WESTPHALIA $45

served their power and influence for at least
two centuries.

At the head of the institution was the Em-
peror, for in Germany he was recognized as the
source of law. His connection with the asso-
ciation was either direct or indirect. If he
had been initiated into it, as was usually the
case, then his connection was direct and im-
mediate. If, however, he was not an initiate,
then his powers were delegated to a lieuten-
ant, who was a member of the tribunal.

Next to the Emperor came the free counts.
Free counties were certain districts compre-
hending several parishes, where the judges and
counselors of the secret ban exercised juris-
diction in conformity with the statutes. The
free count, who was called Stuhlherr, or tri-
bunal lord, presided over this free county and
the tribunal held within it. He had also the
prerogative of erecting other tribunals within
his terr:torial limits, and if he did not preside
in person, he appointed a Freigraf, or free
judge, to supply his place. No one could be
invested with the dignity of a free judge unless
he were a Westphalian by birth, born in lawful
wedlock of honest parents; of good repute,
charged with no crime, and well qualified to
preside over the county. They derived their
name of free judges from the fact that the
tribunals exercised their jurisdiction over only
free men, serfs being left to the control of their
own lords.

Next in rank to the free judges were the
Schéppen, as assessors or counselors. They
formed the main body of the association, and
were nominated by the free judge, with the
consent of the stuhlherr, and vouched for by
two members of the tribunal. A schéppe was
required to be a Christian, a Wwestahatnn of
honest birth, neither excommunicated nor out-
lawed, nor involved in any suit before the
Fehmgericht, and not a member of any mon-
astic or ecclesiastical order. There were two
classes of these assessors or schéppen: a lower
class or grade called the Jgnorant, who had not
been initiated, and were consequently not per-
mitted to be present at the secret session; and
a higher grade, called the Knowing, who were
subjected to a form of initiation.

The ceremonies of initiation of a free judge
were very solemn and symbolic. The candi-
date appeared bareheaded before the tribunal,
and answered certain questions respecting his
qualifications. Then, kneeling, with the
thumb and forefinger of the right hand on a
naked sword and halter, he pronounced the
following oath: ‘‘I swear by the Holy Trinity
that I will, from henceforth, aid, keep, and

‘conceal the holy Fehms from wife and child,

from father and mother, from sister and
brother, from fire and wind, from all that the
sun shines on and the rain covers, from all that
is between sky and earth, especially from the
man who knows the law; and will bring be-
fore this free tribunal, under which I am sit-
ting, all that belongs to the secret jurisdiction
of the Emperor, whether I know it to be true
myself or have heard it from trustworthy men,
whatever requires correction or punishment846 WESTPHALIA

whatever is committed within the jurisdiction
of the Fehm, that it may be judged, or, with
the consent of the accuser, be put off in grace;
and will not cease so to do for love or for fear,
for gold or for silver, or for precious stones;
and will strengthen this tribunal and juris-
diction with all my five senses and power; and
that I do not take on me this office for any
other cause than for the sake of right and jus-
tice. Moreover, that I wili ever advance and
honor this free tribunal more than any other
free tribunals; and what I thus promise will I
steadfastly and firmly keep; so help me God
and his Holy Gospel.”

He further swore in an additional oath that
he would, to the best of his ability, enlarge the
holy empire, and would undertake nothing
with unrighteous hand against the land and
people of the Stuhlherr, or Lord of the Tri-

unal. His name was then inserted in the
Book of Gold.

The secrets of the tribunal were then com-
municated to the candidate, and with them
the modes of recognition by which he could
be enabled to discover his fellow-members.
The sign is described as having been made by

lacing, when at table, the point of their
ife pointing to themselves, and the haft
away fromthem. This was also accompanied
by the words Stock Stein, Gras Grein, the
meaning of which phrase is unknown.

The duties of the initiated were to act as
assessors or judges at the meetings of the
courts, to constitute which at least seven were
required to be present; and also to go through
the country, serve citations upon the accused,
and to execute the sentences of the tribunals
upon criminals, as well as to trace out and de-
nounce all evil-doers. The punishment of an
initiate who had betrayed any of the secrets of
the society was severe. His tongue was torn
out by the roots, and he was then hung on a
tree seven feet higher than any other felon.

The ceremonies practised when a Fehm
court was held were very symbolic in their
character. Before the free count stood a table,
on which were placed a naked sword and a
cord of withe. The sword, which was cross-
handled, is explained in their ritual as signify-
ing the cross on which Christ suffered for our
sins, and the cord the punishment of the
wicked. All had their heads uncovered, to
signify that they would proceed openly and
fairly, punish in proportion to guilt, and cover
no right with a wrong. Their hands also were
uncovered, to show that they would do noth-
ing covertly and underhand; and they wore
cloaks, to signify their warm love for justice,
for as the cloak covers all the other garments
and the body, so should their love cover jus-
tice. Lastly, they were to wear neither armor
nor weapons, that no one might feel fear, and
to indicate that they were under the peace of
the empire. They were charged to be cool
and sober, lest passion or intoxication should
lead them to pass an unjust judgment,

Writers of romance have clothed these tri-
bunals with additional mystery. But the

WESTPHALIA

subterranean places, have no foundation save
in the imagination of those who have invented
them. They were held, like other German
courts, at break of day and in the open air,
generally beneath a tree in the forest, or else
where. The public tribunals were, of course,
open to all. It was the secret ones only that
were held in private. But the time and place
were made known to the accused in the noti-
fication left at his residence, or, if that were
unknown, as in the case of a vagabond, at a
place where four roads met, being affixed to
the ground or to a tree, and the knowledge
might be easily communicated by him to his
friends.

The Chapter-General met once a year, gen-
erally at Dortmund or Arensburg, but always
at some place in Westphalia. It consisted of
the tribunal lords and free counts, who were
conyoked by the Emperor or his lieutenant.
If the Emperor was an initiate, he might pre-
side in person; if he was not, he was repre-
sented by his lieutenant. At these Chapters
the proceedings of the various Fehm courts
were reviewed, and hence these latter made a
return of the names of the persons initiated,
the suits they had commenced, the sentences
they had passed, and the punishments they
had inflicted. The Chapter-General acted
also as a court of appeals. In fact, the rela-
tion of a Chapter-General to the Fehm courts
was precisely the same as that of a Grand
Lodge of Masons to its subordinates. The
resemblance, too, in the symbolic character
of the two institutions was striking. But here
the resemblance ended, for it has never been
contended that there was or could be any con-
nection whatever between the two institu-
tions. But the coincidences show that peculiar
spirit and love of mystery which prevailed in
those times, and the influence of which was
felt in Masonry as well as in the Westphalian
tribunals, and all the other secret societies of
the Middle Ages.

The crimes of which the Fehmgericht
claimed a jurisdiction were, according to the
statutes passed at Arensburg in 1490, of two
kinds: those cognizant by the secret tribunal,
and those cognizant by the public tribunal.
The crimes cognizant ise the secret tribunal
were, violations of the secrets of Charlemagne
and of the Fehmgericht, heresy, apostasy, per-
jury, and witchcraft or magic. ‘Those cogni-
zant by the public tribunal were, sacrilege,
theft, rape, robbery of women in childbirth,
treason, highway robbery, murder or man-
slaughter, and vagrancy. Sometimes the cata-
logue of crimes was modified and often en-
larged. There was one period when all the
crimes mentioned in the decalogue were 1n-
cluded; and indeed there was no positive re-
striction of the jurisdiction of the tribunals,
which generally were governed in their pro-
ceedings by what they deemed expedient for
the public peace and safety. ;

In the early history of the institution, its
trials were conducted with impartiality, and
its judgments rendered in accordance with jus-

 

stories that they were held at night, and in

tice, being constantly restrained by mercy, soWESTPHALIA

that they were considered by the populace as
being of great advantage in those times of law-
lessness. But at length the institution be-
came corrupt, and often aided instead of
checking oppression, a change which finally
led to its decay.

When anyone was accused, he was sum-
moned to appear before the tribunal at a cer-
tain specified time and place. If he was an
initiate, the summons was repeated three
times; but if not, that is, if any other than an
inhabitant of Westphalia, the summons was
given only once. If he appeared, an oppor-
tunity was afforded him of defense. An in-
itiate could purge himself by a simple oath of
denial, but any other person was required to
adduce sufficient testimony of his innocence.
If the accused did not appear, nor render a
satisfactory excuse for his absence, the court
proceeded to declare him outlawed, and a free
judge was delegated to put him to death wher-
ever found. Where three free judges found
anyone flagrante delicto, or in the very act of
committing a crime, or having just perpe-
trated it, they were authorized to put him to
death without the formality of a trial. But
if he succeeded in making his escape before the
penalty was inflicted, he could not on a subse-
quent arrest be put to death. His case must
then be brought for trial before a tribunal,

The sentence of the court, if capital, was not
announced to the criminal, and he learned it
only when, in some secret place, the execu-
tioners of the decree of the Fehmgericht met
him and placed the halter around his neck and
suspended him to a neighboring tree. The
punishment of death was always by hanging,
and from a tree. The fact that a dead body
was thus found in the forest, was an intima-
tion to those who found it that the person had
died by the judgment of the secret tribunal.

It is very evident that an institution like
this could be justified, or even tolerated, only
in a country and at a time when the power and
vices of the nobles, and the general disorgan-
ization of society, had rendered the law itself
powerless; and when in the hands of persons
of irreproachable character, the weak could
only thus be protected from the oppressions of
the strong, the virtuous from the aggression of
the vicious. It was in its commencement a
safeguard for society; and hence it became so
popular that its initiates numbered at one
time over one hundred thousand, and men of
rank and influence sought with avidity admis-
sion into its circle.

In time the institution became demoralized.
Purity of character was no longer insisted on
as a qualification for admission. Its decrees
and judgments were no longer marked with
unfaltering justice, and, instead of defending
the weak any longer from the oppressor, it
often became itself the willing instrument of
oppression Efforts were made from time to
time to inaugurate reforms, but be Pree Une
spirit of the age, now beginning to be greatly
improved by the introduction of the Roman
law and the spread of the Protestant religion,
was opposed to the self-constituted authority

  

 

    
 
 
    
 
  
  
  
  
 
 
 
 
  
 
 
 
 
 
 
  
 
  
  
 
 
  
 
 
 
  
  
 
 
  
 
  
  
 
   
 
 
 
 
  
 
 
 
  
 
 
  
  
 
 
 
  
  
  
 
  
 
 
  
  
  
  
 
     

WHITE 847

of the tribunals. They began to dissolve al-
most insensibly, and after the close of the six-
teenth century we hear no more of them, al-
though there never was any positive decree of
dissolution enacted or promulgated by the
State. They were destroyed, not by any edict
of law, but by the progressive spirit of the
people,

_ West Virginia. Originally, all the Lodges
in the western part of Virginia were under the
jurisdiction of the Grand Lodge of that State.
But the new State of West Virginia having
been formed in 1863, nine Lodges sent dele-
gates to a convention held at Fairmont,
April 12, 1865, which, after some discussion,
adjourned to meet again on May 10th of the
same year, when the Grand Lodge of West
Virginia was organized, and W. J. Bates
elected Grand Master.

The Grand Chapter of Royal Arch Masons
of West Virginia was organized, November 16,
1871, by’a convention of five Chapters. The
Grand Chapter of Virginia, under which these
Chapters held their Warrants, had previously
given its consent to the organization.

Wheat. An emblem of plenty under the
name of Corn.” (See Corn, Wine, and Oil.)

White. White is one of the most ancient
as well as most extensively diffused of the sym-
bolic colors. It is to be found in all the an-
cient mysteries, where it constituted, as it does
in Masonry, the investiture of the candidate.
It always, however, and everywhere has borne
the same signification as the symbol of purity
and innocence.

In the religious observances of the Hebrews,
white was the color of one of the curtains of the
tabernacle, where, according to Josephus, it
was a symbol of the element of earth; and it
was employed in the construction of the
ephod of the high priest, of his girdle, and of
the breastplate. The word }35, laban, which
in the Hebrew language signifies “to make
white,” also denotes ‘“‘to purify”; and there
are to be found throughout the Scriptures
many allusions to the color as an emblem of
purity. ‘‘Though thy sins be as scarlet,” says
Isaiah, “they shall be as white as snow.” Jere-
miah, describing the once innocent condition
of Zion, says, “her Nazarites were purer than
snow, they were whiter than milk.” “Many,”
says Daniel, “shall be purified and made
white.” In Revelation, a white stone was the
reward promised by the Spirit to those who
overcame; and again, “he that overcometh,
the same shall be clothed in white garments”;
and in another part of the same book the Apos-
tle is instructed to say that fine linen, clean
and white, is the righteousness of the saints.
The ancient prophets always imagined the
Deity clothed in white, because, says Portal
(Des Couleurs Symboliques, p. 35), ‘‘white is
the color of absolute truth, of Him who is; it
alone reflects all the luminous rays; it is the
unity whence all the primitive colors emanate.”
Thus Daniel, in one of his prophetic visions,
saw the Ancient of days, ‘“‘whose garment was
white as snow, and the hair of his head like
pure wool.’ Here, says Dr. Henry (Comm. in848 WHITE

loco), the whiteness of the garment ‘‘noted the
splendor and purity of God in all the adminis-
trations of his justice.”

Among the Gentile nations, the same rever-
ence was paid to this color. The Egyptians
decorated the head of their deity, Osiris, with
a white tiara. In the school of Pythagoras,
the sacred hymns were chanted in white robes.
The Druids clothed their initiates who had ar-
rived at the ultimate degree, or that of perfec-
tion, in white vestments. In all the mys-
teries of other nations of antiquity, the same
custom was observed. White was, in general,
the garment of the Gentile as well as of the
Hebrew priests in the performance of their
sacred rites. As the Divine power was sup-
posed to be represented on earth by the priest-
hood, in all nations the sovereign pontiff was
clad in white. Aaron was directed to enter
the sanctuary only in white garments; in
Persia, the Magi wore white robes, because, as
they said, they alone were pleasing to the
Deity; and the white tunic of Ormuzd is still
the characteristic garment of the modern Par-
sees.

White, among the ancients, was consecrated
to the dead, because it was the symbol of the
regeneration of the soul. On the monuments
of Thebes the manes or ghosts are represented
as clothed in white; the Egyptians wrapped
their dead in white linen; Homer (Jliad, xviii.,
853) refers to the same custom when he makes
the attendants cover the dead body of Patro-
clus, pdpéi Aetxp, with a white pall; and
Pausanias tells us that the Messenians prac-
tised the same customs, clothing their dead
in white, and placing crowns upon their heads,
indicating by this double symbolism the
triumph of the soul over the empire of death.

The Hebrews had the same usage. St.
Matthew (xxvii. 59) tells us that Joseph of
Arimathea wrapped the dead body of our
Lord “in a clean linen cloth.” Adopting this
as a suggestion, Christian artists have, in their
paintings of the Savior after his resurrection,
depicted him in a white robe. And it is with
this idea that in the Apocalypse white vest-
ments are said to be the symbols of the regen-
eration of souls, and the reward of the elect.
It is this consecration of white to the dead
that caused it to be adopted as the color of
mourning among the nations of antiquity.
As the victor in the games was clothed in
white, so the same color became the symbol of
the victory achieved by the departed in the
last combat of the soul with death. “The
friends of the deceased wore,” says Plutarch,
“his livery, in commemoration of his tri-
umph.” ‘The modern mourning in black is
less philosophic and less symbolic than this
ancient one in white.

In Speculative Masonry, white is the sym-
bol of purity. This symbolism commences
at the earliest point of initiation, when the
white apron is presented to the candidate as
a symbol of purity of life and rectitude of con-
duct. _ Wherever in any of the subsequent
initiations this color appears, it is always to be
interpreted as symbolizing the same idea. In

 

 

WHITE

the Thirty-third Degree of the Ancient and
Accepted Scottish Rite, the Sovereign In-
spector is invested with a white scarf as in-
culcating that virtuous deportment above the
tongue of all reproach which should distin-
guish the possessors of that degree, the highest
in the Rite.

This symbolism of purity was most prob-
ably derived by the Masons from that of the
primitive church, where a white garment was
placed on the catechumen who was about to
be baptized, as a token that he had put off the
lusts of the flesh, and, being cleansed from his
former sins, had obliged himself to maintain
an unspotted life. The ancient symbolism
of regeneration which appertained to the an-
cient idea of the color white has not been
adopted in Masonry; and yet it would be
highly appropriate in an Institution one of
whose chief dogmas is the resurrection.

White Ball. In Freemasonry, equivalent
to a favorable or affirmative vote. The cus-
tom of using white and black balls seems to
have been derived from the Romans, who in
the earlier days of the republic used white and
black balls in their judicial trials, which were
cast into an urn, the former acquitting and
the latter condemning the accused.

White Cross Knights. A title sometimes
applied to the Knights Hospitalers of St.
John, from the color of their cross. Porter
(Hist. Knts. of Malta, i., 166) says: ‘Villiers
hastily assembled a troop of White Cross
Knights, and, issuing from the city by a side
gate, made a circuit so as, if possible, to fall
upon the flank of the foe unperceived.”’

White Mantle, Order of the. The Teu-
tonic Knights were so denominated in allu-
sion to the color of their cloaks, on which they
bore a black cross.

White Masonry. (Maconnerie blanche.)
A title given by French writers to Female
Masonry, or the Masonry of Adoption.

White Stone. A symbol in the Mark
Degree referring to the passage in the Apoca-
lypse (ii. 17): ‘‘ To him that overcometh will I
give to eat of the hidden manna, and will give
him a white stone, and in the stone a new
name written, which no man knoweth, saving
he that receiveth it.” In this passage it is sup-
posed that the Evangelist alluded to the
stones or tesserse which, among the ancients
and the early Christians, were used as tokens
of alliance and friendship. Hence in the Mark
Degree, the white stone and the new name in-
scribed upon it is a symbol of the covenant
made between the possessors of the degree,
which will in all future time, and under every
circumstance of danger or distress, secure the
kind and fraternal assistance of all upon whom
the same token has been bestowed. In the
symbolism of the degree the candidate repre-
sents that white stone upon whom the new
name as a Mark Master is to be inscribed.
(See Mark and Tessera Hospitalis.)

White, William Henry. Distinguished
for his services to the Craft of England, whom
he served as Grand Secretary for the long
period of forty-seven years. He was the sonWIDOW

of William White, who was also Grand Secre-
tary of the Grand Lodge of England for thirty-
two years, the office having thus been held by
father and son for seventy-nine years. Will-
iam Henry White was born in 1778. On
April 15, 1799, he was initiated in Emulation
Lodge, No. 12, now called the Lodge of Emu-
lation, No. 21, having been nominated by his
father. December 15, 1800, he was elected
Master of the Lodge, and presided until 1809.
In 1805 he was appointed a Grand Steward,
and in 1810 Grand Secretary, as the assistant
of his father. This office was held by them
conjointly for three years. In 1813, at the
union of the two Grand Lodges, he was ap-
pointed, with Edwards Harper, Joint Grand
Secretary of the United Grand Lodge of Eng-
land, and in 1838 sole Grand Secretary. In
1857, after a service of nearly half a century,
he retired from the office, the Grand Lodge
unanimously voting him a retiring pension
equal in amount to his salary. On that oc-
casion the Earl of Zetland, Grand Master, said:
“T know of no one, and I believe there never
was anyone who has done more, who has ren-
dered more valuable services to Masonry than
our worthy Brother White.” In view of the
great names in Masonic literature and labor
which preceded him, the eulogium will be
deemed exaggerated; but the devotion of the
Grand Secretary to the Order, and his valua-
ble services during his long and active life,
cannot be denied. During the latter years
of his official term, he was charged with inac-
tivity and neglect of duty, but the fault has
been properly attributed to the increasing
infirmities of age. A service of plate was pre-
sented to him by the Craft, June 20, 1850, as a
testimonial of esteem. He died April 5, 1866.

Widow, Sons of the. A society founded
in the third century, by a Persianslave, Manes,
who had been purchased and adopted by a

widow. It consisted of two degrees, Auditor
and Elut.
Widow’sSon. In Ancient Craft Masonry,

the title applied to Hiram, the architect of the
Temple, because he is said, in the Ist Book
of Kings (vii. 14), to have been “a widow’s
gon of the tribe of Naphtali.’”’ The Adonhi-
ramite Masons have atradition which Chapron
ives (Necessaire Maconn., p. 101) in the fol-
owing words: ‘The Masons call themselves
the widow’s sons, because, after the death of
our respectable Master, the Masons took care
of his mother, whose children they called
themselves, because Adonhiram had always
considered them as his brethren. But the
French Masons subsequently changed the
myth and called themselves “Sons of the
Widow,’ and for this reason. ‘As the wife of
Hiram remained a widow after her husband
was murdered, the Masons, who regard them-
selves as the descendants of Hiram, called
themselves Sons of the Widow.’”” But this myth
is a pure invention, and is without the Scrip-
tural foundation of the York myth, which
makes Hiram himself the widow’s son. But
in French Masonry the term “Son of the
Widow” is synonymous with “Mason.”

 

 

 

WILL 849

The adherents of the exiled house of Stuart,
when seeking to organize a system of political
Masonry by which they hoped to secure the
restoration of the family to the throne of Eng-
land, transferred to Charles II. the tradition
of Hiram Abif betrayed by his followers, and
called him ‘‘the Widow’s Son,” because he
was the son of Henrietta Maria, the widow of
Charles I. For the same reason they subse-
quently applied the phrase to his brother,
James IT.

Wife and Daughter, Mason’s. See
Mason’s Wife and Daughter.
Wilhelmsbad, Congress of. At Wil-

helmsbad, near the city of Hanau in Hesse-
Cassel, was held the most important Masonic
Congress of the eighteenth century. It was
convoked by Ferdinand, Duke of Brunswick,
Grand Master of the Order of Strict Observ-
ance, and was opened July 16, 1782. Its
duration extended to thirty sessions, and in
its discussions the most distinguished Masons
of Germany were engaged. Neither the
Grand Lodge of Germany, nor that of Sweden,
was represented; and the Grand Lodge of the
Three Globes, at Berlin, sent only a letter:
but there were delegates from Upper and
Lower Germany, from Holland, Russia, Italy,
France, and Austria; and the Order of the Il-
luminati was represented by the Baron von
Knigge. It is not therefore surprising that
the most heterogeneous opinions were ex-
pressed. Its avowed object was the reform of
the Masonic system, and its disentanglement
from the confused mass of rites and high de-
grees with which French and German pre-
tenders or enthusiasts had been for years past
overwhelming it. Important topics were pro-
posed, such as the true origin of Speculative
Masonry, whether it was merely conventional
and the result of modern thought, or whether
it was the offspring of a more ancient order,
and, if so, what was that order; whether there
were any Superiors General then existing, and
who these Unknown Superiors were, etc.
These and kindred questions were thoroughly
discussed, but not defied! and the Congress
was eventually closed without coming to any
other positive determination than that Free-
masonry was not essentially connected with
Templarism, and that, contrary to the doc-
trine of the Rite of Strict Observance, the
Freemasons were not the successors of the
Knights Templar. The real effect of the
Congress of Wilhelmsbad was the abolition
of that Rite, which soon after drooped and
died.

Will. In some of the continental Rites,
and in certain high degrees, it is a custom to
require the recipiendary to make, before his
initiation, a will and testament, exhibiting
what are his desires as to the distribution of
his property at his decease. The object seems
to be to add solemnity to the ceremony, and
to impress the candidate with the thought of
death. But it would seem to be a custom
which would be ‘more honored in the breach
than the observance.” It is not practised in
the York and American Rites,850 WILLIAM

William, Emperor of Germany. An
honorary member of the Grand Lodge of Scot-
land and protector of Freemasonry in Ger-
many, his son, the crown prince, being deputy-
protector. 4

Wilson Manuscript. In the marginal
notes to the Manifesto of the Lodge of Antiquity,
published in 1778, there is reference to an ‘“O.
[old or original] MS. in the hands of Mr. Wil-
son of Broomhead, near Sheffield, Yorkshire,
written in the reign of King Henry VIII.”
It seems, from the context, to have been cited
as authority for the existence of a General
Assembly of the Craft at the city of York.
But no part of the MS. has ever been printed
or transcribed, and it is now apparently lost.

Winding Stairs. In the Ist Book of
Kings (vi. 8) it is said: ‘‘The door for the mid-
dle chamber was in the right side of the house;
and they went up with winding stairs into the
middle chamber, and out of the middle into
the third.” From this passage the Masons
of the last century adopted the symbol of the
winding stairs, and introduced it into the Fel-
low-Craft’s Degree, where it has ever since
remained, in the American Rite. In one of
the high degrees of the Scottish Rite the wind-
ing stairs are called cochleus, which is a cor-
ruption of cochlis, a spiral staircase. The
Hebrew word is lulim, from the obsolete root
lul, to roll or wind. The whole story of the
winding stairs in the Second Degree of Ma-
sonry is a mere myth, without any other foun-
dation than the slight allusion in the Book of
Kings which has been just cited, and it de-
rives its only value from the symbolism taught
initslegend. (See Middle Chamber and Wind-
ing Stairs, Legend of the.)

Winding Stairs, Legend of the. I for-
merly so fully investigated the true meaning
of the legend of the winding stairs, as taught
in the degree of Fellow-Craft, that I can now
find nothing to add to what I have already
said in my work on The Symbolism of Free-
masonry, published in 1869. I might, in
writing a new article, change the language, but
I could furnish no new idea. I shall not,
therefore, hesitate to transfer much of what I
have said on this subject in that work to the
present article. It is an enlargement and de-
velopment of the meager explanations given
in the ordinary lecture of Webb.

Jn an investigation of the symbolism of the
winding stairs, we shall be directed to the true
explanation by a reference to their origin,
their number, the objects which they recall,
and their termination, but above all by a con-
sideration of the great design which an ascent
upon them was intended to accomplish.

The steps of this winding staircase com-
menced, we are informed, at the porch of the
Temple; that is to say, at its very entrance.
But nothing is more undoubted in the science
of Masonic symbolism than that the Temple
was the representative of the world purified by
the Shekinah, or the Divine Presence. The
world of the profane is without the Temple;
the world of the initiated is within its sacred
walls. Hence to enter the Temple, to pass

  

 

   

    

WINDING

within the porch, to be made a Mason, and to
be born into the world of Masonic light, are
all synonymous and convertible terms. Here,
then, the symbolism of the winding stairs
begins.

The Apprentice, having entered within the
porch of the Temple, has begun his Masonic
life. But the First Degree in Masonry, like
the lesser mysteries of the ancient systems of
initiation, is only a preparation and purifica-
tion for something higher. The Entered Ap-
prentice is the child in Masonry. The les-
sons which he receives are simply intended to
cleanse the heart and prepare the recipient for
that mental illumination which is to be given
in the succeeding degrees.

As a Fellow-Craft, he has advanced another
step, and as the degree is emblematic of youth
so it is here that the intellectual education of
the candidate begins. And therefore, here, at
the very spot which separates the porch from
the sanctuary, where childhood ends and man-
hood begins, he finds stretching out before him
a winding stair which invites him, as it were,
to ascend, and which, as the symbol of disci-
pline and instruction, teaches him that bere
must commence his Masonic labor—here he
must enter upon those glorious though diffi-
cult researches the end of which is to be the
possession of Divine truth. The windin
stairs begin after the candidate has passe
within the porch and between the pillars of
strength and establishment, as a, significant
symbol to teach him that as soon as he has

assed beyond the years of irrational child-
1ood, and commenced his entrance upon
manly life, the laborious task of self-improve-
ment is the first duty that is placed before him.
He cannot stand still, if he would be worthy
of his vocation; his destiny as an immortal
being requires him to ascend, step by step,
until he has reached the summit, where the
treasures of knowledge await him.

The number of these steps in all the sys-
tems has been odd. Vitruvius remarks—and
the coincidence is at least curious—that the
ancient temples were always ascended by an
odd number of steps; and he assigns as the
reason, that, commencing with the right foot
at the bottom, the worshiper would find the
same foot foremost when he entered the Tem-
ple, which was considered as a fortunate omen.
But the fact is, that the symbolism of numbers
was borrowed by the Masons from Pythago-
ras, in whose system of philosophy it plays
an important part, and in which odd numbers
were considered as more perfect than even
ones. Hence, throughout the Masonic sys-
tem we find a predominance of odd numbers;
and while three, five, seven, nine, fifteen, an
twenty-seven, are all-important symbols, we
seldom find a reference to two, four, six, eight,
or ten. The odd number of the stairs was
therefore intended to symbolize the idea of
perfection, to which it was the object of the
aspirant to attain. x

As to the particular number of the stairs,
this has varied at different periods. ‘Tracing-
boards of the last century have been found, 1bWINDING

which only fire steps are delineated,
in which they amount to seven. The Pres-
tonian lectures, used in England in the begin-
ning of this century, gave the whole number as
thirty-eight, dividing them into series of one,
three, five, seven, nine, andeleven. The error
of making an even number, which was a vio-
lation of the Pythagorean principle of odd
numbers as the symbol of perfection, was cor-
rected in the Hemming lectures, adopted at
the union of the two Grand Lodges of England,
by striking out the eleven, which was also ob-
jectionable as receiving a sectarian explana-
tion. In this country the number was still
further reduced to fifteen, divided into three
series of three, five, and seven. I shall adopt
is American division in explaining the sym-
lism; although, after all, the particular
number of the steps, or the peculiar method of
their division into series, will not in any way
affect the general symbolism of the whole
legend.

The candidate, then, in the Second Degree of
Masonry, represents a man starting forth on
the journey of life, with the great task before
him of self-improvement. For the faithful
performance of this task, a reward is prom-
ised, which reward consists in the develop-
ment of all his intellectual faculties, the moral
and spiritual elevation of his character, and
the acquisition of truth and knowledge. Now,
the attainment of this moral and intellectual
condition supposes an elevation of character,
an ascent from a lower to a higher life, and a
passage of toil and difficulty, through rudi-
mentary instruction, to the full fruition of
wisdom. This is therefore beautifully sym-
bolized by the winding stairs, at whose foot
the aspirant stands ready to climb the toilsome
steep, while at its top is placed “that hiero-
glyphie bright which none but Craftsmen ever
saw,” as the emblem of Divine truth. And
hence a distinguished writer has said that
“these steps, like all the Masonic symbols, are
illustrative of discipline and doctrine, as well
as of natural, mathematical, and metaphysical
science, and open to us an extensive range of
moral and speculative inquiry.”

The candidate, incited by the love of virtue
and the desire of knowledge, and withal eager
for the reward of truth which is set before him,
begins at once the toilsome ascent. At each
division he pauses to gather instruction from
the symbolism which these divisions present
to his attention.

At the first pause which he makes he is in-
structed in the peculiar organization of the
order of which he has become a disciple. But
the information here given, if taken in its
naked, literal sense, is barren, and unworthy of
his labor. The rank of the officers who gov-
ern, and the names of the degrees which con-
stitute the Institution, can give him no knowl-
edge which he has not before possessed. We
must look therefore to the symbolic meaning
of these allusions for any value which may be
attached to this part of the ceremony.

The reference to the organization of the
Masonic Institution is intended to remind the

 

 

 

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WINDING 851

and others | aspirant of the union of men in society, and

the development of the social state out of the
state of nature. He is thus reminded, in the
very outset of his journey, of the blessings
which arise from civilization, and of the fruits
of virtue and knowledge which are derived
from that condition. Masonry itself is the
result of civilization; while, in grateful return,
it has been one of the most important means
of extending that condition of mankind.

All the monuments of antiquity that the
ravages of time have left, combine to prove
that man had no sooner emerged from the sav-
age into the social state, than he commenced
the organization of religious mysteries, an
the separation, by a sort of Divine instinct, of
the sacred from the profane. Then came the
invention of architecture as a means of provid-
ing convenient dwellings and necessary shelter
from the inclemencies and vicissitudes of the
seasons, with all the mechanical arts connect-
ed with it; and lastly, geometry, as a neces-
sary science to enable the cultivators of land to
measure and designate the limits of their pos-
sessions. All these are claimed as peculiar
characteristics of Speculative Masonry, which
may be considered as the type of civilization,
the former bearing the same relation to the
profane world as the latter does to the savage
state. Hence we at once see the fitness of
the symbolism which commences the aspi-
rant’s upward progress in the cultivation of
knowledge and the search after truth, by re-
calling to his mind the condition of civiliza-
tion and the social union of mankind as nec-
essary preparations for the attainment of these
objects. In the allusions to the officers of a
Lodge, and the degrees of Masonry as explana-~
tory of the organization of our own society,
we clothe in our symbolic language the history
of the organization of society.

Advancing in his progress, the candidate is
invited to contemplate another series of in-
structions. The human senses, as the appro-
priate channels through which we receive all
our ideas of perception, and which, therefore,
constitute the most important sources of our
knowledge, are here referred to as a symbol of
intellectual cultivation. Architecture, as the
most. important of the arts which conduce to
the comfort of mankind, is also alluded to
here, not simply because it is so closely con-
nected with the operative institution of Ma-
sonry, but also as the type of all the other use-
ful arts. In his second pause, in the ascent
of the winding stairs, the aspirant is therefore
reminded of the necessity of cultivating prac-
tical knowledge.

So far, then, the instructions he has re-
ceived relate to his own condition in society as
a member of the great social compact, and to
his means of becoming, by a knowledge of the
arts of practical life, a necessary and useful
member of that society.

But his motto will be, “Excelsior.” Still
must he go onward and forward. The stair
is still before him; its summit is not yet
reached, and still further treasures of wisdom
are to be sought for, or the reward will not be852 WINDING

gained, nor the middle chamber, the abiding-
place of truth, be reached

In his third pause, he therefore arrives at
that point in which the whole circle of human
science is to be explained. Symbols, we know,
are in themselves arbitrary and of conven-
tional signification, and the complete circle of
human science might have been as well sym-
bolized by any other sign or series of doctrines
as by the seven liberal arts and sciences. But
Masonry is an institution of the olden time;
and this selection of the liberal arts and sci-
ences as a symbol of the completion of human
learning is one of the most pregnant evidences
that we have of its antiquity.

In the seventh century, and for a long time
afterward, the circle of instruction to which all
the learning of the most eminent schools and
most distinguished philosophers was confined,
was limited to what were then called the lib-
eral arts and sciences, and consisted of two
branches, the trivium and the quadrivium.
The triviwm included grammar, rhetoric, and
logic; the quadriviwm comprehended arith-
metic, geometry, music, and astronomy.

“These seven heads,” says Enfield, ‘‘were
supposed to include universal knowledge. He
who was master of these was thought to have
no need of a preceptor to explain any books or
to solve any questions which lay within the
compass of human reason, the knowledge of
the triviwm having furnished him with the key
to all language, and that of the quadriviuwm
having opened to him the secret laws of na-
ture.”

At a period, says the same writer, when few
were instructed in the trivium, and very few
studied the quadrivium, to be master of both
was sufficient to complete the character of a
philosopher. The propriety, therefore, of
adopting the seven liberal arts and sciences as
a symbol of the completion of human learning
ig apparent. The candidate, having reached
this point, is now supposed to have accom-
pucbed the task upon which he had entered—

e has reached the last step, and is now ready
to receive the full fruition of human learning.

So far, then, we are able to comprehend the
true symbolism of the winding stairs. They
represent the progress of an inquiring mind
with the toils and labors of intellectual
cultivation and study, and the preparatory
acquisition of all human science, as a prelim-
Inary step to the attainment of Divine truth,
which, it must be remembered, is always
symbolized in Masonry by the Worp.

Here let me again allude to the symbolism
of numbers, which is for the first time pre-
sented to the consideration of the Masonic
student in the legend of the winding stairs.
The theory of numbers as the symbols of cer-
tain qualities was originally borrowed by the
Masons from the school of Pythagoras. It
will be impossible, however, to develop this
doctrine, in its entire extent, in the present
article, for the numeral symbolism of Ma-
sonry would itself constitute materials for an
ample essay. It will be sufficient to advert
to the faet, that the total number of the steps,

 

    

WINDING

amounting in all to fifteen in the American
system, is a significant symbol. For fifteen
was a sacred number among the Orientals,
because the letters of the holy name JAH,
mm, were, in their numerical value, equiva-
lent to fifteen; and hence a figure in which
the nine digits were so disposed as to make
fifteen either way when added together per-
pendicularly, horizontally, or diagonally, con-
stituted one of their most sacred talismans.
The fifteen steps in the winding stairs are
therefore symbolic of the name of God.

But we are not yet done. It will be re-
membered that a reward was promised for
all this toilsome ascent of the winding stairs.
Now, what are the wages of a Speculative
Mason? Not money, nor corn, nor wine, nor
oil. All these are but symbols. His wages
are Truth, or that approximation to it which
will be most appropriate to the degree into
which he has been initiated. It is one of the
most beautiful, but at the same time most
abstruse, doctrines of the science of Masonic
symbolism that the Mason is ever to be in
search of truth, but is never to find it. This
Divine truth, the object of all his labors, is
symbolized by the Word, for which we all
know he can only obtain a substitute; and this
is intended to teach the humiliating but
necessary lesson that the knowledge of the
nature of God and of man’s relation to him,
which knowledge constitutes Divine truth,
can never be acquired in this life. It is only
when the portals of the grave open to us, and
give us an entrance into a more perfect life,
that this knowledge is to be attained. ‘‘Hap-
py is the man,” says the father of lyric poetry,
““who descends beneath the hollow earth,
having beheld these mysteries: he knows the
end, he knows the origin of life.”

The middle chamber is therefore symbolic
of this life, where the symbol only of the
Word can be given, where the truth is to be
reached by approximation only, and yet
where we are to learn that that truth will con-
sist in a perfect knowledge of the G. A. O. T.
U. This is the reward of the inquiring Ma-
son; in this consist the wages of a Fellow-
Craft; he is directed to the truth, but must
travel farther and ascend still higher to attain

~
ct

It is, then, as a symbol, and a symbol only,
that we must study this beautiful legend of
the winding stairs. If we attempt to adopt
it as an historical fact, the absurdity of its de-
tails stares us in the face, and wise men will
wonder at our credulity. Its inventors had
no desire thus to impose upon our felly; but
offering it to us as a great philosophical myth,
they did not for a moment suppose that we
would pass over its sublime moral teachings
to accept the allegory as an historical narrative
without meaning, and wholly irreconcilable
with the records of Scripture, and opposed by
all the principles of probability. To suppose
that eighty thousand craftsmen were weekly
paid in the narrow precincts of the Temple
chambers, is simply to suppose an absurdity.
But to believe that all this pictorial repre-WIND

sentation of an ascent by a winding staircase
to the place where the wages of labor were to
be received, was an allegory to teach us the
ascent of the mind from ignorance, through
all the toils of study and the difficulties of ob-
taining knowledge, receiving here a little and
there a little, adding something to the stock

of our ideas at each step, until, in the middle |

chamber of life—in the full fruition of man-
hood—the reward is attained, and the puri-
fied and elevated intellect is invested with
the reward in the direction how to seek God
and God’s truth; to believe this, is to believe
and to know the true design of Speculative
Masonry, the only design which makes it
worthy of a good or a wise man’s study.

Its historical details are barren, but its
symbols and allegories are fertile with in-
struction.

Wind, Mason’s. Among the Masonic
tests of the last century was the question,
“How blows a Mason’s wind?” and the an-
swer was, “Due east and west.’ Browne
gives the question and answer more in ex-
tenso, and assigns the explanation as follows:

“How blows the wind in Masonry?

‘Favorable due east and west.

“To what purpose?

“To call men to, at, and from their labor.

‘‘What does it further allude to?

“To those miraculous winds which proved
so essential in working the happy deliver-
ance of the children of Israel from their
Egyptian bondage, and proved the overthrow
of Pharaoh and all his host when he attempted
to follow them.”

Krause very correctly thinks that the fun-
damental idea of the Masonic wind blowing
from the east is to be found in the belief of
the Middle Ages that all good things, such as

hilosophy and religion, came from the East.
ie the German ritual of The Three Sts. John’s
Degrees of the Mother Lodge of the Three Globes,
the idea is expressed a little differently. The
Catechism is as follows:

““Whence comes the wind?

“From the east towards the west, and from
the south towards the north, and from the
north towards the south, the east, and the
west.

“What weather brings it?

“Variable, hail and storm, and calm and
pleasant weather.”

The explanation given is that these chang-
ing winds symbolize the changing progress of
man’s life in his pursuit of knowledge—now
clear and full of hope, now dark with storms.
Bode’s hypothesis that these variable winds
of Masonry were intended to refer to the
changes of the condition of the Roman Church
under English monarchs, from Henry VIII.
to James II., and thus to connect the sym-
bolism with the Stuart Masonry, is wholly
untenable, as the symbol is not found in any
of the high degrees. It is not recognized in
the French, and is obsolete in the York Rite.

Window. A piece of furniture in the Mark
Degree. It is a mere symbol, haying no foun-
dation in truth, as there was no such appen-

 

WISCONSIN 853

dage to the Temple. It is simply intended to
represent the place where the workman re-
ceived his wages, symbolic of the reward
earned by labor.

Wine. One of the elements of Masonic
consecration, and, as a symbol of the inward
refreshment of a good conscience, is intended,
under the name of the ‘‘ wine of refreshment,”
to remind us of the eternal refreshments
which the good are to receive in the future
life for the faithful performance of duty in
the present.

Wings of the Cherubim, Extended.
The candidate in the degree of Royal Master
of the American Rite is said to be received
“beneath the extended wings of the cheru-
bim.” The expression is derived from the
passage in the Ist Book of Kings (vi. 27),
which describes the setting of ‘‘the cherubim
within the inner house.” Practically, there
ig an anachronism in the reference to the
cherubim in this degree. In the older and
purer ritual, the ceremonies are supposed to
take place in the council-chamber or private
apartment of King Solomon, where, of course,
there were no cherubim. And even in some
more modern rituals, where a part of the cere-
mony referred to in the tradition is said to
have occurred in the holy of holies, that part
of the Temple was at that time unfinished, and
the cherubim had not yet been placed there.
But symbolically the reference to the cheru-
bim in this degree, which represents a searcher
for truth, is not objectionable. For although
there is a great diversity of opinion as to their
exact signification, yet there is a very general
agreement that, under some one manifesta-
tion or another, they allude to and symbolize
the protecting and overshadowing power of
the Deity. When, therefore, the initiate is
received beneath the extended wings of the cheru-
bim, we are taught by this symbolism how
appropriate it is, that he who comes to ask
and to seek Truth, symbolized by the True
Word, should begin by placing himself under
the protection of that Divine Power who
alone is Truth, and from whom alone truth can
be obtained.

Wisconsin. In January, 1843, Free-
masonry was introduced into Wisconsin by
the establishment of Mineral Point Lodge
at Mineral Point, Melody Lodge at Platte-
ville, and Milwaukee Lodge at Milwaukee,
all under the authority of the Grand Lodge
of Missouri. December 18, 1843, delegates
from these three Lodges assembled in con-
vention at Madison, and organized the Grand
Lodge of Wisconsin, Rev. B. T. Kavanaugh,
the Master of Melody Lodge, being elected
Grand Master. .

The Grand Chapter was established Feb-
ruary 13, 1850, and Dwight F. Lawton elected
Grand High Priest.

The Grand Council of Royal and Select
Masters was organized in 1857, and James
Collins elected Grand Master. :

The Grand Commandery was_organized
October 20, 1859, and Henry L. Palmer
elected Grand Commander.854 WISDOM

Wisdom, In Ancient Craft Masonry,
wisdom is symbolized by the East, the place
of light, being represented by the pillar that
there supports the Lodge and by the Wor-
shipful Master. It is also referred to King
Solomon, the symbolical founder of the Or-
der. In Masonic architecture the Ionic
column, distinguished for the skill in its con-
struction, as it combines the beauty of the
Corinthian and the strength of the Doric, is
adopted as the representative of wisdom.

King Solomon has been adopted in Specu-
lative Masonry as the type or representa-
tive of wisdom, in accordance with the char-
acter which has been given to him in the
Ist Book of Kings (iv. 30-32): ‘‘Solomon’s
wisdom excelled the wisdom of all the chil-
dren of the east country, and all the wisdom
of Egypt. For he was wiser than all men;
than Ethan the Ezrahite, and Heman and
Chalcol and Darda, the sons of Mahol; and
his fame was in all the nations round about.”’

In all the Oriental philosophies a con-
spicuous place has been given to wisdom.
In the book called the Wisdom of Solomon (vii.,
7, 8), but supposed to be the production of a
Hellenistic Jew, it is said: “I called upon
God, and the spirit of wisdom came to me.
preferred her before sceptres and thrones,
and esteemed riches nothing in comparison
of her.” And farther on in the same book
(vii., 25-27) she is described as “the breath
of the power of God, and a pure influence
[emanation] flowing from the glory of the Al-
mighty, ... the brightness of the ever-
lasting light, the unspotted mirror of the
power of God, and the image of his good-
ness.”’

The Kabbalists made Chochma, 22M,
or Wisdom, the second of the ten Sephiroth,
placing it next to the Crown. They called
it a male potency, and the third of the Sephi-
roth, Binah, 72°5, or Intelligence, female.
These two Sephiroth, with Keter, M2, or
the Crown, formed the first triad, and their
union produced the Intellectual World.

The Gnostics also had their doctrine of
Wisdom, whom they called Achamoth. They
said she was feminine; styled her Mother,
and said that she produced all things through
the Father.

_ The Oriental doctrine of Wisdom was, that
it is a Divine Power standing between the
Creator and the creation, and acting as His
agent. ‘The Lord,” says Solomon (proverbs
il. 19), “‘by wisdom hath founded the earth.”
Hence wisdom, in this philosophy, answers to
the idea of a vivifying spirit brooding over
and impregnating the elements of the chaotic
world. In short, the world is but the out-
ward manifestation of the spirit of wisdom.

This idea, so universally diffused through-
out the East, is said to have been adopted
into the secret doctrine of the Templars, who
are supposed to have borrowed much from
the Basilideans, the Manicheans, and the
Gnostics. From them it easily passed over
to the high degrees of Masonry, which were

_

 

WOLF

the great decoration of the Thirty-third De-
gree of the Scottish Rite, the points of the
triple triangle are inscribed with the letters
§.A.P.I.E.N.T.1.A., or Wisdom.

It is not difficult now to see how this word
Wisdom came to take so prominent a part
in the symbolism of Ancient Masonry, and
how it was expressly appropriated to King
Solomon. As wisdom, in the philosophy of
the East, was the creative energy—the archi-
tect, so to speak, of the world, as the emana-
tion of the Supreme Architect—so Solomon
was the architect of the Temple, the symbol
of the world. He was to the typical world
or temple what wisdom was to the great world
of the creation. Hence wisdom is appropri-
ately referred to him and to the Master of the
Lodge, who is the representative of Solomon.
Wisdom is always placed in the east of the
Lodge, because thence emanate all light, and
knowledge, and truth.

Withdrawal of Petition. It is a law of
Masonry in America that a petition for initia-
tion having been once presented to a Lodge,
cannot be withdrawn. It must be subjected
to a ballot. It must be submitted to the
action of the Lodge. The rule is founded on
prudential reasons. The candidate having
submitted his character for inspection, the in-
spection must be made. It is not for the
interests of Masonry (the only thing to be
considered) that, on the prospect of an un-
favorable judgment, he should be permitted
to decline the inspection, and have the oppor-
tunity of applying to another Lodge, where
carelessness or ignorance might lead to his
acceptance. Initiation is not like an article
of merchandise sold by rival dealers, and to
be purchased, after repeated trials, from the
most accommodating seller.

Witnesses. See 7'rials.

Woellner, Johann Christoph Von. A
distinguished Prussian statesman, and equal-
ly distinguished as one of the leaders of the
Rosicrucian Order in Germany, and the Rite
of Strict Observance, to whose advancement
he lent all the influence of his pglitical posi-
tion. He was born at Dobritz, May 19,
1732. He studied theology in the orthodox
church, and in 1750 was appointed a preacher
near Berlin, and afterward a Canon at Hal-
berstadt. In 1786, King William III., of
Prussia, appointed him privy councilor of
finance, an appointment supposed to have
been made as a concession to the Rite of
Strict Observance, of which Woellner was a
Provincial Grand Master, his Order name
being Eques @ cubo. In 1788 he became Min-
ister of State, and was put at the head of
ecclesiastical affairs. No Mason in Germany
labored more assiduously in the cause of the
Order and in active detante of the Rite of
Strict Observance, and hence he had many
enemies as wellas friends. On the demise of
King William, he was dismissed from his polit-
ical appointments, and retired to his estate at
Grossriez, where he died September 11, 1800.

Wolf. In the Egyptian mysteries, the

 

 

founded on the Templar theory. Hence, in

 

candidate represented a wolf and wore @WOLFENBUTTEL

wolf’s skin, because Osiris once assumed the
form of that animal in his contests with Ty-
phon. In the Greek mythology, the wolf was
consecrated to Apollo, or the sun, because of
the connection between luke, light, and lukos,
a wolf. In French, wolf is louve, and hence
the word louveteau, signifying the son of a
Mason. (See Lewis No. 3.)

Wolfenbuttel, Congress of. A city of
Lower Saxony, in the principality of Wolfen-
biittel, and formerly a possession of the Duke
of Brunswick. In 1778 Ferdinand, Duke of
Brunswick, convoked a Masonic Congress
there, with a view of reforming the organiza-
tion of the Order. Its results, after a session
of five weeks, were a union of the Swedish
and German Masons, which lasted only for a
brief period, and the preparation for a future
meeting at Wilhelmsbad.

Wolfgang, Albert, Prince of Lippe
Schaumberg. Born in 1699, died in 1748.
One of the Masonic circle whom Frederick
the Great favored and sought at times to

meet.

Woman. The law which excludes women
from initiation into Masonry is not contained
in the precise words in any of the Old Con-
stitutions, although it is continually implied,
as when it is said in the Lansdowne MS. (cir-
ca 1560) that the Apprentice must be ‘‘of
limbs whole, as a man ought to be,” and that
he must be ‘‘no bondsman.” All the regu-
lations also refer to men only, and many of
them would be wholly inapplicable to women.
But in the Charges compiled by Anderson and
Desaguliers, and published in 1723, the word
“woman” is for the first time introduced,
and the law is made explicit. Thus it is said
that “the persons admitted members of a
Lodge must be good and true men,....0
bondmen, no women,’ ete. (Constitutions,
1723, p. 51.)

Perhaps the best reason that can be as-
signed for the exclusion of women from our
Lodges will be found in the character of
our organization as a mystic society. Spec-
ulative Freemasonry is only an application
of the art of Operative Masonry to purposes
of morality and science. The Operative
branch of our Institution was the forerunner
and origin of the Speculative. Now, as we
admit of no innovations or changes in our
customs, Speculative Masonry retains, and
is governed by, all the rules and regulations
that existed in and controlled its Operative

rototype. Hence, as in this latter art only
fais and hearty men, in possession of all
their limbs and members, so that they might
endure the fatigues of labor, were employed,
so in the former the rule still holds, of exclud-
ing all who are not in the possession of these
prerequisite qualifications. Woman is not
permitted to participate in our rites and
ceremonies, not because we deem her un-
worthy or unfaithful, or incapable, as has
been foolishly supposed, of keeping a secret,
but because, on our entrance into the Order,
we found certain regulations which pre-
scribed that only men capable of enduring

°

 

WOOG 855

the labor, or of fulfilling the duties of Oper-
ative Masons, could be admitted. These
regulations we have solemnly promised never
to alter; nor could they be changed, without
an entire disorganization of the whole system
of Speculative Masonry.

Wood-Cutters, Order of. See Fendeurs.

Woodford Manuscript. A manuscript
formerly in the possession of one of England’s
most esteemed Masons, Rev. A. F. A. Wood-
ford, editor of Kenning’s Cyclopedia of Free-
masonry, of 700 pages, London. Bro. Hughan
says it is almost a verbatim copy of the
Cooke MSS. The indorsement upon it reads,
‘This is a very ancient record of Masonry,
which was copyed for me by Wm. Reid, Secre-
tary to the Grand Lodge, 1728.” It formerly
belonged to Mr. William Cowper, clerk to the
Parliament, and is now in the library of the
Quatuor Coronati Lodge, No. 2076, London,
England.

Woog, Carl Christian. Born at Dresden
in 1718, and died at Leipsic, April 24, 1771.
Mossdorf says that he was, in 1740, a resident
of London, and that there he was initiated
into Ancient Craft Masonry, and also into the
Scottish degree of Knight of St. Andrew. In
1749, he published a Latin work entitled
Presbyterorum et Diaconorum Achaie de Mar-
tyrio Sancti Andree Apostoli, Epistola Encyc-
lica, in which he refers to the Freemasons (p.
32) in the following language: ‘“‘Unicum
adhue addo, esse inter cementarios, seu lapi-
cidas liberos, (qui Franco muratoriorum Franc-
Macons nomine communiter insigniuntur qui-
que rotunda quadratis miscere dicuntur,)
quosdam qui 8. Andress memoriam summa
veneratione recolant. Ad minimum, si scrip-
tis, que detecta eorum mysteria et arcana
recensent, fides non est deneganda, certum
erit, eos quotunnis diem quoque Andreas, ut
Sancti Johannis diem solent, festum agere
atque ceremoniosum celebrare, esseque inter
eos sectam aliquam, que per crucem, quam in
pectore gerant, in qua Sanctus Andreas funi-
bus alligatus hereat, 4 reliquis se destin-
guunt’’; i.e., “I add only this, that among the
Freemasons (commonly called Franc-Magons,
who are said to mingle circles with squares,)
there are certain ones who cherish the mem-
ory of St. Andrew with singular veneration.
Aé all events, if we may credit those writings
in which their mysteries and secrets are de-
tected and exposed, it will be evident that
they are accustomed to keep annually, with
ceremonies, the festival of St. Andrew as well
as that of St. John; and that there is a sect
among them which distinguish themselves
from the others by wearing on their breast the
cross on which St. Andrew was fastened by
cords.” Woog, in a subsequent passage, de-
fends the Freemasons from the charge made
by these Expositions that they were irre-
ligious, but declares that by him their mysteries
shall remain buried in profound silence—‘‘per
me vero maneant eorum mysteria alto silentio
sepulta.” It is, apparently, from these pass-
ages that Mossdorf draws his conclusions that
Woog was a Freemason, and had received the856 WORD

Scottish degree of Knight of St. Andrew.
They at least prove that he was an early
friend of the Institution.

Word. When emphatically used, the
expression, ‘‘the Word,” is in Masonry al-
ways referred to the Third Degree, although
there must be a word in each degree. In this
latter and general sense, the Word is called
by French Masons ‘‘la parole,’’ and by the
Germans ‘‘ein Worterzeichen.”’ The use of a
Word is of great antiquity. We find it in the
ancient mysteries. In those of Egypt it is
said to have been the Tetragrammaton. The
German Stone-Masons of the Middle Ages
had one, which, however, was probably only
a password by which the traveling Com-
panion might make himself known in his pro-
fessional wanderings. Lyon (Hist. of the L.
of Edinb., p. 22) shows that it existed, in the
sixteenth and subsequent centuries, in the
Scotch Lodges, and he says that ‘“‘the Word
is the only secret that is ever alluded to in
the minutes of Mary’s Chapel, or in those of
Kilwinning, Atcheson’s Haven, or Dunblane,
or any other that we have examined of a date
Puor to the erection of the Grand Lodge.’

ndeed, he thinks that the communication of
this Word constituted the only ceremony of
initiation practised in the Operative Lodges.
At that time there was evidently but one
Word for all the ranks of Apprentices, Crafts-
men, and Masters. He thinks that this com-
munication of the Mason Word to the Ap-
prentices under oath constituted the germ
whence has sprung the Symbolical Masonry.
But it must be remembered that the learned
and laborious investigations of Bro. Lyon
refer only to the Lodges of Scotland. ‘There
is no sufficient evidence that a more extensive
system of initiation did not prevail at the same
time, or even earlier, in England and Ger-
many. Indeed, Findel has shown that it did
in the latter country; and it is difficult to be-
lieve that the system, which we know was in
existence in 1717, was a sudden development
out of a single Word, for which we are indebted
to the inventive genius of those who were
engaged in the revival at that period. Be
this as it may, the evidence is conclusive that
everywhere, and from the earliest times, there
was a Word. This at least is no modern
usage.

But it must be admitted that this Word,
whatever it was, was at first a mere mark of
recognition, Yet it may have had, and prob-
ably did have, a mythical signification, and
had not been altogether arbitrarily adopted.
The word given in the Sloane MS., No. 3329,
which Bro. Hughan places at a date not
poreanion to 1700, is undoubtedly a corrupted

orm of that now in use, and with the signifi-
cation of which we are well acquainted.

ence we may conclude that the legend,
and the symbolism connected with it, also
existed at the same time, but only in a nas-
cent and incomplete form.

The modern development of Speculative
Masonry into a philosophy has given a per-
fected form to the symbolism of the Word no

 

 

 

WORKING-TOOLS

longer confined to use as a means of recogni-
tion, but elevated, in its connection with the
legend of the Third Degree, to the rank of a
symbol.

So viewed, and by the scientific Mason it
is now only so viewed, the Word becomes the
symbol of Divine Truth, the loss of which and
the search for it constitute the whole system
of Speculative Masonry. So important is
this Word, that it lies at the very foundation
of the Masonic edifice. The Word might be
changed, as might a grip or a sign, if it were
possible to obtain the universal consent of the
Craft, and Masonry would still remain un-
impaired. But were the Word abolished, or
released from its intimate connection with
the Hiramic legend, and with that of the
Royal Arch, the whole symbolism of Specu-
lative Masonry would be obliterated. The
Institution might withstand such an inno-
vation, but its history, its character, its de-
sign, would belong to a newer and a totally
different society. The Word is what Der-
mott called the Royal Arch, “the marrow of
Masonry.”

Word, Lost. See Lost Word.

Word, Mason. In the minutes and
documents of the Lodges of Scotland during
the sixteenth, seventeenth, and eighteenth
centuries, the expression ‘‘Mason word”’ is
constantly used. This continuous use would
indicate that but one word was then known.
Nicolai, in his Essay on the Accusations against
the Templars, quotes a “small dictionary
published at the beginning of the eighteenth
century,”’ in which the “Mason’s word” is
defined.

Word, Sacred. A term applied to the
chief or most prominent word of a degree, to
indicate its peculiarly sacred character, in
contradistinction to a password, which is
simply intended as a mode of recognition. It
is sometimes ignorantly corrupted into ‘‘se-
eret word.” All significant words in Masonry
are secret. Only certain ones are sacred.

Word, Significant. See Significant Word.

Word, True. Used in contradistinction
to the Lost Word and the Substitute Word.
To find it is the object of all Masonic search
and labor. For as the Lost Word is the sym-
bol of death, the True Word is the symbol of
life eternal. It indicates the change that is
always occurring—truth after error, light
after darkness, life after death. Of all the
symbolism of Speculative Masonry, that of
the True Word is the most philosophic and
sublime,

Work. See Labor.

Working-Tools. In each of the degrees
of Masonry, certain implements of the Oper-
ative art are consecrated to the Speculative
science, and adopted to teach as symbols
lessons of morality. With these the Specu-
lative Mason is taught to erect his spiritual
temple, as his Operative predecessors with
the same implements constructed their ma-
terial temples. Hence they are called the
working-tools of the degree. They vary but
very slightly in the different Rites, but theWORK

same symbolism is preserved. The principal
working-tools of the Operative art that have
been adopted as symbols in the Speculative
science, confined, however, to Ancient Craft
Masonry, and not used in the higher degrees,
are, the twenty-four-inch gage, common gavel,
square, level, plumb, skirrit, compasses, pencil,
trowel, mallet, pickax, crow, and shovel. (See
them under their respective heads.)

Work, Master of the. An architect or
superintendent of the building of an edifice.
Du Cange (Glossarium) thus defines it: “ Ma-
sister operis vel operarum vulgo, maitre de
oeuvre, cui operibus publicis vacare incum-
bit,” i.e. “Master of the work or of the
works, commonly, maitre de l’euvre, one
whose duty it is to attend to the public
works.’ In the Cooke MS. (line 529) it is
said: ‘‘And also he that were most of conny-
ing [skill] schold be governour of the werke,
and scholde be callyd maister.’”” In the old
record of the date of Edward III., cited by
Anderson in his second edition (p. 71), it is
prescribed “that Master Masons, or Masters
of Work, shall be examined whether they be
able of cunning to serve their respective
lords.’ The word was in common use in the
Middle Ages, and applied to the Architect
or Master Builder of an edifice. Thus Edwin
of Steinbach, the architect of the Cathedral
of Strasburg, is called Master of the Work.
In the monasteries there was a similar officer,
who was, however, more generally called the
Operarius, but sometimes Magister operis.

Workmen at the Temple. We have no
historical book, except the meager details in
the Books of Kings and Chronicles, of the
number or classification of the workmen at
the Temple of Solomon. The subject has,
however, afforded a fertile theme for the ex-
ercise of the inventive genius of the ritualists.
Although devoid of interest as an historical
study, an acquaintance with these traditions,
especially the English and American ones,
and a comparison of them with the Scriptural
account and with that given by Josephus, are
necessary as a part of the education of a Ma-
sonic student. I furnish the legends, there-
fore, simply as a matter of curiosity, without
the slightest intention to vouch for their
authenticity, at the same time trusting that
the good sense and common fairness of the
reader will prevent him from including such
unauthenticated matter in lectures usually
given in the Third Degree and often with
much pretense to learning.

In the 2d Book of Chronicles, chap. ii.,
verses 17 and 18, we read as follows:

“And Solomon numbered all the strangers
that were in the land of Israel, after the num-
bering wherewith David his father had num-
bered them; and they were found an hundred
and fifty thousand and three thousand and
six hundred.

“And he set threescore and ten thousand
of them to be bearers of burdens, and four-
score thousand to be hewers in the moun-
tain, and three thousand and six hundred

pverseers to set the people a-work.”

 

WORKMEN 857

The same numerical details are given in the
second verse of the same chapter. Again, in
the Ist Book of Kings, chap. v., verses 13
and 14, it is said:

‘“And King Solomon raised a levy out of
all Israel; and the levy was thirty thousand
men.

“And he sent them to Lebanon, ten thou-
sand a month by courses: a month they were
in Lebanon, and two months at home: and
Adoniram was over the levy.”

The succeeding verses make the same
enumeration of workmen as that contained in
the Book of Chronicles quoted above, with the
exception that, by omitting the three hundred
Harodim, or rulers over all, the number of
overseers is stated in the Book of Kings to be
only three thousand three hundred.

With these authorities, and the assistance of
Masonic traditions, Anderson, in the Book of
Constitutions (2d ed., p. 11), constructs the
follow ine table of the Craftsmen at the Tem-
ple:

Harodim, Princes, Rulers, or Provosts. 300
Menatzchim, Overseers, or Master Ma-

BONS. sce cae Coo ceaie soa cmnerteere 3,300
Ghiblim, Stone-Squarers..... All
Ischotzeb, Hewers.......--- Fellow- 80,000
Bena, Builders... .. 0 <5 <- Crafts
The levy out of Israel, who were

AIMPeL=CULLETS ce ca ae claieieie cieleiataters 30,000
All the Freemasons employed in the

work of the Temple, exclusive of

the two Grand Wardens..........- 113,600

Besides the Ish Sabal, or men of burden,
the remains of the old Canaanites, amounting
to 70,000, who are not numbered among the
Masons.

In relation to the classification of these
workmen, Anderson says: “Solomon parti-
tioned the Fellow Crafts into certain Lodges,
with a Master and Wardens in each, that they
might receive commands in a regular manner,
might take care of their tools and jewels,
might be paid regularly every week, and be
duly fed and clothed; and the Fellow Crafts
took care of their succession by educating
Entered Apprentices.”

Josephus makes a different estimate. He
includes the 3,300 Overseers in the 80,000
Fellow-Crafts, and makes the number of
Masons, exclusive of the 70,000 bearers of
burden, amount to only 110,000.

A work published in 1764, entitled The Ma-
sonic Pocket-Book, gives a still different classi-

fication. The number, according to this au-
thority, was as follows:
arodimniscaccts cles cies ie rele sine 300
MMenatac birds. <e cis cteteletsteloetelereteera 3,300
GHiblimy ocala te ele cisjactieees 83,000
Adoniram’s M€D......+++e+eeeeeeee 0,000
TMotalennc. soarncieraeter ss aera 116,600

which, together with the 70,000 Ish Sabal,
or laborers, will make a grand total of 186,600
workmen.858 WORKMEN

According to the statement of Webb, which
has been generally adopted by the Fraternity
in the United States, there were:

 

 

| Superexcellent Masons as Master.
| Grand Architects constituted one Lodge, and

   
   
    

WORKMEN

These were arranged as follows: The three
Superexcellent Masons formed one Lodge.
The Excellent Masons were divided into three
Lodges of nine each, including one of the
The four

the eight Architects another, the former act-
ing as Masters and the latter as Wardens of

 

 
 
  
  
  

the Lodges of Master Masons, which were four
in number, and consisted, with their officers,
of three hundred in each. The Mark Masters
were divided into six Lodges of fifty in each,
and the Markmen into six Lodges also, of one
hundred in each. These two classes pre-

} This account makes no allusion to the 800
Harodim, nor to the levy of 30,000; it is, there-
id fore, manifestly incorrect. Indeed, no certain
i i authority can be found for the complete

el classification of the workmen, since neither

 

the Bible nor Josephus gives any account of
the number of Tyrians employed. Oliver,
however, in his Historical Landmarks, has col-
lected from the Masonic traditions an account
of the classifications of the workmen, which I
shall insert, with a few additional facts taken
from other authorities.

According to these traditions, the follow-
ing was the classification of the Masons who
wrought in the quarries of Tyre:

Superexcellent Masons.............. 6
iixcellentrViasonse a: sere ae ee 48
GrandPArchitectss 49) ot oe ee. 8
Architects speiserr hc ciie cote Series 16
IWasteriMasonsyGi esc es eet: 2,376
WarkiMastersis 5250 Grace een 700
WMarkmeni care tice eae fone 1,400
Mellow-@raltag en (case otk ee 53,900

Motalen erie ose ee 58,454

These were arranged as follows: The six
Superexcellent Masons were divided into
two Grand Lodges, with three brethren in
each to superintend the work. The Excellent
Masons were divided into six Lodges of nine
each, including one of the Superexcellent

sided, the former as Masters and the latter
as Wardens, over the Lodges of Fellow-Crafts
which were three hundred in number, and
were composed of eighty in each, including
their officers.

After three years had been occupied in
“hewing, squaring, and numbering” the
stones, and in “felling and preparing” the
timbers, these two bodies of Masons, from
the quarries and the forest, united for the
purpose of properly arranging and fitting
the materials, so that no metallic tool might
be required in putting them up, and they
were then carried up to Jerusalem. Here
the whole body was congregated under the
superintending care of Hiram Abif, and to
them were added four hundred and twenty
Lodges of Tyrian and Sidonian Fellow-
Crafts, having eighty in each, and the twenty
thousand Entered Apprentices of the levy
from Israel, who had heretofore been at rest,
and who were added to the Lodges of their
degree, making them now consist of three
hundred in each, so that the whole number
then engaged at Jerusalem amounted to two
hundred and seventeen thousand two hundred
and eighty-one, who were arranged as follows:

   
    
   
  
   
  
  
 
 
 
  
  
  
  
  
    
  
  

Masons, who presided as Master. The eight

if Grand Architects constituted one Lodge, and | 9 Lodges of Excellent Masons, 9 in

iB the sixteen Architects another. The Grand each werel. cigs etc eer. 81
i Architects were the Masters, and the Archi- | 12 Lodges of Master Masons, 300 in
i tects the Wardens, of the Lodges of Master CACH) WEL ni rinte nian ea 3,600
i Masons, which were eight in number, and | 1,000 Lodges of Fellow-Crafts, 80 in
| i consisted, with their officers, of three hundred each) Wwerenruon soe ie en cet 80,000
| in each, The Mark Masters were divided | 420 Lodges of Tyrian Fellow-Crafts,
ha into fourteen Lodges of fifty in each, and the| _80ineach, were................: 33,600
| Markmen into fourteen Lodges also, of one | 100 Lodges of Entered Apprentices,
} : hundred in each. The Mark Masters were| 300 in each, were..............: 30,000
i the Masters, and the Markmen the Wardens, | 70,000 Ish Sabal, or laborers........ 70,000
i of the Lodges of Fellow-Crafts, which were “917.981
seven hundred in number, and with their offi- Dota ree eerie resisters 217,281

EE ed cers consisted of eighty in each.
A Wiad The classification of the workmen in the
forest of Lebanon was as follows:

 

Such is the system adopted by our English
brethren. The American ritual has greatly
eli simplified the arrangement. According to
eet ie Superexcellent Masons

 

 

Seeupeinee =6hrcC—<i‘i‘C;}UOUO#;#;#‘#SU*perrexceiiientt Maasons.............. 3|the system now generally adopted in this
! i | xcellentiMasonsienee. 0). ive fob 24| country, the workmen engaged in building
(OOM Bibi | ob GrandiArchitectansn noise ck) eck 4 | King Solomon’s Temple are supposed to have
Be ant ANCHILEC Esa era. ehh TA icoce 8 | been classified as follows:
Wee Master Masons.,.................. 1,188] 3 Grand Masters.
i AN) Marky Masters. ic asanii ee 300} (3800 Harodim, or Chief Superintendents,
Hh, yi ia Mankmencnsctiw creer a tah 600 | who were Past Masters.

(eR ae ee Mellow-Orntistey Ct at 23,100] , 3,300 Overseers, or Master Masons, divided
eed if Entered Apprentices............... 10,000 | into Lodges of three in each.

i Pe ne ——| 80,000 Fellow-Crafts, divided into Lodges

I i LON ieee ivcsnc cs enieg ue ce 35,227 | of five in each,WORKSHOP

70,000 Entered Apprentices, divided into
Lodges of seven in each.

According to this account, there must
have been eleven hundred Lodges of Master
Masons; sixteen thousand of Fellow-Crafts;
and ten thousand of Entered Apprentices.
No account is here taken of the levy of
thirty thousand who are supposed not to
have been Masons, nor of the builders sent
by Hiram, King of Tyre, whom the English
ritual places at thirty-three thousand six
hundred, and most of whom we may suppose
to have been members of the Dionysiac
Fraternity of Artificers, the institution from
which Freemasonry, according to legendary |
authority, took its origin.

On the whole, the American system seems |
too defective to meet all the demands of |
the inquirer into this subject—an objection |
to which the English is not so obnoxious.
But, as I have already observed, the whole
account is mythical, and is to be viewed
rather as a curiosity than as having any
historical value.

Workshop. The French Masons call a
Lodge an “atelier,” literally, a workshop,
or, as Boiste defines it, ‘‘a place where Crafts-
men work under the same Master.”

World. The Lodge is said to be a symbol
of the world. Its form—an oblong square,
whose greatest length is from east to west—
represents the shape of the inhabited world
according to the theory of the ancients. The
“clouded canopy,” or the “starry-decked cov-
ering’’ of the Lodge, is referred to the sky.
The sun, which enlightens and governs the
world at morning, noon, and evening, is repre-
sented by the three superior officers. And,
lastly, the Craft, laboring in the work of the
Lodge, present a similitude to the inhabitants
of the world engaged in the toils of life. While
the Lodge is adopted as a copy of the Temple,
not less universal is that doctrine which makes
it a symbol of the world. (See Form of the
Lodge.)

Worldly Possessions. In the English
lectures of Dr. Hemming, the word Tubal Cain
is said “to denote worldly possessions,” and
hence Tubal Cain is adopted in that system as
the symbol of worldly possessions. _The idea
is derived from the derivation of Cain from
kanah, to acquire, to gain, and from the theory
that Tubal Cain, by his inventions, had en-
abled his pupils to acquire riches. But the
derivative meaning of the word has reference
to the expression of Eve, that in the birth of
her eldest son she had acquired a man by the
help of the Lord; and any system which gives
importance to mere wealth as a Masonic sym-
bol, is not in accord with the moral and intel-
lectual designs of the Institution, which is
thus represented as a mere instrument of
Mammon. The symbolism is quite modern,
and has not been adopted elsewhere than in
English Masonry.

Worldly Wealth. Partial clothing is, in
Masonry, a symbol teaching the aspirant that
Masonry regards no man on account of his

 

  

 

worldly wealth or honors; and that it looks

    
  
 
  
  
  
 
  
  
 
  
 
 
 
 
 
 
 
 
 
 
 
 
  
  
  
  
  
 
 
  
 
 
  
 
 
  
 
 
 
 
 
 
 
  
 
 
 
 
  
 
  
 
    
 
 
 
  
  
 
 
  
 
  
  
 
 
 
   

 

WREN 859

not to his outward clothing, but to his internal
qualifications.

Worship. Originally, the term “to wor-
ship” meant to pay that honor and reverence
which are due to one who is worthy. Thus,
where our authorized version translates
Matthew xix. 19, ‘“Honour thy father and thy
mother,” Wycliffe says, ‘Worschip thi fadir
and thi modir.”’ And in the marriage service
of the Episcopal Church, the expression is still
retained, ‘with my body I thee worship,”
that is, honor or reverence thee. Hence the
still common use in England of the words wor-
shipful and right worshipful as titles of honor
applied to municipal and judicial officers.
Thus the mayors of small towns, and justices
of the peace, are styled ‘‘ Worshipful,” while
the mayors of large cities, as London, are
called “‘Right Worshipful.” The usage was
adopted and retained in Masonry. The
word worship, or its derivatives, is not met
with in any of the old manuscripts. In the
“Manner of constituting a New Lodge,”
adopted in 1722, and published by Anderson
in 1723, the word ‘“ worship” is applied as a
title to the Grand Master. (Constitutions,
1723, p. 71.) In the seventeenth century, the
gilds of London began to call themselves
“Worshipful,” as, “the Worshipful Company
of Grocers,” etc.; and it is likely that the
Lodges at the revival, and perhaps a few years
before, adopted the same style.

Worshipful. A title applied to a symbolic
Lodge and to its Master. The Germans
sometimes use the title ‘“hochwirdig.”” The
French style the Worshipful Master “ Vener-
able,” and the Lodge, ‘“‘ Respectable.”

Worshipful Lodge. See Worshipful.

Worshipful Master. See Worshipful.

Worshipful, Most. The prevailing title
of a Grand Master and of a Grand Lodge.

Worshipful, Right. The prevailing title
of the elective officers of a Grand Lodge below
the Grand Master.

Worshipful, Very. A title used by cer-
tain of the Grand Officers of the Grand Lodge
of England.

Wound, Mason’s. Nicolai, in the appen-
dix to his Essay on the Accusations against the
Templars, says that in a small dictionary, pub-
lished at the beginning of the eighteenth cen-
tury, the following definition is to be found:
“Vason’s Wound. It is an imaginary wound
above the elbow, to represent a fracture of the
arm occasioned by a fall from an elevated
place.’ The origin and esoteric meaning of
the phrase have been lost. It was probably
used as a test, or alluded to some legend which
has now escaped memory. Also, the Master’s
penalty in the degree of Perfection.

Wren, Sir Christopher. One of the
most distinguished architects of England
was the son of Dr. Christopher Wren, Rector
of East Knoyle in Wiltshire, and was born
there October 20, 1632. He was entered as a
gentleman commoner at Wadham College,
Oxford, in his fourteenth year, being already
distinguished for his mathematical knowledge.
He is said to have invented, before this period,860 WREN

several astronomical and mathematical in-
struments. In 1645, he became a member
of a scientific club connected with Gresham
College, from which the Royal Society subse-
quently arose. In 1653, he was elected a
Fellow of All Souls’ College, and had already
become known to the learned men of Europe
for his variousinventions. In 1657, heremoved
permanently to London, having been elected
Professor of Astronomy at Gresham College.

During the political disturbances which
led to the abolition of the monarchy and
the establishment of the commonwealth,
Wren, devoted to the pursuits of philoso-
phy, appears to have kept away from the
contests of party. Soon after the restoration
of Charles II., he was appointed Savillian
Professor at Oxford, one of the highest
distinctions which could then have been con-
ferred on a scientific man. During this
time he was distinguished for his numerous
contributions to astronomy and mathe-
matics, and invented many curious ma-
chines, and discovered many methods for
facilitating the calculations of the celestial
bodies.

Wren was not professionally educated as
an architect, but from his early youth had
devoted much time to its theoretic study.
In 1665 he went to Paris for the purpose
of studying the public buildings in that
city, and the various styles which they pre-
sented. He was induced to make this visit,
and to enter into these investigations, be-
cause, in 1660, he had been appointed by
King Charles II. one of a commission to
superintend the restoration of the Cathedral
of St. Paul’s, which had been much dilapi-
dated during the times of the commonwealth.
But before the designs could be carried into
execution, the great fire occurred which laid
so great a part of London, including St. Paul’s,
in ashes.

In 1661, he was appointed assistant to Sir
John Denham, the Surveyor-General, and
directed his attention to the restoration of
the burnt portion of the city. His plans
were, unfortunately for the good of Lon-
don, not adopted, and he confined his atten-
tion to the rebuilding of particular edifices.
In 1667, he was appointed the successor of
Denham as Surveyor-General and Chief
Architect. In this capacity he erected a large
number of churches, the Royal Exchange,
Greenwich Observatory, and many other
public edifices. But his crowning work,
the masterpiece that has given him his
largest reputation, is the Cathedral of St.
Paul’s, which was commenced in 1675 and
finished in 1710. The original plan that
was proposed by Wren was rejected through
the ignorance of the authorities, and dif-
fered greatly from the one on which it has
been constructed. Wren, however, super-
intended the erection as master of the work,
and his tomb in the erypt of the Cathedral
was appropriately inscribed with the words:
“Si monumentum requiris, circumspice’’;
1. e., “If you seek his monument, look around.”

 

WREN

In 1672, Wren was made a Knight, and
in 1674 he married a daughter of Sir John
Coghill. To a son by this marriage are we
indebted for memoirs of the family of his
father, published under the title of Paren-
talia. After the death of this wife, he married
a daughter of Viscount Fitzwilliam.

In 1680, Wren was elected President of
the Royal Society, and continued to a late
period his labors on public edifices, build-
ing, among others, additions to Hampton
Court and to Windsor Castle.

After the death of Queen Anne, who was
the last of his royal patrons, Wren was re-
moved from his office of Surveyor-General,
which he had held for a period of very
nearly half a century. He passed the few
remaining years of his life in serene retire-
ment. He was found dead in his chair
after dinner, on February 25, 1723, in the
ninety-first year of his age.

Notwithstanding that much that has been
said by Anderson and other writers of the
eighteenth century, concerning Wren’s con-
nection with Freemasonry, is without his-
torical confirmation, there can, I think, be no
doubt that he took a deep interest in the
Speculative as well as in the Operative
Order. The Rev. J. W. Laughlin, in a lec-
ture on the life of Wren, delivered in 1857,
before the inhabitants of St. Andrew’s, Hol-
born, and briefly reported in the Freema-
sons’ Magazine, said that ‘‘Wren was for
eighteen years a member of the old Lodge
of St. Paul’s, then held at the Goose and
Gridiron, near the Cathedral, now the
Lodge of Antiquity; and the records of
that Lodge show that the maul and trowel
used at the laying of the stone of St. Paul’s,
together with a pair of carved mahogany
candlesticks, were presented by Wren, and
are now in possession of that Lodge.” By
the order of the Duke of Sussex, a plate was
placed on the mallet or maul which contained
a statement of the fact.

Mr. C. W. King, who is not a Mason, but
has derived his statement from a source to
which he does not refer (but which was
perhaps Nicolai), makes, in his work on the
Gnostics (p. 176), the following statement,
which is here quoted merely to show that the
traditionary belief of Wren’s connection with
Speculative Freemasonry is not confined to
the Craft. He says:

“Another and a very important circum-
stance in this discussion must always be
kept in view: our Freemasons (as at present
organized in the form of a secret society)
derive their title from a mere accidental
circumstance connected with their actual
establishment. It was in the Common Hall
of the London Gild of Freemasons (the
trade) that their first meetings were held
under Christopher Wren, president, in the
time of the Commonwealth. Their real
object was political—the restoration of
monarchy; hence the necessary exclusion
of the public, and the oaths of secrecy en-

 

joined on the members. The pretence ofWREN

promoting architecture, and the choice of
the place where to hold their meetings,
suggested by the profession of their presi-
dent, were no more than blinds to deceive
the existing government.”

Anderson, in the first edition of the Con-
stitutions, makes but a slight reference to
Wren, only calling him ‘the ingenious
architect, Sir Christopher Wren.’ am
almost afraid that this passing notice of
him who has been called “the Vitruvius of
England” must be attributed to servility.
George I. was the stupid monarch who re-
moved Wren from his office of Surveyor-
General, and it would not do to be too dif-
fuse with praise of one who had been marked
by the disfavor of the king. But in 1727
George I. died, and in his second edition,
published in 1738, Anderson gives to Wren
all the Masonic honors to which he claims
that he was entitled. It is from what
Anderson has said in that work, that the
Masonic writers of the eighteenth century
and the first half of the nineteenth, not re-
gouge the records of authentic history, have

rawn their views of the official relations of
Wren to the Order. He first introduces Wren
(p. 101) as one of the Grand Wardens at
the General Assembly held December 27,
1663, when the Earl of St. Albans was Grand
Master, and Sir John Denham, Deputy
Grand Master. He says that in 1666 Wren
was again a Grand Warden, under the Grand
Mastership of the Earl of Rivers; but im-
mediately afterward he calls him “Deputy
Wren,” and continues to give him the title
of Deputy Grand Master until 1685, when
he says (p. 106) that “the Lodges met, and
elected Sir Christopher Wren Grand Master,
who appointed Mr. Gabriel Cibber and Mr.
Edmund Savage Grand Wardens; and while
carrying on St. Paul’s, he annually met those
brethren who could attend him, to keep
up good old usages.” Anderson (p. 107)
makes the Duke of Richmond and Lennox
Grand Master, and reduces Wren to the
rank of a Deputy; but he says that in 1698
he was again chosen Grand Master, and as
such ‘celebrated the Cape-stone” of St.
Paul’s in 1708. ‘Some few years after
this,’ he says, “Sir Christopher Wren
neglected the office of Grand Master.”
Finally, he says (p. 109) that in 1716 ‘“‘the
Lodges in London finding themselves neg-
lected by Sir Christopher Wren,’ Masonry
was revived under a new Grand Master.
Some excuse for the aged architect’s neglect
might have been found in the fact that he
was then eighty-five years of age, and had
been long removed from his public office of
Surveyor-General.

Noorthouck is more considerate. Speak-
ing of the placing of the last stone on the
top of St. Paul’s—which, notwithstanding
the statement of Anderson, was done, not
by Wren, but by his son—he says (Constt-
tutions, p. 204), ‘the age and infirmities of
the Grand Master, which prevented his at-
tendance on this solemn occasion, confined

|

 

WREN 861

him afterwards to great retirement; so that
the Lodges suffered from want of his usual
presence in visiting and regulating their
meetings, and were reduced to a small
number.

Noorthouck, however, repeats substantially
the statements of Anderson in reference
to Wren’s Grand Mastership. How much
of these statements can be authenticated
by history is a question that must be decided
only by more extensive investigations of
documents not yet in possession of the Craft.
Findel says (Hist., p. 127) that Anderson,
having been commissioned in 1735 by the
Grand Lodge to make a list of the ancient
Patrons of the Masons, so as to afford some-
thing like an historical basis, ‘transformed
the former Patrons into Grand Masters, and
the Masters and Superintendents into Gran
Wardens and the like, which were unknown
until the year 1717.”

Of this there can be no doubt; but there
is other evidence that Wren was a Free-
mason. In Aubrey’s Natural History of
Wiltshire (p. 277), a manuscript in the library
of the Royal Society, Halliwell finds and
cites, in his Early History of Freemasonry
in England (p. 46), the following passage:

“This day, May the 18th, being Monday,
1691, after Rogation Sunday, is a great con-
vention at St. Paul’s Church of the fraternity
of the Adopted Masons, where Sir Christopher
Wren is to be adopted a Brother, and Sir
Henry Goodric of the Tower, and divers
others. There have been kings that have
been of this sodality.”

If this statement be true—and we have
no reason to doubt it, from Aubrey’s general
antiquarian accuracy—Anderson is incorrect
in making him a Grand Master in 1685, six
years before he was initiated as a Freemason.
The true version of the story probably is this:
Wren was a great architect—the greatest
at the time in England. As such he received
the appointment of Deputy Surveyor-Gen-
eral under Denham, and subsequently, on
Denham’s death, of Surveyor-General. He
thus became invested, by virtue of his office,
with the duty of superintending the construc-
tien of public buildings. The most impor-
tant of these was St. Paul’s Cathedral, the
building of which he directed in person,
and with so much energy that the parsi-
monious Duchess of Marlborough, when
contrasting the charges of her own archi-
tect with the scanty remuneration of Wren,
observed that “he was content to be dragged
up in a basket three or four times a week to
the top of St. Paul’s, and at great hazard,
for £200 a year.” All this brought him
into close connection with the gild of Free-
masons, of which he naturally became the
patron, and subsequently he was by initia-
tion adopted into the sodality. Wren was,
in fact, what the Medieval Masons called
Magister Operis, or Master of the Work.
Anderson, writing for a purpose, naturally
transformed this title into that of Grand
Master—an office supposed to be unknown862 WRESTLE

until 1717. Aubrey’s authority sufficiently
establishes the fact that Wren was a Free-
mason, and the events of his life prove his
attachment to the profession.*

Wrestle. A degree sometimes called the
“Mark and Link,” or Wrestle. It was for-
merly connected with the Mark Degree in
England. Its ceremonies were founded on
the passage contained in Genesis xxxil. 24-30.

Writing. The law which forbids a Mason
to commit to writing the esoteric parts of
the ritual is exemplified in some American
Lodges by a peculiar ceremony; but the usage
is not universal. The Druids had a similar
rule; and we are told that they, in keeping
their records, used the letters of the Greek
alphabet, so that they might be unintelligible
to those who were not authurized to read
them.

Wykeham, William of. Bishop of Win-
chester. Born at Wykeham, in Hampshire,
in 1324, and died in 1404. He was eminent
both as an ecclesiastic and statesman. In
1359, before he reached the episcopate,
Edward III. appointed him surveyor of the
works at Windsor, which castle he rebuilt. In
his Warrant or Commission, he was invested
with power ‘‘to appoint all workmen, to pro-
vide materials, and to order everything
relating to building and repairs.’ He was,
in fact, what the old manuscript Constitutions
call “The Lord,’ under whom were the
Master Masons. Anderson says that he
was at the head of four hundred Freemasons
(Constitutions, 1738, p. 70), was Master of
Work under Edward III., and Grand Master
under Richard II. (/bid., p.72.) And the
Freemasons’ Magazine (August, 1796) styles
him “one of the brightest ornaments that
Freemasonry has ever boasted.’’ In this

 

*R. F. Gould,in his History of F. M. (vol. ii.,
ch. 12) has cast grave doubts upon the alleged
fact that Wren was a Freemason.

 

    

XAINTRAILLES

there is, of course, a mixture of myth and
history. Wykeham was an architect as well
as a bishop, and superintended the building
of many public edifices in England in the
fourteenth century, being a distinguished
example of the connection so common in
Medieval times between the ecclesiastics
and the Masons.

Wyoming. Cheyenne Lodge, No. 16, at
Cheyenne, was chartered by the Grand Lodge
of Colorado, October 7, 1868.

Laramie Lodge, No. 18, at Laramie City,
received a dispensation from the same

xrand Lodge, January 31, 1870, and a
Charter, September 28, 1870.

Evanston Lodge, No. 24, at Evanston,
received a dispensation from the same Grand
Lodge, September 8, 1873, and a Charter,
September 30, 1874.

Wyoming Lodge, No. 28, at South Pass
City, had a dispensation issued to her by the
Grand Lodge of Nebraska, November 20,
1869, and a Charter, June 23, 1870.

The representatives of these four Lodges
met in convention December 15, 1874, at
Laramie City, and proceeded to organize
a Grand Lodge for Wyoming by adopting
a constitution, electing and installing their
Grand Officers on the 16th. The four
Lodges then had a membership of two hundred
and fifty.

The first annual communication was held
October 12, 1875.

Wyseacre. The Leland MS.., referring to
Pythagoras, says that ‘‘wynnynge en-
traunce yn al Lodges of Maconnes, he
lerned muche, and retournedde and woned
yn Grecia Magna wachsynge, and becom-
mynge a mightye wyseacre.’ The word
wiseacre, which now means a dunce or silly
person, is a corruption of the German weis-
sager, and originally signified a wise sayer
or philosopher, in which sense it is used in
the passage cited.

 

xX

X. The twenty-fourth letter of the
English alphabet and the last letter of
the proper Latin alphabet. As a numeral
it stands for ten

Xaintrailles, Madame de. A lady who
was initiated into Masonry by a French Lodge
that did not have the excuse for this violation
of law that we must accord to the Irish one
in the case of Miss St. Leger. Clavel (Hist.
Pittoresq., p. 34) tells the story, but does not
give the date, though it must have been about
the close of the last century. The law of the
Grand Orient of France required each Lodge
of Adoption to be connected with and placed
under the immediate guardianship of a regular

 

 

Lodge of Masons. It was in one of these
guardian Lodges that the female initiation
which we are about to describe took place.
The Lodge of ‘‘Fréres-Artistes,” at Paris,
over which Bro. Cuvelier de Trie pre-
sided as Master, was about to give what is
called a Féte of Adoption, that is, to open
a Lodge for female Masonry, and initiate
candidates into that rite. Previous, how-
ever, to the introduction of the female
members, the brethren opened a regular
Lodge of Ancient Masonry in the First
Degree. Among the visitors who waited
in the antechamber for admission was a
youthful officer in the uniform of a captainXAVIER

of cavalry. His diploma or certificate was
requested of him by the member deputed for
the examination of the visitors, for the pur-
pose of having it inspected by the Lodge.
After some little hesitation, he handed the
party asking for it a folded paper, which
was immediately carried to the Orator of the
Lodge, who, on opening it, discovered that
it was the commission of an aide-de-camp,
which had been granted by the Directory to
the wife of General de Xaintrailles, a lady
who, like several others of her sex in those
troublous times, had donned the masculine
attire and gained military rank at the point
of the sword. When the nature of the sup-
posed diploma was made known to the Lodge,
it may readily be supposed that the surprise
was general. But the members were French-
men: they were excitable and they were
gallant; and consequently, in a sudden and
exalted fit of enthusiasm, which as Masons
we cannot excuse, they unanimously deter-
mined to confer the First Degree, not of
Adoption, but of regular and legitimate
Freemasonry, on the brave woman who had
so often exhibited every manly virtue, and
to whom her country had on more than one
occasion committed trusts requiring the
greatest discretion and prudence as we

as courage. Madame de Xaintrailles was
made acquainted with the resolution of the
Lodge, and her acquiescence in its wishes
requested. To the offer, she replied, “I
have been a man for my country, and I will
again be a man for my brethren.’’ She was
forthwith introduced and initiated as an
Entered Apprentice, and repeatedly after-
ward assisted the Lodge in its labors in the
First Degree.

Doubtless the Irish Lodge was, under all
the circumstances, excused, if not justified, in
the initiation of Miss St. Leger. But for
the reception of Madame de Xaintrailles we
look in vain for the slightest shadow of an
apology. The outrage on their obligations
as Masons, by the members of the Parisian
Lodge, richly merited the severest punishment,
which ought not to have been averted by the
plea that the offense was committed in a sud-
den spirit of enthusiasm and gallantry.

Xavier Mier @ Campello, Francisco.
He was Bishop of Almeria, and Inquisitor-
General of Spain, and an ardent persecutor
of the Freemasons. In 1815, Ferdinand VII.
having reestablished the Inquisition in Spain
and suppressed the Masonic Lodges, Xavier
published the bull of Pius VII., against
the Order, in an ordinance of his own, in
which he denounced the Lodges as ‘“‘Socie-
ties which lead to sedition, to independence,
and to all errors and crimes.” He threatened

 

  

XYSUTHRUS 863

the utmost rigors of the civil and canon laws
against all who did not, within the space of
fifteen days, renounce them; and then insti-
tuted a series of persecutions of the most
atrocious character. Many of the most
distinguished persons of Spain were arrested,
and imprisoned in the dungeons of the Inqui-
sition, on the charge of being “‘suspected of
Freemasonry.”

Xerophagists. On the 24th of April,
1738, Pope Clement XII. issued his bull
forbidding the practise of Freemasonry by
the members of the Roman Catholic Church.
Many of the Masons of Italy continued,
however, to meet; but, for the purpose of
escaping the temporal penalties of the bull,
which extended, in some cases, to the in-
fliction of capital punishment, they changed
their esoteric name, and called themselves
Xerophagists. This is a compound of two
Greek words signifying ‘‘eaters of dry food,”
and by it they alluded to an engagement
into which they entered to abstain from the
drinking of wine. They were, in fact, the
first temperance society on record. Thory
says (Act. Lat., i., 346) that a manuscript
concerning them was contained in the collec-
tion of the Mother Lodge of the Philosophic
Scottish Rite.

Xerxes. A significant word in the degree
of Sublime Prince of the Royal Secret, the
Thirty-second of the Ancient and Accepted
Scottish Rite. He is referred to in the old
rituals of that degree as represented by Fred-
erick the Great, the supposed founder of the
Rite. Probably this is on account of the
great military genius of both. :

Xinxe. A significant word in the high
degrees. Delaunay (Tuileur, p. 49) gives
it as Xincheu, and says that it has been
translated as ‘‘the seat of the soul.” But
in either form it has evidently undergone
such corruption as to be no longer compre-
hensible. :

Xystus. In ancient architecture a long
and open, but sometimes covered, court
with porticoes, for athletic exercises.

Xysuthrus. The name of the Babylon-
ish king at the time of the Deluge. Accord-
ing to Berossus, ninth of a race who reigned
432,000 years. Also, Adrahasis of Surippak,
son of Ubara-Tutu, the patriarch, to whom,
according to the Deluge Tablet, the gods
revealed the secret of the impending deluge,
and who erected an ark accordingly, whereby
he and his family and sevens of all clean
beasts were saved. Xysuthrus means “shut
up in a box or ark,” from the two characters
signifying ‘‘enclosed,” and “box,” respec-
tively. In Accadian he is called Tamazi
(Tammuz), ‘The sun of life.”Y. The twenty-fifth letter of the English
alphabet, derived from the Greek TY.
ne of the symbols of Pythagoras was the
Greek letter Upsilon, T, for which, on account
of the similarity of shape, the Romans adopted
the letter Y of their ownalphabet. Pythago-
ras said that the two horns of the letter
symbolized the two different paths of virtue
and vice, the right branch leading to the
former and the left to the latter. It was
therefore called ‘Litera Pythagore,”’ the
letter of Pythagoras. Thus the Roman poet
Martial says, in one of his epigrams:

‘Litera Pythagore, discrimine secta bicorni,
Humane vite speciem preeferre videtur.”’

i. e.,
“The letter of Pythagoras, parted by its two-

branched division, appears to exhibit the image
of human life.”’

Yaksha. The name of a class of demigods
in Hindu mythology, whose care is to attend
on Kuvera, the god of riches, and see to his
garden and treasures.

,Yalla. A word said to have been used
by the Templars in the adoration of the
Baphometus, and derived from the Saracens.

Yama. (Sankr. Yama, a twin.) Accord-
ing to the Hindu mythology, the judge and
ruler of the departed; the Hindu Pluto, or
king of the infernal regions; originally con-
ceived of as one of the first pair from whom
the human race is descended, and the benefi-
cent sovereign of his descendants in the
abodes of the blest; later, a terrible deity,
the tormentor of the wicked. He is repre-
sented of a green color, with red garments,
having a crown on his head, his eyes inflamed,
and sitting on a buffalo, with a club in his

and.

_ Yates, Giles Fonda. The task of writ-
ing a sketch of the life of Giles Fonda Yates
is accompanied with a feeling of melancholy,
because it brings to my mind the recollec-
tions of years, now passed forever, in which
I enjoyed the intimate friendship of that
amiable man and zealous Mason and scholar.
His gentle mien won the love, his virtuous
life the esteem, and his profound but un-
obtrusive scholarship the respect, of all who
knew him.

Giles Fonda Yates was born in 1796, in
what was then the village of Schenectady,
in the State of New York. After acquiring
at the ordinary schools of the period a
preliminary liberal education, he entered
Union College, and graduated with distinc-
tion, receiving in due time the degree of
Master of Arts.

He subsequently commenced the study
of the law, and, having been admitted to
the bar, was, while yet young, appointed
Judge of Probate in Schenectady, the duties
of which office he discharged with great
ability and fidelity.

 

a

   

| Being blessed with a sufficient competency
| of the world’s goods (although in the latter
| years of his life he became poor), Bro. Yates
|did not find it necessary to pursue the
practise of the legal profession as a source of
| livelihood.

| At an early period he was attracted, by
| the bent of his mind, to the study not only
|of general literature, but especially to that
|of archeology, philosophy, and the occult
sciences, of all of which he became an ardent
investigator. These studies led him natu-
rally to the Masonic Institution, into which
he was initiated in the year 1817, receiving
the degrees of Symbolic Masonry in
George’s Lodge, No. 6, at Schenectady.
In 1821 he affiliated with Morton Lodge,
No. 87, of the same place, and was shortly
afterward elected its Senior Warden. Re-
turning subsequently to the Lodge of his
adoption, he was chosen as its Master in
1844. He had in the meantime been ad-
mitted into a Chapter of the Royal Arch
and an Encampment of Knights Templar;
but his predilections being for Scottish Ma-
sonry, he paid little attention to these high
degrees of the American Rite.

He held several important positions in the
A. and A. S. Rite, being elected Sovereign
Grand Commander of the Supreme Council
in 1851, but soon resigned. He died Decem-
ber 13, 1859.

Yaveron Hamaim. A significant word
in the high degrees. The French rituals
explain it as meaning “the passage of the
river,’ and refer it to the crossing of the
river Euphrates by the liberated Jewish
captives on their return from Babylon to
Jerusalem to rebuild the Temple. It is in
its present form a corruption of the Hebrew
sentence, D279 MID, yavaru hamaim, which
signifies ‘they will cross, or pass over,
the waters,’ alluding to the streams lying
between Babylon and Jerusalem, of which
the Euphrates was the most important.

Year, Hebrew. The same as the Year
of the World, which see.

Year of Light. Anno Lucis, in the
year of light, is the epoch used in Masonic
documents of the Symbolic degrees. This
era is calculated from the creation of the
world, and is obtained by adding four thou-
sand to the current year, on the supposition
that Christ was born four thousand years
after the creation of the world. But the
chronology of Archbishop Usher, which
has been adopted as the Bible chronology
in the authorized version, places the birth
of Christ in the year 4004 after the creation.
According to this calculation, the Masonic
date for the ‘‘year of light” is four years
short of the true date, and the year of the
Lord 1874, which in Masonic documents is
5874, should correctly be 5878. The Ancient
and Accepted Masons in the beginning of
this century used this correct or Usherian era,YEAR YELLOW 865

and the Supreme Council at Charleston| constituents. But in a Lodge, each member
dated their first circular, issued in 1802, as|is wholly independent of any responsibility
5806. Dalcho (Ahim. Rez., 2d ed., p. 37) | except to his own conscience. To ca for
says: ‘If Masons are determined to fix the| the yeas and nays being then repugnant to
origin of their Order at the time of the|the principles which govern Lodges, to call
creation, they should agree among them-|for them would be out of order, and such a
selves at what time before Christ to place} call could not be entertained by the presiding

that epoch.”
now arrived.
once existed, there is now a general consent
to adopt the incorrect theory that the world
was created 4000 B.c. The error is too un-

important, and the practise too universal, | is recorded.

to expect that it will ever be corrected.

Noorthouck (Constitutions,
speaking of the necessity of adding the four
years to make a correct date, says: “But
this being a degree of accuracy that Ma-
sons in general do not attend to, we must,
after this intimation, stil follow the vulgar
mode of computation to be intelligible.”

As to the meaning of the expression, it
is by no means to be supposed that Masons,
now, intend by such a date to assume that
their Order is as old as the creation. It is
simply used as expressive of reverence for
that physical light which was created by
the fiat of the Grand Architect, and which is
adopted as the type of the intellectual light
of Masonry. The phrase is altogether sym-

olic.

Year of Masonry. Sometimes used as
synonymous with Year of Light. In the
eighteenth century, it was in fact the more
frequent expression.

Year of the Deposite. An era adopted
by Royal and Select Masters, and refers to
the time when certain important secrets were
deposited in the first Temple. (See Anno
Depositionis.)

Year of the Discovery. An era adopted
by Royal Arch Masons, and refers to the
time when certain secrets were made known
to the Craft at the building of the second
Temple. (See Anno Inventionis.)

Year of the Order. The date used in
documents connected with Masonic Templar-
ism. It refers to the establishment of the
Order of Knights Templar in the year 1118.
(See Anno Ordinis.)

Year of the World. This is the era
adopted by the Ancient and Accepted Scot-
tish Rite and is borrowed from the Jewish
computation. The Jews formerly used the
era of contracts, dated from the first con-
quests of Seleucus Nicator in Syria. But
since the fifteenth century they have counted
from the creation, which they suppose to
have taken place in September, 3760 before
Christ. (See Anno Mundi.)

Yeas and Nays. The rule existing in all
parliamentary bodies that a vote may be
called for ‘‘by yeas and nays,” so that the
vote of each member may be known and
recorded, does not apply to Masonic Lodges.
Indeed, such a proceeding would be un-
necessary. The vote by yeas and nays in
a representative body is taken that the
members may be held responsible to their

At that agreement they have | officer.
Whatever differences may have |

But in a Grand Lodge the responsibility
of the members to a constituency does exist,
and there it is very usual to call for a vote
by Lodges, when the vote of every member
Although the mode of calling
for the vote is different, the vote by Lodges

1784, p. 5),|is actually the same as a vote by yeas and

| nays, and may be demanded by any member.
Yeldis. An old Hermetic degree, which
| Thory says was given in some secret societies
|in Germany.

Yellow. Of all the colors, yellow seems
to be the least important and the least general
in Masonic symbolism. In other institu-
tions it would have the same insignificance,
were it not that it has been adopted as the
representative of the sun, and of the noble
metal gold. Thus, in colored blazonry, the
small dots, by which the gold in an engraved
coat of arms is designated, are replaced by
the yellow color. La Colombiere, a French
heraldic writer, says (Science Heroique, p.
30), in remarking on the connection between
gold and yellow, that as yellow, which is
derived from the sun, is the most exalted of
colors, so gold is the most noble of metals.
Portal (Des Couleurs Symboliques, p. 64)
says that the sun, gold, and yellow are not
synonymous, but mark different degrees
which it is difficult to define. The natural
sun was the symbol of the spiritual sun,
gold represented the natural sun, and yellow
was the emblem of gold. But it is evident
that yellow derives all its significance as a
symbolic color from its connection with the
hue of the rays of the sun and the metal gold.

Among the ancients, the Divine light or
wisdom was represented by yellow, as the
Divine heat or power was by red. And
this appears to be about the whole of the
ancient symbolism of this color.

In the old ritual of the Scottish and Her-
metic degree of Knight of the Sun, yellow
was the symbol of wisdom darting its rays,
like the yellow beams of the morning, to
enlighten a waking world. In the Prince
of Jerusalem, it was also formerly the char-
acteristic color, perhaps with the same
meaning, in reference to the elevated position
that that degree occupied in the Rite of
Perfection, and afterward in the Ancient and
Accepted Rite.

Thirty or forty years ago, yellow was the
characteristic color of the Mark Master’s
Degree, derived, perhaps, from the color of
the Princes of Jerusalem, who originally
issued charters for Mark Lodges; for it does
not seem to have possessed any symbolic
meaning.

In fact, as has been already intimated, all
the symbolism of yellow must be referred866 YELLOW

 

to and explained by the symbolism of gold
and of the sun, of which it is simply the
representative.

Yellow Caps, Society of. The name
of a society said to have been founded by
Ling-Ti, in China, in the eleventh century.

Yellow Jacket. Prichard says that in
the early part of the last century the following
formed a part of the Catechism:

“Have you seen your Master to-day?

Yes;

“How was he cloathed?

“In a yellow jacket and a blue pair of
breeches.”

And he explains it by saying that ‘“‘the
yellow jacket is the compasses, and the blue
breeches the steel points.”

On this Krause (Kunsturk , ii., 78) remarks
that this sportive comparison is altogether
in the puerile spirit of the peculiar inter-
rogatories which are found among many
other crafts, and is without doubt genuine as |
originating in the working Lodges. Prich-|
ard’s explanation is natural, and Krause’s
remark correct. But it is vain to attempt
to elevate the idea by attaching to it asymbol-
ism of gold and azure—the blue sky and the
meridian sun. No such thought entered into
the minds of the illiterate operatives with
whom the question and answer originated.

Yevele, Henry. He was one of the
Magistri Operis, or Masters of the Work, in
the reign of Edward III., for whom he con-
structed several public edifices. Anderson
says that he is called, ‘‘in the Old Records,
the King’s Freemason” (Constitutions, 1738,
p. 70); but his name does not occur in any
of the old manuscript Constitutions that are
now extant.

Yezdegerdian. Pertaining to the era of
Yezdegerd, the last Sassanian monarch of
Persia, who was overthrown by the Moham-
medans. The era is still used by the Parsees,
and began 16th of June, 632 a.p.

Yezidee. One of a sect bordering on the
Euphrates, whose religious worship mixes up
the Devil with some of the doctrines of the
Magi, Mohammedans, and Christians.

_Yggdrasil. The name given in Scan-
dinayian mythology to the greatest and
most sacred of all trees, which was conceived
as binding together heaven, earth, and hell.
It is an ash, whose branches spread over all
the world, and reach above the heavens.
It sends out three roots in as many different
directions: one to the Asa-gods in heaven,
another to the Frost-giants, the third to the
under-world. Under each root springs a
wonderful fountain, endowed with mar-
velous virtues. From the tree itself springs
a honey-dew. The serpent, Nithhoggr, lies
at the under-world fountain and gnaws the
root of Yggdrasil; the squirrel, Ratatoskr,
runs up and down, and tries to breed strife
between the serpent and the eagle, which
sits aloft. Dr. Oliver (Signs and Symbols, p.
155) considers it to have been the Theological
Ladder of the Gothic mysteries.

 

Y-ha-ho. Higgins (Anacalypsis, ii., 17)

YORK

cites the Abbé Bazin as saying that this
was the name esteemed most sacred among
the ancient Egyptians. Clement of Alex-
andria asserts, in his Stromata, that all those
who entered into the temple of Serapis were
obliged to wear conspicuously on their persons
the name J-ha-ho, which he says signifies the
Eternal God. The resemblance to the Tetra-
grammaton is apparent.

Yod. The Hebrew letter %, equivalent
in sound to I or Y. It is the initial letter
of the word “17, or Jehovah, the Tetra-
grammaton, and hence was peculiarly sacred
among the Talmudists. Basnage (lib. iil.,
ce. 13), while treating of the mysteries of the
name Jehovah among the Jews, says of this
letter:

“The yod in Jehovah is one of those things
which eye hath not seen, but which has been
concealed from all mankind. Its essence and
matter are incomprehensible; it is not lawful
so much as to meditate upon it. Man may
lawfully revolve his thoughts from one end
of the heavens to the other, but he cannot
approach that inaccessible light, that primi-
tive existence, contained in the letter yod;
and indeed the masters call the letter thought
or idea. and prescribe no bounds to its efficacy.
It was this letter which, flowing from the
primitive light, gave being to emanations.
It wearied itself by the way, but assumed
a new vigor by the sense of the letter 7,
which makes the second letter of the Ineffable
Name.”

In Symbolic Masonry, the yod has been
replaced by the letter G. But in the high
degrees it is retained, and within a
triangle, thus, constitutes the symbol
of the Deity.

Yoni. Among the Orientalists, the yoni
was the female symbol corresponding to the
lingam, or male principle. The lingam and
yoni of the Hast assumed the names of Phallus
and Cteis among the Greeks.

York Constitutions. This document,
which is also called Krause’s MS., purports
to be the Constitutions adopted by the
General Assembly of Masons that was held
at York in 926. (See York Legend.) No
original manuscript copy of it can be found,
but a German translation from a Latin
version was published, for the first time, by
Krause in Die drei dltesten Kunsturkunden
der Freimaurerbriiderschaft. It will be found
in the third edition of that work (vol. ili., pp.
58-101). Krause’s account of it is, that
it was translated from the original, which is
said, in a certificate dated January 4, 1806,
and signed ‘“‘Stonehouse,’’ to have been writ-
ten on parchment in the ancient language
of the country, and preserved at the city of
York, “apud Rev. summam societatem archi-
tectonicam,’’? which Woodford translates
‘“‘an architectural society,” but which is evi-
dently meant for the ‘Grand Lodge.”
From this Latin translation a German ver-
sion was made in 1808 by Bro. Schneider
of Altenberg, the correctness of which, hav-
ing been examined by three linguists, isYORK

certified by Carl Erdmann Weller, Secre-|
tary of the Government Tribunal of Saxony. |
And it is this certified German translation |
that has been published by Krause in his
Kunsturkunden. An English version was|
inserted by Bro. Hughan in his Old Charges |
of British Freemasons. The document con-
sists, like all the old manuscripts, of an in-
troductory invocation, a history of architec-
ture or the “Legend of the Craft,’ and the
general statutes or charges; but several of
the charges differ from those in the other
Constitutions. There is, however, a general
resemblance sufficient to indicate a com-
mon origin. The appearance of th's docu-
ment gave rise in Germany to discussions as
to its authenticity. Krause, Schneider, Fess-
ler, and many other distinguished Masons,
believed it to be genuine; while Kloss denied it,
and contended that the Latin translation
which was certified by Stonehouse had been
prepared before 1806, and that in preparing
it an ancient manuscript had been remodeled
on the basis of the 1738 edition of Anderson’s
Constitutions, because the term ‘‘Noachida’
is employed in both, but is found nowhere
else. At length, in 1864, Bro. Findel was
sent by the ‘‘Society of German Masons”
to England to discover the original. His}
report of his journey was that it was nega- |
tive in its results; no such document was to
be found in the archives of the old Lodge
at York, and no such person as Stonehouse
was known in that city. These two facts, |
to which may be added the further argu-
ments that no mention is made of it in the
Fabric Rolls of York Minster, published by
the Surtees Society, nor in the inventory
of the Grand Lodge of York which was ex-
tant in 1777, nor by Drake in his speech
delivered before the Grand Lodge in 1726,
and a few other reasons, have led Findel to
agree with Kloss that the document is not
a genuine York Charter. Such, too, is the
general opinion of English Masonic scholars.
(See Gould’s Hist. of F. M., i., pp. 494-6.)
There can be little doubt that the General
Assembly at York, in 926, did frame a body
of laws or Constitutions; but there is almost
as little doubt that they are not represented
by the Stonehouse or Krause document.

York, Edward Augustus, Duke of.
Initiated a Mason in 1766.

York, Frederick, Duke of. Initiated
a Mason in “Britannia Lodge,” London,

 

November 21, 1787. A commemorative
Masonic token was issued in 1795; the

Duke of York having been installed W. M.
of the “Prince of Wales Lodge,” March 22,
1793.

York Grand Lodge. Bro. Woodford
says this is a short title for “The Grand
Lodge of all England,” held at York, which
was formed from an old Lodge, in 1725, at

 

work evidently during the seventeenth cen-
tury, and probably much earlier.
assembly was held in the city of York by the

Masons for centuries, and is so acknowledged | investigator.
| most successful remover of the cloud of tra-

virtually by all the MSS. from the fourteenth

The annual | edged as

YORK 867

century. A list of Master Masons of the York
Minster, during its erection, is preserved
of the fourteenth century; and legend an
actual history agree in the fact that York
was the home of the Mason-craft until modern
times—the ‘‘Charter of Prince Edwin” being
one of the earliest traditions. The Grand
Lodge preserved its position in the north of
England until 1792, when it finally died out,
it having constituted other Lodges, and a
“Grand Lodge, south of the Trent” (at
London). All of the “York” Lodges suc-
cumbed on the decease of their ‘‘ Mother
Grand Lodge.” There has not been a
representative of the Ancient York Grand
Lodge anywhere whatever throughout this
century.

York Legend. The city of York, in the
north of England, is celebrated for its tra-
ditional connection with Masonry in that
kingdom. No topic in the history of Free-
masonry has so much engaged the attention
of modern Masonic scholars, or given occa-
sion to more discussion, than the alleged
facts of the existence of Masonry in the
tenth century at the city of York as a prom-
inent point, of the calling of a congregation
of the Craft there in the year 926, of the or-
ganization of a General Assembly and the
adoption of a Constitution. During the
whole of the last and the greater part of the
present century, the Fraternity in general
have accepted all of these statements as
genuine portions of authentic history; an
the adversaries of the Order have, with the
same want of discrimination, rejected them
all as myths; while a few earnest seekers for
truth have been at a loss to determine what
part was historical and what part legendary.
Recently, the discovery of many old manu-
scripts has directed the labors of such scholars
as Hughan, Woodford, Lyon, and others, to
the critical examination of the early history
of Masonry, and that of York has par-
ticularly engaged their attention.

For a thorough comprehension of the
true merits of this question, it will be neces-
sary that the student should first acquaint
himself with what was, until recently, the
recognized theory as to the origin of Ma-
sonry at York, and then that he should
examine the newer hypotheses advanced by
the writers of the present day. In other
words, he must read both the tradition and
the history.

In pursuance of this plan, I propose to
commence with the legends of York Ma-
sonry, as found in the old manuscript Con-
stitutions, and then proceed to a review of
what has been the result of recent investi-
gations. It may be premised that, of all
those who have subjected these legends to
the crucible of historical criticism, Bro.
William James Hughan of Cornwall, in
England, must unhesitatingly be acknowl-
z “facile princeps,” the ablest, the
most laborious, and the most trustworthy
He was the first and theYCRK

 

868

dition which so long had obscured the
sunlight of history. “a

The legend which connects the origin of
English Masonry at York in 926 is some-
times called the ‘York Legend,” sometimes
the ‘“‘Athelstane Legend,’ because the
General Assembly, said to have been held
there, occurred during the reign of that
king; and sometimes the “Edwin Legend,”
because that prince is supposed to have been
at the head of the Craft, and to have con-
voked them together to form a Constitution.

The earliest extant of the old manuscript
Constitutions is the ancient poem com-
monly known as the Halliwell MS., and
the date of which is conjectured (on good
grounds) to be about the year 1390. In
that work we find the following version of
the legend:

““Thys craft com ynto Englond as y yow say,
Yn tyme of good kynge Adelstonus’ day;
He made tho bothe halle and eke bowre,
And hye templus of gret honowre,

To sportyn him yn bothe day and nygth,

An to worschepe hys God with alle hys mygth.
Thys goode lorde loved thys craft ful wel,
And purposud to strenthyn hyt every del,
For dyvers defawtys that yn the craft he fonde;
He sende aboute ynto the londe

After alle the masonus of the crafte,

To come to hym ful evene strayfte,

For to amende these defautys alle

By good consel gef hyt mytgth falle.

A semblé thenne he cowthe let make

Of dyvers lordis yn here state

Dukys, erlys, and barnes also,

Knygthys, sqwyers and mony mo,

And the grete burges of that syté,

They were ther alle yn here degré;

These were there uchon algate,

To ordeyne for these masonus astate,

Ther they sowgton by here wytte

How they mygthyn governe hytte:

Fyftene artyculus they there sowgton,

And fyftene poyntys ther they wrogton.”’

or the benefit of those who are not familiar
with this archaic style, the passage is trans-
lated into modern English.

“This craft came into England, as I tell
you, in the time of good king Athelstan’s
reign; he made then both hall, and also
bower and lofty temples of great honor, to
take his recreation in both day and night,
and to worship his God with all his might.
This good lord loved this craft full well, and
purposed to strengthen it in every part on
account of various defects that he discovered
in the craft. He sent about into all the
land, after all the masons of the craft, to
come straight to him, to amend all these
defects by good counsel, if it might so hap-
pen. He then permitted an assembly to be
made of divers lords in their rank, dukes,
earls, and barons, also knights, squires, and
many more, and the great burgesses of that
city, they were all there in their degree;
these were there, each one in every way to
make laws for the estate of these masons.
There they sought by their wisdom how they
might govern it; there they found out fif-

 

 

   

  

YORK

teen articles, and there they made fifteen
points.”

The next old document in which we find
this legend recited is that known as the
“Cooke MS.,” whose date is placed at 1490.
The details are here much more full than
those contained in the Halliwell MS. The
passage referring to the legend is as follows:

“And after that was a worthy kynge in
Englond, that was callyd Athelstone, and his
yongest son lovyd well the sciens of Gemetry,
and he wyst well that hand craft had the prac-
tyke of the sciens of Gemetry so well as ma-
sons; wherefore he drew him to consell and
lernyd [the] practyke of that sciens to his spec-
ulatyf. For of speculatyfe he was a master,
and he lovyd well masonry and masons. And
he bicome a mason hymselfe. And he gaf
hem [gave them] charges and names as it is
now usyd in Englond and in other countries.
And he ordeyned that they schulde have reson-
abull pay. And purchesed [obtained] a fre
patent of the kyng that they schulde make
a sembly when thei sawe resonably tyme a [to]
cum togedir to her [their] counsell of the
whiche charges, manors & semble as is write
and taught in the boke of our charges where-
for I leve hit at this tyme.”

Thus much is contained in the MS. from
lines 611 to 642. Subsequently, in lines 688-
719, which appear to have been taken from
what is above called the ‘‘Boke of Charges,”
the legend is repeated in these words:

“In this manner was the forsayde art be-
gunne in the lond of Egypt bi the forsayd
maister Euglat [Euclid], & so hit went fro
lond to londe and fro kyngdome to kyngdome.
After that, many yeris, in the tyme of Kyng
Adhelstone, wiche was sum tyme kynge of
Englonde, bi his counsell and other gret lordys
of the lond bi comin [common] assent for grete
defaut y-fennde [found] among masons thei
ordeyned a certayne reu’e amongys hem
[them]. On [one] tyme of the yere or in iii
yere, as nede were to the kyng and gret lordys
of the londe and all the comente [community],
fro provynce to provynce and fro countre to
countre congregacions scholde be made by
maisters, of a!l maisters masons and felaus in
the forsayd art. And so at such congrega-
cions they that be made masters schold be ex-
amined of the articuls after written, & be ran-
sacked [thoroughly examined] whether thei
be abull and kunnyng [able and skilful] to the
profyte of the lordys hem to serve [to serve
them], and to the honor of the forsayd art.”

Seventy years later, in 1560, the Lans-
downe MS. was written, and in it we find the
legend still further developed, and Prince
Edwin for the first time introduced by name.
That manuscript reads thus:

“Soone after the Decease of St. Albones,
there came Diverse Warrs into England out
of Diverse Nations, so that the good rule of
Masons was dishired [disturbed] and put down
until the tyme of King Adilston. In his tyme
there was a worthy King in England, that
brought this Land into good rest, and he
builded many great workes and buildings,YORK YORK 869

therefore he loved well Masons, for he had a| former, he styles the congregation at York a
sone called Edwin, the which Loved Masons General Lodge; in his second, a Grand Lodge.
much more than his Father did, and he was soe , Now, as the modern and universally accepted
practized in Geometry, that he delighted much | form of the legend agrees in both respects
to come and talke with Masons and to learne} with the latter statement, and not with the
of them the Craft. And after, for the love he lformer, it must be concluded that the sec-
had to Masons and to the Craft, he was made] ond edition, and the subsequent ones by

Mason at Windsor, and he gott of the King,
his Father, a Charter and commission once
every yeare to have Assembley, within the
Realme where they would within England,

and to correct within themselves Faults & |

Tresspasses that were done as touching the
Craft, and he held them an Assembley, and
there he made Masons and gave them Charges,
and taught them the Manners and Comands
the same to be kept ever afterwards. And
tooke them the Charter and commission to
keep their Assembly, and Ordained that it
should be renewed from King to King, and
when the Assembly were gathered togeather
he made a Cry, that all old Masons or young,
that had any Writeings or Vnderstanding of
the Charges and manners that weere made

before their Lands, wheresoever they were }
made Masons, that they should shew them |
forth, there were found some in French, some |

in Greek, some in Hebrew, and some in Eng-
lish, and some in other Languages, and when
they were read and over seen well the intent
of them was vnderstood to be all one, and
then he caused a Book to be made thereof how
this worthy Craft of Masonrie was_ first
founded, and he himselfe comanded, and also
then caused, that it should be read at any tyme

when it should happen any Mason or Masons |

to be made to give him or them their Charges,
and from that, until this Day, Manners of
Masons have been kept in this Manner and
forme, as well as Men might Governe it, and
Furthermore at diverse Assemblyes have been
put and Ordained diverse Charges by the best
advice of Masters and Fellows.”

All the subsequent manuscripts contain the
legend substantially as it is in the Lansdowne ;
and most of them appear to be mere copies of
it, or, most probably, of some original one of
which both they and it are copies.

In 1723 Dr. Anderson published the first
edition of the Book of Constitwtions, in which
the history of the Fraternity of Freemasons is,
he says, ‘‘collected from their general records
and their faithful traditions of many ages.’
He gives the legend taken, as he says, from “a
certain record of Freemasons written in the
reign of King Edward IV.,” which manuscript,
Preston asserts, ‘‘is said to have been in the
possession of the famous Elias Ashmole.” As
the old manuscripts were generally inaccessi-
ble to the Fraternity (and, indeed, until re-
cently but few of them have been discovered),
it is to the publication of the legend by Ander-
son, and subsequently by Preston, that we are
to attribute its general adoption by the Craft
for more than a century anda half. The form
of the legend, as given by Anderson in his first
edition, varies slightly from that in his second.

In the former, he places the date of the occur-
rence at 930; in his second, at 926: in the

 

be

Entick and Noorthouck who only repeat
Anderson, furnished the form of the legend
as now popular.

In the second edition of the Constitutions (p.
63), published in 1738, Anderson gives the
legend in the following words:

“Tn all the Old Constitutions it is written
to this purpose, viz.:

“That though the antient records of the
Brotherhood in England were most of them
destroyd or lost in the war with the Danes,
who burnt the Monasteries where the Records
were kept; yet King Athelstan, (the Grand-
son of King Alfred,) the first annointed King
of England, who translated the Holy Bible
into the Saxon language, when he had brought
the land into rest and peace, built many great
works, and encouraged many Masons from
France and elsewhere, whom he appointed
overseers thereof: they brought with them
the Charges and Regulations of the foreign
| Lodges, and prevail’d with the King to in-

crease the wages.

“That Prince Edwin, the King’s Brother,
ing taught Geometry and Masonry, for the
love he had to the said Craft, and to the hon-
| orable princip es whereon it is grounded, pur-
chased a Free Charter of King Athelstan his
Brother, for the Free Masons having among
| themselves a Connection or a power and free-
dom to regulate themselves to amend what
| might happen amiss and to hold an yearly
| Communication in a General Assembly.

“That accordingly Prince Edwin sum-
mon’d all the Free and Accepted Masons in
\the Realm, to meet him in the Congregation

at York, who came and form’d the Grand
Lodge under him as their Grand Master, . D.
92¢

‘

‘That they brought with them many old
Writings and Records of the Craft, some in
Greek, some in Latin, some in French, and
other languages; and from the contents
thereof, they framed the CONSTITUTIONS of
the English Lodges, and made a Law for them-
selves, to preserve and observe the same in all
Time coming, etc., etc., etc.”

Preston accepted the legend, and gave it in
his second edition (p. 198) in the following
words:

“BWdward died in 924, and was succeeded
by Athelstane his son, who appointed his
brother Edwin patron of the Masons. This
prince procured a Charter from Athelstane,
empowering them to meet annually in com-
munication at York. In this city, the first
Grand Lodge of England was formed in 926,
at which Edwin presided as Grand Master.
Here many old writings were produced in
Greek, Latin, and other languages, from which
it is said the Constitutions of the English
Lodge have been extracted.”870 YORK

Such is the ‘“‘ York Legend,” as it has been
accepted by the Craft, contained in all the old
manuscripts from at least the end of the four-
teenth century to the present day; officially
sanctioned by Anderson, the historiographer
of the Grand Lodge in 1723, and repeated by
Preston, by Oliver, and by almost all suc-
ceeding Masonic writers. Only recently has
anyone thought of doubting its authenticity;
and now the important question in Masonic
literature is whether it is a myth or a history
—whether it is all or in any part fiction or
truth—and if so, what portion belongs to the
former and what to the latter category. In
coming to a conclusion on this subject, the
question necessarily divides itself into three
forms:

1. Was there an Assembly of Masons held
in or about the year 926, at York, under the
patronage or by the permission of King Athel-
stan?

There is nothing in the personal character
or the political conduct of Athelstan that for-
bids such a possibility or even probability.
He was liberal in his ideas, like his grandfather
the great Alfred; he was a promoter of civili-
zation; he patronized learning, built many
churches and monasteries, encouraged the
translation of the Scriptures, and gave charters
to many operative companies. In his reign,
the “‘frith-gildan,” free gilds or sodalities, were
incorporated by law. There is, therefore,
nothing improbable in supposing that he ex-
tended his protection to the Operative Ma-
sons. The uninterrupted existence for several
centuries of a tradition that such an Assembly
was held, requires that those who deny it
should furnish some more satisfactory reason
for their opinion than has yet been produced.
“Incredulity,”’ says Voltaire, “is the founda-
tion of history.’ But it must be confessed
that, while an excess of credulity often mis-
takes fable for reality, an obstinacy of incre-
dulity as frequently leads to the rejection of
truth as fiction. The Rev. Mr. Woodford, in
an essay on T’he Connection of York with the
History of Freemasonry in England, inserted
in Hughan’s Unpublished Records of the Craft,
has critically discussed this subject, and comes
to this conclusion. “TI see no reason, there-
fore, to reject so old a tradition, that under
Athelstan the Operative Masons obtained his
patronage, and met in General Assembly.”
To that verdict I subscribe.

2. Was Edwin, the brother of Athelstan,
the person who convoked that Assembly?
This question has already been discussed in
the article Edwin, where the suggestion is
made that the Edwin alluded to in the legend
was not the son or brother of Athelstan, but
Edwin, King of Northumbria. Francis Drake,
in his speech before the Grand Lodge of York
in 1726, was, I think, the first who publicly
advanced this opinion; but he does so ina way
that shows that the view must have been gen-
erally accepted by his auditors, and not ad-
vanced by him as something new. He says:
“You know we can boast that the first Grand
Lodge ever held in England was held in this

 

 

YORK

city, where Edwin, the first Christian king of
Northumbria, about the six hundredth year
after Christ, and who laid the foundation of
our Cathedral, sat as Grand Master.”

Edwin, who was born in 586, ascended the
throne in 617, and died in 633. He was pre-
eminent, among the Anglo-Saxon kings who
were his contemporaries, for military genius
and statesmanship. So inflexible was his ad-
ministration of justice, that it was said that in
his reign a woman or child might carry every-
where a purse of gold without danger of rob-
bery—high commendation in those days of
almost unbridled rapine. The chief event of
the reign of Edwin was the introduction of
Christianity into the kingdom of Northum-
bria. Previous to his reign, the northern
metropolis of the Church had been placed at
York, and the king patronized Paulinus the
bishop, giving him a house and other posses-
sions in that city. The only objection to this
theory is its date, which is three hundred years
before the reign of Athelstan and the sup-
posed meeting at York in 926.

3. Are the Constitutions which were
adopted by that General Assembly now ex-
tant? It is not to be doubted, that if a
General Assembly was held, it must have
adopted Constitutions or regulations for the
government of the Craft. Such would mainly
be the object of the meeting. But there is no
sufficient evidence that the Regulations now
called the ‘York Constitutions,’ or the
“Gothic Constitutions,” are those that were
adopted in 926. It is more probable that the
original document and all genuine copies of it
are lost, and that it formed the type from which
all the more modern manuscript Constitutions
have been formed. There is the strongest in-
ternal evidence that ail the manuscripts, from
the Halliwell to the Papworth, had a common
original, from which they were copied with
more or less accuracy, or on which they were
framed with more or less modification. And
this original I suppose to be the Constitutions
which must have been adopted at the General
Assembly at York.

The theory, then, which I think may safely
be advanced on this subject, and which must
be maintained until there are better reasons
than we now have to reject it, is, that about
the year 926 a General Assembly of Masons
was held at York, under the patronage of
Edwin, brother of Athelstan, at which Assem-
bly a code of laws was adopted, which became
the basis on which all subsequent Masonic
Constitutions were framed.

York Manuscripts. Originally there were
six manuscripts of the Old Constitutions bear-
ing this title, because they were deposited in
the Archives of the now extinct Grand Lodge
of all England, whose seat was at the city of
York. But the MS. No. 3 is now missing,
although it is mentioned in the inventory
made at York in 1779. Nos. 2, 4, and 5 are
now in possession of the York Lodge. Re-
cently Bro. Hughan discovered Nos. 2 and 6
in the Archives of the Grand Lodge of Eng-
land, at London. The dates of these manu-YORK

scripts, which do not correspond with the
number of their titles, are as follows:

No. 1 has the date of 1600.
“ce € “cc “cc 1704.
: 1630.
“c 4 “cc “ec 1693.
5 is undated, but is supposed to be about
1670.
6 also is undated, but is considered to
be about 1680.

Of these MSS. all but No. 3 have been
published by the late Bro. W. J. Hughan in
his Ancient York Masonic Rolls. (1894.) Bro.
Hughan deems No. 4 of some importance
because it contains the following sentence:
“The one of the elders takeing the Booke, and
that hee or shee that is to be made mason shall
lay their hands thereon, and the charge shall
bee given.” This, he thinks, affords some pre-
sumption that women were admitted as mem-
bers of the old Masonic gilds, although he
admits that we possess no other evidence con-
firmatory of this theory. The truth is, that the
sentence was a translation of the same clause
written in other Old Constitutions in Latin.
In the York MS., No. 1, the sentence is thus:
‘““Tunc unus ex senioribus teneat librum et ile
vel illi,”’ etc., i. e., “he or they.’ The writer of
No. 4 copied, most probably, from No. 1, and
his translation of ‘‘hee or shee” from “‘ille vel
alli,” instead of “‘he or they,’ was either the
result of ignorance in mistaking ili, they, for
illa, she, or of carelessness in writing shee for
they. It is evident that the charges thus to be
sworn to, and which immediately follow, were
of such anature as made most of them physic-
ally impossible for women to perform; nor
are females alluded to in any other of the
manuscripts. All Masons there are “Fellows,”
and are so to be addressed.

There are two other York Manuscripts of
the Operative Masons, which have been pub-
lished in the Fabric Rolls of York Minster, an
invaluable work, edited by the Rev. James
Raine, and issued under the patronage and at
the expense of the Surtees Society.

York Rite. i

cc “ce

jw bo

This is the oldest of all the
Rites, and consisted originally of only three
degrees: 1. Entered Apprentice; 2. Fellow-
Craft; 3. Master Mason. The last included
a part which contained the True Word, but
which was disrupted from it by Dunckerley
in the latter part of the last century, and has
never been restored. The Rite in its purity
does not now exist anywhere. The nearest
approach to it is the St. John’s Masonry of
Scotland, but the Master’s Degree of the
Grand Lodge of Scotland is not the Master’s
Degree of the York Rite. When Dunckerley
dismembered the Third Degree, he destroyed
the identity of the Rite. In 1813, it was ap-

arently recognized by the United Grand
Wage of England, when it defined ‘“‘pure An-
cient Masonry to consist of three degrees, and
no more: viz., those of the Entered Appren-
tice, the Fellow Craft, and the Master Mason,

 

  

YUG 871

including the Supreme Order of the Holy
Royal Arch.” Had the Grand Lodge abol-
ished the Royal Arch Degree, which was then
practised as an independent Order in Eng-
land, and reincorporated its secrets in the
degree of Master Mason, the York Rite would
have been revived. But by recognizing the
Royal Arch as a separate degree, and retain-
ing the Master’s Degree in its mutilated form,
they repudiated the Rite. In the United
States it has been the almost universal usage
to call the Masonry there practised the York
Rite. But it has no better claim to this desig-
nation than it has to be called the Ancient
and Accepted Rite, or the French Rite, or the
Rite of Schréder. It has no pretensions to
the York Rite. Of its first three degrees, the
Master’s is the mutilated one which took the
Masonry of England out of the York Rite,
and it has added to these three degrees six
others which were never known to the Ancient
York Rite, or that which was practised in
England, in the earlier half of the eighteenth
century, by the legitimate Grand Lodge. In
all my writings for years past, I have ventured
to distinguish the Masonry practised in the
United States, consisting of nine degrees, as
the ‘‘American Rite,” a title to which it is
clearly and justly entitled, as the system is
peculiar to America, and is practised in no
other country.

Bro. Hughan, speaking of the York Rite
(Unpubl. Rec., p. 148), says ‘there is no such
Rite, and what it was no one now knows.”
think that this declaration is too sweeping in
its language. He is correct in saying that
there is at this time no such Rite. I have just
described its decadence; but he is wrong in as-
serting that we are now ignorant of its charac-
ter. In using the title, there is no reference
to the Grand Lodge of all England, which met
for some years during the last century, but
rather to the York legend, and to the hy-
pothesis that York was the cradle of English
Masonry. The York Rite was that Rite
which was most probably organized or modi-
fied at the revival in 1717, and practised for
fifty years by the Constitutional Grand Lodge
of England. It consisted of only the three
Symbolic degrees, the last one, or the Master’s,
containing within itself the secrets now trans-
ferred to the Royal Arch. This Rite was car-
ried in its purity to France in 1725, and into
America at a later period. About the middle
of the eighteenth century the continental
Masons, and about the end of it the Ameri-
cans, began to superimpose upon it those high
degrees which, with the necessary mutilation
of the third, have given rise to numerous other
Rites. But the Ancient York Rite, though
no longer cultivated, must remain on the rec-
ords of history as the oldest and purest of all
the Rites.

Yug or Yuga. One of the ages, accord-
ing to Hindu mythology, into which the Hin-
dus divide the duration or existence of the
world,SRN oR = Sin “ ee

 

  

ZEDEKIAH

Z,

Z. (Heb.,', Zain.) Twenty-sixth and last
letter of the English alphabet. In Hebrew
the numerical value isseven. This letter was
added to the Latin from the Greek in the time
of Cicero. The Greek letter is zeta, ¢.

Zabud. An historical personage at the court
of King Solomon, whose name appears in sev-
eral of the high degrees. In that of Select
Master in the American Rite, it has been cor-
rupted into Izabud. He is mentioned in 1
Kings iv. 5, where he is described in the
authorized version as being “principal officer
and the king’s friend.” The original is Zabud
ben Nathan cohen regneh hahmelek, which is
literally ‘“‘Zabud, son of Nathan, a priest, the
friend of the king.” Adam Clarke says he was
“the king’s chief favorite, his confidant.’
Smith (Dict. Bib.) says: ‘This position, if it
were an official one, was evidently distinct
from that of counsellor, occupied by Ahitho-
phel under David, and had more of the char-
acter of private friendship about it.”? Kitto
(Cycloped. Bib. Lit.) says of Zabud and of his
brother Azariah, that their advancement in
the household of King Solomon “may doubt-
less be ascribed not only to the young king’s
respect for the venerable prophet (their
father), who had been his instructor, but to
the friendship he had contracted with his sons
during the course of education. The office,
or rather honor, of ‘friend of the king,’ we find
in all the despotic governments of the East.
It gives high power, without the public re-
sponsibility which the holding of a regular
office in the state necessarily imposes. It
implies the possession of the utmost confi-
dence of, and familiar intercourse with, the
monarch, to whose person ‘the friend“ at all
times has access, and whose influence is there-
fore often far greater, even in matters of state,
than that of the recognized ministers of gov-
ernment.”

This has been fully carried out in the legend
of the Select Master’s Degree.

Zabulon. The Greek form of Zebulun, the
tenth son of Jacob. Delaunay (Zhwilleur, p.
79) says that some ritualists suppose that it is
the true form of the word of which Jabulwm is
a corruption. This is incorrect. Jabulum is
a corrupt form of Giblim. Zabulon has no
connection with the high degrees, except that
in the Royal Arch he represents one of the
stones in the Pectoral.

Zacchai. (Heb., *2}.) A name applied
to the Deity.
Zadki-el. The name of one of the angels

of the seven planets, according to the Jewish
rabbis—the angel of the planet Jupiter.
Zadok. A personage in some of the Inef-
fable degrees of the Scottish Rite. In Scrip-
ture he is recorded as having been one of the
two chief priests in the time of David, Abi-
athar being the other. He subsequently, by
order of David, anointed Solomon to be king,
by whom he was rewarded with the post of
high priest. Josephus (Ant., x., 8, § 6) says

 

that “Sadoe, the high priest, was the first high
priest of the Temple which Solomon built.”
Yet it has been supposed by some authors, in
consequence of his name not being men-
tioned in the detailed account of the dedica-
tion, that he had died before the completion
of the Temple.

Zaphnath-paaneah. An Egyptian title
given to the patriarch Joseph by the Egyptian
king under whom he was viceroy. The name
has been interpreted “Revealer of secrets,’
and is a password in the old rituals of the Scot-
tish Rite.

Zarathustra. The name, in the Zend
language, of that great reformer in religion
more commonly known to Europeans as
Zoroaster, which see.

Zarriel. The angel that, in accordance
with the Kabbalistical system, governs the
sun.

Zarthan. The Zarthan of 1 Kings vii. 46
appears to be the same place as the Zeredathah
of 2 Chron. iv. 17. In the Masonic ritual, the
latter word is always used. (See Zeredathah.)

Zarvan-akar-ana. (‘‘Time without lim-
its.”’) According to the Parsees, the name of

a deity or abstract principle which existed
even before the birth of Ahriman and Or-
mudz.

Zeal. Ever since the revival in 1717 (for
it is found in the earliest lectures) it was
taught that Apprentices served their Masters
with “freedom, fervency, and zeal”; and the
symbols of the first two of these virtues were
chalk and charcoal. In the oldest rituals,
earthen pan (which see) was designated as the
symbol of zeal; but this was changed by Pres-
ton to clay, and so it still remains. (See
Fervency and Freedom.)

The instruction to the Operative Mason to
serve his Master with freedom, fervency, and
zeal—to work for his interests willingly, ar-
dently, and zealously—is easily understood.
In its application to Speculative Masonry, for
the Master of the Work we substitute the
Great Architect of the Universe, and then our
zeal, like our freedom and our fervency, 1s
directed to a higher end. The zeal of a Spec-
ulative Mason is shown by advancing the mor-
ality, and by promoting the happiness of his
fellow-creatures. :

Zebulon. Son of Jacob and Leah; in the
exodus his tribe marched next to Judah and
Issachar, and received the territory bounded
on the east by the south half of the Lake of
Galilee, including Rimmon, Nazareth, and
the plain of Buttauf, where stood Cana of
Galilee. Heb. 11921, Heaven, or the abode of
God. (See Jabulum.) :

Zechariah. ‘The son of Iddo,” born in
Babylonia during the captivity, who joined
Zerubbabel on his return to Palestine. A
leader and a man of influence, being both
priest and prophet.

Zedekiah. A personage in some of the
high degrees, whose melancholy fate is de-ZELATOR

scribed in the 2d Book of Kings and in
the prophecies of Jeremiah. He was _ the
twentieth and last king of Judah. When
Nebuchadnezzar had in his second siege of
Jerusalem deposed Jehoiachin, whom he car-
ried as a captive to Babylon, he placed Zede-
kiah on the throne in his stead. By this act
Zedekiah became tributary to the king of the
Chaldees, who exacted from him a solemn oath
of fidelity and obedience. This oath he ob-
served no longer than till an opportunity oc-
curred of violating it. In the language of the
author of the Books of Chronicles, ‘he re-
belled against King Nebuchadnezzar, who had
made him swear by God.” (2 Chron. xxxvi.

This course soon brought down upon him
the vengeance of the offended monarch, who
invaded the land of Judah with an immense
army. Remaining himself at Riblah, a town
on the northern border of Palestine, he sent
the army under his general, Nebuzaradan, to
Jerusalem, which was invested by the Baby-
lonian forces. After a siege of about one year,
during which the inhabitants endured many
hardships, the city was taken by an assault,
the Chaldeans entering it through breaches in
the northern wall.

It is very natural to suppose, that when the
enemy were most pressing in their attack upon
the devoted city; when the breach which was
to give them entrance had been effected; and
when, perhaps, the streets most distant from
the Temple were already filled with Chaldean
soldiery, a council of his princes and nobles
should have been held by Zedekiah in the
Temple, to which they had fled for refuge, and
that he should ask their advice as to the most
feasible method of escape from the impending
danger. History, it is true, gives no account
of any such assembly; but the written record
of these important events which is now extant
is very brief, and, as there is every reason to
admit the probability of the occurrence, there
does not appear to be any historical objection
to the introduction of Zedekiah into the legend
of the Superexcellent Master’s Degree, as
having been present and holding a council at
the time of the siege. By the advice of this
council, Zedekiah attempted to make his es-
cape across the Jordan. But he and his at-
tendants were, says Jeremiah, pursued by the
Chaldean army, and overtaken in the plains
of Jericho, and carried before Nebuchadnez-
zar. His sons and his nobles were slain, and,
his eyes being put out, he was bound in
chains and carried captive to Babylon, where
at a later period he died.

Zelator. 1. The First Degree of the Ger-
man Rose Croix. The title expresses the
spirit of emulation which should characterize
the neophyte.

2. The First Degree in the First Order of
the Rosicrucian Society.

Zemzem. ‘The holy well in Mecca.

Zenana. The inner portion of a gentle-
man’s house in India, devoted to the use of
females. In contrast with the front or
men’s portion, it is devoid of coroforts

 

ZENNAAR 873

Each woman has asmall cell, on the second or
third story, fronting on the inner court of the
square structure.

Zendavesta. The scriptures of the Zoroas-
trian religion containing the doctrines of Zoro-
aster. Avesta means the sacred text, and
Zend the commentary. The work as we now
have it is supposed to have been collected by
learned priests of the Sassanian period, who
translated it into the Pehlevi, or vernacular
language of Persia. The greater part of the
work was lost during che persecutions by the
Mohammedan conquerors of Persia. One
only of the books has been preserved, the Ven-
didad, comprising twenty-two chapters. The
Yasna and the Vispered together constitute
the collection of fragments which are termed
Vendidad Sadé. There is another fragmen-
tary collection called Yesht Sadé. And these
constitute all that remain of the original text.
So that, however comprehensive the Zend-
avesta must have been in its original form, the
work as it now exists makes but a compara-
tively small book.

The ancients, to whom it was familiar, as
well as the modern Parsees, attribute its au-
thorship to Zoroaster. But Dr. Haug, rightly
conceiving that it was not in the power of any
one man to have composed so vast a work as
it must have been in its original extent, sup-
poses that it was the joint production of the
original Zarathustra Sitama and his suc-
cessors, the high priests of the religion, who as-
sumed the same name.

The Zendavesta is the scripture of the mod-
ern Parsee; and hence for the Parsee Mason,
of whom there are not a few, it constitutes the
Book of the Law, or Trestle-Board. Unfor-
tunately, however, to the Parsee it is a sealed
book, for, being written in the old Zend lan-
guage, which is now extinct, its contents can-
not be understood. But the Parsees recog-
nize the Zendavesta as of Divine authority,
and say in the Catechism, or Compendium of
Doctrines in use among them: “‘We consider
these books as heavenly books, because God
sent the tidings of these books to us through
the holy prophet Zurthost.”

Zenith. That point in the heavens which
is vertical to the spectator, and from which a
perpendicular line passing through him and
extended would reach the center of the earth.
All the old documents of the Ancient and Ac-
cepted Scottish Rite are dated “under the
Celestial Canopy of the Zenith which answers
to ”- the latitude of the place whence the
document is issued being then given. The
latitude alone is expressed because it indicates
the place of the sun’s meridian height. The
longitude is always omitted, because every
place whence such a document is issued 1s
called the Grand East, the one spot where the
sun rises. The theory implied is, that al-
though the south of the Lodge may vary, its
chief point must always be in the east, the
point of sunrising, where longitude begins.

Zennaar. The sacred cord used in the
Hindustanee initiation, which writers on ritual-
ism have compared to the Masonic apron.874 ZERAIAS

Between eight and fifteen years of age, every

indu boy is imperatively required to receive
the investiture of the zennaar. The investi-
ture is accompanied by many solemn cere-
monies of prayer and sacrifice. After the in-
vestiture, the boy is said to have received his
second birth, and from that time a Hindu is
called by a name which signifies “‘twice born.”

Coleman (Mythology of the Hindus, p. 155)
thus describes the zennaar:

“The sacred thread must be made by a
Brahman. It consists of three strings, each
ninety-six hands (forty-eight yards), which
are twisted together: it is then folded into
three, and again twisted; these are a second
time folded into the same number, and tied
at each end in knots. It is worn over the left
shoulder (next the skin, extending half-way
down the right thigh) by the Brahmans, Ket-
ries, and Vaisya castes. The first are usually
invested with it at eight years of age, the sec-
ond at eleven, and the Vaisya at twelve. The
period may, from especial causes, be deferred;
but it is indispensable that it should be re-
ceived, or the parties omitting it become out-
casts.”

Zeraias. One of the three officers ap-

ointed by King Solomon to superintend the
ewing of the timbers in the forests of Leba-

non.

Zerbal. The name of King Solomon’s Cap-
tain of the Guards, in the degree of Intimate
Secretary. No such person is mentioned in
Scripture, and it is therefore an invention of
the ritualist who fabricated the degree. If
derived from Hebrew, its roots will be found in
‘N, zer, an enemy, and by, baal, and it would
signify ‘“‘an enemy of Baal.”

Zeredathah. The name of the place be-
tween which and Succoth are the clay grounds
where Hiram Abif is said to have cast the
brazen utensils for the use of the Temple.
(See Clay Ground.)

Zerubbabel. In writing the life of Zerub-
babel from a Masonic point of view, it is in-
cumbent that reference should be made to the
legends as well as to the more strictly historical
details of his eventful career. With the tra-
ditions of the Royal Arch, and some other of
the high degrees, Zerubbabel is not less inti-
mately connected than is Solomon with those
of Symbolic or Ancient Craft Masonry. To
understand those traditions properly, they
must be placed in their appropriate place in
the life of him who plays so important a part
inthem. Some of these legends have the con-
current support of Scripture, some are related
by Josephus, and some appear to have no his-
torical foundation. Without, therefore, vouch-
ing for their authenticity, they must be re-
counted, to make the Masonic life of the
builder of the second Temple complete.

Zerubbabel, who, in the Book of Ezra, is
called “Sheshbazzar, the prince of Judah,”
was the grandson of that King Jehoiachin, or
Jeconiah, who had been deposed by Nebuchad-
nezzar and carried as a captive to Babylon.
In him, therefore, was vested the regal au-
thority, and on him, as such, the command of

 

 
  
  
   
  
  
 
 
  
 
   
  
  
 
  
  
 
  
 
 
 
 
 
 
   

ZERUBBABEL

the returning captives was bestowed by Cyrus,
who on that occasion, according to a Masonic
tradition, presented to him the sword which
Nebuchadnezzar had received from his grand-
father, Jehoiachin.

As soon as the decree of the Persian mon-
arch had been promulgated to his Jewish sub-
jects, the tribes of Judah and Benjamin, with
the priests and Levites, assembled at Babylon,
and prepared to return to Jerusalem, for the
purpose of rebuilding the Temple. Some few
from the other tribes, whose love of their
country and its ancient worship had not been
obliterated by the luxuries of the Babylonian
court, united with the followers of Zerub-
babel, and accompanied him to Jerusalem.
The greater number, however, remained; and
even of the priests, who were divided into
twenty-four courses, only four courses re-
turned, who, however, divided themselves,
each class into six, so as again to make up the
old number. Cyrus also restored to the Jews
the greater part of the sacred vessels of the
Temple which had been carried away by
Nebuchadnezzar, and five thousand and four
hundred were received by Zerubbabel, the re-
mainder being brought back, many years
after, by Ezra. Only forty-two thousand
three hundred and sixty Israelites, exclusive of
servants and slaves, accompanied Zerubbabel,
out of whom he selected seven thousand of
the most valiant, whom he placed as an ad-
vanced guard at the head of the people. Their
progress homeward was not altogether un-
attended with danger; for tradition informs
us that at the river Euphrates they were op-
posed by the Assyrians, who, incited by the
temptation of the vast amount of golden ves-
sels which they were carrying, drew up in hos-
tile array, and, notwithstanding the remon-
strances of the Jews, and the edict of Cyrus,
disputed their passage. Zerubbabel, how-
ever, repulsed the enemy with such ardor as
to insure a signal victory, most of the Assyr-
ians having been slain in the battle, or drowned
in. their attempt to cross the river in their
retreat. The rest of the journey was unin-
terrupted, and, after a march of four months,
Zerubbabel arrived at Jerusalem, with his
weary followers, at seven o’clock in the morn-
ing of the 22d of June, five hundred and thirty-
five years before Christ.

During their captivity, the Jews had con-
tinued, without intermission, to practise the
rights of Freemasonry, and had established
at various places regular Lodges in Chaldea.
Especially, according to the Rabbinical tra-
ditions, had they instituted their mystic fra-
ternity at Naharda, on the Euphrates; and,
according to the same authority, we are in-
formed that Zerubbabel carried with him to
Jerusalem all the secret knowledge which was
the property of that Institution, and estab-
lished a similar fraternity in Judea. This
coincides with, and gives additional strength
to, the traditions of the Royal Arch Degree.

As soon as the pious pilgrims had arrived
at Jerusalem, and taken a needful rest of seven
days, a tabernacle for the temporary purposesZERUBBABEL

of Divine worship was erected near the ruins of
the ancient Temple, and a Council was called,
in which Zerubbabel presided as King, Jeshua
as High Priest, and Haggai as Scribe, or prin-
cipal officer of State. It was there determined
to commence the building of the second Tem-
ple upon the same holy spot which had been
occupied by the first, and the people liberally
contributed sixty-one thousand drachms of
gold, and five thousand minas of silver, or
nearly a quarter of a million of dollars, toward
defraying the expenses; a sum which sinks
into utter insignifiance, when compared with
the immense amount appropriated by David
and Solomon to the construction of their
Temple.

The site having been thus determined upon,
it was found necessary to begin by removing
the rubbish of the old Temple, which still en-
cumbered the earth, and prevented the work-
men from making the necessary arrangements
for laying the foundation. It was during this
operation that an important discovery was
made by three sojourners, who had not origi-
nally accompanied Zerubbabel, but who, so-
journing some time longer at Babylon, fol-
lowed their countrymen at a later period, and
had arrived at Jerusalem just in time to assist
in the removal of the rubbish. These three
sojourners, whose fortune it was to discover
that stone of foundation, so intimately con-
nected with the history of Freemasonry, and
to which we have before had repeated occasion
to allude, are supposed by a Masonic tra-
dition to have been Esdras, Zachariah, and Ne-
hemiah, the three holy men, who, for refusing
to worship the golden image, had been thrown
by Nebuchadnezzar into a fiery furnace, from
which they emerged uninjured. In the Chal-
dee language, they were known by the names
of Shadrach, Meshach, and Abed-nego. It
was in penetrating into some of the subterra-
nean vaults, that the Masonic stone of founda-
tion, with other important mysteries con-
nected with it, were discovered by the three
fortunate sojourners, and presented by them
to Zerubbabel and his companions Jeshua and
Haggai, whose traditionary knowledge of Ma-
sonry, which they had received in a direct line
from the builders of the first Temple, enabled
them at once to appreciate the great impor-
tance of these treasures.

As soon as that wonderful discovery was
made, on which depends not only the exist-
ence of the Royal Arch Degree, but the most
important mystery of Freemasonry, the Jews
proceeded on a certain day, before the rising
of the sun, to lay the foundation-stone of the
second Temple; and for that purpose, we are
told, Zerubbabel selected that stone of foun-
dation which had been discovered by the three
sojourners. On this occasion, we learn that
the young rejoiced with shouts and acclama-
tions, but. that the ancient people disturbed
them with their groans and lamentations,
when they reflected on the superb magnifi-
cence of the first Temple, and compared it
with the expected inferiority of the present
structure. As in the building of the first

 

  
  
 
 
 
 
  
 
 
  
 
 
 
 
  
  
 
 
 
  
 
  
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
  
 
  
 
 
 
  
 
  
 
  
 
 
  
 
 
  
 
 
  
  
 
   
 
   
  
 
 
 
 
      

ZERUBBABEL 875
Temple, so in this, the Tyrians and Sidonians
were engaged to furnish the timber from the
forests of Lebanon, and to conduct it in the
same manner on floats by sea to Joppa.

Scarcely had the workmen well commenced
their labors, when they were interrupted by
the Samaritans, who made application to be
permitted to unite with them in the construc-
tion of the Temple. But the Jews, who looked
upon them as idolaters, refused to accept of
their services. The Samaritans in conse-
quence became their bitter enemies, and so
prevailed, by misrepresentations, with the
ministers of Cyrus, as to cause them to put
such obstructions in the way of the construc-
tion of the edifice as seriously to impede its
progress for several years. With such diffi-
culty and danger were the works conducted
during this period, that the workmen were
compelled to labor with the trowel in one hand
and the sword in the other. To commemorate
these worthy craftsmen, who were thus ready,
either to fight or to labor in the cause of God,
as circumstances might require, the sword and
trowel crosswise, or, as the heralds would say,
en saltire, have been placed upon the Royal
Arch Tracing-Board or Carpet of our English
brethren. In the American ritual this ex-
pressive symbol of valor and piety has been
unfortunately omitted.

In the seventh year after the restoration of
the Jews, Cyrus, their friend and benefactor,
died, and his son Cambyses, in Scripture called
Ahasuerus, ascended the throne. The Sa-
maritans and the other enemies of the Jews,
now becoming bolder in their designs, suc-
ceeded in obtaining from Cambyses a peremp-
tory order for the stoppage of all the works at
Jerusalem, and the Temple consequently re-
mained in an unfinished state until the second
year of the reign of Darius, the successor of
Cambyses.

Darius appears to have had, like Cyrus, a
great friendship for the Israelites, and espe-
cially for Zerubbabel, with whom he was well
acquainted in his youth. Weare informed, as
an evidence of this, that, when a private man,
he made a vow, that if he should ever ascend
the throne, he would restore all the vessels of
the Temple that had been retained by Cyrus.
Zerubbabel, being well aware of the friendly
disposition of the king, determined, immedi-
ately after his accession to power, to make a
personal application to him for his assistance
and protection in rebuilding the Temple.
Accordingly he departed from Jerusalem, and
after a journey full of peril, in which he was
continually attacked by parties of his enemies,
he was arrested as a spy by the Persian guards
in the vicinity of Babylon, and carried in
chains before Darius, who, however immedi-
ately recognized him as the friend and com-
panion of his youth, and ordering him in-
stantly to be released from his bonds, invited
him to be present at a magnificent feast which
he was about to give to the Court. It is said
that on this occasion, Zerubbabel, having ex-
plained to Darius the occasion of his visit,
implored the interposition of his authority for|
|
;
f

 

ZETLAND

 

876

the protection of the Israelites engaged in the
restoration of the Temple. The king prom-
ised to grant all his requests, provided he
would reveal to him the secrets of Freema-
sonry. But this the faithful prince at once
refused to do. He declined the favor of the
monarch at the price of his infamy, and _ ex-
pressed his willingness rather to meet death or
exile, than to violate his sacred obligations as
a Mason. This firmness and fidelity only
raised his character still higher in the esti-
mation of Darius, who seems, indeed, to have
been endowed with many noble qualities both
of heart and mind.

It was on this occasion, at the feast given
by King Darius, that, agreeably to the custom
of Eastern monarchs, he proposed to his cour-
tiers the question whether the power of wine,
women, or the king, was the strongest. An-
swers were made by different persons, assign-
ing to each of these the precedency in power;
but when Zerubbabel was called on to assert
his opinion, he declared that though the
power of wine and of the king might be great,
that of women was still greater, but that above
all things truth bore the victory. Josephus
says that the sentiments of Zerubbabel having
been deemed to contain the most wisdom,
the king commanded him to ask something
over and above what he had promised as the
prize of the victor in the philosophic discus-
sion. Zerubbabel then called upon the mon-
arch to fulfil the vow that he had made in his
youth, to rebuild the Temple, and restore the
vessels that had been taken away by Neb-
uchadnezzar. The king forthwith granted his
request, promised him the most ample pro-
tection in the future prosecution of the works,
and sent him home to Jerusalem laden with
honors, and under the conduct of an escort.

Henceforth, although from time to time
annoyed by their adversaries, the builders
met with no serious obstruction, and finally,
twenty years after its commencement, in
the sixth year of the reign of Darius, and
on the third day of the month Adar, 515
years B.c., the Temple was completed, the
cope-stone celebrated, and the house sol-
emnly dedicated to Jehovah with the greatest

oy.

After this we hear nothing further of
Zerubbabel, nor is the time or manner of
his death either recorded in Scripture or
preserved by Masonic tradition. We have,
however, reason for believing that he lived to
a good old age, since we find no successor
of him mentioned until Artaxerxes appointed
Ezra as the Governor of Judea, fifty-seven
years after the completion of the Temple.

Zetland, Thomas Dundas, Earl of.
One of the most noted of the noblemen of
England, born in 1795, and initiated in the
“Prince of Wales Lodge, No. 259,” on June
18, 1830. Appointed J. G. Warden in 1832,
Deputy in 1839, Pro. G. M. in 1840. Upon
the decease of the Duke of Sussex, in 1843,
the Earl became the chief ruler of the Craft,
until March, 1844, when he was elected
M. W. G. M., which office he held until 1870.

 

     

ZINNENDORF

He was Prov. G. Master of North and East
Yorkshire from 1889 until he died, in 1878.
Zeus. Greatest of the national deities
of Greece, son of Chronos
and Rhea, brother of Posei-
don and Hera, and husband
of the latter. Mostly wor-
shiped in Crete, Arcadia,
and Dodona. Finally the
great Hellenic divinity, iden-
tified with Jupiter of the
Romans and Amon of the
Libyans. Zeus was repre-.
sented as of majestic form,
holding in one hand a
scepter, and in the other a
thunderbolt, signified by the above symbol.
Zi. In the Izdubar legends, a kind of
spiritual essence residing in every organic
thing, each created object having its special
Zi, of which the Supreme Being was a more
exalted genus. Zi was also by a parity of
reasoning regarded as the soul of man, and
even man himself.
Zicu or Ziggara.
for primeval matter.
Zif. (Iyar) WS. The eighth month of
the civil and the second of the sacred
year of the Hebrews, commencing on the
first of the new moon in the month of April.
The name of this month is mentioned but
once in the Scriptures, and then as relating
to the date of the commencement of Solomon’s
Temple. (1 Kings vi. 1.) The month Bul,
or Marchesvan, is mentioned as the date of
the completion of the Temple. (/bid., vi., 38.)
Zillah. Wife of Lamech, mother of Tubal
Cain and Naamah. One of the few females
mentioned as of the antediluvian period.
Zinnendorf, Johann Wilhelm von.
Few men made more noise in German
Masonry, or had warmer friends or more
bitter enemies, than Johann Wilhelm Ellen-
berger, who, in consequence of his adoption
by his mother’s brother, took subsequently
the title of Von Zinnendorf, by which he is
universally known. He was born at Halle,
August 10, 1731. He was initiated into Ma-
sonry at the place of his birth. He after-
ward removed to Berlin, where he received
the appointment of General Staff Surgeon,
and chief of the medical corps of the army.
There he joined the Lodge of the Three
Globes, and became an ardent disciple of the
Rite of Strict Observance, in which he took
the Order name of Eques @ lapide nigro. He
was elected Master of the Scottish Lodge.
He had the absolute control of the funds
of the Order, but refusing to render any
account of the disposition which he had
made of them, an investigation was com-
menced. Upon this, Zinnendorf withdrew
from the Rite, and sentence of excommuni-
cation was immediately afterward pro- °

 

The Accadian name

nounced against him. :

Zinnendorf in return declared the Strict
Observance an imposture, and denounc
its theory of the Templar origin of Masonry
as false.ZINNENDORF

In the meantime, he sent his friend Hans
Carl Baumann to Stockholm, that he might
receive manuscripts of the degrees of the
Swedish system which had been promised

him by Carl Friederich von Eckleff, Scottish |

Grand Master of the Chapter in that city

Baumann returned with the manuscripts, |

which, however, it appears from a subse-
quent declaration made by the Duke of
Sudermania, were very imperfect.

But, imperfect as they were, out of them
Zinnendorf constructed a new Rite in op-
position to the Strict Observance. Pos-

sessed of great talent and energy, and, his|

enemies sald, of but little scrupulousness as
to means, he succeeded in attracting to him
many friends and followers. In 1766, he
established at Potsdam the Lodge ‘“ Min-
erval,”’ and in 1767, at Berlin, the Lodge of
the ‘Three Golden Keys.’”’ Masons were

 

found to give him countenance and assist- |

ance in other places, so that on June 24, 1770,
twelve Lodges of his system were enabled to
unite in the formation of a body which they
called the Grand Lodge of all the Freemasons
of Germany.

The success of this body, under the adverse
circumstances by which it was surrounded,
can only be attributed to the ability and
energy of its founder, as well as to the free-
dom with which he made use of every means
for its advancement without any reference
to their want of firmness. Having induced
the Prince of Hesse-Darmstadt to accept the
Grand Mastership, he succeeded, through his
influence, in obtaining the recognition and
alliance of the Grand Lodge of England in
1773; but that body seven years after with-
drew from the connection. In 1774, Zinnen-
dorf secured the protectorship of the King
of Prussia for his Grand Lodge. Thus
patronized, the Grand Lodge of Germany
rapidly extended its influence and increased
in growth, so that in 1778 it had thirty-four
Lodges under its immediate jurisdiction, and
provincial Lodges were established in Aus-
tria, Silesia, Pomerania, Lower Saxony, and
Russia. Findel explains this great accession
of strength by supposing that it could only
have been the consequence of the ardent
desire of the German Masons to obtain the
promised revelations of the high degrees
of the system of Zinnendorf.

In 1774, Zinnendorf had been elected
Grand Master, which office he held until his
death.

But he had his difficulties to encounter.
In the Lodge “Royal York,” at Berlin, he
found an active and powerful antagonist.
The Duke of Sudermania, Grand Master of
Sweden, in an official document issued in
1777, declared that the Warrant which had
been granted by Eckleff to Zinnendorf, and
on the strength of which he had founded his
Grand Lodge, was spurious and unauthor-
ized; the Grand Lodge of Sweden pro-
nounced him to be a fomenter of disturb-
ances and an insolent calumniator of the
Swedish Grand Master, and in 1780 the

 

ZIZON 877

Grand Lodge of England withdrew from
its alliance.

_ But Zinnendorf was undismayed. Hay-
ing quit the service of the government in
1779, he made a journey to Sweden in an
unsuccessful effort to secure all the docu-
ments connected with the Swedish system.
Returning hence, he continued to preside
over the Grand Lodge with unabated zeal
and undiminished vigor until his death,
which took place June 6, 1782.

Von Zinnendorf undoubtedly committed
many errors, but we cannot withhold from
him the praise of having earnestly sought
to introduce into German Masonry a better
system than the one which was _ prevail-
ing in the last quarter of the eighteenth
century.

Zinnendorf, Rite of. The Rite invented
by Count Von Zinnendorf, and fabricated
out of imperfect copies of the Swedish system,
with additions from the Illuminism of Avignon
and the reveries of Swedenborg. It con-
sisted of seven degrees, divided into three
sections as follows:

I. Blue Masonry.
1. Apprentice.
2. Fellow-Craft.
3. Master.

II. Red Masonry.
4, Scottish Apprentice and Fellow-
Craft.
5. Scottish Master.

Ill. Capitular Masonry.
6. Favorite of St. John.
7. Chapter of the Elect.

It was practised by the Grand Lodge of
Germany, which had been established by
Zinnendorf, and by the Lodges of its obe-
dience.

Zinzendorf, Count von, Nicolaus Lud-
wig. Founder of the existing sect of Mora-
vian brethren; also of a religious society which
he called the ‘Order of the Grain of Mustard-
Seed.”? He was ordained bishop of the Mo-
ravians in 1737, and at request of King Fred-
erick William I. of Prussia, went to London,
and was received by Wesley. In 1741 he

proceeded to Bethlehem, in America, and
founded the Moravian settlements. The

prolific author of a hundred volumes. He
was born at Dresden in 1700, and died in 1760.

Zion. Mount Zion was the southwestern
of the three hills which constituted the high
table-land on which Jerusalem was built.
It was the royal residence, and hence it is
often called ‘‘the city of David.” The name
is sometimes used as synonymous with
Jerusalem. L

Zithern. An instrument of music of 28
strings drawn over a shallow box; both hands
are employed in playing on it.

Zizon. This is said, in one of the Ineffable
degrees of the Scottish Rite, to be the name
of the balustrade before the Sanctum Sanc-
torum, There is no such word in Hebrew.ZOAN

 

878

but it may be a corruption of the Talmudic
NIM, ziza, which Buxtorf (Lex. Talm.) defines
as ‘‘a beam, a little beam, a small rafter.”

Zoan. An Egyptian town, known to the
Greeks as Tanais, presumed to have been
founded 3700 B.c., and probably the residence
of the Pharaohs of the Exodus.

Zodiae. Many of the Egyptian temples
contain astronomical representations; notably
those of Esneh, Contra Latopolis, and Den-
derah, which were famous for their zodiacal
ceilings. Antiquity was accorded to the
records of the Egyptian empire by calcula-
tions made from the positions of the stars
on the monuments and on these ceilings.
Closer criticism now reveals these positions
to be fanciful and the data unreliable. The
zodiac of Denderah has been removed to
Paris, where it forms the chief ornament
of the museum of the Louvre. Those
remaining in Egypt are suffering from deteri-
oration. Crosses will be found to be a por-
tion of five of the signs of the zodiac.

Zodiac, Masonic. (Zodiaque Maconnique.)
A series of twelve degrees, named after the
twelve signs of the Zodiac, the first being the
Ram. It was in the series of the Metropoli-
tan Chapter of France, and in the manu-
script collection of Peuvret.

Zohar. (Heb. Wi, splendor.) After the
surrender of Jerusalem, through the victory
of Vespasian, among the fugitives was Rabbi
Simon Ben Jochai, who remained an Anchor-
ite for twelve years, became visionary, and
believed he was visited by the prophet Elias.
His son, Rabbi Eliezer, and his clerk, Rabbi
Abba, when visiting him, took down his
pronounced Divine precepts, which were in
time gathered and formed into the famous
Sohar or Zohar. From this work, the Sepher
Jetzirah, and the Commentary of the Ten
Sephiroth was formed the Kabbala. The
Zohar, its history, and as well that of its
author, overflow with beautiful yet ideal
mysticism.

Zohariti. (“The Illuminated.) A sgo-
ciety founded by Jacob Franck at the begin-
ning of the last century.

Zonar. The symbolic girdle of the Chris-
tians and Jews worn in the Levant, as a
mark of distinction, that they may be known
from the Mohammedans.

Zoroaster. More correctly, Zarathustra.
He was the legislator and prophet of the
ancient Bactrians, out of whose doctrines
the modern religion of the Parsees has been
developed. As to the age in which Zoroaster
flourished, there have been the greatest dis-
crepancies among the ancient authorities.
The earliest of the Greek writers who men-
tions his name is Xanthus of Lydia, and he
places his era at about 600 years before the
Trojan war, which would be about 1800
years before Christ. Aristotle and Eudoxus
say that he lived 6,000 years before Plato;
while Berosus, the Babylonian historian,
makes him a king of Babylon, and the founder
of a dynasty which reigned over Babylon be-
tween 2200 and 20008.¢ The Parsees are

 

ZOROASTER

more moderate in their calculations, and say
that their prophet was a contemporary of
Hystaspes, the father of Darius, and accord=
ingly place his era at 5503B.c. Haug, hows
ever, in his Hssays on the Sacred Language,
etc., of the Parsees, declares that this supposi-
tion is utterly groundless. He thinks that
we can, under no circumstances, assign him a
later date than 1000 B.c., and is not even
disinclined to place his era much earlier, and
make him a contemporary of Moses.

Bro. Albert Pike, who has devoted much
labor to the investigation of this confused
subject of the Zoroastrian era, says, in an
able article in Mackey’s National Freemason
(vol. ii., No. 3):

“In the year 1903 before Alexander, or
2234 B.c., a Zarathustrian king of Media
conquered Babylon. The religion even then
had degenerated into Magism, and was of
unknown age. The unfortunate theory that
Vitacpa, one of the most efficient allies of
Zarathustra, was the father of Darius Hys-
taspes, has long ago been set at rest. In
the Chaldean lists of Berosus, as found in the
Armenian edition of Eusebius, the name
Zoroaster appears as that of the Median
conqueror of Babylon; but he can only have
received this title from being a follower of
Zarathustra and professing his religion. He
was preceded by a series of eighty-four Median
kings; and the real Zarathustra lived in
Bactria long before the tide of emigration had
flowed thence into Media. Aristotle and
Eudoxus, according to Pliny, place Zara-
thustra 6000 years before the death of Plato;
Hermippus, 5000 years before the Trojan war.
Plato died 348 B.c.; so that the two dates
substantially agree, making the date of
Zarathustra’s reign 6300 or 6350 B.c., and I
have no doubt that this is not far from the
truth.” :

Bunsen, however God in History, vol. 1.,
b. iii., ch. vi., p. 276), speaks of Zarathustra
Spitama as living under the reign of Vis-
taspa toward the year 3000 B.c., certainly
not later than toward 2500 B.c. He calls
him ‘‘one of the mightiest intellects and one
of the greatest men of all time”; and he says
of him: “Accounted by his contemporaries
a blasphemer, atheist, and firebrand worthy
of death; regarded even by his own adherents,
after some centuries, as the founder of magic,
by others as a sorcerer and deceiver, he was,
nevertheless, recognized already by Hip-
pocrates as a great spiritual hero, and
esteemed the earliest sage of a primeval epoch
—reaching back to 5000 years before their
date—by Eudoxus, Plato, and Aristotle.”

The name of this great reformer is always
spelled in the Zendavesta as Zarathustra,
with which is often coupled Spitama; this,
Haug says, was the family name, while the
former was his surname, and hence both he
and Bunsen designate him as Zarathustra
Spitama. The Greeks corrupted Zarathus-
tra into Zarastrades and Zoroastres, and the
Romans into Zoroaster, by which name he
has always, until recently, been known toZOROASTER

Europeans. His home was in Bactria, an
ancient country of Asia between the Oxus
River on the north and the Caucasian range
of mountains on the south, and in the im-
mediate vicinity, therefore, of the primal
seat of the Aryan race, one of whose first
emigrations, indeed, was into Bactria.

The religion of Zoroaster finds its origin
in a social, political, and religious schism
of the Bactrian Iranians from the primitive
Aryans. These latter led a nomadic and
pastoral life in their native home, and con-
tinued the same habits after their emigra-
tion. But a portion of these tribes, whom
Haug calls ‘‘the proper Iranians,’”’ becoming
weary of these wanderings, after they had
reached the highlands of Bactria abandoned
the pastoral and wandering life of their
ancestors, and directed their attention to
agriculture. This political secession was
soon followed by wars, principally of a preda-
tory kind, waged, for the purpose of booty,
by the nomadic Aryans on the agricultural
settlements of the Iranians, whose rich
fields were tempting objects to the spoiler.

The political estrangement was speedily
and naturally followed by a religious one.
It was at this time that Zoroaster appeared,
and, denouncing the nature-worship of the
old Aryan faith, established his spiritual
religion, in which, says Bunsen, ‘“‘the an-
tagonisms of light and darkness, of sun-
shine and storm, become transformed into
antagonisms of good and evil, of powers
exerting a beneficent or corrupting influence
on the mind.”

The doctrine of pure Zoroastrianism was
monotheistic. he Supreme Being was called
Ahuramazda, and Haug says that Zoroaster’s
conception of him was perfectly identical
with the Jewish notion of Jehovah. He is
called “the Creator of the earthly and spiritual
life, the Lord of the whole universe, at whose
hands are all the creatures.” He is wisdom
and intellect; the light itself, and the source
of light; the rewarder of the virtuous and the
punisher of the wicked.

The dualistic doctrine of Ormuzd and
Ahrimanes, which has falsely been attrib-
uted to Zoroaster, was in reality the develop-
ment of a later corruption of the Zoroasteric
teaching. But the great reformer sought
to solve the puzzling question of the origin
of evil in the world, by supposing that there
existed in Ahuramazda two spirits, inherent
in his nature, the one positive and the other
negative. All that was good was real,
existent; while the absence of that reality
was a non-existence or evil. Evil was the
absence of good as darkness was the absence
of light. :
Zoroaster taught the idea of a future life

   

 

 

ZURTHOST 879

and the immortality of the soul. The doc-
trine of the resurrection is one of the prin-
cipal dogmas of the Zendavesta. He also
clearly inculcated the belief of a heaven and
a hell. The tormer was called the house of
hymns, because the angels were supposed
to sing hymns there; the latter the house of
destruction, and to it were relentlessly con-
signed the poets and priests of the old Aryan
religion.

The doctrine of sacred names, so familiar
to the Hebrews, was also taught by Zoroaster.
In one of the Yashts, a portion of the Zend-
avesta, Ahuramazda tells Zarathustra that
the utterance of one of his sacred names,
of which he enumerates twenty, is the best
protection from evil. Of these names, one
is ahmi, ‘‘I am,”’ and another, ahmi yat ahmi,
“T am who I am.” The reader will be
reminded here of the holy name in Exodus,
Ehyeh asher Ehyeh, or ‘‘I am that I am.”

The doctrine of Zoroaster was not for-
ever confined to Bactria, but passed over
into other countries; nor in the transmis-
sion did it fail to suffer some corruption.
From its original seat it spread into Media,
and under the name of Magism, or the doc-
trine of the Magavas, i. e., the mighty ones,
was incorporated at Babylon with the Chal-
dean philosophy, whence we find its traces
in the Rabbinism and the Kabbalism of the
Hebrews. It was carried, too, into Persia,
where it has been developed into the modern
and still existing sect of the Parsees, of
whom we now find two divisions, the con-
servatives and liberals; the former culti-
vating the whole modified doctrine of Zoro-
aster, and the latter retaining much of the
doctrine, but rejecting to a very great extent
the ceremonial ritual.

Zschokke, J. H. D. One of the most
eminent Masons and German authors known
to this century. Born at Magdeburg, 1771,
died 1848.

Zuni Indians. A tribe inhabiting New
Mexico, U. S., whose mystic services have
attracted the attention of Masonic scholars
in consequence of their similarity to those
in vogue by the Masonic Fraternity. These
Indians have a formal religious initiation,
in which the suppliant kneels at the altar
to take his vows, after being received upon the
point of an instrument of torture to the flesh.
Among their forms and ceremonies are facing
the east, circumambulation, tests of en-
durance, and being peculiarly clothed. In-
cense is burned, and the sun worshiped at
its rising.

Zurthost. The name given by the modern
Parsees to Zarathustra or Zoroaster. They
call him their prophet, and their religious
sect the Zarthosti community,PRONOUNCING DICTIONARY

   

FOR USE BY THE

MASONIC FRATERNITY:

Containing over Fourteen Hundred Words liable to Mispronunciation.

The Form of Instruction for Pronunciation is the same Defined
in the American Dictionary, by Noah Webster, LL.D.

BY

CHARLES T. McCLENACHAN.

KEY TO THE PRONUNCIATION.

VOWELS, REGULAR LONG AND SHORT SOUNDS.

A,a (long), as in Ale, Fite.

A, % (short), as in Add, Fat.

A, i (Italian), as in Arm, Father, Fir.
E, 6 (long), as in Eve, Mete.

Is, & (short), as in End, Me.

I,1 (long), as in Ice, Fine.

I, i (short), as in Ill, Fin.
The above simple process is adopted, o

O, & (long), as in Old, Note.
©, 5 (short), as in Odd, Not,
U,a (long), as in Use, Hime,
U, ti (short), asin Us, Him.
Y, ¥ (long), as in My, Fly.
¥,¥ (short), as in Cyst, Nymph.

mitting instruction relating to diphthongs of

tripthongs, occasional sounds, or references to consonants.

AccEenT.—The principal accent is denoted by a heavy mark; the secondary, by a

lighter mark, as in Ab’ra—ca-—dab/ra,

also supply the place of the hyphen.

In the division of words into syllables, these marks

 

ORDS OF
DOUBTFUL PRONUNCIATION.

PROPER
MASONIC PRONUNCIATION.

NOTATIONS.

 

AD Sie ee co

ADACUS 4S (oo) ees

Abdamon ......
ADGICl Ru a
Abditorium
Anelites: 00g.
ADID ese Y

 

ADA ee te

Ib feecusy et eas

Ab’di-to'ri-tm .
Atheletes). &.
ABD ae ae ee

. | Heb. Father; 11th Hebraic month.
. | Flooring blocks.

. | A drawing-board—a tray.

. | The destroyer, or angel of darkness.
. | Master of Ceremonies of 6th Degree.
. | Father of Adoniram.

. | To serve.

. | Servant of God.

A secret place for deposit of records
. | A secret order of the 18th century
. | Seventh Jewish month.PRONOUNCING DICTIONARY.

 

WORDS OF
DOUBTFUL PRONUNCIATION.

PROPER
MASONIC PRONUNCIATION,

NOTATIONS.

 

Abibala
Abibalk
Abif
Abihael
Abihu
Abiram .
Ablution .
Abrac
Abracadabra
Abraxas
Acacia .
Acanthus
ACCeESSOFY. .. = «
Accolade .
Aceldama
Achad= 24 a0 hs
Acharon Schilton .
Achias: 2... 3
Achishar .
Achmetha
Achtariel. ..
Acolyte .
Acousmaticl

wi, 8} 6) 0) 0) Je. »

ei eee; 0; je .0) e760
ere) tel (0). 6: ie. @) 19

C77 enur eo fe\20,) 8: a

AQCDG a Ge Se
Adeptus Coronatus .
Adhere
Adjudicate
Admah
Ad Majorum

Dei Gloriam

CVS ye at

etiies bt. 6 (er 6.0 ‘6

i640; 1a) One
Otay. (eictel ee
Bye. 1eF7.e, 66: (@), 0
OO: Ch tO we aC)
e+ fe Fel ie in) ee
Oe) cei er 10) 4,0) 6.
OE ne) apie? @. jer se “a
ovale, (ec Jar (eee Ge 8

Agape
Agate

Oley Of. 6:..a3%0) 716

 

Ab’i-bi-l&
Ab‘/i-balk .
Ab-if’
A-bicha-olis
Ab’i-hi
Ab-i’rim .
Ab-li/shun .
Ab-ric’ . apes
Ab’ri-ci-dib’ri .
A-briix’as .
A-ci’ci-&. .
A-cin’thus
Ak-ses’so-r! .
Ke'co-lade’ .
A-ctl/da-mi. .
A-chid . eine
A’chi-rdn Schil-tdn
A-chi’as
Ac-hi’shar
Achimé-thi. <9...
Ach-ti/rl-el
Ak’6-lite
A’cotis-mis-ty’ cl
Bidiy she
A’dar
A’di-rél
Acdepit.)s — Aas ;
Ad-ept’us Cord-na’tus
Ad-hére’ ‘
Ad-jidi-kite .
Ad’mi ‘
Ad mia-jo-rum \
da-é gl6-ri-im
A’do-ni'i
Ad’on-hi’ram . .
Ad’6-ni’ram

oF.18 ve) Ww ef 6

mje. le. 1 ei.a" 58
oye) (a, 8 6.) «a
4 a le" eye
mee CO rk OO
@, fea 6. else
OP aCe OR OMI OLD

wee ae. Kay mile,

Ag’nus Dé'i

Derived from Hebrew Abiand Balah.
Chief of the three assassins,
Literally, his father.

Father of Strength.

A son of Aaron. [man.
Abiram Akisop, traitorous crafts-
Washing, baptizing.

Acquiring the science of Abrac.

A term of incantation.

A symbol of the year.

Symbolic of the soul’s immortality.
A part of the Corinthian capital.
Private companionship.

The welcome into knighthood.
Field of blood.

A-kid.

A’k&-ron Schil-ton.

A-ké-as.

One over the household of Solomon.
Name of a Hebrew city.
Kabbalistic name of God.

Candle bearer. Church servant.
A-coos’ma-te’cé.

Jephtha’s daughter.

The twelfth Jewish month.

Angel of fire.

An expert.

Seventh Degree of the Swedish Rite.
Cling to.

To determine.

A Hebrew city.

To the greater glory of God.

A-d6-nih’e. The Lord.

Signifying the master who is exalted.
Son of Abda.

Son of Myrrha and Cinyras.

Of full age.

For life.

A retired part of the ancient temples.
A creation of Virgil.

B’on. Age or duration of anything.
An adopted one.

Ag’a-pe. Love feasts.

The eighth stone in the breastplate.
Ecclesiastical Order of 16th century.
Of a given number of years.

Order of business. Book of precepts.
One of the Kabbalistic namesof God.

 

Ag’niis Da’é. Lamb of God.882

PRONOUNCING DICTIONARY

    

 

 

DOUBTFUL PRONUNCIATION.

PROPER
MASONIC PRONUNCIATION.

NOTATIONS.

 

Ahad’... .
Ahabath Olam... .
Ahashuerus

Ahiman Rezon....
Ahinadab
Ahisamach ......
(ANMSARI en eas
Aheshar
Aholiab
AnrTIManion.5 5) 2.5 .
Aichmalotarch ....
Aixlachapelle ... .

AAR he es ae
AITOD: % ec. esas Seve
Alapa ;
Alchemy ..%23 50.
Aldebaran
Aleppo. <0. 6:
Alethophile. .....
Alfader.. ose
Aleapile
Allah
Allegiance
Allegory

Alleluia: = Sf .0....-:
Alleviate... 005,236.
Allies

Aeration 41.0. fee
Aly Cuuer 4% 3) 3 6:
Amal-Sagghi ...
Amar-jah.
Amboth
Amenth? «(sien
LATS he oy me
Amethysti .2. 2
AMACISES Hes 2s 8
Aminidab:, 6%...
Amis Reunis .....
Ammonites. .....

 

Aahad’s eee
A’/ha-bith O114m
A-his’-u-é’rus . .
INVA oo
A-hY’%h
A-hil’ud
A-hi’man Ré-zon
A-hin/a-dib.. .
A-his’a-miik
A-hi’sair
AGhishaney 0s
K-hd'li-ib
Ah’ri-man. oa
Aich-mal’6-tarch. .
Aks’-l8-shi’pel’

Aleelciemy se se
Medebrecran ©) ee
A-lép’po
A-lé'tho-phile. . . .
Al-fi/der . . .

Al-lée’jance
Al/lé-go-ry
Al-le-la’ya
Al-lé’ve-ite .

PZ oe tera aia, ey
Al-l6-ki/shun . . . .
(Aijmosnens eye oe
Maree 5G. Se

AGES eee ag he

ANZ be cee ia cre I

AVSITAG. cu dos
Aleesictiiberse 6
Amiil-sig’ ghi
A’mar-jih

Am’ e-thist
Aumicistse 8 op ce
A-min/a-dib .

Amis Re’inis . . .
(Amimonsitzin os ke

A name of God.

Eternal love.

Name of a Persian king.

A curtain of the Tabernacle.
A-hé’x. One of the scribes of Solo-
The father of Josaphat. [mon.
The will of selected brethren.

The son of Jetdo.

The father of Aholiab.

A-hi'sir.

An officer over Solomon’s house-
A skilful artificer. [hold.
Principle of evil in Zoroaster system.
The Prince of Captivity.

A city of Germany.

Or Achar, a password.

One of the ruffians of the Third De-
A symbol of manumission. [gree
The science of Chemistry.

A star of the first magnitude.

A town in northern Syria.

Lover of Truth.

Chief God of the Scandinavians.
Signifying The Builder.

The God of the Moslem.

Fealty.

A fable, or figurative expression.
Praise Jehovah.

To relieve.

Companions in enterprise.

The official opening address.
Dispenser of alms.

Charitable gifts,

A name of the Supreme Being.
Greek letter A. fland.
Name of Grand Lodge of Switzer-
The All-powerful God.

The second sanctified name of God.
The path.

Master of the Tribe of Manasseh.
Fifth step of Kadosh ladder.

God spake.

A country in Syria.

Place of Judgment of the Dead.
See Hmeth.

A stone in the breastplate.
Association of students of Germany.
One of the Chiets of Israel.

A’mé Re’u-né.

 

 

Descendants of Lot.PRONOUNCING DICTIONARY

 

OF
DOUBTFUL PRONUNCIATION.

PROPER

MASONIC PRONUNCIATION,

NOTATIONS.

 

Amshaspands.
Amulets

Amun :
Anachronism .
Anakim.

Ananias

Ancient.

Andre. .

Andrea .
Androgynous .
Angel.

Angerona.

Anima Mundi.
Annihilate . Se
Anno Depositionis. .
Anno Domini .

Anno Hebraico .
Anno Inyentionis .
Anno Lucis .

Anno Mundi .
Anno Ordinis .
Annuaire .
Ansyreeh. .
Antarctic .
Antepenult .
Antipodeans
Antipodes.

Anubis or aon
Apame .

Aphanism
Apharsathchites
Apocalypse .
Apollo ‘
Aporrheta.......
Apostle . :
Apotheosis
Apparent .
Apprentice . .
Apron. .
Aquarius
Arab .
Arabici .
Aral
Aranyaka
Araunah .
Arbroath . .
ANCANG: + 5, 3) con ee
Archangel. .
Archbishop
Archetype. ......

pele) <a, alge: is

oe 5 ey ei ise

ay ciel ete) Ce ele

of 67 eevee

 

Am-shis’pands.
Am’u-lets .
A’miin .
An-a’chrd-nism
An’a-kim .
An-a-ni’as
An’shunt .. .
André .
An’dr&& .
An-drég’-ynous
An’ jel
An’ge-ro-ni . F
An’i-ma Min’di .
An-nt'he-late

An’nd De’po-st’-tio’nis

An’nd Dim’in-i .
An‘né He’bra’t-co

Vee / oe
An’‘né In-ven’she-d-nis

An‘n6 Li’cis
An’nd Min’di. .
An’‘n6 Or’di-nis
An‘ni-iire. .
An’s¥-réth
Ant-ark’tic
An-té-pé-nult’
An’‘ti- po-de’ ans
An-tip’o-déz

An-i-bis or An- tpl ;

Ap’a-me
Aph’an-ism . . :
A-phir’sath-chites .
A pdk’a-lips .
A-pol’o .
A’ porr-hé’ th.
A-pbds'1 .

Ap-o-the’d-sis . . . -

Ap-par’ent
Ap-pren’ tis
A’ prun
A-qua’ri-us

Ar’ab or A’rab. . . .

A’ra-br'cl ;
A’rél .

INGE MAP UIE | 5 on 6 e
Acrauwmalhivas 6. |

Ar-broath.
Ar-ki’na

 

ry a ea 0

Principle of good among Persians.
Mystic gems.

The Supreme God of the Egyptians.
An error in computing time.
Giants.

Sapphira’s conspirator.

Indefinite time.

Christopher Karl André.

John Valentine Andrea.
An-drdg-€-nous. Side degrees.
Messenger.

A pagan deity of the Romans.

Soul of the World.

Destroy finally.

In the year of the Deposite.

The year of the Lord.

In the Hebrew year.

The year of discovery.

In the year of light.

The year of the world.

In the year of the Order.

French annual record of proceedings.
A sect of northern Syria.

Opposite to the northern circle.
The last syllable except two.

Les Antipodiens.

Opposite sides of the globe.
Egyptian deity. Son of Osiris and
Wife of King Darius. [Nephthys.
Concealing of the body.

A Persian tribe.

Book of Revelation.

A Greek deity.

Intelligible to the initiated.

A deputed agent.

Deification.

Evident.

The servitor of a mechanic.

Badge of a Mason.

Water-bearer. Zodiac.

Inhabitant of Arabia.

Pertaining to the Wilderness.
“Tion of God.”

An appendage to the Veda of the
See Ornan. (Indians.
Abbey of England, 12th century.
Secrets, mystery.

An angel of the highest order.

A church dignitary.

An original model.884. PRONOUNCING DICTIONARY

 

WORDS OF
DOUBTFUL PRONUNCIATION.

PROPER
MASONIC PRONUNCIATION.

NOTATIONS,

 

Archimagus.
Archipelago.
Architect .
Architectonicus.
Archives
Archiviste. .

Arduous

Area .

Arelim .
Areopagus
Arianism . .
Arid

Aries . . ;
Armenbuchse.
Armistice. ...
ATODA oe 8 Ga.
Aroma...
Arrogant .
Artaban
Artaxerxes
Artificer .....
ATYAN.: 25.

Asarota.
Asher.
Ashlar
INS Ce ee ee
Asnapper. .

Aspirant .

Associate .

Assur. mideiie tere ae
ASANO a3. Sa ee
Astrea... ..
Asylum. .

Atelier .

Athenzum .

Atossa. .

Attacked .
Atthakatha. .
Attouchement

Atys .

Audacious

Audience . ead g hs
Aude, Vide, Tace .
Aufseher .

Auriel

Aurim . ee
Auserwahliter... .
Aum or Om.

ebiieh cor tee. 8

 

Ar’chi-mi’giis . .
Ar-ki-pel/a-go .
Ar’ki-tect . :
Ar’chi-tée-ton’i-cus. .
Arikiva (0.
Ar’chi-viste .
Ark’tik . .
Ar’dii-us

A’re-a

Ar’é-lim. .
A’re-Sp’a-gus
A’ri-an-ism .
Avda ee 3
A’riez Sans
Ar’men-biichse. .
Ar’mis-tis .
A-ro/bi. .
A-rd’ma
Ar’rd-gant
Ar’ta-bin .
Ar’-tag-zerk’-zez.
Ar-tif'i-ser
A’ry-an. .

A’st-ro'ta. .
Ash’er eae
Ashilanls 2. ;
INshicannn es
As-nap’-per . .
As-pir‘ant. . .
As-so’shi-at .
As‘sur .
As-tir’te
As'tri-€a . .
A-si/lum

Ath-e-ne’um.
A-tos’s%

GetalcG ae a ata
At'tha-ka’/ths . .
A-tou’sh-min .
IAGtisire 2
Aw-da’shus. .
Au’‘di-ence . hie
Au-di, Vi-de, TA-cé .
Aiif’st-her

Au’ri-el .

Aumimie 5 2.
Aits’er-wihl-ter

tim. Om.. afaiite

 

Chief Ruler.

Group of islands.

Skilled in the art of building.

Relating to Architecture.

Place for records.

An officer in charge of the archives.

A northern circle of space.

With difficulty.

The given surface.

Literally, valiant, heroic.

A tribunal.

The doctrine of Arius.

Exhausted of moisture.

The sign Ram in the Zodiac.

The poor box.

Temporary truce.

Pledge, covenant.

An agreeable odor.

Overbearing.

A Scribe in the Scottish Rite.

A Persian king.

Designer of buildings.

One of three historical divisions of
religion.

A variegated pavement.

A tribe of Israel.

Stone as taken from the quarry.

An Eastern continent.

One who aspires.

Companion with.

Assyria.

Female deity of the Phoenicians.
The Grand Lodge of Russia.

Place of retreat. [sembled.
A workshop where workmen are as-
A building for philosophic instruc-
Daughter of Cyrus. [tion.
Assailed, assaulted.

Commentary on Canonical books of
At-totich’emént. [Buddhism.
The Phrygian god.

Contemning law.

An assembly of hearers.

Hear, see, and be silent.

Inspector, overseer.

Angel of Fire.

Or Urim.

Chosen, selected.

God of the Hindus.PRONOUNCING DICTIONARY

 

WORDS OF
DOUBTFUL PRONUNCIATION.

PROPER
MASONIC PRONUNCIATION.

NOTATIONS.

 

Aut Mori .
Aut Vincere. .
Avatar

Avis

Axiom

Aye.

Aynon
Azariah .
Azazel. .

Baal .

Baana :
Babylon. .

Bactylea

Baculus. .

Bafomet

Bagulkal .
Baldachin

Baldric .

Balm.

Balsamo

Baluster

Banacas

Baphomet
Barabbas.. .
Barbarous :
Barbati Fratres. . .
Bar Mitzvah.....
Barruel, Abbe .
Basmoth .

Basilica

Bath Kol...

Bea Macheh
Beaucenifer .
Beauchaine. .
Beauseant

Begone .

Bel .

Belenus.

Belshazzar .

Belus .
Benac.
Benai.
Bendekar .
Benjamin.
Benkhurim .
Benyah
Bereth .
Beryl .
Bethlehem .

Aut Ma’ri
Aut Vin‘cé-ré
A’ va-tar
A’vis .
Ak’si-um .
AG aa
Ay’non .
Az--re’’ .
A-2izel

Ba/il .
Ba-an’ i .
Bab’e-lon .
Bic’ tyl-e'4
Ba’cu-lus .
Ba/fGmét. .
Ba’gil-kal.
Bal’/di-chin .
Bal’ drik

Bam .

Bal-sa’mo .
Bul’us-ter .
Ban’a-kas .
Baf’d-met .
Ba-rib’bus
Bar’ba-rus ...
Bar-bi’ tl Friv’tres
Bar Mitz’vah
Bar’ruel, Ab’bé.
Bas’moth .
Ba-sil’I-c& .

Bath Kol .

Be-& Mak’-a.
Beau-cén’I-fer .
Beau-chaine .
Beau’se-Ant .
Be-gon’ .
Bele:
Bé-le’nus .
Bel-shiz’zar .
Bé'lus

Be’nic .

Be-ni't . :
Ben’dé-kar .
Ben’ ja-min
Ben-ku’rim .
Ben’yith
BG=rithes es rien ee
Bér’il.

 

 

Béth’le-em

Wither conquer or die.

The descent of a Hindu deity.

Self-evident truth.

An affirmative vote.

Agnon, Ajuon.

Solomon’s Captain of the Guards.
“Scapegoat,” the demon of dry

[places.
Ba-a’lim. Master.
Son of grief.
Gate of Bel. A kingdom.

The pastoral staff carried by a bishop.
See Baphomet.

Guardian of the sacred ark.

A canopy supported by pillars.

A ribbon worn from shoulder to hip.
A medicinal gum.

Joseph Balsamo. See Cagliostro.
The support of a stair-rail.

A Captain of Guards.

An imaginary idol or symbol.

A father’s son. Son of Abba or
Not Bir-ba’ri-ous. [Father.
Bearded Brothers.

Son of Commandment.

Augustin Barruel.

Fragrant, spicy. flaws.
Court-room for administration of
A voice from the Shekinah.

To be with God.

To carry.

Bo-sha'ne.

A war banner

Not Be-gawn’.

A contraction of Baal.

The Baal of Scripture.

King of Babylon.

Corruption of Baal. Lord. A temple.
See Macbenac.

The Intelligent God.

One of the Princes of Solomon.
Youngest son of Jacob.

Free since birth.

The son of Jah.

Alliance.

Chrysolite, topaz.

 

Literally, Place of food. Of Judah.rt
a

i

i

,

i

ry

 

  

886

PRONOUNCING DICTIONARY

 

 

WORDS OF
DOUBTFUL PRONUNCIATION.

PROPER
MASONIC PRONUNCIATION.

NOTATIONS.

 

Beyerle .

Beyond . : 3
Bezaleele . 5..4)
Biennial

Binah.

Blatant.

Blessed .

Boaz .

Bochim

Boeber .

Boehmen .

Bonaim.

Bone . Boe
Bosonian...
Bourn

Bramin .
Brethren... .
Buddha

Bune ee ye

Buhle

Bul.

Buri or Bure
Byblos .
Byzantine

Caaba or Kaaba
Cabala .
Cabiric .
Cable-tow
Cabul. .

Caduceus; : . =...

Cementarius. ...
Cagliostro. .....
Cahier ..

Cairns .
Calatrava .
Calid . .
Callimachus

Calm 20 Fae

Canaanite
Candelabra...
Cantilever Bae
Capitular......
Capellaziv..2 :. .
Capricornus Ee
Capuchin. ....

Caravan 6

 

Bey’er-le .
Be-yond’ .
Be-ziil’e-el
Bi-en’ni-al.
Bi’na.

Bla’tant
Bless-ed

Bo’&z.

Bo’chim
Bo-e’ber . .
Boeh’men. .
Bo-ni/im .
Bone’. ne
Bo-so/ni-an . .
Bourn

Bra/min _
Breth’ren. . . .
Bu‘da

Bl poet pani oe
Buri or Bi’re. . .
Byb’/los. . .
Biz’an-tin. . .

Ca-it’b& or Ki-4/bis.
Ca-bi1s

Ci’bir-iec

Ka'ble-to .
Ciibulls =
Ca’di’ce-us .
Ca’é-men-ta’ri-us
Cdg’li-os’tro .
C&h’ier. .

Guirng: rs) 3:
Cal’A-tri/vit.
Calidik 2.
Cil-lim’a-chiis :
KCN ei eee

Kan-del-a’bra . . .

Can’ti-lév’er
Ka-pit/u-lar .
Ki-pél’la . Si
K&p-ri-korn’us. . .

Car’b6-nar-ism. . . .

 

Francois Louis de Beyerle.

Not Be-yund’.

A builder of the Ark of the Covenant,
Not Bi-en’yal.

The mother of understanding.

Not Blat’ant.

Not Blest.

Literally, fleetness, strength.
Bo’kim. The weepers.

Johann Boeber.

Jacob Boehmen.

Bo-nah‘im.

Boneh, a builder.

Fourth Degree of African Architects.
Bound, limit.

Corruption of Brahman.

Not Breth’er-en.

A Hindu god.

A corruption of the word Bel.
Johann Gottlieb Buhle.

The rain-god.

The first god of Norse mythology.
An ancient city of Phoenicia.

An art from the days of Constantine.

Square building or temple in Mecca.

Kabbala. Mystical philosophy or

Dry, sandy. [theosophy of Jews.

A man’s reasonable ability.

A district containing twenty cities.

Peace, power, wisdom.

A builder of walls.

A Masonic charlatan.

Sheets of paper or parchment
fastened together.

Heaps of stones of a conical form.

Military Order, instituted 1158.

A sultan of Egypt about 1110.

Noted Grecian artist.

Tranquil, serene.

A Hindu god.

Descendants of Canaan.

A branched candlestick.

A projecting block or bracket.

Pertaining to a Chapter.

The name of a star.

A Zodiacal sign, the Goat.

A monk of the Order of St. Francis.

Not Kar-a-van’. Company of mer

A secret society of Italy. [chants.PRONOUNCING DICTIONARY

 

WORDS OF
DOUBTFUL PRONUNCIATION.

PROPER

MASONIC PRONUNCIATION.

NOTATIONS.

 

Carbuncle
Carmel .
Caryatides
Casmaran. .
Catacombs .
Catechumen
Cathari. .
Cement
Cement
Cemetery .
Cenephorus
Centaine .
Centenary
Censer .
Cephas .
Ceres .
Ceridwen . .
Cerneau
Cerulean .
Chaldea.
Chalice .
Chamber .
Chaos.
Chapeau .
Chapiters .
Chasidim. .
Chasm .
Chastanier .
Chasuble .
Chef-d’ceuvre .
Cherubim
Chesed .
Chesvan
Cheth
Chibbelum .
Chisel. .
Chivalric .
Chochmah .
Chrisna.
Chrysolite
Clandestine.
Cleche
Clothed.
Ceeur de Lion,
Cochleus .
Coetus .
Coexist . .
Coffin.
Cognizant
Collation .

   

 

Kar’bun-kél . .
Kar’mel . .
Car’y-it'i-dés .
C&s’mi-riin .
Kat/a-kombs
Cxt’é-chii’men .
C&th/sr-l .

/ = ,
Sem’ent or Sé-ment

Se-ment’
Sem/e-tér-¥
Cén’é-pho’rus .
Cén’taine .
Sen’te-na-ri .
Sén’ser .
Sé’tas.
Sé’rés. .
Cé-rid’wen
Cér’neau .
Sé-ru’le-an
Chal-dé’é .
Chal’is .
Chamber .
Ka’os. .
Chiip’eau . .
Chip’e-térz .
Chi’sid-im. .
Kazm

Chas’ tan-i’er
Chis’i-ble
Chef-d'ceuvre’ .
Chér’u-bim
Ché’séd.
Chés’van .
Chéth
Chib’bé-lum.
Chiz’el .
Shiv-Hl’rik
Chok’mih. .
Krishna
Kris’o-lite .
Klin-des’ tin .
Klééch .
Klothd .
Kar de Li’on
Coch’lé-us
Co’e-tis
Ko-egz-ist’
Kof/in
Kon{-zant
Kol-la/shun .

 

A stone in the breastplate.
Literally, a fruitful place.

The women of Caryz.

The angel of air.

A cave for the burial of the dead.
A novice in religious rites. _[tury.
Italian heretical society, 12th cen-
The noun. The bond of union.
The verb. To bind together.

A place of burial. {ments.
Officer in charge of sacred imple-
A mystical society of 19th century.
Not Sen-ten’a-ri. A century.

An incense cup or vase.

A Syrian name. Literally, a stone.
The goddess of corn.

The Isis of the Druids.

Cér’no.

The color of the sky.

A country along the Euphrates and
A cup or bowl. [Tigris rivers.
An enclosed place.

Not Ka’us. A confused mass.
Shxpo’.

The capital of a column.

A sect in the time of the Maccabees.
Not Kaz’um. A void space.
Benedict Chastanier.

An outer dress in imitation of the
She-deii’vr. [Roman toga.
Literally, those held fast.
Signifying mercy.

Name of the second Jewish month.
A city of Palestine.

A worthy Mason. [carpenter.
An instrument used by a mason or
Pertaining to chivalry.

Heb., Wisdom.

The Hindu God.

A stone in the breastplate.

Illegal.

A cross charged with another cross.
Invested with raiment.

Surname of Richard I. of England.
A winding staircase.

An assembly.

Living at the same time.

Not Kawf‘in. Casket for the dead.
Within the knowledge.

Not Co-la’shun. Luncheon.888 PRONOUNCING DICTIONARY

 

WORDS OF

DOUBTFUL PRONUNCIATION,

PROPER
MASONIC PRONUNCIATION.

NOTATIONS.

 

Collocatio
Column...
Comment. .
Commiserate .
Compagnon....
Composite
Conclave .
Condemner.
Condolence. . .
Confidant.
Consistory
Consummatum. .
Conspiracy . .
Constans . See
Contemplating . .
Convocation

Corde Gladio Potens. .

Cordon. ....
Corinthian .
Corybantes .
Costume...
Cottyto

Covenant. ......

Cowans. .

Cowls.

Crata Repoa
Credence. .....
Cresset ck ee

Crotona. ......
Cryptic. .

Crux Ansata

Cum Civi. . ‘
Capolay. 6k
Curetes....
Custos Areani.
Cynocephalus.
Cynosure......
Cyrene) 6s 408:

Dactyli

Cie, 4 by, 8) 6) 58

Cdl '16-ci’ti-o

Kol‘um .

Kom/ment
Kom-miz’er-at .
CSm-piin’ion
Kom-pis'It . .
Kon’klave. .
Kon-dem’ner
Kon-do’lence
Kon-fi-dant’. . .
Kon-sis'to-ry ....
Codn‘sum-mi’/tum. . .
Kon-spir’a-sl. . .
Konstanz. . 5 4
Con’-tem-pla-ting
Kon’vo-ka’shun . .

Kor'da gli/di-o po’ténz
Kor’don .
Kor-in’thi-an
Cdr’y-ban’tes . .
Kos’ tim

Co-tyt’d

Cois’tos

Cottyriers: 2. ;
itiveenant) sso
KSwianz) 4. ck
Kowls j
Cra’t& Re-po’s
Krewdences =...
C@res'sete gc ace

Kréte. .

Crém‘léch.

Kro/zher . . .
@ro-tomi . . .

Ka pihicw ic ae
Criix-tin-si/t% 2.
Kim Sivi. .
etiposla hw ke
@urrettés) <5:
Kiis’tds Ar-cX’ni .
Cyn’d-c&éph’a-liis . .
Sin/6-shéor .
@y-Tene 5 5. 3.
SIRS ee feel e, aes

 

.|Da/di-chés . .. .

 

. |! A torch-bearer.

 

Cdl-lo-c’sheo.

Not Kol’yoom. A pillar.

To explain, to expound.

Compassion for, to pity.

A French term for Fellow-Craft.

An order of Architecture.

An assemblage of Templars.

Not Kon-dem’er. One who censures.

Not Kon’do-lence. Sympathy.

Not Kon’fi-dant. A bosom friend.

An assemblage of brethren of the R.

It is finished. [Secret.

A combination for evil purpose.

Unwavering, constant.

Looking around carefully on all sides.

An assemblage of Royal Arch Ma-
sons.

Powerful in heart and with the

A ribbon of honor. [sword.

An order in Architecture.

Rites in honor of Atys.

A manner of dress.

Mysteries of. Rites of the Bona Dea.

John Coustos.

Ki vrir.

An agreement, a contract.

Pretenders, dry dikers, intruders.

The hood of the mantle.

An Egyptian rite of seven degrees.

Not Kréd’ence. Reliance on evidence.

Symbol of Light and Truth, open
lamp.

An island in the Mediterranean.

A large stone resting on two or more

The staff of the Prelate. [stones.

A city of Greek colonists in Italy.

Pertaining to Royal and Select Ma-

The cross with a handle. _[sonry.

Arise and kneel.

Not Ki’pa-lo. A surmounting dome.

Priests of ancient Crete.

The guardian of the treasury.

Figure of a man with head of a dog.

The center of attraction.

Ancient city of North Africa.

A King of Persia.

Most sacred.
Priests of Cybele.PRONOUNCING DICTIONARY

 

WORDS OF

DOUBTFUL PRONUNCIATION.

PROPER
MASONIC PRONUNCIATION.

NOTATIONS,

 

Dedalus
DAIS. a.
Dambool .
Dao’. :
Darakiel
Darius .
Dathan.
Dazard .
Decrepit
Deiseil
Delalande.
Delaunay. .
Delineated
Delta .
Demeter
Demit
Denderah .
Depths .
Derogate .
Desaguliers .
Design
Dessert . j
Deuchar Charters .

Deus Meumque Jus. .

Devoir

Dew

Dieseal . ans
Dieu et mon Droit
Dieu le Veut
Different .
Dionysian. .

Dionysus .
Diploma
Dislodge
Disloyal. .
Dissolve.
District .
Diu.
Divest
Divulge .

Domino Deus Meus . Ae

Domitian. .
Donats .
Doric. .
Doth .
Drachma.
Dreseke ....
Druid, = .
Druses ...

 

ate: Se) ae

Deed’a-lus .
Diis .
Da&m-bool .
Dato, <4:
Da-rit-kiel’
Da-ri’us. .
Da’than
Di’zard.
De-crep it
Dé-is’éil. .
Dé-li-lan‘de .
Dé-liu’nay
De-lin’e-ad-ted .
Delta
Dé-me’ter
De-mit’ .
Dén-dé’rih
Depths .
Dér’-o-gite .
Dé-si-gti'liers :
De-sin’
Dez-zert’ . .
Deti-chitr’ Charters.
Dé’/us Mé-tim’que Jus
IDGivoin ae.
Die ck ask
Di-es-é’ al .
Dieu ét mdn Trout
Dieu 1é Veit
Dif’fer-ent
Di/o-nys fan.

Dio-nys’us .. .
Di-plo’‘ma. .
Dis-lidge’. .
Dis-loy’al . .
Diz-zoly’

Dis’ trikt

Dit

Di-vest’.

Di- vulj’ .

Dom’i-né Da’ us ‘Mal us
Do-mish’i-an
Do’nits. .

Dor'ik

Duth =.

Drik’ma

Dra’e-séke. . Be
Draogsid’s <1 acne
Drii(ses cee eo 6

 

A famous artist and mechanician.

A canopy.

Rock temple of Buddhists of Ceylon.

From Daer, to shine.

By direction of God.

A King of Persia. [Moses.

A Reubenite who revolted against

Michel Francois Dazard.

Wasted by age. {the sun.

Southward, following the course of

Joseph Jéréme Francois.

Francois H. Stanislaus Delaunay.

Marked, described.

Fourth letter of Greek alphabet.

Greek name of Ceres.

Release.

A ruined town of Upper Egypt.

Not Deps nor Debths. Profundity.

Degrade.

John Theophilus Desaguliers.

A preliminary sketch.

The last course of a feast.

Working warrants.

God and my right.

Dé'yoa.

Atmospheric moisture.

A Druidic term.

Diet & mon droa.

Diet 1é Veu-t.

Not Dif’rent. Distinct, separate.

Celebrations by which the years
were numbered.

Greek name of Bacchus.

Not Di-plo-ma. A sealed writing.

To drive from a place of rest.

Faithless.

Separation into component parts.

A portion of territory.

The “Shining Light of Heaven.”

Deprive of, remove.

To make publicly known.

O Lord, my God.

A Roman Emperor.

Wearers of the demi-cross.

An order in Architecture.

Not Doth. Third person of do.

A coin, a weight.

Johann Heinrich Bernhardt Dreseke

A Celtic priest.

A sect of religionists in Syria.we oe ee

et Ree

Se

890

    
 

PRONOUNCING DICTIONARY

 

S OF
DOUBTFUL PRONUNCIATION.

MASONIC PRONUNCIATION,

NOTATIONS.

 

Duad.

Due Guard .
Dupaty. .
Dyaus. .
Dyena Sore .

Eastward .
Ebal. .
Eban Bohan
Eblis .
Eebatana .
Keossais.
Ecossism . .
Edicts van
Eheyeh.....
Elai beni almana
Elehanan .
Eleazar .
Electa. .
Eleemosynary.
Eleham. .
Elephanta
Eleusinian
Eleusis .
Eliasaph
Elihoreph.
Elohim . ‘
El Shaddai .
Elu..

Elul

Elus
Elysium
Emeritus .
Emeth .
Emir .
Emounah.
Empyrean
Emunah .
Encyclical
En famille
Enochian, .
En Soph
Ephod

Eons .
Eostre
Ephesus
Ephraim .
Epistle .
Epitome

 

Di‘ad

Di’ Gird. .
Du’pia-ty ..
IDKVEWE 6 no 6
Dy ’é-nii So-ré .

East/ward. .
Wibales Gia es a
E’bin Bo/hin . .
Pi biliseae
Be-bit/a-na .
hicds-sais .

Bi’ cds-sism.
H’dikts .
Hesheiveby ea cies hy
B/la-1 bén-i al-ma/nh
El-chin’in
El-e-a/zar . .
E-lék’/ta. .
El-e-mozI-na-ri
EVéham .
El-é-phin’ta .
Bi leti-sin‘I-an
E-li’sis .
B-li’a-saf . ;
El1-hd’réph . .
El-o/him . .
El Shad’da-é
Bue ees

BTN

BINS 6 os
B-lizh’J-um
H-métr'l-tiis .
B/meth .
A’/mir. .
B-mou’nith
Em-pi'ré-an. .
Ti-mii/n&h. .
En-cy’cli-cal .
En f%-mille’ .
B-nd’chi-an .
En’ Sdph .
B’/phéd .
E’dns

F-os’ tre
Tsf’é-sus
Bfra-im
E-pis’]
E-pit’o-me

 

Number two in Pythagorean system.
Mode of recognition.

Louis Emanuel Charles M. Dupaty.
Sanskrit for sky. Bright, exalted.
A Masonic romance by Van Meyern.

Not East’/ard. Direction of the East.
Literally, bare. Son of Shobal.

A witness stone set up by Bohan.
Arabic for Prince of Apostate Angels.
Capital of Media.

A’ cds-sais.

Decrees by an authority.

1 am that I am.

Third Degree A. A. Scottish Rite.
Al-kain&’n.

Son of Aaron.

An eminent woman of Judea.
Relating to charity.

See Elchanan.

Ancient temple in Gulf of Bombay.
Mysteries of ancient Athenian relig-
An ancient Grecian city. [ion.
A Levite.

One of Solomon’s secretaries.

The Creator.

The second name of God in the Bible.
See Llus.

Twelfth civil month of Jewish year.
Elected.

A place of happiness.

One who has served out his time.
Integrity, fidelity, firmness.

An Arabic counselor.

Fidelity, truth.

The highest Heaven.

Fidelity to one’s promises.

Circular, sent to many places and
En fi-meél. [persons.
Hi-nd’kee-an, relating to Enoch.

Sacred vestment of the high priest.
Divine spirits in intermediate state.
Easter.

An ancient city of Asia.

A tribe of Israel.

A letter, a missive.

A summary.PRONOUNCING DICTIONARY

 

OF
DOUBTFUL PRONUNCIATION,

PROPER

MASONIC PRONUNCIATION.

NOTATIONB.

 

Epopt

Eques

Equitas.

Eranoi

Erica .

Erosch

Errand .
Erratum

Esar Haddon
Esoteric
Esperance.
Esquire .

Esrim

Essenes

Esther :
Ethanim or Tishri .
Eumolpus
Eunuch

Eureka .
European .
Evates. ; ;
Eveilles, Secte des ;
Evergeten Bundder
Evora.

Exalt .

Examine
#xample
Excalibar .
Excellent .
Executive .
Exempt

Exist . .
Exordium. .
Exoteric

Expert

Expiration
Extempore
Ezekiel .

Ezel

Familien er
Fanor.

Fasces

Fealty
February .
Feix-Feax .
Fendeurs .
Fervency .
Feuillants

Fiat Lux

 

B’popt :
5’ ques
Bk’ wi-tis .
B’ri-nd't
E-rl'c& .
A-rosh’
Er’rand
Er-ra’tum :
E-sar Tid’don
Es! o-tér’iec
Es’pé-riince .
Es-kwir’
Biz/rim .
Eis’sén-é3
Eis’ter
Eth’a-nim
Eii-mol’pis .
Bi’ niich
oi -ré' ka

U-ro- “pe ‘an
B-vi'tes
B-véil- lés, S&ct-e dés 8g
Bi vér-gé’ ten Biind’dér
E-vo-ri. .
Egz-awlt
Egz-am‘in
Egz-am’pl
Ex-cal’i-bar .
Eks-sel-lent .
Egz-ek’ti-tiv
Egz-emt’
Egz-ist’
Egz-or’di-um
Bx’o-tér’ic
Eks’ pert
Eks-p!-ra/shun .
Eks-tem’pé-re .
E-zé'ki-el .
B28 .

F'x-mil’i-en ye
Fin’or

Fits’ ces .
‘e/al-ty . .
Feb’rdo-a-rl .
Petx’-Fe-ix’
Fén-deiirs.
Fur’ven-cy
Feu-il-lints .
Feat Lux .

 

An eye-witness.

Signifying knight.

Equity.

lriendly societies among the Greeks.
A sacred plant among theEgyptians.
The Celestial Raven.

A commission.

An error in writing.

A king of Assyria.

That which is taught to a select few.
is’pé-riinse.

An armor-bearer.

The Hebrew number twenty.
Iis’sen-ées. A Jewish sect.

Wife of King Ahasuerus.

The seventh Hebrew month.

A king of Pleusis.

Prohibited candidates.

I have found it.

Relating to Europe.

2d Degree in the Druidical system
E-va-Ga. Bright, enlightened.
Secretordersimilarto the Illuminati.
Knights of. A military order.
To elevate.

To scrutinize.

To be imitated.

King Arthur’s famous sword.
Admirable.

An executor of the laws.

Not subject.

The state of being.

The introduction.

Public, not secret.

An experienced person.

A breathing out.

Without previous study.

A Hebrew prophet.

Division, separation.

A family lodge, private.

Name given to the Syrian Mason.
Speeches or records done up in a roll.
Loyalty.

Second month in the Calendar.
Signifying School of Thought.
Fan-detr.

Devotion.

Feu-iin-ts.

Let there be light.892 PRONOUNCING DICTIONARY

 

8 OF
DOUBTFUL PRONUNCIATION.

PROPER
MASONIC PRONUNCIATION.

NOTATIONS.

 

Fiat Justitia

Ruat Celum ...
Fidelity, 255 1:
Hides oc aS

Finance. . . Be Te
Forehead: .. : ....
Forest Be es
Frankincense. ....
¥rater
Freimaurer......
Freres Pontives ....

Gabaon.
Gabor
Gabriel. . .
Gaedicke .
Galahad
G. A. O. T. U..

Garinisin 6 see
Gavel .
Gebaligt 33. 8 ok ee:
Gedaliah .. . ;
Gemara ee 2,

Geometry. ......
Gethsemane ... i
Gershon #3732...
Ghemoul.......
Ghemoul Binah The-

Goetlactockt eck 8s
Golgotha: <3. 602;
Gomelygye ak
Gormogons. .....
Gomorrah ......

 

Fé'at Jiis-ti-shi-a \
ruat sé-lim
Medeldeth wie) ae. are
Mildeshacw a. oe:
Rieduicrale = :
Higlety aoe Mc oe
Henances ne ;
MOryedy tee ha sak cee
For’est .
Frink’in-sénse. . . .
Mristers ate bone
Frei-maur ér
Fréres Pdn-tives .
rendsship) 16 a ae
BTCOZ See Nk hoon Se
yl fOty hin se Sees

Gabonese cute
Gatbrizel’.: 62) 253 d
Gaedickes 5 42:
Gilsehide i 5
GeAZOemAUe s
Giitebi ne aos oo:
Gariemoute
Gaining) 6.02 oe:
Gavel, 6
Gembalee a ee
Ge-dalwshy 40 2)
Gé-mi/rh, .
Gen-ér-al-is’si-m6
Je-ome-tre - ..-
Geth-sem/a-n&... .
Gtirjshonge he 6 ea
Geimuls ee sate
bow/nah

Gor’mo-gons
Gom=orira; a a

Let justice be done though the heav-
ens fall.

Faithfulness.

A Roman goddess. Faith.

Confiding trust.

Head-band.

Revenue of a person or state.

The front of the skull.

Not For’ist. A large tract of wood.

An odorous resin.

Latin for Brother.

Fri-mou’rer. A builder of walls.

Frares Pdn-tives.

Personal attachment. [and cornice.

The entablature, between architrave

An ancient symbol.

A high place.

Strong.

An anchangel.

Johann Christian Giadicke.

A corruption of Gilead.

Great Architect of the Universe.

A Hebrew engraver. {mund.

Corruption of Garimond or Gari-

A standard-bearer. [prentice.

A working tool of an Entered Ap-

A city of Phoenicia. Border, hilly,

Son of Pashur.

See Talmud.

Second officer in command of K. T.

A science of magnitudes.

A garden near Jerusalem.

A son of Levi.

A step of the Kadosh ladder.

Prudence in the midst of vicissi-
tude.

Literally, height.

Stonesquarer.

The Syrian mountains. [edge.

Nés’tiks. Superior or celestialknowl-

Not Gawd.

One of the founders of ancient
Knights Templarism.

John Wolfgang von Goethe.

Go-é’sha.

Name given to Calvary by the Jews.

Reward.

A society opposing Freemasonry.

 

Name of a Hebrew city.PRONOUNCING DICTIONARY

 

ORDS OF
DOUBTFUL PRONUNCIATION.

PROPER

MASONIC PRONUNCIATION.

NOTATIONS.

 

Gonfalon .
Gordian
Gorgeous...
Gothic .
Gravelot
Gugomos. .
Guibs.
Guillemain .
Guttural . ;
Gymnosophists .

Habakkuk

Habin. ...
Habramah
Hadeases .
Hafedha
Haggai...

Hah

Hail

Male. 3. .
Hallelujah
Hamailiel .
Haphtziel
Harnouester
Harodim .
Haruspices .
Haupt-Hutte . :
Hautes Grades...
eal. % iw
Heaven. .
Hecatomb
Heptagon
Hermaimes .
Hermandad.
Hermes

Herodoin .

Hesed. . asec
Hibbut-Hakkeber .
Hieronymites .
Hierophylax.
Hindu

Hiram Abba
Hiram-Abif

apes aie ee te) ie
migiats el r6, 6;. a. ese
pec 6, 4a a eerie
aeal 0; 165 (0050 46
Bite) ane... 6) 0. ts

 

Gon’fal-Sn’
Gor’di-an .

Gor’ jus .

Goth’ic .
Griv’élot. .
Gi’ g5-mds

Gibz . :
Guil’/l&main .
Git’ ttr-al :
Gym-nis’6-phists

Hib’ak-ktkk . .
Hab’in .
Hab’ri-mih. .
Hi-dées’és
Haf’éd-ha .
Hig’ ga-i

Hah’ .

Hail .

Hale’ . :
Hal-le-li’ys .
Haim-a'li-el .
Hipht’zi-el
Harn-ouest-er .
Har’d-dim

Hi’ riis-pi’cés
H&upt-Hitte
Hautes Grades
Héal’

Hév’n
Hée’a-tiim
Hép’ta-gon .
Hér-maimes
Hér-min-did .
Hér’ méz
Hér’d-déin
Helsed’ es:

Hib’/bit Hak’ké-ber .

Hi’e-rdn’y-mites .
Hi’é-ro-phy lax
Hintduy ss ae
Hi’ram Ab/bi . . .

Hiram-Sbei 6 sre a

Ho 1a tii-e
Hom’ ij .

Ore
Ho’réb .

= -/
Hlo=Ti Zunes seven one

Hds-ché-a .
His’ pi-tal-erz . .

ef riat sei: et, eh,

avtvey; ei) eee

 

Ecclesiastical banner.

Not Gord’yan.

Magnificent.

A style of Architecture.

One of the three ruffians.
Baron von Gugomos.

A ruffian in the Scottish Rite.
Gé’ ye-miin.

Pertaining to the throat.
Signifying ‘‘naked sages.’’

Love’sembrace. A Jewish prophet.
Initiate of 4th Degree, Mod. Fr. R.
Used only in France. [med.
Traditions handed down by Moham-
Second of four gods of Arab tribe
A Hebrew prophet. [of Ad.
Hebrew definite article “‘the.”
Whence do you hail?

To hide.

Praise ye Jehovah.

The angel of Venus.

Haf-zi-el.

Harn-west-er.

Princes in Masonry.

Implying a soothsayer or aruspice.
Hoit-hite.

Ho-gra-d.

To make legal.

The abode of bliss.

A sacrifice of a hundred oxen.

A plane figure of seven equal sides.
A corruption of Hermes.

‘Spanish Brotherhood.”

The Greek God, Mercury.
Mythical mountain in Scotland.
Literally, kindness.

Beating of the sepulcher.

Hermit Order of the 14th century.
Guardian of the holy vessels and
A native of Hindustan. [vestments.
Not Abi. Hiram the Master, Father.
A widow’s son of the tribe of Naph-
He has suffered. [tali.
Reverential worship.

The mountain on which Aaron died
The Mount Sinai range. [earth.
Not Hor‘i-zén. Visible boundary of
A corruption of the word huzza.
Abranchof the Templar Knighthood.894, PRONOUNCING DICTIONARY

 

 

 

ROUTE OT econ anCreEOnt MASONIC PRONUNCIATION. NOTATIONB.
Humble Hum’bl. . Lowly of mind.
Huzza ‘ Hitiz-28’. Acclamation. [triangle.
Hypotenuse. . Hi-pot’e-nis. The longest side of a right angle
Hystaspes His-tis’ péz Father of the Persian King, Darius.
Hyssop . His’up . A species of caper.
Tatric 1-&t'ric . Searchers after universal medicine.
I-Colm-Kill. Ie’dlm-Kill’ . Ik’6m-kil’.
Iconoclasts . I-cdn’6-clists Image-breakers.
Iconology I'con-8l’o-gy Teaching the doctrine of images.
Yesus Hominum Ya'stis Hom’e-ntim :

ERED Jesus, savior of men.
Salvator Sal-va tor

Iesus Nazerenus

Rex Judzorum .
Ih-Ho
Ijar
Hluminati
Immanuel
Imaum ;
Immortality
impious
Impostor .
Incomparable
Indian .
Ineffable .
Inexplicable Seue
In Hoe Signo Vinces .
Initiate ,
Inquiry
Institute .
Interesting .
Ionic .
Irrevocable .
Ischngi .
Ish Chotzeb
Ishmael
Ish Sabal
Ish Sodi
Iislac Tables
Islamism...
Isolate . ,
Israfeel. . ...
WSIS a es a tek
Ithamar ‘
Ktraties . 0.) 6%
Izads

Jabesh

CRSh ey eRe ee, owas

 

Ya’stis Na-za-ra-ntis
Réx jui-dé-d-rim

Th-ho

Tans

Tl-la/mi-ni’ti

Tm-man’-u-el

Im’aum ;

Im-mor-tal’{-ti

Im’p!-us

Im-pds’tor ;

In-kém’pa-ra-bl .

In’di-an

In-&f’fa-bl

In-eks’pli-ka-bl :

In HOk Sig’nd Vin'séz

In-1’shé-at

In-kwi'rl .

In’sti-tit .

Tn’ter-ést-ing

T-onsic ane

Ir-rev’6-ca-bl

TIsch’n-gi

Ish-chotztb .

Ish-ma/él .

Ish-st/bil .

Ish-so’ dt Ls

Is'i-Xc Ta’bles .

Tz/lam-tzm

Iz’6-late

Is/rh-feel .

T-sis .

Ith’aé-mar Hee

NEEDRitica ye als. s

NAAR Ck ys |

$5, Sin 0 eee

J&-iib’6-rdu Him-ma ‘in
Jii’bash

Oh Dee Gest iaetye ot)

 

Jesus of Nazareth, King of the Jews.

See Ho-hi.

Highth month of the Hebrew year.

Immaculate.

God with us.

Jm‘dm.

Unending existence.

Profane, wicked.

Not Im-paw’stor. A deceiver.

Transcendent, peerless.

Pertaining to the Indies.

Unutterable.

Without explanation.

By this sign thou shalt conquer.

Performing the first rite.

Search for information.

Erect, establish.

Engaging the attention or curiosity.

A style of Architecture.

Incapable of being recalled.

One of the five masters of Solomon.

Literally, hewers.

God is hearing.

Men of burden.

A select master.

A flat rectangular bronze plate.

The Moslem faith.

Place by itself.

Trumpeting Angel of Resurrection.

Sister of Osiris. Beneficent Goddess

Youngest son of Aaron. [of Egypt.

A society of adepts.

The twenty-eight creations of Or-
[mudz

A word of covered significance,

Dry place.

The dry soil.PRONOUNCING DICTIONARY

 

WORDS OF
DOUBTFUL PRONUNCIATION,

OPER
MASONIC PRONUNCIATION,

NOTATIONS.

 

Jabulum .
Jachin .
Jachinai
Jacinth a
Jacques de Molay
Jafuhar

Jah 2. <*.
Jamblichus
James de Molay
Jaina

Jared

Jasher

Jasper

Jebusites .
Jehoshaphat
Jeksan .
Jeroboam
Jetzirah Sepher
Jeva. Jova. Jua .
Jezeeds .
Joabert .

Joah .

Jobel .
Jochebed . .
Jod he vau he .
Joha .
Jo-ha-ben
Jokshan

Joppa

Jordan .
Josedech .
Joshua .

Jua

Jubal
Jubaleain
Jubela-o-m. .
Jubala .
Jubalo .
Jubelum .

Kaaba
Kabbala
Kabbalistic .
Kadosh
Kadiri

Kamea .
Karmatians
Kasideans
Katharsis.. .
Khem

 

Ja/bi-lim

Ja’ kin

Jit/chin-H .
Ja’sinth bts
Shak’ da Mo-lay’
Ja‘fi-har .

Jah

Jim/bli-chus
James dé Molay .
Ji-/nd .

Ja‘red

Ja’/sher .

Jas’per .

Jeb’ ii-sites
Jé-hdsh’a-fit
J&ék’stin
Jér-o-bd/am .
Jét-ai/rah Sé’pher
Java. Jovi. Ja-a
Jéz’ééds
Jo-a/bert .
Jo’ah

Jo'bél :
Jé-che’béd

Yod ha vau hé
Jo/ha

Yo-hi’ben
Jdk’shin .
Jdp’pa .

Jordan

Jo’sé-dek .
Josh’-u-a .
Jie:

Ja‘bal
Ja/bal-cain
Ja-bé-li’-0'm’ .
Ja-bée-la’
Ja-bé-10’
Ji-bé-litim

Ka-a/bi
Kab /bi-la’
Kab’bal-is-tic .
Ka’dosh

Kx’ di-rt

Kia’ mé-4
Ka&r-ma’tiins .
Kia’ si-dé’ans
Ka-thir’sis .
Khém

of em of eee ce 718.

Corruption of Ji-bé-ltim’. [temple.
To establish. A pillar in Solomon’s
Ja’kin-ihY. Corruption of Shekinah.
A mineral gem of value.

Past Grand Master of the Templars.
Synonym for Thor.

Triliteral name of God.

A Neoplatonic philosopher.

Last Grand Master of ancient K. T.
A cross adopted by the Jainas.
Descendant of Seth. Lived 962
Upright. [years.
Fourth stone in the breastplate.
Natives of Jebus (afterward Jerusa-
A valley east of Jerusalem. _[lem).
Son of Abraham and Keturah.
First king of the ten tribes.

A traditional document.
Abbreviations and corruptions of
Jah is honor. (Jehovah.
The chief favorite of Solomon.

Jah is brother.

A name of God.

Jé-ké’béd. Jah is honor.

Hebrew letters spelling Jehovah.
Jah is living.

A mystical word.

Fowler. Second son of Abraham.
Seacoast city, 37 miles from Jerusa-
A tortuous river of Palestine. f[lem.
Jah is righteous. Father of Jeshua.
High priest who rebuilt the temple.
Corrupted form of Tetragrammaton.
Shout, blow. Son of Adah.
Founder of the science of music.
Assassins.

First ruffian.

Second ruffian.

Third ruffian.

Kix-tr’bar. Holy temple of Mecca.
A mystical philosophy of the Jews.
Pertaining to the mysteries.

Holy. Same as Kedesh.

An Arabian secret society.

An amulet.

A Mohammedan sect.

Latinized spelling of Chasidim.
Ceremony of purification.

 

The Egyptian deity, Amon,896

    

PRONOUNCING DICTIONARY

 

WORDS OF
DOUBTFUL PRONUNCIATION.

PROPER
MASONIC PRONUNCIATION.

NOTATIONS,

 

Khepra
Kher-heb .
Khesvan . oa
Khetem el Nabiim ae
Khon

Khotbah ...
Khurum-Abba

MA
Kidron...

Kislev
Knewt-neb-s .
Kohath

Kojiki mS
Konx Ompax....
Korah
Koran
Krishna

Laanah .
Labarum. . :
Laborare est orare .
Lacorne

Lakak Deror Pessah
Lalande

Lamaism . :
Lamm2 Sabactani
Lanturelus
Lapicida .. ee
Larudan, Abbe. bie
Latomia

Latres

on fee ele

MCAUPCN ek a 8
Rebanon 4.7.6...
Lechangeur. ....

Lefranc

Lehrling ....
Lemanceau. .....
Leontica ....

Ciile) 6) eran 6)! a
pita eve ere) Ke 6 ke
Oey Seow se fete ei 6
@ Tey Se Fie: deste | %

eo! <a) iene) f0)) a: 50

 

Khé'pra
Khér’heb .
Khés’vin . :
Khé'tém el N&b-fim
Khodn

Khot’bih :
Khi-rtim- Xb’ ba .

Te ee:

Kid’ron

Kislevs 3.
Knewt'ntb-s
Ko/hith

Ko'jy’ki ;
Kénx Om’pix. .
Ko'rah .
Ko'rin .
Krish’ns .
Kual/m%
Kim Ki-yvi
Kin .

La’/a-nith .
La/bi-rum
Li/-b6-rit/ré est 5- rs! re
La-corne’ .

La/kik Dér’or Pe 3/sth

L4/linde’
La/mit-ism

Lim/mit Sx’ bic-t4’ at :

Lin’ti-ré’ltis
La’pt-cl’di,

Li’rii- “dan, Ab’ bé
Li’ to-me’%

Li-trés’. .

Law-ts Da’s

Lér’el

L&b’a-non
Lé-chiin’geur
Lé-frinc’ a.
Msrate sect) 6
Léj‘end. .
Léhr'ling .
Lé-man-cexiu’
Lé-on’ti-ct

Lév’el

Li-bi/nus

 

Bib 185 3.6) ie) eis

 

ese) yet Se tenes

An Egyptian deity.

Master of Ceremonies.

Second month of Jewish civil year.

Ke’tém el Nahb-tim.

The dead. Subject to examination.

Mohammedan Confession of Faith.

Hiram Abba.

In old Ritual of A. A. Scottish Rite.

Turbid water. A brook near Mount
of Olives.

The third Hebrew month.

Nite’ntbs.

Assembly. Ancestor of Moses.

The ancient religion of Japan.

Definition uncertain.

Baldness. A son of Esau.

The reading. The Moslem Bible.

A Trimurtiin Hindureligious system.

Hindustani Confession of Faith.

Arise! and kneel!

The creative fiat of God.

Wormwood.

Monogram of Christ.

To labor is to pray.

Li’ kor’nd/,

Liberty of passage and thought.
See Delalande.

Religion of Tibet and Mongolia.
Used in French Rite of Adoption.
Instituted in 1771.

A stone-cutter.

Author of a libellous work.

A stone quarry.

A brick.

God be praised.

An evergreen shrub.

The forest mountains in Syria.

A bitter enemy of Freemasonry.

An embassador.

A fable.

German for Entered Apprentice.
La-man-so’.

Ancient sacrifices in honor of the sun.
Lé-pa’j.

A Masonic charlatan. [line.
An instrument to find a horizontal
The spurious Gospel of St. John.
The Latin for Lebanon.PRONOUNCING DICTIONARY

 

WORDS OF
DOUBTFUL PRONUNCIATION,

PER
MASONIC PRONUNCIATION,

NOTATIONS.

 

Libation . .
Vihery. . 2. oe
Libertas
Libertine... .
WaChnt; =. 5c. s
Lichtseher

Linear Triad .
Listen Dee oo,
Livre d’Arehitecture
Livre d’Or. . . .
Lodge
Logos
Loki .

Lumiere la Grande .
Lux e tenebris .. .
Lux Fiat et Lux Fit
EMS oe os
Maacha
Macbenac
Maccabees ......
Macconniere Rouge
Macconnieke .
Societeiten
Macerio
Maclio

Maconne.. .
Macrocosm .
MACEOI es 6 ia es
Maggs a ae
Magna est veritas et
prevalebit
Magus
MANE ee bi ks
Mahabharata
Mahadeva ......
Mahakasyapa.... .
Maher - Shalal - Hash-
Baz
Mahomet
Mah Shim ......
Maitre Macon ;
Maitresse Agissante. .
Maitrise
Malach

C278. oy 56. (8; ei ¥ 6

eter e: je) a tre

Oe) 10,0, 6 2.6 iS

 

Licht
Licht’sé-hér .

Lin’é-Ar Tri’ad
Tignes @ 3
Li'vre d’ Ar’chi-tec-tur
Li'yre d’Or

Loi-vé-texu’

Loi-al
Li’b&k . pene
Lii/mlere JX Grindé .
Liix éten’&bris . . .
Lix Fi/at &t Liix Fit .

Mi-a-chi
Miac-bé-nic
Mice’ ci-béés :
Mi-cin’né-rie Rouge .
Mi-con’nié-ke
So-ci’e-tei’ten . .
Mi’ ce-ri’5
Mii’ cl-o
M4’ con-é’tiis
Mi’con-ne
Mic’ro-cdsm

ls ea
Mig’ni ést vér’e-tas }
Mah
Mahi-bha/ri-t&. . .
Mia’hi-de’ va thes
Mi’bi-ki’/sy-t-pi’ . .
Mi’hér Sha-lil Hash-

Baz
M3-hidm/et
Ma’shém
Mai'tré Ma-con’. . .
Mai'trésse
Mai’ trise
Ma-lich’

i Uh Ce a)

ek? et-.e) see

OO OO at 0

 

  

A pouring out of liquor.

The Book.

Liberty.

A dissolute, licentious person,
Light.

A mystical sect of the 16th century.
A figure in some old floor cloths.
To attend and hear.

Li'vr d’Ar’she-tek-tii-r.

Lé’vr-d’or. The Book of Gold.
A place of shelter.
The word.

An Egyptian aquatic plant.
Loii-y-to’.

Devoted, faithful.

A town in Germany.

The Grand Light.

Light out of darkness,

Let there be light, and there was
Literally, bending, curve. (light.

Mi-Ar’ks.

See Mac.

A heroic Jewish family.
Mi-sdn-né-ré Rige.

Dutch Masonic clubs.

This word is now obsolete.
Mi’she-o.

M3x’-son-e-tus.

Ma-son-e.

Ma’cro-cdsm. Creating the universe.
A mason, a constructor of walls.
Mi’ ji. Wise Men of Persia.

Truth is mighty and will prevail.

Mi-giis.

Hebrew pronoun what.

A Sanskrit poem.

“The Great God.”

Disciple of Buddha Sakyamuni.

Make haste to the prey, fall upon the
spoil.

The Moslem prophet.

A standard-bearer.

Mé’tr Mi-son’.

Acting mistress.

Without an English equivalent.

An angel.898 PRONOUNCING DICTIONARY

 

WORDS OF
DOUBTFUL PRONUNCIATION.

PROPER
MASONIC PRONUNCIATION,

NOTATIONS,

 

Malachi: . 2-26.43 %
Malakoth . .. v2:
Malek Adhel Sayfeddia
Malta
Manasseh
Manes) s3 5 ah se:
Manicheans ..
Manu
Marchesvan .....
Marduk (f23.5 4%:
IMEASOF Ase isis
Masoretic Points .. .
MassomusS: S055. 4o2-:.
MASCOR iss ek
Mathoc.:). 24. =.
Mausoleum
TAG i 85 ae ay,
Megacosm ......
Mehen: 6. neko
Mehour: 3s 3.25.8 3%
Meister. 345s
Melchizedek .....
Melech . grease
Melesino, Rite of .. .
Melita .
Memento Mori . .
Memory =
Menatzchim .....
MON hae |:
Meranliess = 63s
MereSKenie 6 oe
Meshia Meshiane . . .
Mesopolyte......
Mesouraneo .....
Metusaecl . 6 6).
MCZUZA 8 A 24,
Microcosm ......
MINOS; 20 Gece

Mithras 566 ees
IMELCOT) oe eer
Mizepin ih es
Mizraim soe c 8 an:
MoabOn.c75) 3. 66.
Moloch 3) 336 4, |
Montfaucon, Prior of .
Monument......
MOPSCS 3 ae 3) ge
Moriah. eis A,
NOntal ie

M3l-x/chi
Mal@kotn 5. 2. |
Malek’ iid-t1Saf-éd-dia
Malttie = 2 kc

 

Ma’nés.. .

Min‘i-ché’ans. . . .
Mans Cok ere
Mar-kesh’van. .. .
Marduew 2 4 5
IMIR OSE i oe Ge BG

Mia’so-rét’ic points .

Mgssoniss) 2 2.
MSS=ters 2. ce oe
IMathGcw ie ce
Mau-so-lé'tim . .. .
Mute oe eee
Még’a-cism.....

Mé‘hén

Mehotre. “oe. 6
Meister 7) © 605).

Mél-chiz’é-dék

MaHock) ie 2 a
Melestcno4 . . 4.
MEER oe ee
Mé-métn’td Mo-re . .

Mem’6-re
Mé-nit’chim

Memes 7 kee
Méesraire:
MeraSker) Gs 4a
Mésh’i-a Mésh’i-ane .

Més’‘6-po-ly’te
Mé’sou-rii-né’6

Meésturca-ell 4 4
IMEEATERAS 5 Gg 5 op

Mont’f&u-con’, Prior of

Mon’i-ment

 

Messenger of Job.

The angelic messenger. [of Faith.
The just king who holds the Sword
An island in the Mediterranean Sea.
A tribe of Israel.

Souls of the dead.

Also termed Gnostics.
Corresponding to the word West.
The second Jewish month.

A victorious warrior-god.

A Hebrew work on the Bible.

Vowel signs.

Mason.

Lord, Chief, Prince.

Amiability.

A stately sepulcher.

Mort.

An intermediate world.

Or, May-hén.

Or, May-htire.

German for master.

King of Salem.

Ma’lak.

Scarcely known out of Russia.
Ancient name of island of Malta.
Remember death. [duce thoughts.
Not Mem’ry. Mental powertorepro-
Expert Master Masons.

Son of Brahma.

Heb., Bitter. Youngest son of Levi.
Space in which the sun moves.
Corresponding to Adam and Eve.
4th Degreeof German Unionof XXII.
I am the center of heaven.

Heb. quarryman, one of theassassins.
Third principle of Judaism.

See Man.

The lawgiver of Crete.

An evergreen plant.

The principal deity of the Persians.
The covering of a bishop’s head.

A city in Gilead.

Rite of, originated at Milan in 1805.
Mo-ah’bin.

The deity of the Ammonites.

One of the two traitors.

A memorial.

A pretended name for Masonry.
The hill on which the Temple was
Subject to death. [built.PRONOUNCING DICTIONARY

 

 

WORDS OF
DOUBTFUL PRONUNCIATION.

PROPER
MASONIC PRONUNCIATION,

NOTATIONS.

 

Mosaic .

Moslem ee 4s
Mot de Semestre .
Murderer .
Mystagogue

Mystes .
Mythology .

Naamah

Nabaim

Nadab

Naked
Naphthali
Narbonne ‘
Naymus Grecus.

Nazarene

Nebuchadnezzar

Nebuzaradan .

Necum . ar er eee ©

Nec proditur, nec pro-
ditur, innocens ferat

Neder

Neith

Nekam .

Nekamah

Neocorus .

Ne plus ultra .

Ne varietur .

Nicotiates

Nihongi :

Nil nisi clavis .

Nisan

Noachide.

Noffodeli .

Nonage . ;

Nonesynches .

Nonis

Non nobis, Domine,

non nobis, sed nomi-
ni tuo da gloriam .

Nornze ieee
Notuma = :.: i...
Novice Maconne
Novitiate ”
Nuk-pe-nuk

Nyaya
Nyctazontes

 

Mo-sa-Ie

Méz’lem Fie
Mot’ dé Se-mes’tre .
Mur ’der-er
Mys'ti-gdgue’ .

Mys’tés
Mi-thol’6-ji .

Na&-a/mih
Nx’ba-im .
Na’dib

Na’kéd .
Nif’ta-li
N&r-bonne

Nay’ mis Gré’ciis

N&z’d-rene cae
Néb-uk-id-n&éz’zar .
Néb-ii-ziir’a-din .
INekoome. = si. =<
N&kpro’di-tor, n&k pro’-
di-tor{n-no-sénz fé-rit
Na’dér .
N&ith
Né’kim
Né’ki-mih .
Né’6-co’riis . .
Na plus til’tra .
Na vit-ri-e’tiir .
N&-co’ti-a’tes .
Ni-hon’g! .
Nil nisi clAvis .
Nisan oe
No-ach’i-de .
Not’fo-dél’
Nona] cs 4
Nont-syn-chés
INOinish =. se ee
Non no-bis, Dém-i-
né, non nobis, séd
ndm-in-é tu-d da
glo-ri-im .
Nor’nae ;
ING=buImy 2
Novice Ma-con’ne .
No-vish’e-ate .
Nuk’peniik .
Ny¥-a’y
Nyc’ tii-zdn’tes

 

Variegated, tessellated.

Mohammedan.

Md’ de se-mest-r.

Not Murd’rer. Assassin.

One who makes or conducts an in-
itiate.

To shut the eyes.

The science of myths.

The daughter of Lamech.
See Schools of the Prophets.
High priest of the Persians.
Unclothed, defenseless.
One of Jacob’s sons.

Possible corruption of Magna Gre-
cia.

An inhabitant of Nazareth.

A King of Babylon.

An officer under Nebuchadnezzar.

Vengeance.

Not the traitor, not the traitor, let
the innocent bear it.

Promise.

Egyptiansynonym for Greek Athené.

Signifying vengeance.

Same as Nekam.

The Guardian of the Temple.

Nothing beyond.

Unless changed.

Né-co’ti-ah’tes.

Chronicles of Nihon.

Nothing but the key is wanting.

First month of Jewish year.

Descendants of Noah.

An apostate Templar.

Under lawful age.

A corruption of Noonshun (lunch-

A mystic word. [eon).

Not to us, O Lord! not to us, but
to Thy name give the glory.

Signifying Past, Present and Future.
Anagram of Aumont.

Novice M4-son-né.

A person under probation.

“T am that I am.”

A system of ancient Hindu phi-
An ancient sect. [losophy.900

 

PRONOUNCING DICTIONARY

  

 

WORDS OF
DOUBTFUL PRONUNCIATION,

MASONIC PRONUNCIATION,

NOTATIONS.

 

Oannes

Oath .
Obligatory
Obsequies
Occult .
Odious . .
Of .

Offer .

Office
Officiate
Often

Oheb Eloah
Oheb Karobo .
Olibanum
Omega .
Omer ...
Omnia Tempus Alit”

Onyx .

Ophites

Oral ;

Ordo ab Chao.
Oriflamme .

Orion é :
Ormudz and Abriman
Ornan

Osiris
Oterfut .
Otreb
Ouriel
Overseer
Ozee .
Oziah

Pachacamac :
Paganis, Hugo de .
Palestine .
Palladium
Paracelsus

Parent .

Parian .

Parikchal Ke voithisds

Parlirer
Parsees.
Pas perdus
Pastophori
Pastos

 

O-in’nes .

Oth ‘
Ob’ligé-to-ry. .
Ob’sé-kwiz

Ok-kult’

O’di-us .

Of:

Of’ fer

Of’ fis

Of-fish’1-at

Ofn =

O-héb E-16’ A

O-héb k%-rd/bo
OlI-bi/num .
O-mé’git

O'mér ; A
Om‘ni-4 tém’piis a Nit ;
Ont 4%

O’néch .

O’nix

O ‘phites

Ojraleae

Or’dd Ab chy’ oO

0’ ric flamme .

O-ri/un .

Ormtidzand Ahereraan
Or’nan .

O-si’ris .
O’ter-fiit .
O'tréb .
Ou’ri-él
O-ver-sér .
O'zé6
O’zi-dh .

P&ch’t-ca’mic
Pi-gii’nis, Higo de
Pal-es’tine
Pal-la’di-um
Pd-rii-cél’stis
Pa&r’ent .
Payricany
Pa’rik-chi'l AY grou-
Chivdiae

P&r’lir-er .
Pir’séz .
Pas’ ptr-dis’
Pas’td-pho’ri

/

Sibi 0 efelice latte

 

Solemn affirmation.

Binding in law or conscience.
Funeral rites or solemnities.
Secret, unknown.

Deserving hatred.

Not Awf. Away from.

Not Aw’fer. Present for acceptance.
Not Aw’fis. Assumed duties or busi-
To act as an officer. [ness.
Not of’ten. Frequent.

Love of God.

Love of neighbor.
An aromatic sap, frankincense.
Last letter of Greek alphabet.
A Hebrew measure.
Time heals all things. [tians.
A name for Jehovah among Egyp-
After Enoch or Phenoch (the Phenix).
A stone of the breastplate.
Brotherhood or the Serpent.
Verbal, by word of mouth.
Order out of chaos. [Vezin.
Ancient banner of the Counts of
One of the constellation of stars.
Good and evil. Darkness and light.
Strong. Whose threshing floor be-
came David’s altar. logy.
Chief god of old Fgyptian mythol-
The assassin at the west gate.
Pseudonym of Rosicrucian Michel
{[Mayer.
Nutsach. One who inspects.
Acclamation.
A Prince of Judah.

Peruvian for Creator of the Universe.

Latinized name or Hugh de Payens.

Commonly called The Holy Land.

That which is an effectual defense.

Degree in MSS. collections of Peu-

One who begets offspring. [vret.

A fine quality of marble.

An occult scientific work of Brah-
mans.

Spokesmen.

Followers of Zoroaster.

French name for room for visitors.

Couch or shrine bearers.

Greek for couch.PRONOUNCING DICTIONARY

 

 

DOUBTFUL PRONUNCIATION.

PROPER

MASONIC PRONUNCIATION.

NOTATIONS,

 

Patent . :

Pax vobiscum

Pectoral

Pedal

Pedum .

Peetash we
Peleg or Phaleg .
Penance

Pentacle

Pentateuch .
Perambulate .
Periclyte .

Perignan .

Persian .

Pestle

Phaal Chol . bed
Phainoteletian Society
Pharaxal .

Pharaoh

Pharaoschol
Philalethes .
Philistine Coat:
Philocoreites, Order of
Phylacteries

Picart’s Ceremonies
Pilaster

Pilier .

Pinceau

Pirlet

Pitaka

Pitris ee
Planche Tracee .
Pleiades

Polkal
Polycronicon .
Pomegranate .
Pomme Verte
Poniard ,
Pontifes Freres .
Pontiff .

Porch

Position
Postulant
Potens .
Potentate
Poursuivant
Praxceans . .
Prelate .
Precept...

 

Pat’ent . F
Pax vo-bes’ctim
Pék’td-ral
Pedal

Pe’diim.
Peét’/ish :
Pé'leg or Fa’leg
Pen’ance .
Pén’ta-kl .
Pén’ta-tik
Per-im’bu-late
Pér'i-clyte
Pér’ig-nin
Per’shan

Pes’ tl

Fa’al Kol .
Phai’nd-té-le’tian
Pha’ riix-il
Fa‘ra-o .
Fa-ra-ds' kdl .
Phi’ li-lé’thés
Fi-lis’tin

it a - /
Phi’ld-cd-re’l-tes .

Phy-lac’ter-ies
Pi’cart .
PY-las’ter .

Py iér
Pin’ceiu
Pir'let

Pit’/a-ka
Pit’ris

Plan’che Tra-cée

Pley’a-déz ‘
Polikaleg cc
Pdly-crdn’i-cdn
Pdme’gran-ate
Pomme Vérté .
Pon’yard .

Pdn’ti-fés Fréres

Pon’ tiff

Porch
Po-zish’un .
Pos’ tii-lint .
Po’ ténz

Po’ ten-tat
Pour-su’'I-vint
Prix’d-@éans . .
Prél’ate
Pre’sept

 

A letter securing certain rights.
Peace be with you.

Pertaining to the breast.
Pédes, the feet.

Literally, a shepherd’s crook.
The Demon of Calumny.
Division. A son of Eber.
Suffering as evidence of repentance.
Two intersecting triangles.
The five books of Moses.

To walk over.

See Elect of Perignan.

A country in Western Asia.

An instrument for pounding.
Separated, driven apart.

Founded at Paris in 1840.

Division and subsequent reunion.

A king, a sovereign.

Jongregated, reassembled.
Literally, Friends of Truth.

An inhabitant of Philistia.
Established in French army in Spain
Ornaments. {in 1808.
By Bernard Picart.

A partly projecting column.

A pillar or support of an edifice.
Pin-so. To act as secretary.
Organizer of Council of Knights of

the East.

The Bible of Buddhism.
Spirits.

Designation for minutes in French
A group of seven stars. [Lodges.
Altogether separated.

Latin Chronicle by Ranulf Higden.
Adopted as the symbol of plenty.
Po-m Vér-t.

A small dagger.

Pon’te-fées Frares.

A high priest.

Not Pawrch. A gate or entrance.
Situation, station.

From Latin postulans—asking for.
Powerful.
One of high authority.
Poor-su’e-van.
Followers of Praxeas.

A dignitary of the church.

An injunction, mandate.902

PRONOUNCING DICTIONARY

    

 

 

ORD
DOUBTFUL PRONUNCIATION.

PROPER
MASONIC PRONUNCIATION,

NOTATIONS.

 

Presentation ....
Princeps cee
Progress: 2.56 is
Proponenda
Propyleum.

Pro tempore ...
Protean A
Protocol’: : .:. :
Provost 4253
Prudence .

PSalmsen ees ee

Psaterians
Pseudonym .
Puissant . Oe ns,
Pulsanti Operietur .

Punjaub .
Puranas
Pursuivant .
Pythagoras. ...

Quadrivium and
Trivium. s).-. .

Quaternion .

Quetzialcoatl .

Rabbanaim A
Rapp eee:
Rabbinism ....
Rabboni ;
RASON ee ee
Rahab

Ramayana es
Raphodom ....
Ratisbon .
Razahbelsijah
Recognize

Recovery .
Rectitude
Recusant .
Rehoboam .
Rehum...
Rendezvous
Requiem .
Research .
Resplendens

Restoravit pacem patri

Reverent .

Reyestlary ...4...

 

Pré&z-en-ta’shun .
Prin’céps .
Prog’ res
Pro’pé-nen’da& .
Proép’y-lae’um .

Pro tém’po-ré . . .

Pro’téan .

Pro’ to-kél

Prdv’ust . .
Pri’dence

Saimz

Psit-é’rians .
Pseti-d6-nym
Pi-is’sant Aa
Pul-san’ti Opé-ri-é-tur

Pun-jaub’ .
Pi-ri/nas .
Pir’sui-vant.
Py-thag’o-ras .

Quad-riv’i-um .
Qué-ter’ni-in .
Quet’zi-41'coatl

Raib/bi-na’im . .
Rubibe nie eke.
Rib’bin-ism
Rab-bo'ni

Ra’gon .

Rea ee ee

Ri’ma-yi/na
Raf’d-ddm
R&t’is-bon
Ra-zabél-si’/yh .
Rék’dg-niz
R@kuv’er-I .

Rekanbudeet eee

Récii’sant
Ré-ho-bd/am
Rents 25 6 ee
Ren/de-voo .
Re‘kwi-em
Re-sserchy. . =.
Résplen’danz . . .
{ Re-sté-riv’it pX-
{ sém pitri. . .
Rev‘er-ent. . . .
Re-vést’I-a-ry . .

 

 

Setting forth, a gift.

Chief.

Advancement.

Subjects to be proposed.

Court or vestibule in front of an

For the present time. [edifice.

Assuming different shapes.

The original writing.

A presiding officer.

Wisdom applied to practice.

A sacred song.

A sect of Arians.

Si’do-nim. False or fictitious name.

Powerful.

To him who knocks it shall be
opened.

Pun-jawb.

Text-books of worshipers of Vishnu.

Per’swé-vant, messenger.

School of, supposed model of Ma-

[sonry.

Triv’i-um.
The number four.
Két’ze-al’cotl.

Chief of the architects.

An eminent teacher.

A Jewish system of philosophy.
My Rabbi. A most excellent Master.
A noted Masonic writer of France.
A name of Egypt.

The great epic of ancient India.

A mystic word.

A city of Bavaria.

A mystic word.

To know again.

Restoration.

Straightness, justice.
Insubordinate.

Son and successor of Solomon.

A Persian officer.

An appointed place.

A hymn for the dead.
Investigation, examination.
Resplendent.

He restored peace to his country.

Expressing veneration. {ments.
Wardrobe, place for sacred vest-PRONOUNCING DICTIONARY

 

WORDS OF
DOUBTFUL PRONUNCIATION.

OPER
MASONIC PRONUNCIATION.

NOTATIONS.

 

Rex regum dominus
dominorum

Robelot

Rose Croix...

Rosenkreuz, Christian

Rosicrucians .

Route g

Ruchiel. .

Saadh

Sabaism

Sabaoth

Sabbal .
Sabianism
Sacellum .
Sacerdotal

Sacrifice

Sadoce

Sadonias .

Sagitta .

Saint Adhabell .
Saint Amphibalus
Saint Nicaise .
Sakinat

Saktils = 92 5.5%
Salah-eddin

Salix ..

Salle des Pas Perdus
Salsette
Salute
Salutem

Samaritan
Samothracian
Sanctum Sanctorum .
San Graal

Sanhedrim .

Sapicole

Saracens .. .
Sardius .

Sarsena

Sat B’hai. .

Satrap .
Searabzeus
Schism .
Schismatic .
Schor-Laban .
Secretary . :
Sefidd Schamagan

 

Rex regum dém-!-
nis domindrum |

RO be-ldt .

Rose Croix . .

Ro’sen-kreuz

Rds‘ i-crii’cians

Rooti. ..

Rich’t-el .

\—_

Sa/idh .

Sib’a-ism. .
Si-bi’6th .

S&b-bal’

Sab f-an-ism
Sx-cél/lum
Sas-er-do’ tal

Sak’ri-filz .

Sa’dok .

Sa-do’ne-as .

Sx-git’ta fas
Saint Ad’bi-bell .
Saint Am’phi-bal’us
Saint Ni-caise .
Sa/ki-nit .

Sak’ ti é
Sa-lah-ed-deen’

Salix .

Sallé des Pits’ Per-diis’
Sal-s&tte’

Sa-lit’

Sal-a’tém .
Sa-mir’J-tan.
Sa-m6-thra’cl-an .
Sink’ttim Sink-td-rim
San Graal
San-he-drim
Sx/pl-cole .

Sxr’a-cens

Sar’de-us .

Sar-sé/na
Sat Bhai’ ie
Sat’rap or Sa’trap . .
Skir’a-bé-us

Sizm. .
Schis-mitIc. .
Schor-Liban’
Sek’re-ta-ri . .
Sé-fidd Sch’ aera ‘

Oo) © Ols Pip elt ©: 3%

 

King of King and Lord of Lords.

A distinguished French Mason.
Roz-crwa. Literally, Rose Cross.
See Rostcrucianism.

A Brotherhood of the 14th century.
The course or way.

Réodsh’e-el.

Literally, hosts.

Worship of the sun, moon, and stars.
Jehovah of Hosts.

Mystic word, Scottish Rite.

Same as Sabaism.

A walled enclosure without roof.
Pertaining to the order of priests.
An offering. [cestor of Jesus.
Heb., just. Father of Achim, an-
Significant word in the higher de-
The keystone of an arch. [grees.
Evidently meaning St. Amphibalus.

Title of a sensational Masonic work.
The Divine presence.

The female energy of Siva.

King of Kings.

Initials forming part of a sentence.
The Hall of the Last Steps.

An island in the Bay of Bombay.
To greet, to hail.

Health, a Roman greeting.

Of the principal city of the Ten
See Mysteries of Cabirz. (Tribes.
Holy of Holies.

An emerald dish.

Highest judicial tribunal of the Jews.
Cited in the nomenclature of Fustier.
Arabic followers of Mohammed.

A precious stone of the breastplate.
Pretended exposition of Freema-
Sot-b-hoi’. {sonry.
A local Eastern ruler.

An insect with wings cased.
Division, separation.

Insubordinate Masons.

White Ox, or Innocence.

A superintending officer of records.
A secret Moslem society.

Arabic register of all the wicked.

A pause or musical note.904

     

PRONOUNCING DICTIONARY

 

WORDS OF
DOUBTFUL PRONUNCIATION.

Selamu Aleikum...
Semester
Seneschal
Seniority
Sephiroth
Seraphim
Serai
Serapis
Sesh Bazzar
Sethos

Shaddai
Shalal Shalom Aba. .
Shalash esrim

Shamir
Shastras
Shaveh
Shealtiel

A SO | Oe Cee Oke OO

Shebat
Shekel

Shelum lecka

Shem Ham Phorash .
Shemitic
Shesha
Shetharboznai
Shibboleth
Shimshai
Shinar

Shrine
Shrub

Sic transit gloria mundi

Sijel Al
Simeon

Se efeae: eure, ie sie) Js) <6
Csi 8 (178) (el ye: eee fats ie
Ss eh \winesv 0) Ven en ce: '¢

Srey eve" Jey. de) jlevie). Xe

Smaragdine
Socius

MASONIC PRONUNCIATION.

Séla’mii A’léi-kim
S&més’ter

Sén’e-shal

Seen-yor’i-ty
Séph’i-rdth

Str’d-fim
Se-ri/e
Se-rii’pis
S&sh baz-zir’ ... .
Sé’thds
Shid-dit-y
Shal’al Shil’/6m Ab’ba
Shal/ash éz-rem .. .

Sha’va

ene7 (0), 04

Shé-bit
Shek’]
Shé-ki-nith
She’ld-moth
Shé-liim leck’s

Shem him fo’rfish . .
Shém-it’ic
Shé’sha
Shé-thar-bdz’na-t
Shib-bdleth
Shims-shai
Shi’ nar

co Nel reer es

So’ cl-tis

. |See Tatnai,
.| An ear of corn. Stream of water.

bp ales me. Ye) (0. /e te

NOTATIONS.

Se-l4’moo A’li-koom.

Semi-annual word used only in

A steward. [France.

Priority, or superiority in rank.

From Saphiri—splendid.

An angel of the highest order.

A rest house.

An Egyptian deity.

A name of Zerubbabel.

A popular work published in 1731.

One of the names of God.

He restored peace to his father.

Twenty-third. (Temple.

The worm used for building the

The sacred book of the Hindus.

A valley in Palestine.

Father of Zerubbabel, who led back
the Jews from Babylon.

Fifth month of Hebrew civil year.

A Jewish coin. Value about 62

To dwell. [cents.

Peacefulness.

Password of the Order of Felicity.

The unsolved mystery. The name.

An historical religious division.

Free, noble.

A Persian officer.

Babylonia in its fullest extent.
Stolkin, mentioned in A. A. S. R.
A hallowed place.

Not Srub. A dwarf tree.

The ancient capital of Persia.

Thus passes the glory of the world,

Recording Angel in Islam.

One of the tribes of Israel.
Guardian of the Persian mysteries.
A mountain of Arabia.

Signifies a shoe-latchet.

The ninth Hebrew month.

Foundation of Hermetic knowledge.

6th Deg. of Order of Strict Observ-
ance,

A mystical religious sect of Persia.

Temporary residence.

Reverential, devout.

 

 

OD Ga he tee

 

King of Israel.PRONOUNCING DICTIONARY

 

WORDS OF
DOUBTFUL PRONUNCIATION,

PROPER
MASONIC PRONUNCIATION.

NOTATIONB.

 

Sorbonne .
Southerly
Spes mea in Deo est
Squarmen

Sruti
Stauros
Stibium
Steinmetz

St. Jean d’Acre

Stolkin. ...
Strength
Succoth
Sultan. : .: .
Superficies .
Summoned
Sword
Symbolic. ....
‘Symagogue....
* Synod
Syria. .
Systyle .

Wapaors. 2). 2. 8
Tabernacle... .
Tableau
Tadmor
Talisman
Talith: | 23°. 6 ;
Taljahad
Talmud
WAMMUE) Cee Che a
Tapestry
Tarshatha
Tassel

Bre) ott ea <8" 0

St eis; fe) 10, eh e

Tchandalas
Tebet
Tebeth

Templum Hierosolymz

Teneuy i a ae
Tensio-Dai-Sin ... .
Teraphim
Tessellated

 

 

Sdl’stis
Soltis es 3
Sdr’bonne
Stitherle es = 2
Spés me’a in Deo’ &st .
Squar’men
Sri’ tl
Stou'ris: © 2.42...
Stib‘i-um . .
Stéin’métz
Shin da’ker

e068 Cis) ere fe, 6

Stdl’kin
Strength
Suc-koth’
Siili{an\s 24 32.
Si/per-fish-éz . . . .
Stim/mund
Sérd

Tx’ ba-or

. | Tab’er-ni-kl

Tab/l6
Txd’mor
Txliz-man

Paples-tr8. ss as «

Ta’bet
Te’béth.

gdl/y-msze

Tén-gil
Ten‘s!-o-Dai’-Sin
Tér’i-fim
Tés’se-la-ted

 

The apparent stoppage of the sun.

Latin, alone. [Paris.

College of theological professors in

Toward the South.

My hope is in God. [Scotland.

Companies of wrights, slaters, in

Revelation.

A stake. Cross.

Antimony.

German for stonemason.

The city Acca, taken by Richard
I. in 1191 and given the new name.

Inspector of the Tribe of Benjamin.

Not Strenth. Force, vigor.

Heb., Booths. A place east of Jor-

A Turkish sovereign. [dan.

The surface, the face of a thing.

Not Sum/manzd. Commanded.

Not Sword. Military officer’s

Relating to symbols. [weapon.

Place of Jewish worship.

A meeting, convention or council.

Heb., Aram. East of the Mediterra-

An arrangement of columns, [nean.

A name of Edom.

A temporary habitation.

A vivid representation.

City of Palms.

Magical charm.

An oblong shawl.

Angel of water.

The Hebrew laws and traditions.
The tenth Jewish month.

Woven hangings.

See Tirshatha.

A pendant ornament.

A Persian officer.

The last letter ot Hebrew alphabet.
Bull. A sign of the Zodiac.

A class of pariahs.

The fourth Jewish month.
Literally, winter.

Latin for Temple of Jerusalem.

Dogmas, doctrines and principles.
Initials of a sentence.

A deity held in adoration by Japan-
Household deities. [ese.
Ornament of a lodge.906

PRONOUNCING DICTIONARY

 

WORDS OF
DOUBTFUL PRONUNCIATION.

PROPER
MASONIC PRONUNCIATION.

NOTATIONS.

 

Messerai.. . 3 5 36 ss
Tetractys.

Tetradites

Tetragram . :
Tetragrammaton .
Teutonic .

Thammuz

Thebet .

Thebounah .
Theopaschites
Theoricus
Therapeutze

Theriog

Theurgy

Thokath . e
Thummim..

Tiara

Tiberius

Tiluk

Timbre .

Tirshatha

Tisri .
Tito
Torgau .
Tortuous .
Traveler
Tredic

Trestle .
Triad .
Tribute
Triglyphs .
Triliteral .
Trimurti . ;
Trinosophs .
Tripitaka .
Triune .
Tsaphiel .
Tsedakah .
Tsidoni .
Tsoim
Tuapholl .
Tubal Cain.
Tunic :
Turcopolier .
Turquoise snes
TUSCAN. 65 30S.

Tés's8-ri . .

Té-tric’t¥s
Tét/ri-dites .
Tét/ra-grim
Tet/ra-gram-ma-ton
Ta-ton’tk .
Thim’miz

Tha’bet

The-bii’n& ;
Thé’o-pas’chites .
Thé-or’I-ciis
Thér’a-pet'te . . .
MHSWIHOR ss 6 a
Thé-tr’gy
Tho’kith .
Thum’mim .

Te-ai' ra .
Ti-be’re-tis

TY/lak
Tim’bré
Tyr-shi/thi . .
Tis’ri
Ti-to
Tor-giu
Mortcu-us’ + 7.
Triv’el-er
Tréd’ic .

eh es” 16)" Je, eh, a

Tré&s’sel
Triad
Trib’iite
Tri’ glifs
relitvesraley
Tri-mir’té
Tri‘nd-sophs .. .
Mrrepitiieks | es
Pristine a
Tsi’phi-el .
Tse-di-kih .
Tsi-d6-ni . .
Tso'Im .
Tit-i-pholl

Tu-bil Ca/in
Muncy
Tur’ cd-po-li’er
Tur-quGise

On.30i cee 6 tes 16

 

Tessera Hospitalis, token of the
guest.

The number four.

Believers in a Godhead of four per-
A four-letter word. [sons.
Signifies a word of four letters.
Relating to the ancient Germans.
Syrian god Adonis.

Same as TJebet, above.

A mystic word in Kadosh.
Followers of Peter the Fuller.

12th Degree of German Rose Croix.
Ascetic sect of Jews in first A. D.

Magic operated by celestial means.

Strength.

See Urim and Thummim. Truth.

A crown. The Pope’s triple crown.

A city of Palestine.

Impress upon forehead of Brahman,

Name given in France to a stamp.

Title of Persian governors of Judea.

The first Hebrew month.

A favorite of the King of Israel.

A fortified town on the Elbe.

Deviating from rectitude.

One who journeys.

The ranking king in Scan. Mys-
teries.

The designing board.

The union of three objects.

A subsidy or tax.

An ornament in the Doric Order.

Sacred name of God among Hindus.

The Hindu Trinity.

A lodge instituted at Paris in 1816.

Canonical book of the Buddhists.

Three in one.

Sa’/fe-él. The Luna angel.

First step of the mystical ladder.

An enquirer.

Sd-fm.

A term used by the Druids.

Son of Lamech and Zillah.

The long undergarment of the clergy.

Commander of cavalry.

Tur-ko&-z. A stone in breastplate.

An order of Architecture.

The Egyptian evil deity.

 

Relating to Tyre.PRONOUNCING DICTIONARY

 

WORDS OF
DOUBTFUL PRONUNCIATION,

Pp
MASONIC PRONUNCIATION,

NOTATIONS,

 

Unaffiliated .
Unhele .
Unison .
Upadevas .
Upanishad .
Ur .

Uri .

Uriel .
Urim .
Usage
Utopla .
Usurp

Vagao
Valorous .
Vase .

Vashti

Veadar .
Vedas a
Vehm-gericht.
Verger

Veritas .
Vesica Pisces .
Vespasian ;
Vexillum Belli
Vicegerent
Vielle-Bru
Vincere aut Mori
Vineyards
Vitra .

Viva voce
Vivat .
Voishnuvus .
Volutes .
Vouch

Wahabites
Warrant
Westward
Wilhelmsbad .
Wolfenbuttel .
Worship
Worthy .

Xerophagists .
Xinxe
Xysuthrus

Yah, Yeva, Yod
Yaksha.

Un-af-fil/é-a-ted .
Un-hele’

Yi‘ ne-sun
U’pi-de’vis .
U’p&n-Ish-id

Ur :

U'ri
U’ri-el
U’rim

Yu zij
U-td’pe-a .
U-ztrp’ .

Vi’ gi-d
Val’or-otis

Vaz

Vish’té .
Vée'a-dar
VWedis) 9...
Véhm/’-gér-icht’
Vér’jer .
Ver’i-tas z
Vés'i-ca Pis-cis
Ves-pa’sian .
Véx-il/lum Belli
Vis’ gé-rent
Vi'elle Bra

Vin’cé-ré Aut Mori .

Vin’ yirdz .
Vi'tra

Vé' vii vo'sa .
Vi vit ‘
Vo-Ish’ni-vis .
Vo'litz .
Vouch

Wi’ hi-bites .
Wor’rant .
West’ ward
Wil’helms-bid .
WoOl-fen-bittel
Wiw’ship .
Wir’the
Xé’ro-pha’ gists
Xin/xe .

Xys'i-thriis. .

Ya, Yavai, Yod

 

 

Yik’sha

Not a member.
To uncover or reveal.
Harmony, concord.

Name for certain Sanskrit works.
Fire, light, or spirit.

Heb., Enlightened. Son of Hur,
God is light.

Lights.

Custom, use, habit.

Ideal perfection.

Seize and hold possession.

Found in French Rite of Adoption,
Brave, courageous.
An ornamental vessel.

 

 

Wife of Ahasuerus.

That is, the second Adar.

Sacred canon of the Hindus.

See Secret Tribunal of Westphalia.
An attendant upon a dignitary.
Truth.

The air-bladder of a fish.

A war flag. {other.
An officer authorized to act for an-
V-ie-l] Bri, Rite of, established 1748.
To conquer or to die.

A plantation of vines.

A Mohammedan sect, established
By word of mouth. [1740.
Vivat! vivat! vivat! Acclamation.

A spiral ornament in Architecture.
To attest or bear witness.

Represents the opponents of Ma-
Commission, authority. [sonry.
Not West’urd. Toward the West.
A city of Germany.

A city of Lower Saxony.

Title of honor. To adore.
Estimable, possessing merit.

Haters of dry food.
The seat of the soul.
ZXs'i-thriis.

Corrupt names of the Diety.
Hindu deity.908

PRONOUNCING DICTIONARY

 

 

WORDS OF

DOUBTFUL PRONUNCIATION.

PROPER

MASONIC PRONUNCIATION.

NOTATIONS.

 

Yaveron Hamaim
Yezdegerdian.. .
Yezidee
Yggdrasil. .
Y-ha-ho

Yod

AWW ie ais ce
Zabulon

Zadok

Zadki-el
Zaherlaherbon

Zaphnath-paaneah . .

Zarathustra
Zarriel ....
Zarthan
Zebedee
Zedekiah .
Zend-Avesta
Zennaar
Zeraias .
Zerbal
Zeredatha
Zerubbabel .

Zipporah. ...
Zithern

Zizon

Zodiac . .
Zohar

Zohariti
Zoroaster .
Zschokke .. .
Zuni. .

Zurthost . . i
ALFA

Yx/ve-ron Hi’miim’ .

Yéz’dé-gér’dian
Vezi-dee 2 5 .
Yge-dri’sil
Y-hii’ho

NiO a
Yo'nt

Zi-biid .
Zi’bu-ldn .

Za ddk .

Zid’ ki-el_ .
7Zii-her’la-her-bon’

Ziph-nith-paa’ne’sh .

Zx/ra-thus-trit .
Zar’ ri-el
Zr thin

Ziéb’e-dé Zeb-é’de . .

Zed’ e-ki’s, :
Zénd A-vés'th .
Zén'nstr .
Zé-rii Xs
Zeér’bal .
Ze-réd’a-tha. .
Ze-rttb-ba’bel .
Zeus. .
Zot .
Need Se
Zip-po rh .
Zith’ern
Ze'zon .

Zo’ de-ak
Zahir .

Zo’ ha-ri' ti
Zo-ro-as'ter .
Aschdk’ké

Za’ ni
Ziir-thost . .

 

Zia'zim . .

The passage of the river.

Pertaining to the era of Yezdegerd.
A sect bordering on the Euphrates
Sacred tree, Scandinavian mythol-
Signifying the Eternal God. _[ogy.
A Hebrew letter.

A female symbol of the Orientalists.

An historical personage at Solomon’s
Tenth son of Jacob. {court.
Righteous. Son of Ahitub, a priest.
Angel of the planet Jupiter.

Savior of the world.

Name of Zoroaster in Zend language.

The angel that governs the sun.

See Zeredatha.

Jah is gift. Husband of Salome.

Jah is might. A false prophet.

Persian Bible in Zend language.

Sacred cord used in Hindustanee
{initiation.

King Solomon’s Captain of Guards.

See Clay Ground.

A prince of the House of Judah.

The chief deity of the Greeks.

Blossom. The second Jewish month.
Little bird. Wife of Moses.

A musical instrument of 28 strings.
Balustrade.

An imaginary belt in the heavens.
Distinction, nobility.

Nobility.

Founder of the Parsee religion.

An eminent German Masonic au-
Indian tribe of New Mexico. [thor-
Modern Parsee name for Zoroastet.

 

Strong. A primitive race.EASTERN STAR

ORDER OF THE EASTERN STAR
By Rosert I. Circe

Degrees for women, under the title of the
“Masonry of Adoption”, were as long ago as
1765 in vogue on the continent of Europe.
These were administered under the patronage
of the ruling Masonic body and especially
flourished in the palmy days of the Empire in
France, the Empress Josephine being at the
head of the Order and many women of the
highest standing were active members.

_The term “Adoption”, so it is said, was
given to the organization because the Free-
masons formally adopted the ladies to whom
the mysteries of the several degrees were
imparted.

bert Pike, who took great interest in
this “Masonry of Adoption” and made a
translation of the ritual into English with
some elaboration dictated by his profound
knowledge of symbolism and philosophy,
points out the reason that in his judgment
existed for the conferring of degrees upon the
women of a Mason’s family. He says in the
preface to his ritual of the Masonry of Adop-
tion, ‘Our mothers, sisters, wives and daugh-
ters cannot, it is true, be admitted to share
with us the grand mysteries of Freemasonry,
but there is no reason why there should not
be also a Masonry for them, which may not
merely enable them to make themselves
known to Masons, and so to obtain assistance
and protection; but by means of which, acting
in concert through the tie of association and
mutual obligation, they may cooperate in the
great labors of Masonry by assisting in and,
in some respects, directing their charities, and
toiling in fhe cause of human progress. The
object of ‘la Maconnerie des Dames’ is,
therefore, very inadequately expressed, when
it is said to be the improvement and purifi-
cation of the sentiments.”

The Order of the Eastern Star has become
just such an organization, strong enough to
take an active and powerful cooperative con-
cern in the beneficent labors of Masons for
the care of the indigent and the afflicted.
While entirely different and distinct from the
Masonry of Adoption, being indeed of Ameri-
can and not French development, all the ex-

ectations so ably expressed by Brother Pike
Rave in no other fraternal association been so
admirably fulfilled as in the Order of the
Eastern Star. a

Some mystery involves the origin of the
Order. In this respect the Order of the East-
ern Star is closely akin to the various branches
of the Masonic brotherhood. To unravel the
truth from the entanglement of myth is, with
many of these knotty problems, a troublesome
and perhaps a never wholly satisfactory task.
Evidence having few and incomplete records,
dependent rather upon memory than in docu-
ments of authority is the usual subject-matter
of discussion when laboring at the historic past
of human institutions. :

First of all let us take the testimony of
Brother Rob Morris, than whom no one per-

 

  

EASTERN STAR 909

son has, it is conceded, given more freely of

‘| his service in the early development of the

Order. None ought to know of the Eastern
Star’s inception story more than he, the
acknowledged pioneer propagandist during
its tender infancy and struggling youth.

During the latter part of 1884 Brother Rob
Morris gave an account of the origination of
the Eastern Star, which is in part as follows:

“In the winter of 1850 I was a resident of
Jackson, Mississippi. For some time previ-
ous I had contemplated, as hinted above, the
preparation of a Ritual of Adoptive Masonry,
the degrees then in vogue appearing to me
poorly conceived, weakly wrought out, unim-
pressive and particularly defective in point
of motive. I allude especially to those de-
grees styled the Mason’s Daughter, and the
Heroines of Jericho. But I do expressly ex-
cept from this criticism, the Good Samaritan,
which in my judgment possesses dramatic
elements and machinery equal to those that
are in the Templar’s Orders, the High Priest-
hood, the Cryptic Rite, and other organiza-
tions of Thomas Smith Webb. I have always
recommended the Good Samaritan, and a
thousand times conferred it in various parts
of the world.

‘“‘About the first of February, 1850, I was
laid up for two weeks with a sharp attack of
rheumatism, and it was this period which I
gave to the work in hand. By the aid of my
papers and the memory of Mrs. Morris,
recall even the trivial occurrences connected
with the work, how I hesitated for a theme,
how I dallied over a name, how I wrought
face to face with the clock that I might keep
my drama within due limits of time, etc.
The name was first settled upon—The Eastern
Star. Next the number of points, five, to
correspond with the emblem on the Master’s
carpet. This is the pentagon, “The signet of
King Solomon,’ and eminently proper to
Adoptive Masonry.

‘From the Holy Writings I culled four
biographical sketches to correspond with my
first four points, viz., Jephthah’s Daughter
(named ‘Adah’ for want of a better), Ruth,
Esther, and Martha. ‘These were illustra-
tions of four great congeries of womanly vir-
tues, and their selection has proved highly
popular. ‘The fifth point introduced me to
the early history of the Christian Church,
where, amidst a noble army of martyrs, I
found many whose lives and death over-
flowed the cup of martyrdom with a glory
not surpassed by any of those named in
Holy Writ. This gave me Electa, the ‘Elect
Lady’, friend of St. John the Christian woman
whose venerable years were crowned with the
utmost splendor of the crucifixion.

“The colors, the emblems, the
wreaths, the esotery proper to these five
heroines, were easy of invention. They
seemed to fall ready-made into my hands.
The only piece of mechanism difficult to fit
into the construction was the cabalistic motto,
but this occurred to me in ample time for
use.

floral|
t
ht
Baty
bi
e
}

 

  

910 EASTERN STAR

“The compositions of the lectures was but
a recreation. Familiar from childhood as I
had been with the Holy Scriptures, I scarcely
needed to look up my proof texts, so tamely
did they come to my call. A number of odes
were also composed at that time, but the
greater part of the threescore odes and poems
of the Eastern Star that I have written were
the work of subsequent years. The first Ode
of the series of 1850 was one commencing
‘Light from the East, ’tis gilded with hope.’

“The theory of the whole subject is suc-
cinctly stated in my ‘Rosary of the Eastern
Star,’ published in 1865: To take from the
ancient writings five prominent female char-
acters, illustrating as many Masonic virtues,
and to adopt them into the fold of Masonry.
The selections were: I. Jephthah’s Daugh-
ter, as illustrating respect to the binding force
of a vow; II. Ruth, as illustrating devotion
to religious principles; III. Esther, as illus-
trating Recht. to kindred and friends; IV.
Martha, as illustrating undeviating faith in
the hour of trial; and V. Electa, as illustrat-
ing patience and submission under wrong.
These are all Masonic virtues, and they have
nowhere in history more brilliant exemplars
than in the five characters presented in the
lectures of the Eastern Star. It is a fitting
comment upon these statements that in all
the changes that the Eastern Star has expe-
rienced at so many hands for thirty-four years,
no change in the names, histories or essential
lessons has been proposed.

“So my Ritual was complete, and after
touching and retouching the manuscript, as
professional authors love to do, I invited a
neighboring Mason and his wife to join with
my own, and to them, in my own parlor,
communicated the Degrees. They were the
first recipients—the first of twice fifty thou-
sand who have seen the signs, heard the
words, exchanged the touch, and joined in the
music of the Eastern Star. When I take a
retrospect of that evening—but thirty-four
ete ago—and consider the abounding four

undred Eastern Star Chapters at work to-
day, my heart swells with gratitude to God,
who guided my hand during that period of
convalescence to prepare a work, of all the
work of my life the most successful.

“Being at that time, and until a very re-
cent period, an active traveler, visiting all
countries where lodges exist—a nervous,
wiry, elastic man, unwearying in work—car-
ing little for refreshments or sleep, I spread
abroad the knowledge of the Eastern Star
wherever I went. _ Equally in border com-
munities, where ladies came in homespun, as
in cities, where ladies came in satins, the new
degree was received with ardor, and eulogized
in strongest terms, so that every induction
led to the call for more. Ladies and gentle-
men are yet living who met that immense
assemblage at Newark, New Jersey, in 1853
and the still greater one in Spring Street Hall,
New York City, a little earlier, where I stood
up for two hours or three, before a breathless
and gratified audience, and brought to bear

   
 
 
 
    
    
   

EASTERN STAR

all that I could draw from the Holy Scrip-
tures, the Talmud, and the writings of
Josephus, concerning the five ‘Heroines of
the Eastern Star.’

“Not that my work met no opposition.
Quite the reverse. It was not long until
editors, report writers, newspaper critics and
my own private correspondents, began to see
the evil of it. The cry of ‘Innovation’ went
up to heaven. Ridicule lent its aid to a
grand assault upon my poor little figment.
Ingenious changes were rung upon the idea
of ‘petticoat Masonry.’ More than one
writer in Masonic journals (men of an evil
class—we had them; men who knew the se-
crets, but have never applied the principles of
Masonry), more than one such expressed in
language indecent and shocking, his opposi-
tion to the Eastern Star and to me. Letters
were written me, some signed, some anony-
mous, warning me that I was periling my own
Masonic connections in the advocacy of this
scheme. In New York City the opponents
of the Eastern Star even started a rival pro-
ject to break it down. ‘They employed a
literary person, a poet of eminence, a gentle-
man of social merit, to prepare rituals under
an ingenious form, and much time and money
were spent in the effort to popularize it, but
it survived only a short year and is already
forgotten.

“But the Eastern Star glittered steadily in
the ascendant. In 1855 I arranged the sys-
tem of ‘Constellations of the Eastern Star,’
of which the ‘Mosaic Book’ was the index,
and established more than one hundred of
these bodies. Looking over that book, one
of the most original and brilliant works to
which I ever put my hand, I have wondered
that the system did not succeed. It must be
because the times were not ripe for it. The
opposition to ‘Ladies’ Masonry’ was too bit-

ter. The advocates of the plan were not
sufficiently influential. At any rate it fell
through.

“Four years later I prepared an easier plan,
styled ‘Families of the Eastern Star’, in-
tended, in its simplicity and the readiness by
which it could be worked, to avoid the com-
plexity of the ‘Constellations.’ This ran well
enough until the war broke out, when all
Masonic systems fell together with a crash.

“This ended my work in systematizing the
Eastern Star, and I should never have done
more with it, save confer it in an informal
manner as at first, but for Brother Robert
Macoy of New York, who in 1868, when I
had publicly announced my intentions of
confining my labors during the remainder of
my life to Holy Land investigations, proposed
the plan of Eastern Star Chapters now in
vogue. He had my full consent and endorse-
ment, and thus became the instigator of a
third and more successful system, The his-
tory of this organization, which is now dis-
seminated in more than four hundred chap-
ters, extending to thirty-three states and ter-
ritories, I need not detail. The annual pro-

 

 

ceedings of Grand Chapters, the indefati-EASTERN STAR

gale labors of the Rev. Willis D. Engle,
rand Secretary of the General Grand Chap-
ter, the liberal manner in which the Masonic
journals have opened their columns to the
roceedings of the Adoptive Order, the annual
estivals, the sociables, concerts, picnics, etc.,
which keep the name of the Society before the
public, make a history of their own better
than I can write.”

In another statement under date of 1884,
Brother Morris further informs us: ‘Some
writers have fallen into the error of placing
the introduction of the Eastern Star as far
back as 1775, and this they gather from my
work, ‘Lights and Shadows of Freemasonry,’
published in 1852. What I intended to say
in that book was that the French officers in-
troduced Adoptive Masonry into the Colonies
in 1775, but nothing like the degree called the
Eastern Star, which is strictly my own
GHBARIOR

he statements of Brother Morris are de-
serving of the utmost consideration and con-
fidence. His devotion to Masonic service
was long and honorable, freely acknowledged
by his brethren with promotions to places of
the highest prominence within their gift. We
can thus approach his assertions confident
of their accuracy so far as the intent of Brother
Morris is concerned. Candor, nevertheless,
compels the conclusion that our excellent
brother did not in his various and valuable
contributions to the history of the Eastern
Star, and the related bodies, always clearly
define his positions, and the studious reader 1s
therefore somewhat in doubt whether on all
occasions the meaning is unmistakable. For
example, the foregoing references are in them-
selves very clear that Brother Morris was the
originator of the Eastern Star. It is sub-
stantially shown in detail how the several
items of consequence were actually put into
practice by him.

Let us now briefly mention what may be
set forth on the other side. The “Mosaic
Book,” by Brother Rob Morris, and_pub-
lished in 1857, says in Chapter II, Section 2:
“Tn selecting some Androgynous Degree, ex-
tensively known, ancient in date, and ample
in scope, for the basis of this Rite, the choice
falls, without controversy, upon the ‘Eastern
Star. For this is a degree familiar to thou-
sands of the most enlightened York Masons
and thei: female relations—established in this
country at least before 1778—and one which
popularly bears the palm in point of doctrine
and elegance over all others. Its scope, by
the addition of a ceremonial and a few links
in the chain of recognition, was broad enough
to constitute a graceful and consistent sys-
tem, worthy, it is believed, of the best intel-
lect of either sex.”

Brother Willis D. Engle, the first R. W.
Grand Secretary of the General Grand Chap-
ter of the Order, says on page 12 of his His-
tory that “The faci is that Brother Morris
received the Bastern Star degree at the hands
of Giles M. Hillyer, of Vicksburg, Mississippi,
about 1849.”

   

EASTERN STAR 911

Puzzling as is this mixture of statements,
there is the one possible explanation that in
speaking of the Order, Brother Morris had
two quite different things in mind and that he
may have inadvertently caused some to un-
derstand him to be speaking of the one when he
referred to the other, or to both, as the case
might be. We know that he had received
Adoptive degrees and we are well aware that
he had prepared more than one arrangement
of Eastern Star degrees or of allied ceremo-
nies. What more likely that in speaking of
the one his thoughts atonal dwell upon the
other; the one, Adoptive Masonry, being as
we might say the subject in general; the
other, the Eastern Star, being the particular
topic. He could very eanaey think of the
degree as an old idea, the Masonry of Adop-
tion, and he could also consider it as being
of novelty in the form of the Eastern Star;
in the one case thinking of it as given him,
and in the second instance thinking of
it as it left his hands.

In any event, the well-known sincerity and
high repute of Brother Morris absolve him
from any stigma of wilful misrepresentation.

Certainly it is due his memory that the
various conflicting assertions be given a sym-
pathetic study and as friendly and harmoni-
ous a construction as is made at all possible
by their terms.

Another curious angle of the situation de-
velops in ‘The Thesauros of the Ancient and
Honorable Order of the Eastern Star as col-
lected and arranged by the committee, and
adopted by the Supreme Council in convoca-
tion, assembled May, 1793.” A copy of this
eighteen-page pamphlet is in possession of
Brother Alonzo J. Burton, Past Grand Lec-
turer, New York. This book of monitorial
instruction has been reprinted and does afford
a most interesting claim for the existence of
an Eastern Star organization as early as the
eighteenth century. 4

A Supreme Constellation was organized by
Brother Rob Morris in 1855 with the follow-
ing principal officers: Most Enlightened
Grand Luminary, Rob Morris; Right En-
lightened Deputy_ Grand Luminary and
Grand Lecturer, Joel M. Spiller, Delphi,
Ind.; Very Enlightened Grand Treasurer,
Jonathan R. Neill, New York, and Very En-
lightened Grand Secretary, John W. Leonard,
New York. Deputies were appointed for
several States and by the end of 1855 seven-
ty-five charters for subordinate Constellations
had been granted. These Constellations were
made up of five or more persons of each sex,
with a limit of no more than twenty-five of
the one sex, and several Constellations might
be associated with a single lodge.

There subsequently arose a second govern-
ing body of which James B. Taylor of New
York became Grand Secretary. This organi-
zation was known as the ‘Supreme Council
of the Ancient Rite of Adoptive Masonry for
North America.” How much of a real exis-
tence was lived by this body is now difficult

 

of determination because of the secrecy with912

 

EASTERN STAR

in the seventies it expired after a discouraging
struggle for life.

Brother Morris was not a partner in the
above enterprise and had in 1860 begun the
organizing of “Families” of the Eastern Star.
To use his own expression, “The two systems
of ‘Constellations’ and ‘Families’ are identi-
eal in spirit, the latter having taken the place
of the former.” A further statement by
Brother Morris was to the effect that the
ladies who were introduced to the advantages
of Adoptive Masonry under the former sys-
tem retained their privileges under the latter.
During the next eight years more than a
hundred “Families” were organized.

Brother Robert Macoy of New York had
in 1866 prepared a manual of the Eastern
Star. In this work he mentions himself as
“National Grand Secretary.” He also main-
tained the semblance of ‘a Supreme Grand
Chapter of the Adoptive Rite. Brother
Morris decided in 1868 to devote his life to
Masonic exploration in Palestine. His East-
ern Star powers were transferred to Brother
Macoy, as has been claimed. The latter in
later years described himself as “Supreme
Grand Patron.”

Still another attempt at the formal organi-
zation of a governing body occurred in 1873
at New York, when the following provisional
officers of a “Supreme Grand Council of the
World, Adoptive Rite,” were selected: Su-
preme Grand Patron, Robert Macoy, of New
York; Supreme Grand Matron, Frances FE.
Johnson, of New York; Associate Supreme
Grand Patron, Andres Cassard, of New York;
Deputy Supreme Grand Patron, John L.
Power, of Mississippi; Deputy Supreme
Grand Matron, Laura I. Burton, of Missis-
Sippl; Supreme Treasurer, W. A. Prall, of
Missouri; Supreme Recorder, Rob Morris, of
Kentucky; Supreme Inspector, P. M. Savery,
of Mississippi. But nothing further came of
this organization except that when later on
measures were taken to make a really effec-
tive controlling body, the old organization
had claimants in the field urging its prior
rights, though to all intents and purposes its

never more than feeble breath of life had then
utterly failed.

the various bodies of the Order under this
fugitive guidance became ill-assorted of
method. Laws were curiously conflicting.
A constitution governing a State Grand
Chapter had in one section the requirement
that “Every member present must vote” on
petitions; which another section of the same
constitution forbade Master Masons “when
admitted to membership” from balloting for
candidates or on membership. There was
equal or even greater inconsistency between
the laws of one State and another. Serious
defects had been discovered in the ritual.
Some resentment had been aroused over the
methods employed in the propaganda of the

Order. The time was Tipe for a radical
change.

which its operations were conducted. Early

EASTERN STAR

posed a Supreme Grand Chapter of Repre-
sentatives from the several Grand Chapters
and “‘a revision and general boiling down and
finishing up of the ritual which is now defec-
tive both in style and language.”

Not content with saying this was a proper
thing to do, Brother Engle vigorously started
to work to bring about the conditions he be-
lieved to be most desirable. Delegates from
the Grand Chapters of California, Illinois,
Indiana, Missouri, and New Jersey, met in
Indianapolis, November 15-16, 1876, on the
invitation of the Grand Chapter of Indiana.

Grand Patron, James S. Nutt, of Indiana,
welcomed the visitors and opened the meet-
ing. Brother John M. Mayhew, of New
Jersey, was elected President, and Brother
John R. Parson, of Missouri, Secretary. A
Constitution was adopted, a committee ap-
pointed on revision of the Titual, and a Gen-
eral Grand Chapter duly organized.

The second session of the General Grand
Chapter was held in Chicago, May 8-10, 1878,
and the name of the organization became
officially “the General Grand Chapter of the
Order of the Eastern Star.” The Most
Worthy Grand Patron was then the executive
head, though in later years this was decided
to be the proper province of the Most Wory
Grand Matron. In 1880 Mrs. Lorraine
Pitkin, of Chicago, became the Most Worthy
Grand Matron, and afterwards the Grand
Secretary, being elected in 1883. She joined
the Order in 1866.

The Grand Chapters with their dates of
organization are as follows:

 

Alabama. is.auiy |) SMe March 6, 1901
Alberta’ ).2 20. 36) a July 20, 1912
ATIZONG eo ee ee November 15, 1900
ATKansag sate. vi. Sn October 2, 1876
British Columbia............. July 21, 1912
California?) 4.3 1 May 8, 1873
ColoradGic vi. ci June 6, 1892
Connecticuts,,ca0 0 Cen August 11, 1874
District of Columbia......... April 30, 1896
Florida ois, oe. eee June 7, 1904
Georgians 5) nua eee February 21, 1901
Idaho

vist cb «eRe EAL eee April 17, 1902
Dinoish eee oe November 6, 1875

 

Rey. Willis D, Engle, in 1874, publicly pro-

Indiana.) 4 6 ee May 6, 1874
VOWS fir cue ca cede July 30, 1878
Bansaa<, 1... 8 eee October 18, 1878
Kentucky.) i 2... 2 ea June 10, 1903
Louisiana... 2.) eee October 4, 1900
Maine iinca s 8. el ee August 24, 1892
Maryland: <4... aes December 23, 1898
Massachusetts........... December 11, 1876
Michigan: 250. asi. eee October 31, 1867
Minnesota...:0.'. 59 ee October 18, 1878
Mississippls:.<: 00 ee May 29, 1906
Montana). 34); ae September 25, 1890
MIssOUrI Ge), a ee October 18, 1875
Nebraska...) eee ae June 22, 1875
Nevadaii | oe wes September 19, 1905
New, Hampshire, gene May 12, 1891
New Jersey. /.4.., sic te ee July 18, 1870
New Vorks: 4, eae November 31, 1870
New Mexico... <:). 1c. eum April 11, 1902

North'Carolina, 2.75) eet May 20, 1905EASTERN STAR

NOLL SROUR oso ch nc oe June 14, 1894
NON: as oe se OULY 28; 1880
Oklahoma...............February 14, 1902
(ntanOe oo oko cs ADM 27,4915
reports... 2... -.. October; Lasg
Pennsylvania...........November 21, 1894
Porto Rico..............February 17, 1914
Rhode Island..............August 22, 1895
Saskatchewan...............May 16, 1916
Scotland. . oe awe... August 20! 1904
South Carolina es June le LOO
South Dakota. Peo duly LOmLSso
Tennessee.... ... October 18, 1900
SORA ee aoe Soiches oe eae May 5, 1884
Utah.. a ssueeeee~-Neptember 20, 1905
Vermont..............-November 12, 1873
Warintete 4. .4.. >... .eue 22, 1908
Washington................-.June 12, 1889
Wiest ITP IDI os in eo sin _June 28, 1904
Wisconsin..... ..February 19, 1891
Wyoming... .September 14, 1908

Of the above Grand Chapters there are
three not constituent members of the General
Grand Chapter. These independent bodies
are New Jersey, New York, and Scotland.

Chapters of the Eastern Star are also to be
found in Alaska, the Canal Zone at Panama,
the Hawaiian Islands, the Philippine Islands,
Manitoba, New Brunswick, Quebec, Cuba,
Delaware, India, Mexico, and in the Yukon.

A Concordat or treaty agreement adopted
by the General Chapter on September 20,
1904, and by a convention of Scottish Chap-
ters of the Eastern Star held at Glasgow on
August 20, 1904, was to the following effect:

“The Grand Chapter of Scotland shall have
supreme and exclusive jurisdiction over Great
Britain, Ireland, and the whole British_do-
minions (excepting only those upon the Con-
tinent of America), and that a Supreme or
General Grand Chapter of the British Empire
shall be formed as soon as Chapters are insti-
tuted therein and it seems expedient to do
so.”

According to the terms of this agreement
the territory in the East Indies wherein Chap-
ters were already instituted, as at Benares
and Calcutta, was ceded to the Grand Chap-
ter of Scotland, which retains control.
The other Chapters not so released are,still

 

EASTERN STAR 913

under the jurisdiction of the General Grand
Chapter.

The Most Worthy Grand Matrons of the
General Grand Chapter of the Eastern Star
have been the following:

Mrs. Elizabeth Butler, Chicago, Ill. .... 1876
Mrs. Elmira Foley, Hannibal, Mo...... 1878
Mrs. Lorraine J. Pitkin, Chicago, Ill... .1880
Mrs. Jennie E. Mathews, Rockford, Ia..1883

Mrs. Mary A. Flint, San Juan, Calif... .1886
Mrs. Nettie Ransford, Indianapolis, Ind..1889

Mrs.
Mrs.

Mary C. Snedden, Wichita, Kans. .1892
Mary E. Partridge, Oakland, Calif.1895

Mrs. Hattie E. Ewing, Orange, Mass. . .1898
Mrs. Laura B. Hart, San Antonio, Tex..1901

Mrs. Madeline B. Conkling, Checotah.
@lishomaic: «08 fe oa ee
Mrs. Ella S. Washburn, Racine, Wis.. . . 1907

Mrs. M. Alice Miller, 2. Reno, Okla... .1910

Mrs. Rata A. Mills, Duke Center, Pa...1913
Mrs. Emma C. Ocobock, Hartford,
Michigan...... . .1916

Mrs. Ellie Lines Chapin, Pine Meadow,
Cort ee oe see LOL,
Most Worthy Grand Patrons of the Gen-

eral Grand Chapter of the Eastern Star have

been:

Rev. John D. Vincil, St. Louis, Mo... ..1876

Thomas M. Lamb, Worcester, Mass. . . .1878

Willis Brown, Seneca, Kansas.........-1880
2ollin C. Gaskill, Oakland, Calif. ...... 1883
Jefferson S. Conover, Coldwater, Mich. .1886
Benjamin Lynds, St. Louis, Mo. ..... . .1889
James R. Donnell, Conway, Ark. ...... 1892
H. Harrison Hinds, Stanton, Mich. «2-2 1895

Nathaniel A. Gearhart, Duluth, Minn. .1898
L. Cabel Williamson, Washington, D. C.1901
William F. Kuhn, Kansas City, Mo. . ..1904
William H. Norris, Manchester, Ia. ... . 1907
Rev. Willis D. Engle, Indianapolis, Ind..1910
George A. Pettigrew, Sioux Falls,

EDaky seamaster dec .1913
George M. Hyland, Portland, Ore. ..... 1916
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