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375
, M 9
| ? (2%
A L E X I C O N
Of
F R. E. E. M A S O N R. Y O
- 9
- . .
CONTAINING: . . . . .

A DEFINITION OF ALL ITS COMMUNICABLE TERMS,
NOTICES OF ITS HISTORY, TRADITIONS,
AND ANTIQUITIES,
ANTO
AN ACCOUNT OF ALL THE RITES AND MYSTERIES OF THE ANCIENT WORLD.
By ,
º s'
ALBERT G.'MACKEY, M.D.,
AUTHoR of THE “MYSTIC TIE ;”
GRAND SECRETARY AND GRAND LECTURER OF THE GRAND Lodgſ, OF souTH CAROLINA;
SECRETARY GENERAL OF THE SUPREME COUNCIL, THIRTY-THIRD DEGREE, FOR THE SOUTHERN
* JURISDICTION OF THE UNITED STATES; G.'.H.'.P.". OF THE GRAND
CHAPTER OF SOUTH CAROLINA, ETC.
IETOUTIER, TIHI EIDITIOINT -
REVISED BY
D ON ALD CAMPEELL,
s. P. R. s. 32D DEGREE, COMPILER OF THE “scott ISII MASONIC CALENDAB."
LONDON:
CHARLES GIRIFFIN AND COMPANY.,
STATIONERS’ HALL COURT.
1869.
P. R. E. F. A. C. E.
THE title-page explains the object and intention of the original
Compiler. It was intended to furnish a ready and convenient
access to the meaning of many of the terms and symbols peculiar
to our Order, and also a sketch both of the ancient mysteries
and of those degrees of more modern date, for which there was
a morbid craving on the Continent during the latter part of
last century.
In the Department of MASONRY proper, the work was based on
the American system, which, in many of its working details, is
very different from that practised in this country. To remedy this
defect, as far as possible, without re-writing the articles, was the
object of the Reviser acceding to the wishes of the Publishers; and
he trusts to the well-known fraternal indulgence of the Craft for
the imperfections which may be detected.
T). C.
&
s
*
4.
*
;
#.
3
.
^*
**
Q
^*.
.
3.
LEXICON OF FREEMASONRY.
A
Abbreviations.—Abbreviations are much more in use among
French than among English or American Masons. An alphabetical
list, however, of those principally employed, is appended for the
benefit of such as may be engaged in the examination of masonic
writings. It must be observed, that a masonic abbreviation is gener-
ally distinguished by three points in a triangular form (thus, ...) fol-
lowing the letter: various attempts have been made to explain the
origin of these dots; but if they have any allusion at all, we presume
it to be to the three lesser lights placed in a triangular form around
the altar; or, as they were first introduced by our French brethren,
they may refer to the situation of the three principal officers of the
lodge in the French rite, where the Master sits in the east and the
two Wardens in the west. Ragon says that the three points were
first used on the 12th of August, 1774, by the Grand Orient of
France in an address to its subordinates.
A... Dep.'. Anno Depositionis. In the year of the deposit. The
date used by Royal and Select Masters.
A.'. Inv. . Anno Inventionis. In the year of the discovery. The
date used in Royal Arch Masonry.
A.'. L.'. Amno Lucis. In the year of light. The date used in
Ancient Craft Masonry, obtained by adding 4004 to the year A.D.
A.'. L.'. G.'. D.'. G.'. A.'. D.'. L.". U.'. A la Gloire du Grand
Architecte de l’Univers. To the glory of the Grand Architect of
the Universe. The caption of all French masonic writings.
A. : L'O.'. A l'Orient, or at the East. The seat of the lodge.
(French.)
A.'. M.'. Anno Mundi, or in the year of the world. The date
used in the Ancient and Accepted or Scotch rite.
A.'. O.'. Anno Ordinis, or in the year of the Order. The date
used by Knights Templars. -
B.'. A.'. Buisson Ardente, or Burning Bush. (French.)
B.'. B. . . Burning Bush. These two abbreviations are found in
the caption of documents of the Ancient and Accepted rite. f
B
2
ABB–ABI
C. C.’. Celestial Canopy. Another abbreviation found in the
same documents.
E. A... or E.'. A.'. P.". Entered Apprentice.
F.". Frère, or Brother. (French.)
F. . C. . Fellow Craft.
FF, . Frères, or Brethren. (French.)
G.'. Grand.
G.'. L.'. Grand Lodge.
G.'. M.'. Grand Master.
I.'. T.'. N.'. O.'. T.'. G.'. A.'. O.'. T.'. U.'. In the name of the
Grand Architect of the Universe. Sometimes found at the head of
English diplomas.
J.'. W.'. Junior Warden.
M.'. M.'. Mois Maçonnique, or masonic month. (French.) March
is the first masonic month among French Masons.
M.'. M.'. Master Mason.
M.'. W.'. Most Worshipful.
R.'. A... Royal Arch.
R... +... Rose Croix. The mark attached to their signature, by
those who are in possession of the degree of Prince of Rose Croix.
R. . L. Respectable loge, or Worshipful lodge. (French.)
R. W. Right Worshipful.
R.'. W. M. Right Worshipful Master. The title of a Pro-
vincial Grand Master in England, and of a Master of a lodge in
Scotland.
S. P. R.'. S. . Sublime Prince of the Royal Secret.
S.’. S. S.'. Trois fois salut, or thrice greeting. The caption of
French masonic writings.
S.'. W.'. Senior Warden.
T.'. G.'. A... O.". T.'. U.'. The Grand Architect of the Universe.
V. Vénérable, or Worshipful. (French.)
V. L. Vraie lumière, or true light. (French.)
V... W... Very Worshipful.
W. M. Worshipful Master.
E. An oblong square is the sign adopted for the word “lodge.”
EEE Two squares indicate the plural, or “lodges.”
Abif—A Hebrew word Y-S, signifying “his father.” The
word ab, or father, was a title of honour “often used,” says Adam
Clarke, “in Hebrew, to signify a master, inventor, or chief opera-
tor.” In this sense it is used in 2 Chronicles iv. 16, where it is
said, “the pots also, and the shovels, and the flesh hooks, and
all their instruments, did Huram his father (Huram abīf) make to
King Solomon.” The Greek, Latin, French, and English versions,
translate the Hebrew words literally as “Hiram his father,” but
ABL–ABR - 3
Luther, in his German version, has preserved the spirit of the
original by writing “mochte Huram abif,” looking upon this
latter word as a title of honour bestowed by Solomon on his chief
builder.—See HIRAM THE BUILDER.
Ablution.—A purification by water, whereby, in some of the
higher degrees of masonry, the candidate is supposed, as in the
religious systems of antiquity, to be cleansed from the taint of an
inferior and less pure condition, so as to be prepared for initiation
into a higher and purer degree.—See LUSTRATION.
Abraxas. In the MS. found by Mr. Locke in the Bodleian
Library, the original of which is said to have been in the hand-
writing of King Henry VI., it is asserted that Masons conceal,
among other secret arts in their possession, “the facultye of Abrac.”
This is an evident allusion to the word Abraxas, which was the
name applied by the arch-heretic Basilides to the Supreme Deity,
from whom all other deities were emanations, being seven in num-
ber, with 365 virtues, which were typified by the numerical value
in Greek of the word, as is shown below. It, like the incommuni-
cable name of God among the Jews, was supposed to be possessed
of magical virtues. Abraxas was also the name of small statues,
on which were inscribed figures of the Egyptian gods, combined
with Hebrew and Zoroasteric symbols, and characters in a variety
of languages. According to Beausobre and Lardner, these stones
were mostly of Egyptian origin. The deity Abraxas is said to be
identical with Mithras or the sun. The letters of both names,
taken according to their numerical value in the Greek language,
amount exactly to 365, thus:–
c: = 1 & = 40
6 - 2 £ == 5
p = 100 4. = 10
(2. - I {} = 9
Cº. == l Cº. - I
g = 200–365 9. = 200–365
The word Abraxas is of uncertain origin. Saumaise says that it is
purely Egyptian, and should properly be pronounced Abrasax.
Beausobre, in his History of Manicheism, enters into a long etymo-
logical disquisition to prove that it is derived from two Greek
words A300s 220, and signifies “the magnificent Saviour, he who
heals and preserves.” Aépog is also an epithet of the sun, and hence
we again come to the conclusion that Mithras and Abraxas are
identical.
It was therefore typical of the annual course of the earth around
4 ABS—ACA
the sun, constituting the Solar year, and was a part of the sun
worship of the first seceders from pure Freemasonry.
It is a singular coincidence, that Belenus, the deity of the Gauls,
and who is supposed from his form and ornaments to be identical
with Mithras, was also equivalent, in the numerical value of the
letters of his name in Greek, to 365, thus:—
3 77 7A £ 1/ O 9.
2, 8, 30, 5, 50, 70, 200–365.
Absence,—It is contrary to the principles of Freemasonry to
inflict pecuniary fines for non-attendance. The obligations and
duties inculcated by the order are of such a nature as to compel
the attendance of its members who are without reasonable excuse.
It would, therefore, be a descent in the grade of punishment, and
manifestly tend to weaken the solemn mature of those obligations
which every member and officer contracts, were the lodge to
attempt the imposition of any trifling pecuniary penalty for inex-
cusable absence. The regular attendance of each brother at his
lodge, is strictly insisted on in the ancient charges, which prescribed
as a rule, “that no Master or Fellow could be absent from the
lodge, especially when warned to appear at it, without incurring a
Severe censure, until it appeared to the Master and Wardens that
pure necessity hindered him.” This regulation has been perpetu-
ated by the modern constitutions.
Acacia.-The ancient name of a plant, most of whose species are
evergreen, and six of which, at least, are natives of the East. The
acacia of Freemasonry is the Mimosa Nilotica of Linnaeus, a shrub
which grew in great abundance in the neighbourhood of Jerusalem.
According to the Jewish law, no interments were permitted within
the walls of the city, and as it was unlawful for the cohens or
priests to pass over a grave, it became necessary to place marks
wherever a dead body had been interred, to enable them to avoid it.
For this purpose the acacia was used. Much of the masonic history
of the acacia is incommunicable; but it may be permitted to say,
that its evergreen nature, united to other circumstances, is intended
to remind us of the immortality of the soul. The Greek word
2x2x12 signifies “innocence or freedom from sin;” and Hutchin-
son, who fancifully supposes the Master's to be a Christian degree,
exemplifying the rise of the Christian dispensation after the de-
struction of the Mosaic, alluding to this Greek meaning of acacia,
says that it implies “that the sins and corruptions of the old law,
and devotees of the Jewish altar, had hid religion from those who
sought her, and she was only to be found where innocence survived,
and under the banner of the Divine Lamb” (Spirit of Masonry,
p. 99). Without adopting this heresy, we shall find abundant
ACA—ACK - 5
reason for admiring the propriety of the Greek meaning, as applied
to him whose history is, in our order, most closely connected with the
acacia. Coincident with the acacia, were the palm of the Egyptian
mysteries, the myrtle of the Grecian, and mistletoe of the Druids.
Acacian,—A term derived from 2x2x12, “innocence,” and signi-
fying a Mason, who, by living in strict obedience to the obligations
and precepts of the fraternity, is free from sin. First used, I
believe, by Hutchinson.
Accepted.—A title which, as applied to Freemasons, is equiva-
lent to the term “initiated.” It alludes to the acceptance into
their society, by operative Masons, of those who were not opera-
tives. An Accepted Mason is one who has been adopted into the
order, and received the freedom of the Society, as is the case with
other companies in Europe. This is evident from the regulations
made on St. John's day, 1663, under the Grand Mastership of the
Earl of St. Albans, where the word is repeatedly used in this
sense. Thus: “No person hereafter, who shall be accepted a Free-
mason, shall be admitted into any lodge or assembly, until he has
brought a certificate of the time and place of his acceptation, from
the lodge that accepted him, unto the Master of that limit or division
where such lodge is kept.” And again: “No person shall be made
or accepted a Freemason, unless,” &c.
Acclamation,-A certain form of words used in connection
with the battery. In the Scotch rite it is hueza, in French,
vivat, and, in the rite of Misraim, hallelujah. In the York, it is
so mote it be.
Achad.—Hebrew TriS. One of the masonic names of God,
signifying the one. It is derived from the passage in Deuteronomy
vi. 4: “Hear, O Israel: the Lord our God is (achad) one.”
Achishar-He is mentioned in 1 Kings iv. 6, under the name
of Ahishar, as being “over the household.” He was the steward,
or, as Adam Clarke says, the chamberlain of Solomon. The masonic
spelling of the name Achishar is more consonant with the Hebrew
than that adopted by the English translators of the Bible. He is
one of the persons referred to in the degree of Select Master.
Acknowledged.—Candidates who are invested with the Most
Excellent Master's degree are said to be “received and acknow-
ledged” as such ; because, as the possession of that degree supposes
a more intimate knowledge of the science of masonry, the word
acknowledged is used to intimate that such a character is conceded
to its possessors. The word received conveys an allusion to the
original reception of the first M. E. Masters by King Solomon.
6 ACT-ADO
Acting Grand Master-By the constitutions of England, when-
ever a prince of the blood royal accepts the office of Grand Master,
he is empowered to appoint a peer of the realm as Acting Grand
Master. -
Admission,--The requisites of admission into our order are some-
what peculiar. The candidate must be free, of at least twenty-one
years of age, (in Scotland, eighteen), in the possession of sound
senses, (and in America, free from any physical defect or dismem-
berment) and of irreproachable manners, or, as it is technically
termed, “under the tongue of good report.” No atheist or woman
can be admitted. The requisites as to age, sex, and soundness of
body, have reference to the operative character of the institution.
We can only expect able workmen in able-bodied men. The mental
and religious qualifications refer to the duties and obligations which
a Freemason contracts. An idiot could not understand them, and
an atheist would not respect them. Even those who possess all
these necessary qualifications can be admitted only under certain
regulations. Not more than five candidates can be received at one
time, except in urgent cases, when a dispensation may be granted
by the Grand Master; and no applicant can receive more than two
degrees on the same day. To the last rule there can be no excep-
tion. In Scotland, no restriction is made in regard to numbers
admitted.
Adonai, See JEHOVAH.
Adoniram.–The principal receiver of King Solomon's tribute,
and the chief overseer of the 30,000 brethren who were sent to cut
the timber for the temple in the forests of Lebanon. He is intro-
duced in the degrees of Secret and Perfect Master, and Intendant
of the Building, in the Scotch rite, and in the degree of Royal
Master. He is said to have married a sister of Hiram the Builder.
Adoniramite Masonry.—Maçonnerie Adon/tiramite. This rite
was established in France at the close of the eighteenth century.
It consists of twelve degrees—namely, 1. Entered Apprentice; 2.
Fellow Craft; 3. Master Mason; 4. Perfect Master; 5. Elect of
Nine; 6. Elect of Perigman; 7. Minor Architect, or Scotch Appren-
tice; 8. Grand Architect, or Scotch Fellow Craft; 9. Scotch Mas-
ter; 10. Knight of the East ; 11. Knight of Rose Croix; 12.
Prussian Knight.
Of these degrees, the 6th, 7th, 8th, and 9th are peculiar to Ado-
miramite Masonry; the others do not much differ from the corre-
sponding degrees in the ancient Scotch rite. The title of the order
is derived from Adoniram, who took charge of the works after the
ADO - 7
loss of the principal conductor, and to the time of whose superim-
tendence the legends of the most important degrees refer.
Adonis, Mysteries of The mysteries which, in Egypt, the cradle
of all the Pagan rites, had been consecrated to Osiris, in passing
over into Phenicia were dedicated to Adonis.” According to the
legend, Venus, having beheld Adonis when a child, became so
enamoured of him, that she seized him, and concealing him from
sight, exhibited him to Proserpine alone. But, she, becoming
equally enamoured of his beauty, sought to obtain possession of
him. The dispute between the goddesses was reconciled by
Jupiter, who decided that Adonis should dwell six months of
the year with Venus, and the remaining six months with Pro-
serpine. This decree was executed; but Adonis, who was a great
hunter, was afterward killed on Mount Libanus by a wild boar,
who thrust his tusk into his groin. Venus, inconsolable for his
death, inundated his body with her tears, until Proserpine, in
pity, restored him to life. Macrobius explains the allegory thus:
“Philosophers have given the name of Venus to the superior
hemisphere of which we occupy a part, and that of Proserpine to
the inferior.t. Hence Venus, among the Assyrians and Phenicians,
is in tears when the Sun, in his annual course through the twelve
signs of the Zodiac, passes over to our antipodes. For of these
twelve signs, six are said to be superior and six inferior. When
the Sun is in the inferior signs, and the days are consequently
short, the goddess is supposed to weep the temporary death and
privation of the Sun, detained by Proserpine, whom we regard as
the divinity of the southern or antipodal regions. And Adonis is
said to be restored to Venus, when the Sun, having traversed the
six inferior signs, enters those of our hemisphere, bringing with it
an increase of light and lengthened days. The boar which is sup-
posed to have killed Adonis is an emblem of winter; for this
animal, covered with rough bristles, delights in cold, wet, and
miry situations, and his favourite food is the acorn, a fruit peculiar
to winter. The Sun is said, too, to be wounded by the winter,
since, at that season, we lose its light and heat; effects which death
produces upon animated beings. Venus is represented on Mount
Libanus in an attitude of grief; her head, bent and covered with a
veil, is sustained by her left hand near her breast, and her counten-
ance is bathed with tears. This figure represents the earth in win-
ter, when veiled in clouds and deprived of the Sun, its powers have
* Adonis, in the Phenician language, like Adon in the cognate Hebrew, signifies
lord or master. The idol Tammuz, mentioned in the eighth chapter of Ezekiel, was
considered by Jerome, and after him by Parkhurst, as identical with Adonis.
f By superior hemisphere, he means the Northern, and by inferior the Southern.
8 ADO
become torpid. The fountains, like the eyes of Venus, are over-
flowing, and the fields, deprived of their floral ornaments, present
a joyless appearance. But when the Sun, emerging from the
southern regions of the earth, passes the vernal equinox, Venus is
once more rejoiced, the fields are again embellished with flowers, the
grass springs up in the meadows, and the trees recover their foliage.”
The cultivation of the mysteries of Adonis was propagated from
Phenicia into Assyria, Babylonia, Persia, Greece, and Sicily. The
celebration began in Phemicia at the period when the waters of the
river Adonis, which descend from Mount Libanus, are tinged with
a reddish hue derived from the colour of the soil peculiar to the
mountain. The Phenician women believed that the wound of
Adonis was annually renewed, and that it was his blood which
coloured the stream. The phenomenon was the signal for the com-
mencement of the rites. Every one assumed the appearance of
profound grief. At Alexandria, the queen bore the statue of
Adonis, accompanied by the noblest females of the city, carrying
baskets of cakes, bottles of perfumes, flowers, branches of trees, and
pomegranates. The procession was closed by women bearing two
beds splendidly embroidered in gold and silver, one for Venus and
the other for Adonis. At Athens they placed in various parts of
the city the figure of a dead youth. These figures were afterward
taken away by women clad in the habiliments of mourning, who
celebrated their funeral rites. On the second day of the mysteries,
sorrow was converted into joy, and they commemorated the resur-
rection of Adonis. The mysteries of Adonis were, at one time,
introduced into Judea, where the Hebrew women were accustomed
to hold an annual lamentation for him, under the name of Tam-
muz, of which Ezekiel speaks, viii. 14: “Behold there sat women
weeping for Tammuz.” According to Calmet and Faber, Adonis
was also identical with Baal-peor, the idol of the Moabites, men-
tioned in the twenty-fifth chapter of Numbers.
Our knowledge of the ceremonies which accompanied the Adoni-
sian initiation is but scanty. “The objects represented,” says
Duncan, “were the grief of Venus and the death and resurrection
of Adonis. An entire week was consumed in these ceremonies: all
the houses were covered with crape or black linen: funeral pro-
cessions traversed the streets, while the devotees scourged them-
selves, uttering frantic cries. The orgies were then commenced,
in which the mystery of the death of Adonis was depicted. During
the next twenty-four hours, all the people fasted, at the expiration
of which time the priests announced the resurrection of the god.
Joy now prevailed, and music and dancing concluded the festivals.”
* Religions of Profane Antiquity; their Mythology, Fables, Hieroglyphics, and
Doctrines: founded on Astronomical Principles. By Jonathan Duncan, B.A., p. 350.
ADO. 9
Julius Fermicius, a Christian writer of the fourth century, thus
describes a portion of the Adonisian ceremonies:*
“On a certain night an image is laid out upon a bed, and
bewailed in mournful strains. At length, when they are satiated
with their fictitious lamentation, light is introduced, and the
priest, having first anointed the mouths of all those who had been
weeping, whispers with a gentle murmur: Trust ye, initiates, for
the god being saved, out of pains Salvation shall arise to us.”
Hence the ceremonies were a representation of the death and
resurrection of Adonis in the person of the aspirant.
Adoptive Masonry.—By the immutable laws of our institution,
no woman can be made a Freemason. It follows, therefore, as a
matter of course, that lodges which admit females to membership,
can never legally exist in the order. Our French brethren, how-
ever, with that gallantry for which the nation is proverbial, have
Sought, by the establishment of societies, which have, indeed, but a
faint resemblance to the peculiar organization of Freemasonry, to
enable females to unite themselves in some sort with the masonic
institution, and thus to enlist the sympathies and friendship of the
gentler sex in behalf of the fraternity.
To the organizations thus established for the initiation of females,
the French have given the name of “Adoptive Masonry,” ma-
çonnerie d'adoption, and the lodges are called loges d'adoption, or
“adoptive lodges,” because, as will hereafter be seen, every lodge
of females was finally obliged to be adopted by, and under the
guardianship of some regular masonic lodge.
In the beginning of the eighteenth century, several secret
associations sprang up in France, which, in their extermal char-
acters and mysterious rites, attempted an imitation of Free-
masonry, differing, however, from that institution, of which they
were, perhaps, the rivals for public favour, by their admission of
female members. The ladies very naturally extolled the gallantry
of these mushroom institutions, and inveighed with increased
hostility against the exclusiveness of masonry. The Royal Art
was becoming unpopular, and the fraternity believed themselves
compelled to use strategy, and to wield in their own defence
the weapons of their opponents.
* In an oration inscribed to the Emperors Constans and Constantius. The
classical reader may compare the original language of Fermicius, which I here
insert: Nocte quadam simulacrum in lectica supinum ponitur, et per numeros digestis
fletibus plangitur. Deinde cum se ficta lamentatione satiaverint, lumen inſertur.
Tunc a sacerdote omnium qui flebant, fauces unguntur quibus perunctis, Sacerdos
lento murmure SuSurrat:
. Gºogestºre govgºroz, rov (;09 a to 272; you
Ea'i oºl yo’s apºly $2 a oyoy a wºmgio.
10 ADO
At length, the Grand Orient of France, finding that these
mystic societies were becoming so popular and so numerous as
to endanger the permanency of the masonic institution, a new
rite was established in 1774, called the “Rite of Adoption,” which
was placed under the control of the Grand Orient. Rules and
regulations were thenceforth provided for the government of these
lodges of adoption, one of which was that no men should be per-
mitted to attend them except regular Freemasons, and that each
lodge should be placed under the charge, and held under the
sanction and warrant of some regularly constituted masonic lodge,
whose Master, or, in his absence, his deputy, should be the pre-
siding officer, assisted by a female President or Mistress. Under
these regulations a Lodge of Adoption was opened in Paris in
1775, under the patronage of the Lodge of St. Anthony, and in
which the Duchess of Bourbon presided, and was installed as
Grand Mistress of the Adoptive rite.
The rite of Adoption consists of four degrees, as follow —
1. Apprentice.
2. Companion.
3. Mistress.
4. Perfect Mistress,
The first, or Apprentices' degree, is simply introductory in its
character, and is intended to prepare the candidate, by its initiatory
ceremony, for the emblematic lessons which are contained in the
remaining degrees. -
In the second degree, or Companion, the scene of the temptation
in Eden is emblematically represented, by the ceremonial of initia-
tion, and the candidate is reminded in the course of the lecture (for
there is a lecture or catechism to each degree) of all the unhappy
results of the first sin of woman, until they terminated in the
universal deluge.
The building of the Tower of Babel, and the consequent dis-
persion of the human race, constitute the legend of the third
degree, or that of Mistress. Jacob's ladder is also introduced into
the ceremonies of this degree, and the candidate is informed that it
symbolically denotes the various virtues which a Mason should
possess, while the Tower of Babel is an emblem of a badly re-
gulated lodge, in which disorder and confusion are substituted
for the concord and obedience which should always exist in such
a place.
P. the fourth degree, or that of Perfect Mistress, the officers re-
present Moses, Aaron, their wives, and the sons of Aaron, and the
ceremonies and instructions refer to the passage of the Israelites
through the wilderness, as a symbol of the passage of man and
woman through this, to another and a better world.
AIDO 11
It will be seen, from this brief sketch, that the rite of Adoption
professes, in some measure, to imitate the symbolic character and
design of true Freemasonry. It cannot be denied that the idea has
been very ingeniously and successfully carried out. *
The officers of a lodge of Adoption consist of a Grand Master
and Grand Mistress, an Orator, an Inspector and an Inspectress,
a Depositor and a Depositrix, a Conductor and a Conductress.”
They wear a blue sash or collar, with a gold trowel suspended thereto.
The Grand Master uses a mallet, with which he governs the lodge,
and the same implement is placed in the hands of the Grand Mis-
tress, the Inspector and Inspectress, and Depositor and Depositrix.
Every member wears a plain white apron and white gloves.
The brethren, in addition to the insignia of their rank, wear
swords and a gold ladder with five rounds, which is the proper
jewel of Adoptive masonry.
The business of the lodge is conducted by the sisterhood, the
brethren only acting as their assistants.
The Grand Mistress, however, has very little to say or do, she
being only an honorary companion to the Grand Master, which
mark of distinction is conferred on her as a token of respect for
her character and virtues.
The lodge-room is elegantly and tastefully decorated with em-
blems, which, of course, vary in each degree. In the degree of
Apprentice, for instance, the room is separated by curtains into
four apartments or divisions, representing the four quarters of the
world, Europe, Asia, Africa, and America. The division at the
entrance of the lodge represents Europe, in the middle on the
right is Africa, on the left America, and at the extreme east is
Asia, where are erected two splendid thrones, decorated with gold
fringe, for the Grand Master and Grand Mistress. Before them is
placed an altar, and on both sides, to the right and left, are eight
statues, representing Wisdom, Prudence, Strength, Temperance,
IIonour, Charity, Justice, and Truth. The members sit on each
side in straight limes, the sisters in front, and the brothers behind
them, the latter having swords in their hands. There cannot, in
fact, be a more beautiful and attractive sight than a lodge of
Adoptive Masons properly organized and well attended.
Looking to the mixed sexual character of these lodges, it is not
surprising that every thing is followed by a banquet, and on many
occasions by a ball. These, says Clavel, are inseparable from a
lodge of Adoption, and are, in fact, the real design of its organi-
zation, the initiatory ceremonies being but a pretext.
* The Inspectress, assisted by the Inspector, acts as Senior Warden, and the
Depositrix, assisted by the Depositor, as Junior Warden. The Conductress and the
Conductor are the Deacons. -
12 ADV – AFR
In the banquets of the regular lodges of the French rite, the
members always use a symbolic language, by which they designate
the various implements and articles of food and drink upon the
table. In imitation of this custom, the ladies, in the banquets of
the Adoptive lodges, have also established a symbolic language, to
be used only at the table. Thus the lodge-room is called “Eden;”
the doors “barriers;” the minutes “a ladder;” a glass is called
“a lamp;” water is styled “white oil,” and wine “red oil.” To
fill your glass is “trim your lamp,” with many other equally
eccentric expressions.
Such is the organization of French Female Masonry, as it was
established and recognized by the masonic authorities of that king-
dom. It is still practised as a peculiar rite, although its resem-
blance to true Freemasonry is only in name. Under these regu-
lations, the lodge “La Candeur” was opened in Paris on the 11th
of March, 1785, a Marquis being in the chair, and a Duchess
acting as Deputy or Grand Mistress. In the same year the
Duchess of Bourbon was installed with great pomp as Grand
Mistress. The revolution checked their progress, but they were
revived in 1805, when the Empress Josephine presided over the
“Loge Imperiale d’Adoption des Francs Chevaliers,” at Strasburg.
The adoptive lodges were at first rapidly diffused throughout all
the countries of Europe, except the British Empire, where they
were rejected with contempt; but they soon declined, and are at
present confined to the place of their origin.
Advanced,—When a candidate is invested with the Mark
Master's degree, he is said to be “advanced.” The term is very
appropriately used to designate that the Master Mason is now pro-
moted one step beyond the degrees of Ancient Craft Masonry on
the way to the Royal Arch.
Affiliated.—A Mason who is admitted to, or becomes a member
of a lodge other than the one he first joined.
Affiliation.—The act by which a lodge receives a Mason among
its members. A profane is initiated, but a Mason is affiliated. The
general rule is, that a candidate must be initiated in the lodge
nearest to his residence; but after a Mason has been made, he may
unite himself with any lodge that he chooses, and which is willing
to receive him.
African Architects.-In the year 1767, one Baucherren instituted
in Prussia, with the concurrence of Frederick II., a society which
he called “the Order of African Architects.” The object of the
institution was historical research; but it contained a ritual which
partook of Masonry, Christianity, Alchemy, and Chivalry. It was
AGE–AIHI 13
divided into two temples, and was composed of eleven degrees. In
the first temple were the degrees of 1. Apprentice; 2. Fellow
Craft ; and 3. Master. In the second temple were the degrees
of-4. Apprentice of Egyptian Secrets; 5. Initiate in the Egyptian
Secrets; 6. Cosmopolitan Brother; 7. Christian Philosopher; 8.
Master of Egyptian Secrets; 9. Esquire; 10. Soldier; and 11.
Rnight. The Society constructed a vast building intended as a
Grand Chapter of the order, and which contained an excellent
library, a museum of natural history, and a chemical laboratory.
For a long time the African Architects decreed annually a gold
medal worth fifty ducats to the author of the best memoir on the
history of masonry. -
Ragon, who seldom speaks well of any other rite than his own,
has, however, in his Orthodowie Maçonnique, paid the following
tribute to the African Architects:—
“Their intercourse was modest and dignified. They did not
esteem decorations, aprons, collars, jewels, &c., but were rather
fond of luxury, and delighted in sententious apothegms whose
meaning was sublime but concealed. In their assemblies they
read essays, and communicated the results of their researches. At
their simple and decorous banquets instructive and scientific dis-
courses were delivered. While their initiations were gratuitous,
they gave liberal assistance to such zealous brethren as were in
needy circumstances. They published in Germany many important
documents on the subject of Freemasonry.”
Age.—In the French, Scotch, and some other rites, each degree
has an emblematic age; that of the E.'. A. . is three years, because,
in the system of mystical numbers, three is the number of genera-
tion, which comprises three terms, the agent, the recipient, and
the product. Five is the age of the F. C., five being emblematic
of active life, characterized by the five senses. And seven is the
age of the M.'. M.'., it being the perfect number, in allusion to the
Seven primitive planets which completed the astronomic system.
Ahiman Rezon.—This is the name of the Book of Constitutions,
which was used by the Ancient Division of Freemasons, which
separated in 1739 from the Grand Lodge of England. The “True
Ahiman Rezon” was compiled in 1772 for the government of the
Ancient Masons, by Laurence Dermott, at that time Deputy Grand
Master of that body. The title is derived from three Hebrew
words, ahim, brothers, mamah, to choose or appoint,” and ratzon,
the will or law, so that it literally signifies “the law of chosen
* Manah means to choose, appoint, or distribute into a peculiar class out of a gene-
rality, and is hence really equivalent to “accept.” Dalcho's signification, to prepare,
is incorrect. *
14 ABIO—ALT
|
brothers.” The Book of Constitutions of the Grand Lodge of
South Carolina, and that of Pennsylvania, is also called the
Ahiman Rezon.—See BOOK OF CONSTITUTIONS.
Aholiab.-A skilful architect, appointed with Bezaleel to con-
struct the Tabernacle. Moses, Aholiab, and Bezaleel, the builders
of the Tabernacle, are in the Royal Arch degree appropriately
placed in juxtaposition with Shem, Ham, and Japheth, who con-
structed the ark of safety, and with Joshua, Zerubbabel, and
Baggai, who built the second Temple.
Alarm. The signal of the approach of a person demanding
admission to the lodge is thus called in masonic language.
All-Seeing Eye—Reminds us of that superintending Providence
who knows the most secret thoughts of our hearts, and rewards us
according to our merits.”
This emblem was also found in the ancient mysteries,t and was
there, as in masonry, preserved as a testimony of the unity of that
omniscient and omnipresent Deity, the teaching of whose existence,
in contradistinction to the popular mythology, was the aim and
object of all these institutions.
Alpha and Omega−The first and last letters of the Greek
alphabet, equivalent therefore to the beginning and ending of any-
thing, or to the whole of it in its completeness. The Jews used
the first and last letters of their alphabet, Aleph and Tau, to
express proverbially the whole compass of things; as when they
said that “A dam transgressed the whole law, from Aleph to Tau.”:
St. John substituted the Greek for the Hebrew letters, as being
more familiar to his readers. .
Alphabet of Angels. The Jews speak of a celestial and mysti-
cal alphabet, which they say was communicated by the angels to
the patriarchs. Kircher gives a copy of it in his O'dipus Egyptiacus,
tom. ii., p. 105. This alphabet is several times alluded to in the
ritual of the Scotch rite.
Altar.--The place where the sacred offerings were presented to
God. After the erection of the Tabernacle, altars were of two
kinds, altars of Sacrifice and altars of incense. The altar of masonry
may be considered as the representative of both these forms. From
thence the grateful incense of Brotherly Love, Relief, and Truth,
is ever rising to the Great I AM ; while on it, the unruly pas-
* Deus totus visus—God is all eyes, says Pliny.
† Among the Egyptians the Eye was the symbol of Osiris, and signified Provi-
dence. Hence they consecrated, in their temple, eyes made of precious materials.
f Adam Clarke, Commentary on Rev. i. 8. -
AME 15
sions and the worldly appetites of the brethren are laid, as a fitting
sacrifice to the genius of our order.
The proper form of a masonic altar is that of a cube, about three
feet high, with four horns, one at each corner, and having spread
open upon it the Holy Bible, square, and compasses, while around
it are placed in a triangular form and proper position the three
lesser lights.
American Mysteries.—Among the many evidences of a former
state of civilization among the aborigines of this country which
seem to prove their origin from the races that inhabit the Eastern
hemisphere, not the least remarkable is the existence of fraternities
bound by mystic ties, and claiming, like the Freemasons, to possess
an esoteric knowledge which they carefully conceal from all but the
initiated. De Witt Clinton, once the General Grand High Priest of
the United States, relates, on the authority of a respectable native
minister, who had received the signs, the existence of such a society
among the Iroquois. The number of the members was limited to
fifteen, of whom six were to be of the Seneca tribe, five of the
Oneidas, two of the Cayugas, and two of the St. Regis. They claim
that their institution has existed from the era of the creation. The
times of their meeting they keep secret, and throw much mystery
over all their proceedings.
The mysteries of the Mexican tribes were characterized by cruelty
and bloodshed. In the celebration of these shocking rites, the
aspirant was previously subjected to long and painful fastings, and
compelled to undergo, in even a heightened form, all the terrors
and sufferings which distinguished the mysteries of the Eastern
continent. He was scourged with cords, wounded with knives,
and cauterized with red-hot cinders. So cruel were these proba-
tions, that many perished under their infliction; and yet he who
recoiled from the trial, or suffered an involuntary groan to escape
his lips, was dismissed with contempt, and considered thenceforth
as unworthy to mingle in the society of his equals. It was in the
temple of Witzliputzli that the Mexican mysteries were celebrated
on the grandest scale. The candidate, being first anointed with
a narcotic unguent, descended into the gloomy caverms of initiation,
which were excavated beneath the temple. The ceremonies were
intended to represent the wanderings of the god, and the caverns
through which the aspirant was to pass were called the path of
the dead.
He is conducted through these caverns amid shrieks of anguish
and groans of despair, which seem to rise from every side, phantoms
of death flit past his eyes, and while trembling for his safety, he
reaches the body of a slain victim whose heart has been ripped from
16 AMP-ANC
his breast, and whose limbs are still quivering with departing life;
suddenly he finds himself in a spacious vault, through which an
artificial sun is darting his rays, and in the roof of which is an
orifice through which the body of the sacrificed victim had been
precipitated. He is now immediately under the high altar. Finally,
after encountering many other horrors, he reaches a narrow fissure
which terminates the suit of subterranean apartments, and being
protruded through it by his guide, he finds himself in open air, and
in the midst of a vast multitude, who receive him with shouts as a
person regenerated or born again.”
This was the first degree of the Mexican mysteries. There was
a higher grade attainable only by the priests, in which the instruc-
tion was of a symbolic character, and referred to the deluge and the
subsequent settlement of their ancestors on the lake of Mexico. The
details of this legend bear a remarkable similarity to the Scriptural
account of the wanderings and final settlement of the Israelites.
The tribe was led by the god Vitzliputzli, who was seated in a
square ark, and held in his hand a rod formed like a serpent. The ark
was called the throne of God, and its four corners were surmounted
by serpents' heads. During their marches and encampments,
Witzliputzli revealed to them a mode of worship and a code of laws
to govern them after they had taken possession of the promised
land. In the midst of their encampment, they erected a tabernacle
with an altar, on which was placed the sacred ark. After a
tedious expedition, they finally arrived at an island in the middle
of a lake, where they built the city of Mexico, and furnished it
with a pyramidal temple.
The mysteries of the Peruvians were more simple and humane,
and consisted principally of a lustration, performed annually on the
first day of the September moon.
Ample Form.—When the Grand Lodge is opened by the Grand
Master in person, it is said to be opened in “ample form;” when
by the Deputy Grand Master, it is in “due form;” and when by
any other officer, it is said to be simply “in form.”
Ancient and Accepted Rite.-See SCOTCH RITE.
Ancient Craft Masonry.-The degrees of Entered Apprentice,
Fellow-Craft, and Master Mason, are thus called, because they were
the only degrees which were anciently practised by the craft.
Ancient Masons,—See MoDERN MASONs.
Ancient Reformed Rite.-A rite differing very slightly from the
French rite. It is practised in Belgium and Holland.
* It may as well be remarked in this place, that this regeneration, or raising from
death to a second life, constituted the great end of all the pagan rites.
AND–ANT 17
Anderson.—James Anderson, D.D., the compiler of the English
Book of Constitutions, was a native of Scotland, but, for many
years of his life, a resident of England, and the minister of the
Scotch Presbyterian church in Swallow Street, Piccadilly, London.
Besides the Book of Constitutions, to which he is principally indebted
for his reputation, he was also the author of an extensive and
singular work, entitled Royal Genealogies. Chambers, in his Scottish
Biography, describes him as “a learned but imprudent man, who
lost a considerable part of his property in deep dabbling in the
South Sea Scheme.” The precise date of his birth and death are
not known.
Androgynous Masonry.—Degrees imitative of masonry, which :
have been instituted for the initiation of males and females, so
called from two Greek words signifying man and woman. They
were first established in France, in the year 1730, under the name
of “lodges of adoption.” In America there are several androgy-
mous degrees, such as the Good Samaritan, the Heroine of Jericho,
and the Mason's Daughter.—See ADOPTIVE MASONRY.
Angle.—See RIGHT ANGLE.
Anniversary-The two anniversaries of Symbolic Masonry are,
the festivals of St. John the Baptist and St. John the Evangelist,
24th of June and 27th of December.—See in this work the title
DEDICATION. The anniversary of the Princes of Rose Croix is
Shrove Tuesday.
Anno Lucis.-In the Year of Light. Used in masonic dates, and
usually abbreviated A. L.'.—See YEAR OF LIGHT.
Antiquity of Masonry.-Freemasonry is in its principles un-
doubtedly coeval with the creation, but in its organization as a
peculiar institution, such as it now exists, we dare not trace it
further back than to the building of King Solomon's temple. It
was, however, in its origin closely connected with the Ancient
Mysteries, and the curious inquirer will find some gratification in
tracing this connection.
When man was first created, he had, of course, a perfect know-
ledge of the true name and nature of the Being who created him.
But when, by his own folly, he fell “from his high estate,” he lost,
with his purity, that knowledge of God which in his primeval con-
dition formed the noblest endowment of his mind. And at length,
the whole human race having increased in wickedness until every
thought and act was evil, God determined, by a flood, to purge the
earth of this excess of sin. To Noah, however, he was merciful,
and to this patriarch and his posterity was to be intrusted the
C
18 ANT
knowledge of the true God. But on the plains of Shinar man
again rebelled, and as a punishment of his rebellion, at the lofty
tower of Babel, language was confounded, and masonry lost; for
masonry, then, as now, consisted in a knowledge of these great
truths, that there is one God, and that the soul is immortal. The
patriarchs, however, were saved from the general moral desolation,
and still preserved true masonry, or the knowledge of these dogmas,
in the patriarchal line. The Gentile nations, on the contrary, fell
rapidly from one error into another, and, losing sight of the one
great I AM, substituted in his place the names of heroes and dis-
tinguished men, whom, by a ready apotheosis, they converted into
the thousand deities who occupied the calendar of their religious
worship.
The philosophers and sages, however, still retained, or discovered
by the dim light of mature, some traces of these great doctrines of
masonry, the unity of God and the immortality of the soul. But
these doctrines they dared not teach in public; for history records
what would have been the fate of such temerity, when it informs
us that Socrates paid the forfeit of his life for his boldness in pro-
claiming these truths to the Athenian youth.
They therefore taught in secret what they were afraid to inculcate
in public, and established for this purpose the Ancient Mysteries,
those truly masonic institutions, which, by a series of solemn and
imposing ceremonies, prepared the mind of the initiate for the
reception of those unpopular dogmas, while, by the caution exer-
cised in the selection of candidates, and the obligations of secrecy
imposed upon them, the teachers were secured from all danger of
popular bigotry and fanaticism. A full description of these Mys-
teries will be found in this work under the appropriate title.
Their members went through a secret ceremony of initiation, by
which they became entitled to a full participation in the esoteric
knowledge of the order, and were in possession of certain modes of
recognition known only to themselves. In all of them there was,
in addition to the instructions in relation to the existence of a
Supreme Deity, a legend in which, by the dramatic representation
of the violent death and subsequent restoration to life of some dis-
tinguished personage, the doctrines of the resurrection and the
soul's immortality were emblematically illustrated. .
Among these religious institutions was that of the Dionysian
Mysteries, which were celebrated throughout Greece and Asia
Minor, and in which the peculiar legend was the murder of Bacchus,
or, as the Greeks called him, Dionysus, by the Titans, and his sub-
sequent restoration to life. The priests of Dionysus, having
devoted themselves to architectural pursuits, established, about one
thousand years before the Christian era, a society of builders in
ANT 19
Asia Minor, who are styled by the ancient writers “The Fratermity
of Dionysian Architects;” and to this society was exclusively con-
fined the privilege of erecting temples and other public buildings.
The fraternity of Dionysian Architects were linked together by
the secret ties of the Dionysian Mysteries, into which they had all
been initiated. Thus constituted, the fraternity was distinguished
by many peculiarities that strikingly assimilate it to our order. In
the exercise of charity, the “more opulent were sacredly bound
to provide for the exigencies of the poorer brethren.” For the
facilities of labour and government, they were divided into lodges,
each of which was governed by a Master and Wardens. They
employed in their ceremonial observances many of the implements
which are still to be found among Freemasons, and used, like them,
a universal language by which one brother could distinguish
another in the dark as well as in the light, and which served to
unite the members scattered over India, Persia, and Syria, into one
common brotherhood. The existence of this order in Tyre, at the
time of the building of the Temple, is universally admitted; and
Hiram, the widow’s son, to whom Solomon intrusted the superin-
tendence of the workmen, as an inhabitant of Tyre, and as a skilful
architect and cunning and curious workman, was doubtless one of
its members. Hence we are scarcely claiming too much for our
order when we suppose that the Dionysians were sent by Hiram,
King of Tyre, to assist King Solomon in the construction of the
house he was about to dedicate to Jehovah, and that they commu-
nicated to their Jewish fellow-labourers a knowledge of the advan-
tages of their fraternity, and invited them to a participation in its
mysteries and privileges. In this union, however, the apocryphal
legend of the Dionysians gave way to the true legend of the Masons,
which was unhappily furnished by a melancholy incident that
occurred at the time. -
Upon the completion of the Temple, the workmen who had been
engaged in its construction necessarily dispersed, to extend their
knowledge and to renew their labours in other lands. But we do
not lose sight of the order. We find it still existing in Judea,
under the name of the ESSENIAN FRATERNITY. This was rather a
society of philosophers than of architects, and in this respect it
approached still nearer to the character of modern speculative
masonry. The Essemians were, however, undoubtedly connected
with the Temple, as their origin is derived by the learned Scaliger,
with every appearance of truth, from the KASSIDEANs, a fraternity
of Jewish devotees, who, in the language of Lawrie, had associated
together as “Knights of the Temple of Jerusalem, to adorn the
porches of that magnificent structure, and to preserve it from
injury and decay.” The Essenians were peculiarly strict in scruti-
20 ANT
nizing the characters of all those who applied for admission into
their fraternity. The successful candidate, at the termination of
his probationary novitiate, was presented by the Elders of the
society with a white garment, as an emblem of the purity of life to
which he was to aspire, and which, like the unsullied apron, the
first gift that we bestow upon an Entered Apprentice, was esteemed
more honourable than aught that any earthly prince could give.
An oath was administered to him, by which he bound himself not
to divulge the secrets with which he should be intrusted, and not
to make any innovations upon the settled usages of the society.
He was then made acquainted with certain modes of recognition,
and was instructed in the traditionary knowledge of the order.
They admitted no women into their fraternity; abolished all dis-
tinctions of rank; and devoted themselves to the acquisition of
knowledge and the dispensation of charity.
From the Essenians, Pythagoras derived much, if not all, of the
knowledge and the ceremonies with which he clothed the esoteric
school of his philosophy; and while this identity of doctrines and
ceremonies is universally admitted by profane historians, many of
the most competent of our own writers have attributed the propa-
gation of masonry into Europe to the efforts of the Grecian sage.
It is certain that such an opinion was prevalent not less than four
centuries ago; for in the ancient manuscript, now well known to
Masons, which was discovered by the celebrated Locke among the
papers of the Bodleian Library, and which is said to be a copy of
an original in the handwriting of King Henry VI., himself a
Mason, it is expressly said that Pythagoras brought masonry from
Egypt and Syria into Greece, from whence, in process of time, it
passed into England.
I shall not vouch for the truth of this assumption; for, notwith-
standing the celebrity of Pythagoras even at this day among our
fratermity, and the adoption into our lodges of his well-known
problem, I am rather inclined to attribute the extension of masonry
into Europe to the frequent and continued communications with
Palestine, in the earlier ages of the Christian dispensation. About
this period we shall find that associations of travelling architects
existed in all the countries of the Continent; that they journeyed
from city to city, and were actively engaged in the construction of
religious edifices and regal palaces.” The government of these
fraternities of Freemasons—for they had already begun to assume
that distinctive appellation—was even then extremely regular.
They lived in huts or lodges (a name which our places of meeting
still retain), temporarily erected for their accommodation, near the

* See the article TRAVELLING FREEMAsons, in this work.
APH-AIPP 21
building on which they were employed. Every tenth man received
the title of Warden, and was occupied in superintending the
labours of those placed under him, while the direction and super-
vision of the whole was intrusted to a Master chosen by the
fraternity.
Freemasons continued for a long time to receive the protection
and enjoy the patronage of the church and the nobility, until the
former, becoming alarmed at the increase of their numbers and the
extension of their privileges, began to persecute them with an
unrelenting rigour which eventually led to their suspension on the
Continent. Many lodges, however, had already been established in
Great Britain, and these, shielded by the comparative mildness and
justice of the British laws, continued to propagate the doctrines of
the order throughout England and Scotland, and to preserve unim-
paired its ancient landmarks. From the royal city of York in
England, and the village and abbey of Kilwinning, the cradle of
masonry in Scotland, our order continued to be disseminated and
to flourish, throughout the two kingdoms, with undiminished
lustre, long after the lodges of their less fortunate brethren had
been dissolved by the persecutions on the Continent. From this
period, the institutions of masonry began to be extended with
rapidity, and to be established with permanency. The dignity of
the order was elevated, as the beauty of its principles became
known. Nobles sought with avidity the honour of initiation into
our sacred rites, and the gavel of the Grand Master has been more
than once wielded by the hand of a king.
Aphanism. It is stated in the preceding article that in the
Ancient Mysteries there always was a legend of the death and sub-
sequent resurrection, or finding, of the body of some distinguished
personage. That part of the ceremonies which represented the
concealing of the body was called the aphanism, from the Greek
word cºpovića, to conceal.
Appeal,—The Master is supreme in his lodge, so far as the lodge
is concerned. He is amenable for his conduct in the government
of the lodge, not to its members, but to the Grand Lodge alone. In
deciding points of order, as well as graver matters, no appeal can
be taken from that decision to the lodge. If an appeal were pro-
posed, it would be his duty, for the preservation of discipline, to
refuse to put the question. If a member is aggrieved with the con-
duct or the decision of the Master, he has his redress by an appeal
to the Grand Lodge, which will, of course, see that the Master does
not rule his lodge “in an unjust or arbitrary manner.” But such
a thing as an appeal from the Master to the lodge is unknown in
masonry.—See MASTER OF A LODGE. -
22 APP APR,
The General Grand Chapter of the United States has determined
that there can be no appeal from the decision of a High Priest to
his Chapter.
A similar decision has been made by the Hon. W. B. Hubbard,
the General Grand Master of the Knights Templar, in relation to
appeals from Grand Commanders to their Encampments, and his
decision appears to have been sustained by the General Grand En-
campment.
Apprentice. —The Entered Apprentice is the first degree in
masonry, and though it supplies no historical knowledge, it is re-
plete with information on the internal structure of the order. It is
remarkable, too, for the beauty of the morality which it inculcates.
As an Entered Apprentice, a lesson of humility and contempt of
worldly riches and earthly grandeur, is impressed upon the mind
by symbolic ceremonies too important in their character ever to be
forgotten. The beauty and holiness of charity are depicted in em-
blematic modes, stronger and more lasting than mere language can
express; and the neophyte is directed to lay a corner-stone of virtue
and purity, upon which he is charged to erect a superstructure, alike
honourable to himself and to the fratermity of which he is hereafter
to compose a part.
This degree is considered as “the weakest part of masonry,” and
hence, although an Entered Apprentice is allowed to sit in a lodge
of his degree, he is not permitted to speak or vote on the pro-
ceedings.
When a candidate is initiated into this degree, he is technically
said to be “entered,” that is, he has been permitted to enter the
ground-floor of the temple, for a reason well known to Masons.
Apron.-The lambskin or white leather apron is the badge of a
Mason, and the first gift bestowed by the Master upon the newly
initiated Apprentice. The apron is worn by operative masons, to
preserve their garments from spot or stain. But we, as speculative
Masons, use it for a more noble purpose. By the whiteness of its
colour, and the innocence of the animal from which it is obtained,
we are admonished to preserve that blameless purity of life and
conduct which will alone enable us hereafter to present ourselves
before the Grand Master of the Universe, unstained with sin and
unsullied with vice."
Investiture constituted an important part of the Ancient Mys-
teries; and as the white apron is the investiture of masonry, we find
something resembling it in all the pagan rites. The Essenians
clothed their candidate with a white robe, reaching to the ground,
and bordered with a fringe of blue riband, as an emblem of holiness.
In the mysteries of Greece the garment of initiation was also white;
ARC 23
because, says Cicero, white is a colour most acceptable to the gods.
This robe was considered sacred, and never taken off by the possessor
until worn to rags. In Persia, in the mysteries of Mithras, the
robes of investiture were the Girdle, on which were depicted the
signs of the Zodiac ; the Tiara; the White Apron; and the Purple
Tunic. In the mysteries of Hindostan, the aspirant was presented
with a consecrated Sash, consisting of a cord of nine threads, which
was worn from the left shoulder to the right side. An apron, com-
posed of the three masonic colours—blue, purple, and Scarlet—was
worn by the Jewish priesthood; and the prophets, on all occasions
when about to perform any solemn duty, invested themselves with
a girdle or apron. Lastly, all the ancient statues of the heathen
gods, which have been discovered in Greece, Asia, or America, are
decorated with superb aprons. We hence deduce the antiquity and
honour of this important part of a Freemason's vestments, and sub-
stantiate the correctness of our claim, that it is “more ancient than
the Golden Fleece or Roman Eagle, and more honourable than the
Star and Garter.” -
The masonic apron is a pure white lambskin, from fourteen to
sixteen inches wide, and from twelve to fourteen deep, with a fall
about three to four inches deep ; Square at the bottom, without
ornament, and bound in the symbolic degrees with blue, and in the
Boyal Arch with scarlet. In this country the construction of the
apron is the same in each of the symbolic degrees, which are only
distinguished by the mode in which the apron is worn. But in
England and Scotland the apron varies in each of the degrees.”
The E.'. A. . has a plain apron without ornament.
The F. C. . has an addition of two sky blue rosettes at the
bottom.
The M.'. M.. has an additional rosette on the fall, and has sky-
blue lining and edging, and silver tassels.
W.'. Masters and Past Masters, in lieu of rosettes, wear perpen-
dicular lines on horizontal ones, like a L reversed, forming three
sets of two right angles. -
In St. John's masonry in Scotland, each lodge at its constitution
selects such colour as it deems best.
The silk or satin apron is a French innovation, wholly unmasonic,
incompatible with the emblematic instruction of the investiture, and
should never be tolerated in a lodge of York Masons.
Arch, Ancient-The “Ancient Arch” is the thirteenth degree
of the Ancient Scotch rite. It is more commonly called KNIGHTS
of THE NINTH ARCH, to which title the reader is referred.
* A similar system is adopted in Germany.
24 ARC
Arch, Antiquity of the.-Writers on architecture have, until
within a few years, been accustomed to suppose that the invention
of the Arch and Keystone was not anterior to the era of Augustus.
But the researches of modern antiquaries have traced the existence
of the Arch as far back as 460 years before the building of King
Solomon's temple, and thus completely reconciled masonic tradition
with the truth of history.—See KEYSTONE.
Arch of Heaven-Job (xxvi. 11) compares heaven to an arch
supported by pillars. “The pillars of heaven tremble and are
astonished at his reproof.” TXr. Cutbush, on this passage, remarks
—“The arch, in this instance, is allegorical, not only of the arch of
heaven, but of the higher degree of masonry, commonly called the
Holy Royal Arch. The pillars which support the arch are emblem-
atical of Wisdom and Strength; the former denoting the wisdom
of the Supreme Architect, and the latter the stability of the Uni-
verse.”—Am. Ed. Brewster's Encyc.
Arch of Steel-The Grand honours are conferred, in the French
rite, by two ranks of brethren elevating and crossing their drawn
swords. They call it voute d'acier.
Arch, Royal,—See ROYAL ARCH.
Architecture.—The art of constructing dwellings, as a shelter
from the heat of summer and the cold of winter, must have been
resorted to from the very first moment in which man became sub-
jected to the power of the elements. Architecture is, therefore, not
only one of the most important, but one of the most ancient of
sciences. Rude and imperfect must, however, have been the first
efforts of the human race, resulting in the erection of huts clumsy
in their appearance; and ages must have elapsed ere wisdom of
design combined strength of material with beauty of execution.
As Geometry is the science on which masonry is founded, Archi-
tecture is the art from which it borrows the language of its sym-
bolic instruction. In the earlier ages of the order, every Mason
was either an operative mechanic or a superintending architect.
And something more than a superficial knowledge of the principles
of architecture is absolutely essential to the Mason who would
either understand the former history of the institution or appreciate
its present objects. -
There are five orders of Architecture—the Doric, the Ionic, the
Corinthian, the Tuscan, and the Composite. The first three are
the original orders, and were invented in Greece; the last two are
of later formation, and owe their existence to Italy. Each of these
orders, as well as the other terms of Architecture, so far as they are
ARI-ARK 25
connected with Freemasonry, will be found under their appropriate
heads throughout this work,
Arithmetic.—That science which is engaged in considering the
properties and powers of numbers, and which, from its manifest
necessity in all the operations of weighing, numbering, and measur-
ing, must have had its origin in the remotest ages of the world.
In the lecture of the degree of “Grand Master Architect,” the
application of this science to Freemasonry is made to consist in its
reminding the Mason that he is continually to add to his know-
ledge, never to subtract anything from the character of his neigh-
bour, to multiply his benevolence to his fellow-creatures, and to
divide his means with a suffering brother.
Ark.-The Ark of the Covenant or of the Testimony was a chest
originally constructed by Moses at God's command (Exod. xxv. 16),
in which were kept the two tables of stone, on which were engraved
the ten commandments. It contained, likewise, a golden pot filled
with manna, Aaron's rod, and the tables of the covenant. It was . .
at first deposited in the most sacred place of the tabernacle, and
afterward placed by Solomon in the Sanctum Sanctorum of the
Temple, and was lost upon the destruction of that building by the
Chaldeans. The masonic traditions on the subject of its future
history are exceedingly interesting to Royal Arch Masons.
The ark was made of shittim wood, overlaid, within and without,
with pure gold. It was about three feet nine inches long, two feet
three inches wide, and of the same extent in depth. It had on the
side two rings of gold, through which were placed staves of shittim.
wood, by which, when necessary, it was borne by the Levites. Its
covering was of pure gold, over which were placed two figures called
Cherubim, with expanded wings. The covering of the ark was
called kaphiret, from kaphar, to forgive sin, and hence its English
name of “mercy-seat,” as being the place where the intercession for
sin was made.
Ark and Anchor.—Emblems of a well-grounded hope and a
well-spent life. They are emblematical of that divine ark which
Safely wafts us over this tempestuous sea of troubles, and that
anchor which shall securely moor us in a peaceful harbour, where
the wicked cease from troubling and the weary shall find rest.
There is no symbol more common than the ark to the spurious
masonry of the Ancient Mysteries, and the true or speculative
Freemasonry. In the due celebration of their kindred mysteries,
says Faber, a certain holy ark was equally used by the Greeks, the
Italians, the Celts, the Goths, the Phenicians, the Egyptians, the
Babylonians, the Hindoos, the Mexicans, the North Americans,
&
.
26 t ARK–ARM
and the Islanders of the Pacific Ocean.” Historically this ark
referred to the ark of Noah, but symbolically it was used as a
coffin to receive the body of the candidate, and was an emblem of
regeneration or resurrection. With this view the explanation we
have given above from the masonic ritual accurately accords, and
hence the ark and anchor have been appropriately adopted as
symbols of the third degree, or that in which the doctrine of the
resurrection is emphatically taught.
Ark and Dove.--An American illustrative degree, preparatory
to the Royal Arch, and usually conferred, when conferred at all,
immediately before the solemn ceremony of exaltation. The name
of Noachite, sometimes given to it, is incorrect, as this belongs to
a degree in the ancient Scotch rite. It is very probable that the
degree, which now, however, has lost much of its significance, was
derived from a much older one, called the ROYAL ARK MARINERs, to
which the reader is referred. The previous article shows that the
ark and dove formed an important part of the spurious Free-
masonry of the ancients.
Arms of Freemasonry, “The Masons,” says Bailey, “were
incorporated about the year 1419, having been called the Free-
masons. Their armorial ensigns are, azure on a cheveron between
three castles argent; a pair of compasses somewhat extended, of the
first. Crest a castle of the second.” -
The arms of the Grand Lodge, according to Dermott, are the
same as those now adopted by Royal Arch Masonry in this country,
which may be blazoned as follows:—
Party per cross vert voided or ; in the first quarter, azure, a lion
rampant, or, for the tribe of Judah; in the second, or, an ox pas-
sant, sable for Ephraim; in the third, or, a man erect, proper, for
IReuben; in the fourth, azure, a spread eagle, or, for Dam. Crest
an ark of the covenant; and supporters, two cherubim, all proper.
Motto, “Holiness to the Lord.”
The impossibility of blazoning a coat, except in the terms of
heraldry, will, I trust, be my excuse for the technical nature of
this description, which, I know, must be unintelligible to all who
are unacquainted with the principles of heraldry. The plate of
this coat of arms may, however, be seen in Cross's Chart.
These arms are derived from the “tetrarchical” (as Sir Thos.
Browne calls them), or general banners of the four principal tribes;
for it is said that the twelve tribes, during their passage through
the wilderness were encamped in a hollow square, three on each
side, as follows: Judah, Zebulon, and Issachar, in the east, under
* Origin of Pagan Idolatry, vol. iii., p. 121.
ART-ASH 27
the general banner of Judah; Dan, Asher, and Naphtali, in the
north, under the banner of Dan; Ephraim, Manasseh, and Ben-
jamin, in the west, under the banner of Ephraim; and Reuben,
Simeon, and Gad, in the south, under Reuben.—See BANNERS.
Arts, Liberal,—The seven liberal arts and sciences are illustrated
in the Fellow-Craft's degree. They are Grammar, Rhetoric, Logic,
Arithmetic, Geometry, Music, and Astronomy. Grammar is the
science which teaches us to express our ideas in appropriate words,
which we may afterwards beautify and adorn by means of Rhetoric,
while Logic instructs us how to think and reason with propriety,
and to make language subordinate to thought. Arithmetic, which
is the science of computing by numbers, is absolutely essential, not
only to a thorough knowledge of all mathematical science, but also
to a proper pursuit of our daily avocations. Geometry, or the
application of Arithmetic to sensible quantities, is of all sciences the
most important, since by it we are enabled to measure and survey
the globe that we inhabit. Its principles extend to other spheres;
and, occupied in the contemplation and measurement of the sum,
moon, and heavenly bodies, constitute the science of Astronomy;
and lastly, when our minds are filled, and our thoughts enlarged,
by the contemplation of all the wonders which these sciences open
to our view, Music comes forward, to soften our hearts and culti-
vate our affections by its soothing influences.
The preservation of these arts as a part of the ritual of the
Fellow-Craft's degree, is another evidence of the antiquity of Free-
masonry. These “seven liberal arts,” as they were them for the
first time called, constituted in the eighth century the whole circle
of the sciences. The first three were distinguished by the title of
trivium, and the last four by that of quadrivium; and to their
acquisition the labours and studies of scholars were directed, while
beyond them they never attempted to soar.
Mosheim, speaking of the state of literature in the eleventh
century, uses the following language : “The seven liberal arts, as
they were now styled, were taught in the greatest part of the
schools that were erected in this century for the education of youth.
The first stage of these sciences was grammar, which was followed
successively by rhetoric and logic. When the disciple, having
learned these branches, which were generally known by the name
of trivium, extended his ambition further, and was desirous of new
improvement in the sciences, he was conducted slowly through the
quadrivium (arithmetic, music, geometry, and astronomy), to the
very summit of literary fame.”
Ashlar-‘‘Freestone as it comes out of the quarry.”—Bailey.
* Hist, Ecclesiast., Cent. xi., p. ii., c. 1, § 5.
28 ASS—AST
In speculative masonry we adopt the Ashlar in two different states
as symbols in the Apprentice's degree. The Rough Ashlar, or
stone in its rude and unpolished condition, is emblematic of man
in his natural state—ignorant, uncultivated, and vicious. But
when education has exerted its wholesome influence in expanding
his intellect, restraining his passions, and purifying his life, he then
is represented by the Perfect Ashlar, which, under the skilful hands
of the workmen, has been smoothed, and squared, and fitted for its
place in the building.
Oliver says that the Perfect Ashlar should be “a stone of a true
die square, which can only be tried by the square and compasses.”
But he admits that some brethren do not consider this form as
essential. In American lodges it certainly is not.
Assembly.—The annual meetings of the craft, previous to the
organization of Grand Lodges in their present form, were called
“General Assemblies.” Thus, under the Grand Mastership of the
Earl of St. Albans, we read of the “Regulations made in General
Assembly, Dec. 27, 1663.”
Anderson says,t that it is written in the Old Constitutions, that
“Prince Edwin purchased a free charter of King Athelstane, his
brother, for the Freemasons to have among themselves a correction,
or a power and freedom to regulate themselves, to amend what
might happen to be amiss, and to hold a yearly communication in
a General Assembly.” This charter was granted A. D. 926, and in
that year the first General Assembly in England was held at the
city of York, where due regulations for the government of the
craft were adopted. These regulations of the Assembly at York
have ever since remained unaltered, and it is from our submitting
to their authority that we derive the name we bear of “Ancient
York Masons.”
Astronomy.—The science which instructs us in the laws that
govern the heavenly bodies. Its origin is lost in the abyss of
antiquity; for the earliest inhabitants of the earth must have been
attracted by the splendour of the glorious firmament above them,
and would have sought in the motions of its luminaries for the
readiest and most certain method of measuring time. With
Astronomy the system of Freemasonry is intimately connected,
From that science many of our most significant emblems are
borrowed. The lodge itself is a representation of the world; it is
adorned with the images of the sun and moon, whose regularity
and precision furnish a lesson of wisdom and prudence; its pillars
of strength and establishment have been compared to the two
columns which the ancients placed at the equinoctial points as
* Landmarks, vol. i., p. 146. t Constitutions, p. 84.
ASY-ATUG. 29
supporters of the arch of heaven; the blazing star which was
among the Egyptians a symbol of Anubis or the dog-star, whose
rising foretold the overflowing of the Nile, shines in the east;
while the clouded canopy is decorated with the beautiful Pleiades.
The connection between our order and astronomy is still more
manifest in the spurious Freemasonry of antiquity, where, the pure
principles of our system being lost, the symbolic instruction of the
heavenly bodies gave place to the corrupt Sabean worship of the
Sun, and moon, and stars—a worship whose influences are seen in
all the mysteries of Paganism.
Asylum,_During the session of an Encampment of Knights
Templars, a part of the room is called the asylum, the word has
hence been adopted, by the figure synecdoche, to signify the place
of meeting of an Encampment.
Atelier (French).-A lodge.
Atheist.—One who does not believe in the existence of God.
Such a creed can only arise from the ignorance of stupidity or a
corruption of principle, since the whole universe is filled with the
moral and physical proofs of a Creator. He who does not look to
a superior and superintending power as his maker and his judge, is
without that coercive principle of salutary fear which should prompt
him to do good and to eschew evil, and his oath can, of necessity,
be no stronger than his word. Masons, looking to the dangerous
tendency of such a tenet, have wisely discouraged it, by declaring
that no atheist can be admitted to participate in their fraternity;
and the better to carry this law into effect, every candidate, before
passing through any of the ceremonies of initiation, is required,
publicly and solemnly, to declare his trust in God.
Athol Masons,—The Masons who, in 1739, seceded from the
authority of the Grand Lodge of England, and established them-
selves as an irregular body under the name of “Ancient Masons,”
having succeeded in obtaining the countenance of the Duke of
Athol, elected that nobleman, in 1776, their Grand Master, an
office which he uninterruptedly held until 1813, when the union of
the two Grand Lodges took place. In consequence of this long
administration of thirty-seven years, the “Ancient Masons” are
Sometimes called “Athol Masons.”
Attouchement (French).-A grip.
August.—A title bestowed upon the Royal Arch degree, in
consequence of the imposing nature of its ceremonies, and the
important mysteries it contains. -
30 AUM-BAH
Aum, Aun, or 0n,—The Hindoo and Egyptian chief deity.—See
more on this subject in JEHOVAH.
Axe, See KNIGHT OF THE ROYAL AXE.
B
Babel.-This word, which in Hebrew means confusion, was the
Iname of that celebrated tower attempted to be built on the plains
of Shinar, A. M. 1775, about one hundred and forty years after the
deluge, and which, Holy Writ informs us, was destroyed by a
special interposition of the Almighty. The Noachite Masons
date the commencement of their order from this destruction (see
NOACHITES), and much traditionary information on this subject is
preserved in the ineffable degree of PATRIARCH NOACHITE, to which
title the reader is referred.
At Babel what has been called Spurious Freemasonry took its
origin. That is to say, the people there abandoned the worship of
the true God, and by their dispersion lost all knowledge of his
existence, and of the principles of truth upon which masonry is
founded. Hence it is that our traditionary ceremonies speak of
the lofty tower of Babel as the place where language was con-
founded and masonry lost.*
Babylon.—The ancient capital of Chaldea, situated on both sides
of the Euphrates, and once the most magnificent city of the ancient
world. It was here that, upon the destruction of Solomon's Temple
by Nebuchadnezzar in the year of the world 3394, the Jews of the
tribes of Judah and Benjamin, who were the inhabitants of Jeru-
salem, were conveyed and detained in captivity for seventy-two
years, until Cyrus, King of Persia, issued a decree for restoring
them, and permitted them to rebuild their temple under the super-
intendence of Zerubbabel, the Governor of Judea, and with the
assistance of Joshua the High Priest, and Haggai the Prophet.
Badge of a Mason. This is the lambskin or white leather apron,
which must be worn in all lodges during the hours of labour.—See
APRON.
Bahrdt's Rite.—This was a rite founded by a masonic charlatan
of the name of Bahrdt, about the close of the eighteenth century.
He opened a lodge at Halle, in Germany, under the name of the
“German Union,” and succeeded in securing the protection of the
Prince of Anhaldt-Bernburg, and the co-operation of twenty-one
persons of rank and character. This rite had six degrees, viz.:
* For more on this subject, see ORNAN.
*
BAL 31
1. The Youth; 2. the Man; 3. The Old Man; 4. The Mesopolyte;
5. The Diocesan; 6. The Superior. The Grand Lodge, however,
dissolved the fraternity, on the ground of their working without a
charter, and Bahrdt himself was shortly after imprisoned for
writing a corrupt work.
Ballot.—In America, in the election of candidates, lodges have
recourse to a ballot of white and black balls. Unanimity of choice,
in this case, is always desired and demanded; one black ball only,
if it be accompanied with good reasons, of the sufficiency of which
the lodge shall judge, being generally required to reject a candidate,
and two having this effect without the assignment of any reasons
whatever. This is an inherent privilege not subject to dispensation
or interference of the Grand Lodge, because, as the ancient consti-
tutions say, “the members of a particular lodge are the best judges
of it; and because, if a turbulent member should be imposed upon
them, it might spoil their harmony or hinder the freedom of their
communications, or even break and disperse the lodge, which ought
to be avoided by all true and faithful.” Many Grand Lodges in
this country insist on unanimity.”
In balloting for a candidate for initiation, every member is
expected to vote. No one can be excused from sharing the respon-
sibility of admission or rejection, except by the unanimous con-
sent of the lodge. Where a member has himself no personal or
acquired knowledge of the qualifications of the candidate, he is
bound to give implicit faith to the recommendation of his brethren
of the reporting committee, who, he has no right to suppose, would
make a favourable report on the petition of an unworthy applicant.
With these prefatory remarks, I proceed to a description of the
general, and what is believed to be the most correct, usage in bal-
loting for candidates.
The committee of investigation having reported favourably, the
Master of the lodge directs the Senior Deacon to prepare the ballot-
box.f The mode in which this is accomplished is as follows:—The
Senior Deacon takes the ballot-box, and opening it, places all
the white and black balls indiscriminately in one compartment,
leaving the other entirely empty. He then proceeds with the box
to the Junior and Senior Wardens, who satisfy themselves by an
inspection that no ball has been left in the compartment in which
the votes are to be deposited. The box in this and the other
instance to be referred to hereafter, is presented to the inferior
* See the word UNANIMITY.
† There is no necessity for the Master to inquire if it is the pleasure of the lodge to
proceed to the election. The by-laws of all lodges requiring that an election should
follow the favourable report of the committee, the ballot-box is ordered to be prepared
as a matter of course, and in accordance with the constitutional rule.
32 BAL
officer first, and then to his superior, that the examination and
decision of the former may be substantiated and confirmed by the
higher authority of the latter. Let it, indeed, be remembered,
that in all such cases the usage of masonic circumambulation is to
be observed, and that, therefore, we must first pass the Junior's
station before we can get to that of the Senior Warden.
These officers having thus satisfied themselves that the box is in
a proper condition for the reception of the ballots, it is then placed
upon the altar by the Senior Deacon, who retires to his seat. The
Master then directs the Secretary to call the roll, which is done by
commencing with the Worshipful Master, and proceeding through
all the officers down to the youngest member. As a matter of
convenience, the Secretary generally votes the last of those in the
room, and then, if the Tyler is a member of the lodge, he is called
in, while the Junior Deacon tyles for him, and the name of the ap-
plicant having been told him, he is directed to deposit his ballot,
which he does, and then retires.
As the name of each officer and member is called, he approaches
the altar, and having made the proper masonic salutation to the
Chair, he deposits his ballot and retires to his seat. The roll
should be called slowly, so that at no time should there be more
than one person present at the box; for the great object of the
ballot being secrecy, no brother should be permitted so near the
member voting as to distinguish the colour of the ball he deposits.
The box is placed on the altar, and the ballot is deposited with
the Solemnity of a masonic salutation, that the voters may be duly
impressed with the sacred and responsible nature of the duty they
are called on to discharge. The system of voting thus described
is therefore far better on this account than that sometimes adopted
in lodges, of handing round the box for the members to deposit
their ballots from their seats.
The Master having inquired of the Wardens if all have voted,
then orders the Senior Deacon to “take charge of the ballot-box.”
That officer accordingly repairs to the altar, and taking possession
of the box, carries it, as before, to the Junior Warden, who ex-
amines the ballot, and reports, if all the balls are white, that “the
box is clear in the South,” or, if there is one or more black balls,
that “the box is foul in the South.” The Deacon them carries
it to the Senior Warden, and afterward to the Master, who, of
course, make the same report, according to the circumstance, with
the necessary verbal variations of “West’” and “East.”
If the box is clear—that is, if all the ballots are white—the
Master then announces that the applicant has been duly elected,
and the Secretary makes a record of the fact. But if the box is
foul, the subsequent proceedings will depend upon the number of
BAL–BAN 33
balls, and upon the peculiar by-laws of the lodge in which the
ballot has been taken.
The box having been declared to be foul, the Master inspects the
number of black balls; if he finds only one, he so states the fact to
the lodge, and orders the Senior Deacon again to prepare the
ballot-box. Here the same ceremonies are passed through that
have already been described. The balls are removed into one com-
partment, the box is submitted to the inspection of the Wardens,
it is placed upon the altar, the roll is called, the members advance
and deposit their votes, the box is scrutinized, and the result
declared by the Wardens and Master. If again but one black ball
be found, the fact is announced by the Master, who orders the
election to lie over until the next regular meeting,” and requests
the brother who deposited the black ball to call upon him and
state his reasons. If, however, on this ballot two black balls are
found, or if there were two or more on the first ballot, the Master
announces that the petition of the applicant has been rejected, and
directs the usual record to be made by the Secretary, and the
notification to be given to the Grand Lodge.
In other countries the admission of candidates is regulated by
the constitutions of the Grand Lodge, and the by-laws of each
respective daughter or Subordinate Lodge.
Balustre.-All documents issued by the Sovereign Inspectors or
Supreme Councils of the thirty-third degree, Ancient Scotch rite,
are called “ Balustres.”
Banners.-In symbolic masonry, six banners are generally borne
in processions, the material of which is white satin or silk, bordered
with a blue fringe, and on each of which is inscribed one of the
following words: Faith, Hope, Charity, Wisdom, Strength, Beauty.
In the Royal Arch Chapter there are four officers who carry
banners. The Royal Arch Captain carries a white banner, as an
emblem of that purity of heart and rectitude of conduct which
ought to actuate all those who pass the white veil of the sanctuary.
The Master of the Third Weil carries a scarlet banner, emblema-
tical of that fervency and zeal which should characterize the pos-
sessors of the Royal Arch degree, of which it is the appropriate
colour. The Master of the Second Weil carries a purple banner,
which is emblematic of union, because it is produced by a due
mixture of scarlet and blue, the former the colour of Royal Arch
and the latter of symbolic masonry, and inculcates harmony between
these divisions of the craft. The Master of the First Veil carries
a blue banner, which is emblematic of universal friendship and
benevolence, and is the appropriate colour of the first three degrees.
* Unless the by-laws require unanimity.
D
34 BAN
On the tracing board of the Royal Arch degree, as practised
in the Chapters of England, are found the banners of the twelve
tribes of Israel, which were as follow :-
Judah, Scarlet, a lion couchant.
Issachar, blue, an ass crouching beneath its burden.
Zebulon, purple, a ship.
Reuben, red, a man.
Simeon, yellow, a sword.
Gad, white, a troop of horsemen.
Ephraim, green, an ox.
Manasseh, flesh-coloured, a vine by the side of a wall.
Benjamin, green, a wolf.
Dan, green, an eagle.
Asher, purple, a cup.
Naphtali, blue, a hind. -
We come now to what may be called the General Standard of
Freemasonry. This is a banner belonging peculiarly to the order,
as the beauseant did to the Templars, and which may be borne in
all processions of the craft, to distinguish them from any other as-
sociation of men. Its device is nothing but the coat of arms of the
order of speculative Freemasons as it was long since adopted, and
as it is described by Dermott in his Ahiman Rezon. In this
country this banner has, by some, been improperly supposed to
belong exclusively to the Royal Arch, in consequence of Cross
having placed the representation of its device in his chart, among
the plates which are illustrative of that degree. But it is, in fact,
the common property of the order, and may be carried in the pro-
cessions of a Master's Lodge, as well as in those of a Chapter. I
refer, for an exemplification of it, to the fortieth in the series of
plates given in the Chart of Jeremy Cross. The escutcheon, or
shield on the banner, is divided into four compartments or quarters
by a green cross, over which a narrower one of the same length of
limb, and of a yellow colour, is placed, forming what the heralds
call “a cross vert, voided or.” Each of the compartments formed by
the limbs of the cross is occupied by a different device. In the
first quarter is placed a golden lion on a field of blue, to represent
the standard of the tribe of Judah; in the second, a black ox on a
field of gold, to represent Ephraim ; in the third, a man on a field
of gold to represent Reuben; and, in the fourth, a golden eagle on
a blue ground, to represent Dan. Over all is placed, as the crest,
an ark of the covenant, and the motto is, “Holiness to the Lord.”
These were the banners of the four principal tribes; for “when
the Israelites marched through the wilderness,” says Dr. Ashe, “we
find that the twelve tribes had between them four principal ban-
mers or standards, every one of which had its particular motto; and
BAN–BEA 35
each standard also had a distinct sign described upon it. They
encamped round about the tabernacle, and on the east side were
three tribes under the standard of Judah; on the west, were three
tribes under the standard of Ephraim; on the south, were three
tribes under the standard of Reuben; and on the north, were three
tribes under the standard of Dam; and the standard of Judah was
a lion, that of Ephraim an ox, that of Reuben, a man, and that of
Dan, an eagle—whence were framed the hieroglyphics of cherubim.
and seraphim to represent the people of Israel.”
As the standard or banner of Freemasonry is thus made up of
and derived from these banners of the four leading tribes of Israel,
it may be interesting to learn what was the symbolic meaning
given by the Hebrews to these ensigns. Vatablus quotes a Jewish
writer as saying that the man, in the banner of Reuben, signified
religion and reason; the lion, in that of Judah, denoted power;
the ox, in that of Ephraim, represented patience and toilsome
labour; and the eagle, in that of Dan, betokened wisdom, agility,
and sublimity. But although such may have been the emblematic
meaning of these devices among the Israelites, the combination of
them in the masonic banner is only intended to indicate the Jewish
origin of our institution from Solomon, who was the last king
of Israel under whom the twelve tribes were united.
Banquet—The Banquets in English and American masonry do
not differ from the convivial meetings of other societies, with the
exception, perhaps, that the rule prohibiting the introduction of
debates on religious and political subjects is more rigidly enforced.
But in the French lodges the Banquets are regulated by a par-
ticular system of rules, and the introduction of ceremonies which
distinguish them from all other social assemblies. The room is
closely tyled, and no attendants, except those who are of the
fraternity, are permitted to be present. -
Barefoot.—See DISCALCEATION.
Beadle,_An officer in a council of Knights of the Holy Sepul-
chre, corresponding to the Junior Deacon of a symbolic lodge.
Beauseant.—The banner composed of a black and a white hori-
zontal stripe, which was peculiar to the ancient Templars.
Beauty. One of the three principal supports of masonry, the
other two being WISDOM and STRENGTH. It is represented by the
Ionic column and the J.'. W.'., because the Ionic was formed after
the model of a beautiful young woman, and because the situation
of the J. W... in the S. . enables him the better to observe that
bright luminary which, at its meridian height, is the beauty of the
36 BEE–BEN
day. H. A. . is also considered as the representative of the
column of Beauty which supported the Temple.
Beehive...—An emblem of industry. This is a virtue ever held
in high esteem among the craft; for our old charges tell us that
“all Masons shall work homestly on working days, that they may
live creditably on holidays.” There seems, however, to be a more
recondite meaning connected with this symbol. The ark has already
been shown to have been an emblem common to Freemasonry and
the ancient mysteries, as a symbol of regeneration—of the second
birth from death to life. Now, in the mysteries a hive was a type
of the ark. “Hence,” says Faber, “both the diluvian priestesses
and the regenerated souls were called bees; hence bees were feigned
to be produced from the carcase of a cow, which also symbolized
the ark; and hence, as the great father was esteemed an infernal
god, honey was much used both in funeral rites and in the mys-
teries.”* -
Bel-Bel, Baal, or Bul, is the name of God as worshipped among
the Chaldeans and Phemicians. –See JEHOVAH.
Benac.—A corrupted form of a Hebrew word signifying “the
builder.”
Benefit Fund.—In 1798 a society was established in London,
under the patronage of the Prince of Wales, the Earl of Moira, and
all the other acting officers of the Grand Lodge, whose object was
“ the relief of sick, aged, and imprisoned brethren, and the protec-
tion of their widows, children, and orphans.” The payment of one
guinea per annum entitled every member, when sick or destitute,
or his widow and orphans, in case of his death, to a fixed contri-
bution. -
Benefit funds of this kind have, until very lately, been unknown
to the Masons of America; but within a few years several lodges
have established a fund for the purpose. The lodge of Strict
Observance in the city of New York, and others in Troy, Ballston,
Schenectady, &c., have adopted Benefit Funds. In 1844 several
members of the lodges in Louisville, Kentucky, organized a society
under the title of the “Friendly Sons of St. John.” It is con-
structed after the model of the English Society already mentioned.
No member is received after forty-five years of age, or who is not a
contributing member of a lodge; the per diem allowance to sick
members is seventy-five cents; fifty dollars are appropriated to
pay the funeral expenses of a deceased member, and twenty-five
those of a member's wife; on the death of a member a gratuity is
given to his family; ten per cent. of all fees and dues is appro-
priated to an orphan fund; and it is contemplated, if the funds
* Orig. of Pag. Idol, vol. ii., 133.
BIB–BON 37
will justify, to pension the widows of deceased members, if their
circumstances require it.
Further reflection and a more careful investigation of the prin-
ciples of our order, since the first edition of this work, have con-
vinced me that the establishment in lodges of such benefit funds as
are described in the last paragraph, are in opposition to the pure
system of masonic charity. They have, therefore, been very properly
discouraged by several Grand Lodges.
Bible.—Emphatically is the Bible called a greater light of ma-
sonry; for, from the centre of the lodge, it pours forth upon the
East, the West, and the South, its refulgent rays of Divine truth.
The Bible is used among Masons as the symbol of the will of God,
however it may be expressed.—See FURNITURE.
Black-This colour is a symbol of grief and mourning. In the
degree of Knight Templar it refers to the execution of Jacques de
Molay; in the elu degrees of the Scotch and other rites, to the death
of the chief builder at the temple; and in the Rose Croix to the
crucifixion. -
Blazing Star-The blazing star constitutes one of the ornaments
of the lodge. Formerly it was said to be “commemorative of the
star which appeared to guide the wise men of the East to the place
of our Saviour's nativity.” But as this allusion, however beautiful,
interferes with the universal character of masonry, it is now gen-
erally omitted, and the blazing star is said to be an emblem of
Divine Providence. In the English ritual it is emblematic of
Prudence. Dr. Hemming, quoted by Oliver, says that it refers to
the sun, “which enlightens the earth with its refulgent rays, dis-
pensing its blessings to mankind at large, and giving light and life
to all things here below.”
Blue-The appropriate colour of the first three degrees or ancient
craft masonry, and has been explained as emblematic of universal
friendship and benevolence, instructing us, that in the mind of a
Mason those virtues should be as extensive as the blue arch of
heaven itself. -
Blue Masonry.—The degrees of Entered Apprentice, Fellow-Craft,
and Master Mason, are called Blue Masonry, and lodges in which
they are conferred are called Blue Lodges, because the decorations
of these degrees are of this colour.
Boaz.-The name of the left hand pillar that stood at the porch of
Ring Solomon's temple. It is derived from the Hebrew ºn, b “in,”
and ºv, oaz, “strength,” and signifies “in strength.”—See PILLARs.
Bone,—This word, which is now corruptly pronounced in one
38 BOO
syllable, is the Hebrew word boneh, nº-, “builder,” from the verb
banah, Itoi, “to build.” It was peculiarly applied, as an epithet,
to Hiram Abif, who superintended the construction of the temple
as its chief builder.
Book of Constitutions,—The Book of Constitutions is that work
in which is contained the rules and regulations of the order, an
exposition of the duties of officers, the rights of members, the detail
of ceremonies to be used on various occasions, such as consecrations,
installations, funerals, &c.; and, in fine, a summary of all the funda-
mental principles of masonry. To this book reference is to be made
in all cases where the by-laws of the Grand Lodge are silent or
not sufficiently explicit.
The earliest notice that we have of any such Constitutions is in a
record, written in the reign of Edward IV., which states that Prince
Edwin, having assembled the Masons at York, in 926, then framed
the English constitutions of masonry from the writings brought
there in various languages. These Constitutions continued for a
long time to govern the English craft under the name of the “Gothic
Constitutions;” but as they were found, at the revival of masonry,
in the beginning of the eighteenth century, to be very erroneous
and defective—probably from carelessness or ignorance in their fre-
quent transcription—in September, 1721, the Duke of Montagu,
who was then Grand Master, ordered Brother James Anderson to
digest them “im a new and better method.”
Anderson having accordingly accomplished the important task
that had been assigned him, in December of the same year, a com-
mittee, consisting of fourteen learned brethren, was appointed to
examine the book; and they, in the March communication of the
Subsequent year, having reported their approbation of it, it was,
after some amendments, adopted by the Grand Lodge, and published
in 1723, under the title of The Book of Constitutions of the Free-
ſmasons, containing the History, Charges, Regulations, dºc., of the
Most Ancient and Right Worshipful Fraternity. For the use of the
Lodges. -
In 1735, a second edition was published, under the superintend-
ence of a committee of Grand officers. This was the last edition
issued during the lifetime of Dr. Anderson; but in the year 1754,
it was resolved “that the Book of Constitutions should be revised,
and the necessary alterations and additions made, consistent with
the laws and rules of masonry.” Again, in 1766, a similar revision
took place, under the care of the Grand officers and twenty-one
Masters of lodges; and the amendments having been unanimously
approved by the Grand Lodge, in January, 1767, the fourth edition
was published.
BOO 39
This book is carried, in all processions, before the Grand Master,
on a velvet cushion, and the right of so carrying it is vested in the
Master of the oldest lodge—a privilege which arose from the follow-
ing circumstances:—During the reign of Queen Anne, Freemasonry
was in a languishing condition, in consequence of the age and infir-
mities of the Grand Master, Sir Christopher Wren. On his death,
and the accession of George the First to the throne, the four old
lodges then existing in London determined to revive the Grand
Lodge, which had for some years been dormant, and to renew the
quarterly communications and the annual feast. This measure they
accomplished, and resolved, among other things, that no lodge there-
after should be permitted to act (the four old lodges excepted)
unless by authority of a charter granted by the Grand Master, with
the approbation and consent of the Grand Lodge. In consequence
of this, the old Masons in the metropolis vested all their inherent
privileges as individuals in the four old lodges, in trust, that they
would never suffer the ancient landmarks to be infringed; while,
on their part, these bodies consented to extend their patronage to
every lodge which should thereafter be regularly constituted, and to
admit their Masters and Wardens to share with them all the privi-
leges of the Grand Lodge, that of precedence only excepted. The
extension of the order, however, beginning to give to the new lodges
a numerical superiority in the Grand Lodge, it was feared they
would at length be able, by a majority, to subvert the privileges of
the original Masons of England, which had been centred in the
four old lodges. On this account, a code of articles was drawn up
with the consent of all the brethren, for the future government of
the Society. To this was annexed a regulation, binding the Grand
Master and his successors, and the Master of every newly consti-
tuted lodge, to preserve these regulations inviolable; and declaring
that no new regulation could be proposed, except at the third quar-
terly communication, and requiring it to be publicly read at the
annual feast to every brother, even to the youngest Apprentice,
when the approbation of at least two-thirds of those present should
be requisite to render it obligatory. To commemorate this circum-
stance, it has been customary for the Master of the oldest lodge to
attend every grand installation, and taking precedence of all pre-
sent, the Grand Master excepted, to deliver the Book of Constitu-
tions to the newly installed Grand Master, on his promising obedience
to the ancient charges and general regulations.
This book, guarded by the Tyler's sword, constitutes an emblem
in the Master's degree, intended to admonish the Mason that he
should be guarded in all his words and actions, preserving unsullied
the masonic virtues of silence and circumspection which are incul-
cated in that book,
40 BOO–BRE
Book of the Law.—The Holy Bible, which is always open in a
lodge, as a symbol that its light should be diffused among the
brethren. The passages on which it is opened differ in the different
degrees. In this country these passages are as follow:—in the first
degree, at Psalm cKxxiii.; in the second, at Amos vii. 7, 8; in the
third, at Ecclesiastes xii. 1-7.
Breastplate.—A piece of embroidery about ten inches square,
worn by the Jewish High Priest on his breast, and attached by its
upper corners to the shoulders, and by its lower to the girdle of the
Ephod. It was made of the same rich embroidered stuff of which
the Ephod was. The front of it was set with twelve precious stones,
on each of which was engraved the name of one of the twelve tribes.
These stones were divided from each other by golden partitions, and
set in four rows, according to the following order. It must be re-
membered that they are to be read according to the Jewish system
of writing, from right to left, commencing with the Sardius in the
right hand upper corner:—

CARBUNCLE, TOPAZ, SARDIUS,
:k Sk S;
LEVI. SIMEON. REUBEN.
DIAMOND, SAPPHIRE, EMERALD,
t >}:
>k $: º
ZEBULUN. ISSACHAR. JUDAH.
AMETHYST, AGATE, LIGURE,
>}: >}: :
GAD. NAPHTALI. DAN.
JASPER, ONyx, BERYL,
2k : :};
BENJAMIN. JoSEPH. ASHER.
The colours of these stones have been described by Biblical
naturalists as follows:—
1. The Sardius, or ruby, was of a red colour, with an admixture
of purple. 2. The Topaz, or modern chrysolite, was pale green,
with an admixture of yellow. 3. The Carbuncle was a fiery red.
4. The Emerald was of a beautiful and pure green. 5. The Sap-
phire, or modern lapis lazuli, was a deep blue, veined with white,
and spotted with small golden stars. 6. The Diamond is perfectly
white. 7. The Ligure, or hyacinth, was of dull red, much mixed
with yellow. 8. The Agate was of a grey horny ground, spotted
with different colours, chiefly of a dusky hue. 9. The Amethyst was
of a purple colour, composed of strong blue and deep red. , 10. The
Beryl, or modern aqua marina, was a pellucid gem of a bluish-green,
BRI-BRO 41
11. The Onya, was of a bluish-white colour, resembling the tint of
the human nail. 12. The Jasper was of a beautiful green, some-
times clouded with white, red, or yellow. t
The following are the Hebraic characters in which the names of
the twelve tribes were engraved on these stones, in the same order
in which they are arranged in the preceding diagram —

Sºb Typto |- sh
jºb- --Nºyº HTFT
T] SºnSS IT
jº- Fº ºnyS
The breastplate was never to be separated from the priestly
garments, and was called the “memorial,” because it was designed
to remind the High Priest how dear the tribes whose names it bore
should be to his heart. This ornament forms a part of the vestments
of the High Priest in a Royal Arch Chapter.”
Bright.-A Mason is said to be “bright” who is well acquainted
with the ritual, the forms of opening and closing, and the ceremonies
of initiation. This expression does not, however, in its technical
sense, appear to include the superior knowledge of the history and
science of the institution, and many bright masons are therefore not
necessarily learned masons, and on the contrary some learned masons
are not well versed in the exact phraseology of the ritual. The one
knowledge depends on a retentive memory, the other is derived from
deep research.
Broken Column.—Among the Hebrews, columns were used meta-
phorically, to signify princes or nobles, as if they were the pillars of
a state. Thus, in Psalms xi. 3, the passage, reading in our transla-
tion, “if the foundations be destroyed, what can the righteous do?”
is in the original, “when the columns are overthrown,” i. e., when
the firm supporters of what is right and good have perished. So
the passage in Isaiah xix. 10, should read, “her (Egypt's) columns
* The judges in ancient Egypt wore breastplates. For more on this subject, see
URIM and THUMMIM.
42 BRO–CAB
are broken down,” i. e., the nobles of her state. In Freemasonry,
the broken column is, as Master Masons well know, the emblem of
the fall of one of the chief supporters of the craft.
Drother.—The term which Freemasons apply to each other.
Freemasons are brethren, not only by common participation of the
human nature, but as professing the same faith, as being jointly
engaged in the same labours, and as being united by a mutual
covenant or tie, whence they are also emphatically called “Brethren
of the Mystic Tie.”
Brotherly Love, Relief, and Truth, The three great principles of
masonry, constituting the motto of our order, and the characteris-
tics of our profession. They need no explanation, but they prove
that a society which could adopt them, can be founded only on the
principles of virtue. One of the ancient charges calls brotherly love
“the foundation and capestone, the cement and glory of this ancient
fraternity.” .
Burning Bush.-The burning bush, out of the midst of which the
angel of the Lord appeared unto Moses at Mount Horeb, is referred
to in the ceremonies of Royal Arch Masonry, because it was
there that the Tetragrammaton was delivered to the Jewish law-
giver. This was, therefore, the great source of true masonic light,
and hence Supreme Councils of the thirty-third degree date their
protocols “near the B. B.’.” or “Burning Bush,” to intimate that
they are in their own rite the exclusive source of all masonic
instruction.
By-Laws.-Every subordinate lodge is permitted to make its
own by-laws, provided they do not conflict with the regulations of
the Grand Lodge, nor with the ancient usages of the fraternity.
But of this the Grand Lodge is the only judge, and therefore the
original by-laws of every lodge, as well as all subsequent alterations
of them, must be submitted to the Grand Lodge for approval and
confirmation before they can become valid.
C
Cabala. The Cabala is that peculiar science or philosophy of
the Jews which is occupied in the mystical interpretation of the
Scriptures, and in metaphysical speculations concerning the Deity
and the spiritual world. As much use is made of these cabalistic
speculations in the higher philosophical degrees of masonry, a brief
description of the system will not perhaps be considered irrelevant
to the objects of this work.
The Cabala is of two kinds—theoretical and practical. With the
CAB 43
practical Cabala, which is engaged in the construction of talismans
and amulets, we have nothing to do. The theoretical is divided into
the literal and dogmatic. The dogmatic Cabala is nothing more
than the summary of the metaphysical doctrines taught by the Cab-
alistic doctors. It is, in other words, the system of Jewish philo-
sophy. The literal is a mystical mode of explaining sacred things
by a peculiar use of the letters of words, and is the one which is
connected with philosophical and ineffable masonry.
There are three principal branches of the literal Cabala, which
are denominated Gematria, Notaricon, and Temwra.
1. Gematria is a mode of contemplating words according to the
value of the letters of which they are composed. The Hebrews,
like other ancient nations, having no figures in their language,
made use of the letters of their alphabet instead of numbers, each
letter having a particular numerical value according to the follow-
ing table:–
Aleph. § 1 | Yod * 10 Koph p 100
Beth - 2 | Caph - 20 | Resh - 200
Gimel h 3 | Lamed * 30 | Shin Rºy 300
Daleth *T 4 || Mem Yo 40 | Tau in 400
He TT 5 || Nun > 50 | Final Caph T 500
Wau * 6 | Samech d 60 | Final Mem û- 600
Zain $ 7 || Ain y 70 Final Nun 700
Heth H 8 || Pe 5 80 | Final Pe F 800
Teth to 9 || Tsaddi s 90 | Final Tsaddi y 900
Any two words, the letters of which have the same numerical
value, are mutually convertible, and each is supposed to contain the
latent signification of the other. Thus the words in Genesis xlix.
10, “Shiloh shall come,” are supposed to contain a prophecy of the
Messiah, because the letters of “Shiloh shall come,” nºw sº and
of “Messiah,” riºt», both have the numerical value of 358, accord-
ing to the above table. It was by Gematria, applied to the Greek
language, that we found in the article ABRAXAS in this work, the
identity of Abraxas and Mithras. This is by far the most common
mode of applying the Cabala.
2. Notaricon is a mode of constructing one word out of the initials
or finals of many, or a sentence out of the letters of a word, each
letter being used as the initial of another word. Thus of the sem-
tence in Deuteronomy xxx. 12, “Who shall go up for us to heaven?”
in Hebrew Hºptºn Yºº Hºyº ºn the initial letters of each word
are taken to form the word n'ºn, “circumcision,” and the finals to
form FTITY “J ehovah ;” hence it is concluded that Jehovah hath
shown circumcision to be the way to heaven. Again; the six letters
44 CAB
of the first word in Genesis nºw8-> “in the beginning,” are made
use of to form the initials of six words which constitute a sentence
signifying that “In the beginning God saw that Israel would accept
the law,” Thin ºntº bºw Hºrbs Fish nºws---
3. Temura is Cabala by permutation of letters. Sometimes the
letters of a word are transposed to form another word, making what
is familiarly known as an anagram, or the letters of a word are
changed for others according to certain fixed rules of alphabetical
permutation, the first letter being placed for the twenty-second, the
Second for the twenty-first, the third for the twentieth, and so on.
It is in this way that Babel, 2-5 is made out of Sheshach Tww.
and hence the Cabalists say that when Jeremiah used the word
Sheshach (xxv. 26), he referred to Babel. -
A very interesting account of the Cabala will be found in Allen's
Modern Judaism, from which work, indeed, I have principally
condensed the present synopsis.
Cabiri, Mysteries of the –The Cabiri were originally Syrian
or Phoenician gods, and all that we know about them is to be found
in a fragment of Sanconiathon, quoted by Eusebius, which tells us
that they were the children of Sydyk (whom Faber” and some
other authors suppose to be Noah), and that they were the inventors
of ship-building. In the time of Chronos (or Saturn) their descen-
dants, while navigating the sea, ran aground on Mount Casius, and
there erected a temple.
The worship of the Cabiri was first established in the island of
Samothrace, where it may be supposed that these navigators first
landed on passing from the continent. Here they founded the
mysteries of the Cabiri, which were subsequently celebrated at
Thebes and Lemnos, but more especially at Samothrace, whence
they were sometimes called the Samothracian rites. The name of
the Cabiri was derived originally from Phoenicia, and the word
signifies in that language powerful.f There were four of these
gods, Axieros, Axiokersos, Axiokersa, and Cadmillus.j. The last
had been slain by the three others, and his murder was commemo-
rated in the secret rites. The aspirant presented himself crowned
with an olive branch, and girded about the loins with a purple
riband or apron. He was placed upon a throne, around which the
* Dissert. on the Mysteries of the Cabiri. Bishop Cumberland thinks Sydyk
identical with Shem, a just man, in Hebrew, Sadek. -
f Compare the cognate Hebrew, kabir, “to be greater.”
† Some authors suppose that these four gods refer to Noah and his three sons,
saved in the ark, and thus they connect the Samothracian rites with the Arkite
worship. See Drummond's Origines, vol. ii., p. 130. The Scholiast on Appol. Rhod.
Says their names were Ceres, Proserpine, and Bacchus.
CAB-CAG 45
priests and initiated performed sacred dances. Funeral rites were
then enacted, in which the candidate represented Cadmillus. The
hierophants declared that the object of the mysteries was, to make
men just and virtuous. Candidates who had been guilty of any
crime, were compelled to confess to a priest, who purified them.
Many persons annually resorted to Samothrace to be initiated
into the celebrated mysteries, among whom are mentioned Cadmus,
Orpheus, Hercules, and Ulysses. Jamblichus says, in his Life of
Pythagoras, that from those of Lemnos that Sage derived much of
his wisdom. The mysteries of the Cabiri were much respected
among the common people, and great care was taken in their
concealment. The priests were called Corybantes, and made use
of a language peculiar to the rites.”
There is much perplexity connected with this subject; but it is
generally supposed that the mysteries were instituted in honour of
Atys, the son of Cybele. According to Macrobius, Atys was one
of the names of the sun; in confirmation of this, we know that
the mysteries were celebrated at the vernal equinox. They lasted
three days, during which they represented, in the person of Atys,
the enigmatical death of the sun in winter, and his regeneration
in the spring. In all probability, in the initiation, the candidate
passed through a drama, the subject of which was the violent death
of Atys. Candidates on their admission underwent an examina-
tion respecting their previous life, and after being purified and
initiated, were presented with a purple girdle, which was worn like
an apron around their bodies, as an amulet to preserve them against
all dangers.
The mysteries were in existence at Samothrace as late as the
eighteenth year of the Christian era, at which time the emperor
Germanicus embarked for that island, to be initiated, but was
prevented from accomplishing his purpose by adverse winds.
Cable Tow.—A properly constructed tracing board of the
Entered Apprentice is always enclosed within a cord or cable tow,
having four tassels placed at the four angles, referring to the four
cardinal virtues and their illustrated points, while the cable tow is
emblematic of the cord or band of affection which should unite the
whole fraternity, as in Hosea xi. 4, “I drew them with cords of a
man, with bands of love.” But there is another and not figurative
use of this implement, with which masons are well acquainted.
Cagliostro–Joseph Balsamo, Marquis of Pelligrini, more com-
* Larcher says that those who had been admitted to these mysteries were highly
esteemed, as they were supposed to have nothing to apprehend from tempests; and
Plutarch tells us, that they who learned the names of the Cabiri, pronounced them
slowly, as an amulet to avert calamity.
46 CAL
monly known by the title which he assumed at Paris, of Count
Cagliostro, was one of the most ingenious impostors that ever lived.
He was the author of a work entitled Maçonnerie Egyptiemme, and
the founder of a pseudo-masonic system, which he called the rite
of Egyptian masonry. He established this rite (the idea of which
he had obtained from some manuscripts accidentally purchased at
London) at first in Courland, in the year 1779, whence he after-
ward introduced it into Germany, France, and England. For the
purpose more speedily of captivating the credulous and the
imaginative, he united with this form of masonry the visionary
schemes of Alchemy, declaring that one of the objects of initiation
was the possession of the philosopher's stone and the elixir of
immortality.
Both men and women were admitted into the lodges of the
Egyptian rite, though the ceremonies for each sex were slightly dif-
ferent, and the lodges for their reception were entirely distinct. The
system was called a hierarchy, and was divided into three degrees,
Egyptian Apprentice, Egyptian Fellow-Craft, and Egyptian Master.
Cagliostro, after having been banished from France by the
government, and compelled to fly from England by his creditors,
was finally arrested at Rome by the Inquisition, in 1789, on a
charge of practising the rites of Freemasonry, and condemned to
perpetual imprisonment. He was never afterwards heard of, and
is supposed to have died, or to have been put to death, during his
incarceration.
Calendar, Masonic.—Freemasons, in affixing dates to their official
documents, never make use of the common calendar or vulgar era,
but have one peculiar to themselves, which, however, varies in the
different rites.
Masons of the York and French rites, that is to say, the Masons
of England, Scotland, Ireland, France, Germany, and America,
date from the creation of the world, calling it Anno Lucis, which
they abbreviate A. L., signifying “in the Year of Light.” Thus
with them the year 1850 is A. L.'. 5854. This they do, not because
they believe Freemasonry to be coeval with the creation, but with
a symbolic reference to the light of masonry.
In the Scotch rite, the era also begins from the date of the crea-
tion; but Masons of that rite, using the Jewish chronology, would
call the year 1850 A. M., or Anno Mundi (in the year of the
world) 5610. They sometimes use the initials A., H., signifying
Anno Hebraico, or, “in the Hebrew year.” They have also adopted
the Hebrew months, and the year therefore ends with them on the
16th of September, the new year beginning on the 17th of the
same month, which is the first of Tisri.
CAL 47
The Masons of the rite of Mizraim, which is practised in France,
adopt the chronology of Archbishop Usher, and adding four years
to the usual computation of the age of the world, would make the
year 1850 A... L.'. 5854.
Masons of the York rite begin the year on the first of January,
but in the French rite it commences on the first of March; and
instead of the months receiving their usual names, they are desig-
nated numerically, as first, second, third, &c. Thus the 1st Janu-
ary, 1850, would be styled in a French masonic document, the
“1st day of the 11th masonic month, Anno Lucis, 5854.” The
French sometimes, instead of the initials A. L. ..., use L'an de la
V.'. L.'., or, Vraie Lumiere, i. e., “Year of True Light.”
Royal Arch Masons commence their era with the year in which
Zerubbabel began to build the second temple, which was 530 years
before Christ. Their style for the year 1850 is, therefore, A.'. Inv.,
that is, Anno Inventionis, or, in the Year of the Discovery, 2380.
Royal and Select Masters very often make use of the common
masonic date, Anno Lucis, but properly they should date from the
year in which Solomon's Temple was completed, and their style
would then be, Anno Depositionis, or, “in the Year of the Deposite,”
and they would date the year 1850 as 2850.
Enights Templars use the era of the organization of their order
in 1118. Their style for the year 1850 is A. O..., Anno Ordinis,
or, “in the Year of the Order,” 732. -
I subjoin, for the convenience of reference, the rules for discover-
ing these different dates:—
1. To find the Ancient Craft date. Add 4004 to the vulgar era.
Thus, 1850 and 4004 are 5854.
2. To find the date of the Scotch rite. Add 3760 to the vulgar
era. Thus, 1850 and 3760 are 5610. After September add one
year more.
3. To find the date of Royal Arch Masonry. Add 530 to the
vulgar era. Thus, 530 and 1850 are 2380.
4. To find the Royal and Select Masters' date. Add 1000 to the
vulgar era. Thus, 1000 and 1850 are 2850.
5. To find the Knights Templars' date. Subtract 1118 from the
vulgar era. Thus, 1118 from 1850 is 732.
The following will show, in one view, the date of the year 1850
in all the branches of the order:-
Year of the Lord A. D. 1850—Vulgar era.
Year of the Light, A. L.'. 5854—Ancient Craft Masonry.
Year of the World, A. M.'. 5610—Scotch rite.
Year of the Discovery, A. I. 2380—Royal Arch Masonry.
Year of the Deposite, A. Dep. 2850—Royal and Select Masters.
Year of the Order, A. O.'. 732–Rnights Templars.
48 CAN–CAP
Candidate.-In ancient Rome, he who sought office from the
people wore a white shining robe of a peculiar construction, flowing
open in front, so as to exhibit the wounds he had received in his
breast. From the colour of his robe or toga candida, he was
called candidatus, whence our English word candidate. The deri-
vation will serve to remind our brethren of the purity of conduct
and character which should distinguish all those who are candidates
for admission into our order. For the constitutional qualification
of masonic candidates, see ADMISSION.
Capestone,—Properly COPESTONE, which see.
Captain General,—The third officer in an Encampment of Knights
Templars in America. He presides over the Encampment in the
absence of his superiors, and is one of its representatives in the
Grand Encampment. His duties are to see that the council cham-
ber and asylum are duly prepared for the business of the meetings,
and to communicate all orders issued by the Grand Council. His
station is on the left of the Grand Commander, and his jewel is a
level surmounted by a cock, the emblem of courage.
Captivity.—Solomon having erected and dedicated a temple to
Jehovah, died in the year of the world 3029. His dominions did
not long retain their integrity, for during the reign of his son and
successor, Rehoboam, ten of the tribes revolted against his autho-
rity; and thus the separate kingdoms of Judah and Israel were
established, the Temple remaining in the possession of the former.
After a series of events unnecessary to be narrated here, the city of
Jerusalem was attacked by Nebuchadnezzar, and after a year's
siege, was surrendered at midnight, in the eleventh year of the
reign of Zedekiah, to Nebuzaradan, the captain of Nebuchadnezzar's
guards. Nebuzaradan, having rifled the Temple of its sacred vessels
and its two pillars at the entrance of the porch, set it and the city
on fire, on the tenth day of the fifth month, corresponding to the
latter part of July; and conveyed those of the people who had
escaped the sword, as captives to Babylon. Here they remained in
servitude until they were released by Cyrus, King of Persia, who,
in the first year of his reign, published that famous decree which
liberated the Hebrew captives, and permitted them to rebuild
“the city and house of the Lord.” Many interesting circum-
stances in relation to this captivity, and its termination, are inter-
spersed through some of the higher degrees, such as the Royal
* Lightfoot says that the seventy years of the captivity began in the third year of
Jehoiakim, and terminated in the first year of Cyrus, which he dates Anno Mund;
3470.-Harmony of the Four Evang., Proleg, Sec. vii.
CAR–CEP 49
Arch, the Red Cross Knight, Knight of the East, and to parts of
Jerusalem.
Cardinal Wirtues.—These are Prudence, Fortitude, Temperance,
and Justice. They are dilated on in the first degree; and the
practice of them urged upon the candidate, by certain striking
allusions to part of the ceremonies of initiation.
Carpet-A painting or diagram, containing the emblems of a
particular degree. The same as flooring or tracing board. It is
called a carpet, because the larger ones used in a lodge are generally
laid upon the ground for the purposes of instruction.
Cassia.--Sometimes improperly used for Acacia.
Catenarian Arch.-If a rope be suspended loosely by its two
ends, the curve into which it falls is called a catenarian curve,
and this inverted, forms the catenarian arch, which is said to be
strongest of all arches. As the form of a symbolic lodge is an
oblong square, that of the Royal Arch Chapter, according to the
English ritual, is a catenarian arch.
Caution.—It was formerly the custom to bestow upon an
Entered Apprentice, on his initiation, a new name, which was “cau-
tion.” The custom is now very generally discontinued, although
the principle which it inculcated should never be forgotten.
Centre, Opening on the. In the ritual of the English lodges, it
is usual for the W.'. M. ..., when he has opened a lodge in the third
degree, to declare it duly “opened on the centre.” This practice
is thus explaimed: “None but Masters’ Lodges are so opened.
Apprentice and Craft Lodges are mixed lodges—the first includ-
ing brethren of the three degrees—some higher and some lower in
masonry than others, consequently, there is not a masonic equality
among them. The Master Mason is under a stronger obligation to
his brother of an equal degree than to one of an inferior degree.
On the contrary, in a lodge of Masters, all are equal, all stand upon
the same level, all are equally near and equally distant to each other
—as the central point of the circle is equally near and equally distant
to its circumference. Hence we say a Master's Lodge is opened on
the centre.”—Moore's Mag., v. iii., p. 356. An attempt has been
made in the Trestle Board, published under the sanction of the late
Baltimore Masonic Convention, to introduce the custom into the
American lodges. It has, however, been rejected in South Carolina.
Cephas, A Syriac word signifying a rock or stone. In the
degree of Royal Master, it is used in reference to the cubical stone
of masonry. -
E
50 CER—CHA
Certificate.-A diploma issued by a Grand Lodge, or by a
subordinate lodge under its authority, testifying that the holder
thereof is a true and trusty brother, and recommending him to the
hospitality of the fraternity abroad. The character of this instru-
ment has sometimes been much misunderstood. It is by no means
intended to act as a voucher for the bearer, nor can it be allowed
to supersede the necessity of a strict eacamination. A stranger,
however, having been tried and proved by a more unerring standard,
his certificate then properly comes in as an auxiliary testimonial,
and will be permitted to afford good evidence of his correct stand-
ing in his lodge at home; for no body of Masons, true to the prin-
ciples of their order, would grant such an instrument to an unworthy
brother, or to one who, they feared, might make an improper use
of it. But though the presence of a Grand Lodge's certificate be
in general required as collateral evidence of worthiness to visit, or
receive aid, its accidental absence, which may arise in various ways,
as from fire, captivity, or shipwreck, should not debar a strange
brother from the rights guaranteed to him by our institution,
provided he can offer other evidence of his good character. The
Grand Lodge of New York has, upon this subject, taken the proper
stand in the following regulation:-‘‘That no Mason be admitted
to any subordinate lodge, under the jurisdiction of this Grand
Lodge, or receive the charities of any lodge, unless he shall, on such
application, exhibit a Grand Lodge certificate, duly attested by
the proper authorities, eaccept he is known to the lodge to be a worthy
brother.”
Since the publication of the first edition of this work, the certi-
ficate system has been warmly discussed by the Grand Lodges of
the United States, and considerable opposition to it has been made
by some of them on the ground that it is an innovation. If it is
an innovation, it certainly is not one of the present day, as we may
learn from the Regulations made in General Assembly of the
Masons of England, on St. John the Evangelist's Day, 1663, during
the Grand Mastership of the Earl of St. Albans, one of which reads
as follows:—
“That no person hereafter who shall be accepted a Freemason
shall be admitted into any lodge or assembly, until he has brought
a certificate of the time and place of his acceptation from the lodge
that accepted him, unto the Master of that limit or division where
such lodge is kept.”
Chain, Mystic.--To form the mystic chain is for the brethren
to make a circle, holding each other by the hands, as in surrounding
a grave, &c. Each brother crosses his arms in front of his body,
* Order of the Grand Lodge of New York, June 8, 1843.
CHA 51
so as to give his right hand to his left-hand neighbour, and his left
hand to his right-hand neighbour. The French call it chaine d'union.
Chalk, Charcoal, and Clay—By these three substances are beau-
tifully symbolized the three qualifications for the servitude of an
Entered Apprentice.
Chamber of Reflection.—In the French and Scotch rites, a small
room adjoining the lodge, in which, preparatory to initiation, the
candidate is enclosed, for the purpose of indulging in those serious
meditations which its sombre appearance, and the gloomy emblems
with which it is furnished, are calculated to produce. It is also
used in the degree of Knight Templar for a similar purpose.
Chancellor.—An officer in a Council of Knights of the Red
Cross, corresponding, in some respects, to the Senior Warden of a
symbolic lodge.
Chapiter.—An ornamental finish to the top of a pillar.
Chaplain,_The office of Chaplain of a lodge is one which is not
recognized in the ritual of this country, although often conferred
by courtesy.
Chapter.—A convocation of Royal Arch Masons is called a
Chapter. In England and Ireland Royal Arch Masonry is con-
nected with and under the government of the Grand Lodge; but
in Scotland and America the jurisdictions are separate.” In these
countries a Chapter of Royal Arch Masons is empowered to give
the preparatory degrees of Mark, Past, and Most Excellent Master;
although, of course, the Chapter, when meeting in either of these
degrees, is called a lodge. In some Chapters the degrees of Royal
and Select Master are also given as preparatory degrees; but in
most of the States the control of these is conferred upon separate
bodies, called “Councils of Royal and Select Masters.” The pre-
siding officers of a Chapter are the High Priest, King, and Scribe,
who are, respectively, representatives of Joshua, Zerubbabel, and
Haggai. In the English Chapters these officers are generally
styled either by the founders' names, as above, or as first, second,
and third Principals. Chapters of Royal Arch Masons in this
country are primarily under the jurisdiction of State Grand
Chapters, as lodges are under Grand Lodges; and, secondly, under
the General Grand Chapter of the United States, whose meetings
are held triennially, and which exercises a general supervision over
this branch of the order throughout the Union. The convocations
of several of the ineffable degrees are also called Chapters.-See
ROYAL ARCH. -
* Formerly, in this country, Chapters were chartered by and under the control of
Grand Lodges.
52 CHA.
Chapter, General,—The appellation of the supreme body of
Templars, whose chief seat is in Scotland. It has the power of
instituting Grand Priories (or Encampments), or several Precep-
tories, in any nation, colony, or langue.
Chapter, General Grand.—The General Grand Chapter of the
|United States was organized in 1806, and meets triennially: it
consists of the Grand and Deputy Grand High Priests, Kings, and
Scribes, for the time being, of the several State Grand Chapters,
and of the Past General Grand High Priests, Deputy General
Grand High Priests, Kings, and Scribes of the said General
Grand Chapter.” It exercises a general supervisory authority
over the State Grand Chapters, and immediate jurisdiction in all
States or Territories where a State Grand Chapter has not been
established.
Chapter, Grand.—A Grand Chapter consists of the High Priests,
Rings, and Scribes, for the time being, of the several Chapters
under its jurisdiction, and of the Past Grand and Deputy Grand
High Priests, Kings, and Scribes of the said Grand Chapter. Its
organization differs from that of a Grand Lodge—Past High Priests
not being eligible to a seat after the expiration of their time of
service, as Past Masters are in the Grand Lodge, unless they shall
have served as Grand and Deputy Grand High Priests, Kings, or
Scribes. Grand Chapters have the sole government and superin-
tendence (under the General Grand Chapter) of the several Royal
Arch Chapters, and Lodges of Most Excellent, Past, and Mark
Masters, within their several jurisdictions.
Until the year 1797 there was no organization of Grand Chap-
ters in the United States. Chapters were held under the authority
of a Master's warrant, although the consent of a neighbouring
Chapter was generally deemed expedient. But in 1797 delegates
from several of the Chapters in the Northern States assembled at
Boston, for the purpose of deliberating on the expediency of organ-
izing a Grand Chapter, for the government and regulation of the
several Chapters within the said States. This Convention pre-
pared an address to the Chapters in New York and New England,
disclaiming the power of any Grand Lodge to exercise authority
over Royal Arch Masons, and declaring it expedient to establish a
Grand Chapter. In consequence of this address, delegates from
most of the States above mentioned met at Hartford in January,
1798, and organized a Grand Chapter, formed and adopted a con-
stitution, and elected and installed their officers. This example
* By an amendment to the Constitution adopted in 1853, Past General Grand
Officers are no longer ea officio members.
CHA 53
was quickly followed by other parts of the Union; and Grand
Chapters now exist in nearly all the States.
Charges.-The fraternity had long been in possession of many
records containing the ancient regulations of the order, when, in
1722, the Duke of Montagu being Grand Master of England, the
Grand Lodge finding fault with their antiquated arrangement, it
was directed that they should be collected, and after being properly
digested, be annexed to the Book of Constitutions, then in course of
publication, under the superintendence of Brother James Anderson.
This was accordingly done, and the document now to be found in
all the Ahiman Rezons, under the title of “The Old Charges of the
Free and Accepted Masons,” constitutes, by universal consent, a part
of the fundamental law of our order. The charges are divided into
six general heads of duty, as follows:–1. Concerning God and
religion; 2. Of the civil magistrate, Supreme and subordinate; 3.
Of lodges; 4. Of Masters, Wardens, Fellows, and Apprentices; 5.
Of the management of the Craft in working; 6. Of behaviour under
different circumstances, and in various conditions. These charges
contain succinct directions for the proper discharge of a Mason's
duties, in whatever position he may be placed; and from them
have been abridged, or by them suggested, all those well-known
directions found in our Monitors, which Masters are accustomed to
read to candidates, on their reception into the different degrees,
and which have, therefore, also been denominated charges. The
word, however, in strictness, and to avoid confusion, ought to have
been confined to the Old Charges above alluded to.”

Charity.—“Though I speak with the tongues of men and of
angels, and have not charity, I become as sounding brass, or a
tinkling cymbal. And though I have the gift of prophecy, and
understand all mysteries and knowledge, and have all faith, so that
I could remove mountains, and have not charity, I am nothing”
(1 Corinth. xiii. 1, 2). Such was the language of an eminent apostle
of the Christian Church, and such is the sentiment that constitutes
the cementing bond of Freemasonry. Charity is the chief corner-
stone of our temple, and upon it is to be erected a superstructure
of all the other virtues, which make the good man and the good
Mason. The charity, however, of which our order boasts, is not alone
that sentiment of commiseration which leads us to assist the poor
with pecuniary donations. Like the virtue described by the apostle,
already quoted, its application is more noble and more extensive.
* I have onlitted the publication of these charges in the present edition, since they
have now become accessible to every Mason, by their insertion in several modern
works on Freemasonry.
54 CHA–CHE
“It suffereth long, and is kind.” The true Mason will be slow to
anger and easy to forgive. He will stay his falling brother by
gentle admonition, and warn him with kindness of approaching
danger. He will not open his ear to his slanderers, and will close
his lips against all reproach. His faults and his follies will be
locked in his breast, and the prayer for mercy will ascend to
Jehovah for his brother's sins. Nor will these sentiments of bene-
volence be confined to those who are bound to him by ties of
kindred or worldly friendship alone; but, extending them through-
out the globe, he will love and cherish all who sit beneath the
broad canopy of our universal lodge. For it is the boast of our
institution, that a Mason, destitute and worthy, may find in every
clime a brother, and in every land a home.
Charles XII., Order of -An order of knighthood instituted in
1811 by Charles XII, King of Sweden, and which was to be
conferred only on the principal dignitaries of the masonic institu-
tion in his dominions. In the manifesto establishing the order, the
king says, “To give to this society (the masonic) a proof of our
gracious sentiments toward it, we will and ordain that its first
dignitaries, to the number which we may determine, shall in future
be decorated with the most intimate proof of our confidence, and
which shall be for them a distinctive mark of the highest dignity.”
The number of knights are twenty-seven, all Masons, and the King
of Sweden is the perpetual Grand Master.
Cherubim.—The second order of the angelic hierarchy, the first
being the Seraphim. The two cherubim that overtopped the mercy-
seat or covering of the ark, in the holy of holies, were placed there
by Moses, in obedience to the orders of God:—“And thou shalt
make two cherubim of gold, of beaten work shalt thou make them,
in the two ends of the mercy-seat. And the cherubim shall stretch
forth their wings on high, covering the mercy-seat with their wings,
and their faces shall look one to another; toward the mercy-seat
shall the faces of the cherubim be” (Exod. xxv. 17, 19). It was
between these cherubim that the shekinah or divine presence
rested, and from which issued the Bath-kol or voice of God. Of the
form of these cherubim we are ignorant; Josephus says that they
resembled no known creature, but that Moses made them in the
form in which he saw them about the throne of God: others,
deriving their ideas from what is said of them by Ezekiel, Isaiah,
and St. John, describe them as having the face and breast of a
man, the wings of an eagle, the belly of a lion, and the legs and
feet of an ox,−which three animals, with man, are the symbols of
strength and wisdom.
CHI 55
Chief of the Tabernacle.—The twenty-third degree in the Ancient
Scotch Rite. It commemorates the institution of the order of the
priesthood in Aaron and his sons Eleazar and Ithamar. Its officers
are three—a Sovereign Sacrificer and two High Priests; and the
members of the “Hierarchy,” as the lodge is styled, are called
Levites. The apron is white, lined with deep scarlet, and bordered
with red, blue, and purple ribbon. A gold chandelier of seven
branches is painted on the centre, and a violet-coloured myrtle on
the flap. The jewel, which is a thurible, is worn from a broad
yellow, purple, blue, and scarlet sash, from the left shoulder to the
right hip.
Chisel-One of the working tools of a Mark Master, and em-
blematic of the effects of education on the human mind. For as
the artist, by the aid of this instrument, gives form and regularity
to the shapeless mass of stone, so education, by cultivating the
ideas, and by polishing the rude thoughts, transforms the ignorant
savage into the civilized being. The chisel is speculatively to the
Mark Master what the Ashlar is to the Entered Apprentice.
In the English ritual, the chisel is one of the working tools of
the Entered Apprentice, with the same emblematic signification as
we give to it in the Mark Master's degree.
Chivalry.—Although Freemasonry and the institution of Chiv-
alry are not identical, yet we are permitted, from a variety of con-
siderations, to infer that the latter was a branch of the former.
And even if we should not come to this conclusion, the close con-
nection which, at the present day, exists between some of the
orders of Chivalry and the order of Freemasonry, will authorize us
in devoting a few words to a brief examination of this venerable
institution.
The origin of Chivalry is involved in very great obscurity. Al-
most every author who has written on this subject has adopted an
hypothesis of his own. Some derive the institution from the eques-
trian order of ancient Rome, while others trace it to the tribes who,
under the name of Northmen, about the ninth century, invaded the
southern parts of Europe. Warburton ascribes the origin of Chiv-
alry to the Arabians; Pinkerton, Mallet, and Percy, to the Scandi-
navians; Clavel derives it from the secret Societies of the Persians,
which were the remains of the mysteries of Mithras.
Chivalry, like Freemasonry, was a ceremonial institution, and
its ceremonies were highly symbolical in their character. It was
divided into three degrees—that of Page, which might answer to
our Apprentice; of Esquire, similar to our Fellow-Craft; and of
Knight, which was equivalent to our Master. The education of
the page was conducted with the greatest care. He was confided
56 CHI
to the charge of some noble dame, who inculcated an unlimited
deference to the female sex, and taught him to appreciate the duties
and honours of the profession in which he was about to embark.
When arrived at a proper age, which was generally that of four-
teen, he was presented at the altar, where the priest, having conse-
crated a sword, suspended it from his shoulder; by which simple
ceremony he was advanced to the second degree of Chivalry, and
became an Esquire. From this time he was attached to the per-
son of a knight, and becoming the sharer of his toils and dangers,
was still further instructed in his duties. Having served a proba-
tionary term in these subordinate degrees, he was, at length, if
found worthy, promoted to the honour of knighthood, which was
the third degree, and the one in which the knowledge of the mys-
teries was conferred. The day before the ceremony of installation
was passed by the novice in fasting, and the night in a church,
prostrated at the foot of the altar, and in the midst of profound
darkness. The next day he knelt before the knight who was to
receive him, and took, between his hands, the solemn obligation
always to fly to the assistance of the oppressed, and to sacrifice
himself for the honour and defence of the mysteries of Chivalry.
The knight then girded the candidate with a sword, struck him on
the neck with his own, which act was called the accolade, kissed
his cheeks and forehead, and gave him, with the open palm of his
hand, a gentle slap, the last he was ever to receive without resent-
ment. He then arose, and was clothed with the various pieces of
his armour, the emblematic sense of which was explained to him.
The formulary of this part of the reception has been preserved,”
and furnishes abundant evidence of the symbolic character of the
institution. The sword which he received was called “the arms of
mercy,” and he was told to conquer his enemies by mercy rather
than by force of arms. Its blade was two-edged, to remind him
that he must maintain Chivalry and justice, and contend only for
the support of these two chief pillars of the temple of honour. The
lance represented truth—because truth, like the lance, is straight.
The coat of mail was the symbol of a fortress erected against vice;
for as castles are surrounded by walls and ditches, the coat of mail
is closed in all its parts, and defends the knight against treason,
disloyalty, pride, and every other evil passion. The rowels of the
spur were given to urge the possessor on to deeds of honour and
virtue. The shield, which he places betwixt himself and his
enemy, was to remind him that the knight is as a shield inter-
posed between the prince and the people, to preserve peace and
tranquillity.
* La Roque, Traité de la Noblesse,
CHR –CIR, 57
After the reception the knight was exhibited with great pomp
before the people. A banquet, followed by the bestowal of largesses
and alms, concluded the ceremonies. The knights were in posses-
sion of signs of recognition known only to themselves,” and were
also united by a system of mysteries, allusions to which will often
be found in the allegories that we meet with in the romances of
Chivalry. The greater part of the stories of Turpin and the other
old romances is filled with astronomical allusions applied to Charle-
magne ; and, indeed, this prince and his twelve paladins ought,
says Clavel, to be considered in these legends as the sun and the
twelve genii, or signs of the twelve palaces of the zodiac. -
Christ, Order of When the Knights Templars were overthrown
throughout Europe, they were protected in Portugal, and converted
by the sovereign into a new order, called the Order of Christ, and
the secret part of the ritual was abolished. A masonic order of the
same name was at one time established in Paris by a Portuguese.
Circle.—See PoſNT WITHIN A CIRCLE.
Circumambulation.-Circumambulation, or a procession around
the altar, always formed a part of the ancient religious ceremonies.
In Greece the priests and the people walked thrice round the altar
during the Sacrifice, and sung a Sacred hymn. On these occasions
the procession moved according to the course of the sun; and a
hymn is still preserved in the writings of Callimachus, which was
chanted by the priests of Apollo, at Delos, and the substance of
which was, “We imitate the example of the sun, and follow his
benevolent course.” The Druids used the same ceremonies, and
always made three turns round the altar, accompanied by all the
worshippers. In some parts of Britain this practice continued to
be observed for ages after the destruction of the Druidical religion;
and Martin, in his Description of the Western Islamds, written not
a century ago, tells us that “in the Scottish isles the people never
come to the ancient sacrificing and fire-hallowing cairns, but they
walk three times round them, from east to west, according to the
course of the sun. This sanctified tour, or round by the south, is
called Deiseal, from Deas or Deis, the right hand, and Soil or Sul,
the sun, the right hand being ever meat the heap or cairn.”
Oliver says that in levelling the foot-stone of the temple, King
Solomon and the twelve tribes circumambulated Mount Moriah
three times in jubilee procession.
Circumspection,-A necessary watchfulness is recommended to
every man, but in a Mason it becomes a positive duty, and the
* Clavel, Hist, Pitt, de la Franc-Maçon, p. 354.
58 CLA—CLO
neglect of it constitutes a heinous crime. On this subject the
Old Charges are explicit: “You shall be cautious in your words
and carriage, that the most penetrating stranger shall not be able
to discover or find out what is not proper to be imitated; and
sometimes you shall divert a discourse and manage it prudently for
the honour of the Worshipful Fraternity” (Old Charges, vi. 4).
Clandestine,—Not legal. A body of Masons uniting in a lodge
without the consent of a Grand Lodge, or although originally
legally constituted, continuing to work after its charter has been
revoked, is styled a “Clandestine Lodge,” and its members are
called “Clandestine Masons.” With clandestine lodges or Masons,
regular Masons are forbidden to associate, or converse on masonic
subjects.
Clay Ground.—In the clay ground between Succoth and Zered-
atha, Hiram Abif cast all the sacred vessels of the Temple, as well
as the pillars of the porch. This spot was about thirty-five miles
in a north-east direction from Jerusalem, and it is supposed that
Biram selected it for his foundry, because the clay which abounded
there was, by its great tenacity, peculiarly fitted for making
moulds. The masonic tradition on this subject is sustained by
the authority of Scripture (see 1 Kings vii. 42, and 2 Chron.
iv. 17).
Clefts of the Rocks,—The whole of Palestine is very mountain-
ous, and these mountains abound in deep clefts or caves, which
were anciently places of refuge to the inhabitants in time of war,
and were often used as lurking-places for robbers. It is, therefore,
strictly in accordance with geographical truth that the statement,
in relation to the concealment of certain persons in the clefts of the
rocks, is made in the third degree.
Closing.—The duty of closing the lodge is as imperative and the
ceremony as solemn as that of opening; nor should it ever be
omitted through negligence, nor hurried over with haste, but every-
thing should be performed with order and precision, so that no
brother shall go away dissatisfied. From the very mature of our
constitution, a lodge cannot properly be adjourned. It must either
be closed in due form, or the brethren called off to refreshment.
But an adjournment on motion, as in other Societies, is unknown
to our Order. The Master can alone dismiss the brethren, and
that dismission must take place after a settled usage. In Grand
Lodges, which meet for several days successively, the session is
generally continued from day to day, by calling to refreshment at
the termination of each day's sitting. -
CLO—COF 59
Clothed.—A Mason is said to be properly clothed when he
wears white leather gloves, a white apron, and the jewel of his
masonic rank. The gloves are now often, but improperly dispensed
with, except on public occasions. This costume is of ancient date;
for in an indenture of covenants made in the reign of Henry the
Sixth of England, “between the church wardens of a parish in
Suffolk and a company of Freemasons, the latter stipulate that
each man, should be provided with a pair of white gloves and a
white apron, and that a lodge, properly tyled, should be erected at
the expense of the parish in which they were to carry on their
works” (see Quarterly Review, vol. xxiv., p. 146.)
Clouded Canopy-See CovCRING.
Cock—The ancients made the cock a symbol of courage, and
consecrated him to Mars, Pallas and Bellona, deities of war. As
an emblem of this quality, he is used in the jewel of the Captain
General of an Encampment of Knights Templars.
Rhigelline, however, gives a different explanation of this symbol.
He says that the cock was the emblem of the sun and of life, and
that as the ancient Christians allegorically deplored the death of
the solar orb in Christ, the cock recalled its life and resurrection.*
The cock, we know, was a symbol among the early Christians, and .
is repeatedly to be found on the tombs in the catacombs of Rome.
Pſence I am, on further reflection, induced to believe that we
should give a Christian interpretation to the jewel of a Knight
Templar, as symbolic of the resurrection.
Coercion.—Among the imperative requisites of a candidate for
Preemasonry, is one, that he should come of his free will and
accord. Masons cannot, therefore, be too cautious how they act
or speak before uninitiated persons who have expressed any desire
of entering the order, lest this perfect freedom of their will be in-
fringed. Coercion is entirely out of the question. Mercenary or
interested motives should be strenuously discouraged, and no other
inducement used than that silent persuasion which arises from a
candid exposition of the beauties and moral excellences of our
institution.
Coffin,_In the ancient mysteries the aspirant could not claim
a participation in the highest secrets until he had been placed in
the Pastos, Bed or Coffin. The placing him in the coffin was
called the symbolical death of the mysteries, and his deliverance
was termed a rising from the dead. Hence arose a peculiarity in
* Maçonnerie considered comme le resultat des religions Egyptienne, Juive et
Chretienne, tom. ii., p. 67.
60 COL–COM
the Greek verb teleutao, which, in the active voice, signified “I
die,” and in the middle voice, “I am initiated.” “The mind,”
says an ancient writer, quoted by Stobaeus, “is affected in death
just as it is in the initiation into the mysteries. And word
answers to word, as well as thing to thing; for rexévrov is to
die, and rexsta 924, to be initiated.” The coffin in masonry is an
emblem of the Master's degree; but its explication is here incom-
municable. ...”
Collar.—An ornament worn around the neck by the officers of
lodges, to which is suspended a jewel indicative of the wearer's
rank. The colour of the collar varies in the different grades of
masonry. That of a symbolic lodge is blue; of a Past Master,
purple; of a Royal Arch Mason, scarlet; of a Secret Master, white
bordered with black; of a Perfect Master, green, &c. These
colours are not arbitrary, but are each accompanied with an em-
blematic meaning.
Colours.-Each grade of masonry is furnished with its emble-
matic colour. Colours have always been invested with mystic
meanings. Thus, they are used as the distinguishing mark of
different nations, as well as of different professions. White has
been considered as emblematic of joy, and is hence selected as the
appropriate dress for bridal occasions. On the contrary, the sombre
appearance of black has confined its use to seasons of grief and
mourning. The heralds have adopted colours as a part of their
highly symbolic Science, and among them every colour is the
symbol of a particular virtue and quality of the mind. The three
symbolic colours of the ancient Druids, appropriated to their three
degrees, were Green, emblematic of Hope; Blue, of Truth; and
White, of Light. The colours of Ancient York Masonry are blue,
purple, and scarlet. Besides these, the different degrees of chivalry,
and of Scotch masonry, have their appropriate colours. The reader
is referred to these colours under their appropriate names.
Column. A round pillar made to support as well as to adorn a
building, whose construction varies in the different orders of archi-
tecture.—See BROKEN CoIUMN.
Commander, Grand.—The Grand Commander is the presiding
officer in an Encampment of Knights Templars. His style is
Most Eminent, and the jewel of his office is a cross, from which
issue rays of light.
Committee.—The well-known regulation which forbids private
committees in the lodge, i. e., select conversations between two
or more members, in which the other members are not permitted
to join, is derived from the Old Charges: “You are not permitted
COM 61
to hold private committees or separate conversation, without leave
from the Master, nor to talk of anything impertinent or unseemly,
nor to interrupt the Master or Wardens, or any brother speaking
to the Master” (Old Charges, § vi. 1). -
Common Gavel,-See GAVEL.
Communicate.--When the peculiar mysteries of a degree are
bestowed upon a candidate by mere verbal description of the
bestower, without his being made to pass through the constituted
ceremonies, the degree is technically said to be communicated.
This mode is, however, entirely confined to the Scotch rite. In
York Masonry it is never permitted.
Communications.—The meetings of Lodges are called Communi-
cations, and of Grand Lodges, Grand Communications.
Companion.—A title bestowed by Royal Arch Masons upon
each other, and equivalent to the word brother in symbolic lodges.
It refers, most probably, to the companionship in exile and cap-
tivity of the ancient Jews, from the destruction of the Temple by
Nebuchadnezzar, to its restoration by Zerubbabel, under the aus-
pices of Cyrus.
Compasses.—As in operative masonry, the compasses are used
for the admeasurement of the architect's plans, and to enable him
to give those just proportions which will insure beauty as well
as stability to his work; so, in speculative masonry, is this im-
portant implement symbolic of that even tenor of deportment, that
true standard of rectitude which alone can bestow happiness here
and felicity hereafter. Hence are the compasses the most promi-
ment emblem of virtue,” the true and only measure of a Mason's .
life and conduct. As the Bible gives us light on our duties to God,
and the square illustrates our duties to our neighbour and brother,
so the compasses give that additional light which is to instruct us in
the duty we owe to ourselves—the great imperative duty of cir-
cumscribing our passions, and keeping our desires within due
bounds. “It is ordained,” says the philosophic Burke, “in the
eternal constitution of things, that men of intemperate passions
cannot be free; their passions forge their fetters.”
Composite.—One of the five orders of architecture introduced by
the Romans, and compounded of the other four, whence it derives
its name. Although it combines strength with beauty, yet, as it
* Those brethren who delight to trace our emblems to an astronomical origin, find
in the compasses a symbol of the Sun; the circular pivot representing the body of the
luminary, and the diverging legs his rays.
62 CON.—COR
is a comparatively modern invention, it is held in little esteem
among Freemasons.
Consecration.--When a new lodge is formed it is necessary that
it should be hallowed or consecrated to the purposes of masonry.
The ceremonies on this occasion vary in different countries. They
are detailed in all the Monitors.
Consecration, Elements of.-The masonic elements of consecration
are corn, wine, and oil, which are called the corn of nourishment,
the wine of refreshment, and the oil of joy. They are emblematic
of health, plenty, and peace.—See CORN.
Consistory.—The meetings of members of the thirty-second de-
gree, or Sublime Princes of the Royal Secret, are called Consis-
tories. Its officers are, a Thrice Illustrious Grand Commander,
two Thrice Illustrious Lieutenant Grand Commanders, Grand
Orator, Grand Chancellor, Grand Treasurer, Grand Secretary,
Grand Master Architect, Physician General, Keeper of the Seals,
Grand Master of Ceremonies, Captain of the Guards, and Tyler.
Constitution of a Lodge.—Any number of Master Masons, not
less than seven, being desirous of forming a new lodge, must apply
by petition to the Grand Lodge of the State in which they reside,
praying for a Charter or Warrant of Constitution to enable them
to assemble as a regular lodge. Their petition being favourably
received, a warrant is immediately granted, and the Grand Master
appoints a day for its consecration, and for the installation of its
officers. In this consecration and installation consists the con-
stitution of a lodge; and when thus consecrated, and its officers
installed by the authority of the Grand Lodge, it is said to be
legally constituted.
Constitutions,—See Book of CoNSTITUTIONS.
Convocation.-The meetings of Chapters of Royal Arch Masons
are styled Convocations; those of Grand Chapters are Grand Con-
vocations.
Copestone.”—The topmost stone in a building; the last laid, as
the foundation stone is the first. “To celebrate the copestone,” is
to celebrate the completion of the edifice,—a custom still observed
by operative Masons.
Corinthian Order.—This is the lightest and most ornamental of
the pure orders, and possesses the highest degree of richness and
detail that architecture attained under the Greeks. Its capital is
* In masonic language this word is usually but incorrectly pronounced capestone;
its derivation is from the Saxon cop, the head.
COR -- 63
its great distinction, and is richly adorned with leaves of acanthus,
olive, &c., and other ornaments. The column of Wisdom, which
supports the lodge, is of the Corinthian order, and its appropriate
situation and symbolic officer are in the E. .
Corn.-Corn, wine, and oil are the masonic elements of con-
secration. The adoption of these symbols is supported by the
highest antiquity. Corn, wine, and oil were the most important
productions of Eastern countries; they constituted the wealth of
the people, and were esteemed as the supports of life and the means
of refreshment. David enumerates them among the greatest bless-
ings that we enjoy, and speaks of them as “wine that maketh glad
the heart of man, and oil to make his face shine, and bread which
strengtheneth man’s heart” (Psalm civ. 14). In devoting anything
to religious purposes, the anointing with oil was considered as
a necessary part of the ceremony, a rite which has descended to
Christian nations. The tabernacle in the wilderness, and all its
holy vessels, were, by God’s express command, anointed with oil;
Aaron and his two sons were set apart for the priesthood with the
same ceremony; and the prophets and kings of Israel were con-
secrated to their offices by the same rite. Hence, Freemasons'
lodges, which are but temples to the Most High, are consecrated
to the sacred purposes for which they were built, by strewing corn,
wine, and oil upon the “ lodge,” the emblem of the Holy Ark.
Thus does this mystic ceremony instruct us to be mourished with
the hidden manna of righteousness, to be refreshed with the Word
of the Lord, and to rejoice with joy unspeakable in the riches of
divine grace. “Wherefore, my brethren,” says the venerable
Harris, “wherefore do you carry corn, wine, and oil, in your pro-
cessions, but to remind you, that in the pilgrimage of human life
you are to impart a portion of your bread to feed the hungry, to
send a cup of your wine to cheer the sorrowful, and to pour the
healing oil of your consolation into the wounds which sickness
hath made in the bodies, or affliction rent in the hearts of your
fellow-travellers!” (Discourses, iv. 81).
In processions, the corn alone is carried in a golden pitcher, the
wine and oil are placed in silver vessels, and this is to remind us
that the first, as a necessity and the “staff of life,” is of more im-
portance and more worthy of honour than the others, which are
but comforts. -
Corner-Stone,—The first stone in the foundation of every magni-
ficent building is called the corner-stone, and is laid in the north-
east, generally with solemn and appropriate ceremonies. To this
stone, formerly, some secret influence was attributed. In Alet's
Ritual, it is directed to be “solid, angular, of about a foot square,
64 COR COU
and laid in the north-east.” Its position, as Oliver justly remarks,
“accounts in a rational manner, for the general disposition of a
newly-initiated candidate, when enlightened but uninstructed, he
is accounted to be in the most superficial part of masonry” (Signs
and Symbols, p. 225). -
Cornucopia.-The horn of plenty. It is a symbol of abundance,
and as such has been adopted as the jewel of the Stewards of a
lodge, to remind them that it is their duty to see that the tables
are properly furnished at refreshment, and that every brother is
suitably provided for.
Corybantes, Mysteries of the Rites instituted in Phrygia, in
honour of Atys, the lover of Cybele. The goddess was supposed
first to bewail the death of her lover, and afterwards to rejoice for
his restoration to life. The ceremonies were a scenical representa-
tion of this alternate lamentation and rejoicing, and of the suffer-
ings of Atys, who was placed in an ark or coffin during the mourn-
ful part of the orgies.
Cotytto, Mysteries of — These mysteries were instituted in
Thrace, and passed over into Greece and Rome, where they were
known as the rites of the Bona Dea. They were celebrated by
females alone, and were conducted with so much secrecy that their
ceremonies are entirely unknown.
Council.-In several of the higher degrees of masonry the meet-
ings are styled councils—as a council of Knights of the Red Cross,
and of Princes of Jerusalem. A portion of the room in which a
chapter of Royal Arch Masons or Knights of the Red Cross meets,
is emphatically designated as the Grand Council.
Council of Royal and Select Masters.-Bodies in which the
degrees of Royal and Select Masters are given. The names and
number of the officers vary slightly in different councils. They
are perhaps most properly—a Thrice Illustrious Grand Master,
Illustrious Hiram of Tyre, Principal Conductor of the Works,
Tecorder, Master of the Exchequer, Captain of the Guards, and
Steward. Some of the Monitors add a Conductor of the Council,
but I am not aware that such an officer is necessary, according to
the true ritual.
Council of the Trinity.—An independent masonic jurisdiction,
in which are conferred the degrees of Knight of the Christian Mark,
and Guard of the Conclave, Knight of the Holy Sepulchre, and the
Holy and Thrice Illustrious Order of the Cross. They are con-
ferred after the Encampment degrees. They are Christian degrees,
and refer to the crucifixion.
COW-CBE 65
Covering of the Lodge.—Our ancient brethren met beneath no
other covering than the cloudy canopy of heaven. The innumer-
able stars that decked its concave surface were as living witnesses
of the power and wisdom of Him at whose sacred name they were
taught to bow; and were nightly winning from the virtuous Mason,
by their bright effulgence, the prayer of hope, and the hymn of
praise. Our lodges still claim this noble roof, emblematically, as
their only covering, which admonishes them with a “sic itv.r ad
astra,” to aspire from earth to heaven, and to seek there the rest
from labour, and the reward of toil.
Cowan,—One of the profane. This purely masonic term is de-
rived from the Greek kwon, a dog. In the early ages of the Church,
when the mysteries of religion were communicated only to initiates
under the veil of secrecy, the infidels and unbaptized profane were
called “dogs,” a term probably suggested by such passages of Scrip-
ture as Matt. vii. 6, “Give not that which is holy to dogs,” and
Philip. iii. 2, “Beware of dogs, beware of evil workers, beware of
the concision.” Hence, as kwon, or dog, meant among the early
fathers one who had not been initiated into the Christian mysteries,
the term was borrowed by the Freemasons, and in time corrupted
into cowan. The attempt made by some anti-masonic writers to
derive the word from the chowans of the French Revolution, is
absurd. The word was in use long before the French Revolution
was even meditated. I have in my possession a copy of the
edition of Anderson's Constitutions, printed in 1769, which con-
tains, at p. 97, this word: “Working Masons ever will have their
own wages * * * let cowans do as they please.”
Craft, The ordinary acceptation is a trade or mechanical art,
and collectively, the persons practising it. Hence, “the Craft,” in
speculative masonry, signifies the whole body of Freemasons, where-
ever dispersed.
Crafted.—A word sometimes colloquially used, instead of the
lodge term “passed,” to designate the advancement of a candidate
to the second degree.
Craftsman,—A Fellow-Craft.
Created,—Knights of the Red Cross, Knights of Malta, and
Rnights Templars, when advanced to those degrees, are said to be
“dubbed and created.”
Creed of a Mason.-The creed of a Mason is brief, unentangled
with scholastic subtleties, or with theological difficulties. It is a
creed which demands and receives the universal consent of all men,
which admits of no doubt, and defies schism. It is the belief in
F
}
66 CRO—CRU
GOD, the supreme architect of heaven and earth; the dispenser of
all good gifts, and the judge of the quick and the dead.
Cross.-The cross was an important emblem in the Pagan mys-
teries, and was used as an hieroglyphic of life. It is retained in one
of its modifications, the triple tau, as an emblem of the R.'. A. . de-
gree, according to the English ritual, and is to be found plentifully
dispersed through the symbols of the ineffable and philosophical
degrees. As an emblem in the degrees of chivalry, it bears a strict-
ly Christian allusion. But I do not recognise it as appertaining to
symbolic masonry.—See TRIPLE TAU.
Cross-Legged,—It was an invariable custom in the Middle Ages,
in laying out the body of a Knight Templar after death, to cross
one leg over the other; and in all the monuments of these knights
now remaining in the various churches of Europe, there will always
be found an image of the person buried, sculptured on the stone,
lying on a bier in this cross-legged position. Templars of the pre-
sent day will readily connect this posture with an appropriate por-
tion of the degree as now conferred.
When, in the sixteenth century, a portion of the Knights Tem-
plars of Scotland united themselves with a masonic lodge at Stir-
ling, they were commonly known by the name of the “cross-legged
Masons.” Oliver relates the fact, but assigns no plausible reason
for the appellation. It was, I presume, given in allusion to this
funeral posture of the Templars, and a “cross-legged Mason” would
therefore be synonymous with a masonic Knight Templar.
Crow.—An iron implement to raise weights. It is one of the
working tools of a Royal Arch Mason. For its symbolic meaning,
See PICKAXE.
Crown, Princesses of the Princesses de la cowronme. A species
of androgynous masonry, established at Saxony in 1770 (Clavel,
Hist, de la Franc-Maçon).
Crusades.—A few masonic writers have endeavoured to trace
the introduction of masonry into Europe to these wars. Those
who entertain this opinion suppose that the order was unknown
in Christendom until it was brought there by the knights who had
visited the Holy Land, and who, they contend, were instructed in
its mysteries by the Jews of Palestine. But this theory is wholly
untenable; for the first crusade commenced in 1065; and we have
the best evidence that a convention of Masons assembled at York,
on the summons of Prince Edwin, as early as 926, or 139 years
before a single knight had entered Asia.
CRU –CUB 2 67
Crux Ansata,-The cruac ansata or cross, surmounted by a
circle, thus, was, in the Egyptian mysteries, a symbol of
eternal life. *
Cube-The cube is defined to be a regular solid body, consisting
of six square and equal faces or sides, and the angles all right
angles. In the double cube, four of the faces are oblong squares.
The cube, from its perfect form, constitutes an important geomet-
rical figure among Masons. The perfect Ashlar, it is supposed by
some, should be of this figure, and the form of the lodge, taken
in its height and depth, as well as its length and breadth, is
a double cube, though in its superfices it constitutes only an
oblong Square.
Cubical Stone.—The cubical stone forms an important part of
the ritual of the Royal Arch and Rose Croix, as well as some
other of the high degrees. We have a masonic legend respecting
a cubical stone, on which the Sacred name was inscribed in a
mystical diagram. On this stone Adam made his offerings to
God. This stone is called “the masonic stone of foundation,”
and our traditions very minutely trace its history. When Jacob
fled from Esau to his uncle Laban, in Mesopotamia, he carried this
stone with him, and used it as his pillow on the occasion of his
memorable dream, the foot of the ladder appearing to rest on the
stone. It was subsequently taken by him into Egypt, and when
the Israelites departed from that country, Moses conveyed away
with his followers the stone of foundation, as a talisman, by which
they were to be conducted into the promised land. In the battle
with the Amalekites he seated himself on this stone. Afterward
this stone was deposited in a secret crypt of the Temple, in a man-
Iner well known to Select Masters, and there remained hidden
until, at the rebuilding of the temple by Zerubbabel, it was dis-
covered by three zealous sojourners, and made the corner-stone of
the second temple.”
Cubit.—A measure of length, originally denoting the distance
from the elbow to the extremity of the middle finger, or the fourth
part of a well-proportioned man's stature. The Hebrew cubit,
according to Bishop Cumberland, was twenty-one inches; but only
* The stone pillar, anointed with oil, was a common patriarchal hieroglyphic, con-
nected with the worship of the Supreme Being; and, as Faber remarks, a rude stone,
anointed in the same way, was among the heathens one of the most ancient symbols of
the Great Father. The cubical stone is, indeed, an important link, connecting the
spurious and the true Freemasonry.
68 CYR—I) AR.
eighteen according to other authorities. There were two kinds of
cubits, the Sacred and profane—the former equal to thirty-six, and
the latter to eighteen inches. It is by the common cubit that
the dimensions of the various parts of the Temple are to be com-
puted.
Cyrus.-Cyrus, king of Persia, was a great conqueror, and after
having reduced nearly all Asia, he crossed the Euphrates, and laid
siege to Babylon, which he took by diverting the course of the
river which ran through it. The Jews, who had been carried
away by Nebuchadnezzar, on the destruction of the Temple, were
then remaining as captives in Babylon. These Cyrus released
A. M. 3466, or B. C. 538, and sent them back to Jerusalem to
rebuild the house of God, under the care of Joshua, Zerubbabel,
and Haggai.
D
Darkness.--Darkness among Freemasons is emblematical of
ignorance; for, as our science has technically been called “Lua,”
or light, the absence of light must be the absence of knowledge.
Pſence the rule, that the eye should not see until the heart has
conceived the true nature of those beauties which constitute the
mysteries of our order. In the spurious Freemasonry of the
ancient mysteries, the aspirant was always shrouded in darkness,
as a preparatory step to the reception of the full light of know-
ledge. The time of this confinement in darkness and solitude
varied in the different mysteries. Among the Druids of Britain
the period was nine days and nights; in the Grecian mysteries it
was three times nine days; while among the Persians, according to
Porphyry, it was extended to the almost incredible period of fifty
days of darkness, Solitude, and fasting. ~.
In the beginning LIGHT was esteemed above darkness, and the
primitive Egyptians worshipped On, as their chief deity, under
the character of eternal Light. But, as the learned Oliver
observes, “this worship was soon debased by superstitious prac-
tices.” Darkness was then adored as the first-born, as the pro-
genitor of day, and the state of existence before creation. The
apostrophe of Young to Night embodies the feelings which gave
origin to this debasing worship of darkness:—
“O majestic night!
Nature’s great ancestor 1 day's elder born 1
And fated to survive the transient sun
By mortals and immortals seen with awe l’”
Freemasonry has restored Darkness to its proper place, as a state
of preparation; the symbol of that antemundane chaos from whence
DAT—DED 69
light issued at the divine command; of the state of nonentity
before birth, and of ignorance before the reception of knowledge.
IHence, in the ancient mysteries, the release of the aspirant from
Solitude and darkness was called the act of regeneration, and he
was said to be born again, or to be raised from the dead. And in
masonry, the darkness which envelopes the mind of the uninitiated,
being removed by the bright effulgence of masonic light, Masons
are appropriately called “the sons of light.”
Dates.—See CALENDAR, MASONIC,
Deacon. In every well-regulated symbolic lodge, the two lowest
of the internal officers are the Senior and Junior Deacons. The
former is appointed by the Master, and the latter by the Senior
Warden. It is to the Deacons that the introduction of visitors
should be properly intrusted. Their duties comprehend also, a
general surveillance over the security of the lodge, and they are
the proxies of the officers by whom they are appointed. Hence
their jewel, in allusion to the necessity of circumspection and
justice, is a square and compasses. In the centre the Senior
Deacon wears a sun, and the Junior Deacon a moon, which serve
to distinguish their respective ranks. In the rite of Misraim, the
deacons are called acolytes. -
The office of Deacons in Masonry appears to have been derived
from the usages of the primitive Church. In the Greek Church
the deacons were always the rvaopol, pylori or doorkeepers; and
in the Apostolical Constitutions the deacon was ordered to stand
at the men's door, and the sub-deacon at the women's, to see that
none came in or went out during the oblation.*
Declaration of Candidates.—See QUESTIONS TO CANDIDATES.
Dedication,-When a masonic hall has been erected, it is dedi-
cated, with certain well-known and impressive ceremonies, to
Masonry, Virtue, and Universal Benevolence.
Lodges, however, are differently dedicated. Anciently they were
dedicated to King Solomon, as the founder of ancient craft masonry,
and the first Most Excellent Grand Master. Christian lodges are
generally dedicated to St. John the Baptist, and St. John the Evan-
gelist; and in every well-regulated lodge, there is exhibited a cer-
tain point within a circle, embordered by two perpendicular lines,
called the “lines parallel,” which represent these two saints. In
those English lodges which have adopted the union system of work,
the dedication is to “God and his service,” and the lines parallel
represent Moses and Solomon. This change was adopted by the
* Const. Apost, lib. viii., cap. ii.
70 T).ED
Grand Lodge of England, in 1813, to obviate the charge of sectar-
ianism. I have, however, in another work, endeavoured to prove
that to this charge we by no means render ourselves amenable by
this dedication to the above saints, since it is made to them, not as
Christians, but as eminent Masons; not as Saints, but as pious and
good men; not as teachers of a religious sect, but as bright exem-
plars of all those virtues which Masons are taught to reverence and
practice.*
With respect to the original cause of this dedication, the English
lodges have preserved a tradition, which, as a matter of curiosity,
may find a place in this work. I am indebted for it to Brother
Moore's excellent Magazine, vol. ii., p. 263.
“From the building of the first temple at Jerusalem, to the
Babylonish captivity, Freemasons' lodges were dedicated to King
Solomon; from thence to the coming of the Messiah, they were
dedicated to Zerubbabel, the builder of the second temple; and
from that time to the final destruction of the temple by Titus, in
the reign of Vespasian, they were dedicated to St. John the Bap-
tist; but owing to the many massacres and disorders which attended
that memorable event, Freemasonry sunk very much into decay;
many lodges were entirely broken up, and but few could meet in
sufficient numbers to constitute their legality, and at a general
meeting of the craft, held in the city of Benjamin, it was observed
that the principal reason for the decline of masonry was the want
of a Grand Master to patronize it; they therefore deputed seven of
their most eminent members to wait upon St. John the Evangelist,
who was at that time Bishop of Ephesus, requesting him to take
the office of Grand Master. He returned for answer, that though
well-stricken in years (being upwards of ninety), yet having been
in the early part of his life initiated into masonry, he would take
upon himself that office; he thereby completed by his learning what
the other St. John had completed by his zeal, and thus drew what
Freemasons term a line parallel; ever since which Freemasons'
lodges in all Christian countries have been dedicated both to St.
John the Baptist and St. John the Evangelist.”
But the task is not difficult to trace more philosophically, and, I
believe, more correctly, the real origin of this custom. In the spur-
ious masonry, so well known as the mysteries of Pagan nations, we
may find the most plausible reasons for the celebration of our fes-
tivals in June and December, and for the dedication of our lodges
to St. John the Baptist and St. John the Evangelist.
The post-diluvians, according to the testimony of the Jewish
. See an article by the author on this subject, in Moore's Freemasons’ Mag., v. iii.,
P. e
DED 71
writer, Maimonides, the Magians of Persia, until their ritual was
improved and purified by Zoroaster, and most probably the ancient
Druids, introduced into their rites a great respect for, and even an
adoration of the Sun, as the source of light and life and fruition,
and the visible representative of the invisible creative and preserva-
tive principle of nature. To such sects the period when the sun
reached his greatest northern and southern declination, by entering
the zodiacal signs, Cancer and Capricorn, marked, as it would be,
by the most evident effects on the seasons, and on the length of the
days and nights, could not have passed unobserved; but, on the
contrary, must have occupied a distinguished place in their ritual.
Now these important days fall respectively on the 21st of June
and the 22d of December.
In the spurious masonry of the ancients these days were, doubt-
less, celebrated as returning eras in the existence of the great source
of light, and object of their worship. Our ancient brethren adopted
the custom, abandoning, however, in deference to their own purer
doctrines, the idolatrous principles which were connected with these
dates, and confining their celebration exclusively to their astronom-
ical importance. But time passed on. Christianity came to mingle
its rays with the light of masonry, and our Christian ancestors,
finding that the Church had appropriated two days near these sol-
stitial periods to the memory of two eminent Saints, it was easy to
incorporate these festivals, by the lapse of a few days, into the
masonic calendar, and to adopt these worthies as patrons of our
order. To this change the earlier Christian Masons were doubtless
the more persuaded by the peculiar character of these saints. St.
John the Baptist, by announcing the approach of Christ, and by the
mystic ablution to which he subjected his proselytes, and which was
afterward adopted in the ceremony of initiation into Christianity,
might well be considered as the Grand Hierophant of the Church,
while the mysterious and emblematic nature of the Apocalypse
assimilated the mode of teaching adopted by St. John the Evangelist
to that practised by the fraternity.
It is thus that I trace the present system of dedication, through
these saints, to the heliacal worship of the ancients.
Royal Arch Chapters are dedicated to Zerubbabel, Prince or
Governor of Judah, and Encampments of Knights Templars to St.
John the Almoner. Mark lodges should be dedicated to Hiram
the builder; Past Masters' to the Saints John; and Most Excellent
Masters' to King Solomon.
Dedication of the Temple.—The Temple having been completed,
Solomon dedicated it to Jehovah in the month Tizri, 2999 years
after the creation, and 1005 before the advent of Christ. Masonic
72 DEG – DER
tradition tells us that he assembled the nine Deputy Grand Masters
in the holy place, from which all natural light had been carefully ex-
cluded, and which only received the artificial light which emanated
from the east, west, and south, and there made the necessary ar-
rangements;” after which he stood before the altar of the Lord, and
offered up that beautiful invocation and prayer which is to be found
in the eighth chapter of the first Book of Kings.
Degrees.--Ancient Craft Masonry, or as it is called by the Grand
Todge of Scotland, “St. John's Masonry,” consists of but three de-
grees, Entered Apprentice, Fellow-Craft, and Master Mason. The
degrees in all the rites vary in number and character, inasmuch as
they are comparatively modern; but they all commence with the
three degrees of Ancient Craft Masonry.
In all the Pagan mysteries, there were progressive degrees of
initiation. In the mysteries of Hindostan there were four degrees,
three in those of Greece, the same number among the Druids, and
two among the Mexicans. The object of these steps of probation
was to test the character of the aspirant, and at the same time to
prepare him, by gradual revelations, for the important knowledge
he was to receive at the final moment of his adoption.
Delta-A triangle. The name of a piece of furniture in an
Encampment of Knights Templars, which, being of a triangular
form, derives its name from the Greek letter A, delta. It is also
the title given, in the French and Scotch rites, to the luminous
triangle which encloses the ineffable name.
Demit.-A Mason is said to demit from the order when he with-
draws from all connection with it. It relieves the individual from
all pecuniary contributions, and debars him from pecuniary relief,
but it does not cancel his masonic obligations, nor exempt him
from that wholesome control which the order exercises over the
moral conduct of its members. In this respect the maxim is, “Once
a Mason and always a Mason.”
Deputy Grand Master.—The assistant, and in his absence, the
representative of the Grand Master. He was formerly appointed
by his superior, but is now elected by the craft. While the Grand
|Master is present, the D.'. G. M.. has neither duties nor powers;
these are exercised only in the absence of the presiding officer.
Dermott, Laurence,—He was at first the Grand Secretary and
afterwards the Deputy Grand Master of that body of masons who,
in 1739, seceded from the Grand Lodge of England, and called
themselves “Ancient York Masons,” stigmatizing the regular
* Oliver, Landmarks, i. 580.
T).ES-DIO 73
masons as “moderns.” In 1764 Dermott published the Book of
Constitutions of his Grand Lodge under the title of Ahiman Rezon;
or a help to all that are or would be Free and Accepted Masons, con-
taining the quintessence of all that has been published on the subject
of Freemasonry. This work passed through several editions, the
last of which was edited, in 1813, by Thomas Harper, the Deputy
Grand Master of the Ancient Masons, under the title of The Con-
stitutions of Freemasonry, or Ahiman Rezon. It is not, however,
considered as any authority for masonic law.
Desaguliers.-John Theophilus Desaguliers, LL.D., F.R.S., and
a distinguished writer and lecturer on experimental philosophy,
was the second Grand Master after the re-organization of Free-
masonry in 1717. In 1720 he compiled, with Dr. Anderson, the
earliest form of masonic lectures that are now extant, although the
use of them has long since been abandoned for more modern and
complete ones. He was born at Rochelle, in France, on the 12th
March, 1683, and died at London in 1749.
Deus Meumque Jus.—God and my right. The motto of the
thirty-third degree, Ancient and Accepted rite.
Dionysian Architects.-The priests of Bacchus, or, as the Greeks
called him, Dionysus, having devoted themselves to architectural
pursuits, established about one thousand years before the Christian
era, a society or fratermity of builders in Asia Minor, which is
styled by the ancient writers the Fraternity of Dionysian Archi-
tects. An account of this institution is given under the head of
ANTIQUITY OF FREEMASONRY.
Dionysian Mysteries. These mysteries were celebrated through-
out Greece and Asia Minor, but principally at Athens, where the
years were numbered by them. They were instituted in honour of
Bacchus, and were introduced into Greece from Egypt, which, as
we shall have abundant occasion to see in the course of this work,
was the parent of all the ancient rites. In these mysteries the
murder of Bacchus by the Titans was commemorated, in which
legend he is evidently identified with the Egyptian Osiris, who
was slain by his brother, Typhon. The aspirant in the ceremonies
through which he passed, represented the murder of the god, and
his restoration to life. -
The commencement of the mysteries, or what we might masonic-
ally call the opening of the lodge, was signalized by the consecration
of an egg, in allusion to the mundane egg from which all things
were supposed to have sprung. The candidate having been first
purified by water, and crowned with a myrtle branch, was intro-
duced into the vestibule, and there clothed in the sacred habili-

74 DIS
ments. He was then delivered to the conductor, who, after the
mystic warning, exces, exces, ears 38&ſaou,-‘‘Depart hence, all ye pro-
fane!” exhorted the candidate to exert all his fortitude and courage
in the dangers and trials through which he was about to pass. He
was then led through a series of dark caverns, a part of the ceremo-
nies which Stobaeus calls “a rude and fearful march through night
and darkness.” During this passage he is terrified by the howling
of wild beasts, and other fearful noises; artificial thunder rever-
berates through the subterranean apartments, and transient flashes
of lightning reveal monstrous apparitions to his sight. In this
state of darkness and terror he is kept for three days and nights,
after which he commences the aphanism, or mystical death of
Bacchus. He is now placed on the pastos or couch, i. e., he is con-
fined in a solitary cell, where he is at liberty to reflect seriously on
the nature of the undertaking in which he is engaged. During
this time he is alarmed with the sudden crash of waters, which is
intended to represent the deluge. Typhon, searching for Osiris, or
Bacchus, for they are here identical, discovers the ark in which he
had been secreted, and tearing it violently asunder, scatters the
limbs of his victim upon the waters. The aspirant now hears the
lamentations which are instituted for the death of the god. Then
commences the search of Rhea for the remains of Bacchus. The
apartments are filled with shrieks and groans; the initiated mingle
with their howlings of despair the frantic dances of the Corybantes;
everything is a scene of distraction and lewdness; until, at a signal
from the hierophant, the whole drama changes; the mourning is
turned to joy; the mangled body is found; and the aspirant is
released from his confinement, amid the shouts of Evpnx2&ev,
Evzzo, ſpoëzev, “We have found it, let us rejoice together.” The can-
didate is now made to descend into the infernal regions, where he
sees the torments of the wicked, and the rewards of the virtuous.
It was now that he received the lecture explanatory of the rites,
and was invested with the tokens which served the initiated as a
means of recognition. He then underwent a lustration, after which
he was introduced into the holy place, where he received the name
of Epopt, and was fully instructed in the doctrine of the mysteries,
which consisted in a belief in the existence of one God, and a future
state of rewards and punishments. These doctrines were inculcated
by a variety of significant symbols. After the performance of these
ceremonies, the aspirant was dismissed, and the rites concluded
with the pronunciation of the mystic words, Kona, Ompaac, an at-
tempted explanation of which will be found under the head of
ELEUSINIAN MYSTERIES.
Discalceation.-The ceremony of taking off the shoes, as a token
DIS 75
of respect, whenever we are on or about to approach holy ground.
It is referred to in Exodus (iii. 5), where the angel of the Lord, at
the burning bush, exclaims to Moses, “Draw not nigh hither; put
off thy shoes from off thy feet, for the place whereon thou standest
is holy ground.” It is again mentioned in Joshua (v. 15), in the
following words: “And the captain of the Lord's host said unto
Joshua, Loose thy shoe from off thy foot; for the place whereon
thou standest is holy.” And lastly, it is alluded to in the injunction
given in Ecclesiastes (v. 1), “Keep thy foot when thou goest to the
house of God.” -
The rite, in fact, always was, and still is, used among the Jews
and other Oriental nations, when entering their temples and other
sacred edifices. It does not seem to have been derived from the
command given to Moses; but rather to have existed as a religious
custom from time immemorial, and to have been borrowed, as Mede
supposes, by the Gentiles, through tradition, from the patriarchs.
The direction of Pythagoras to his disciples was in these words:
Avvºróðarog 99e zoºl ºrpdoxvvet—that is, “Offer sacrifice and worship
with thy shoes off.”
Justin Martyr says that those who came to worship in the
sanctuaries and temples of the Gentiles were commanded, by their
priests, to put off their shoes.
Drusius, in his Notes on the Book of Joshua, says that among
most of the Eastern nations it was a pious duty to tread the pave-
ment of the temple with unshod feet.*
Maimonides, the great expounder of the Jewish law, asserts that
“it was not lawful for a man to come into the mountain of God’s
house with his shoes on his feet, or with his staff, or in his working
garments, or with dust on his feet.”t
Rabbi Solomon, commenting on the command in Leviticus xix.
30, “Ye shall reverence my sanctuary, makes the same remark in
relation to this custom. On this subject Dr. Oliver observes, “Now
the act of going with naked feet was always considered a token of
humility and reverence; and the priests, in temple worship, always
officiated with feet uncovered, although it was frequently injurious
to their health.f
Mede quotes Zago Zaba, an Ethiopean Bishop, who was ambas-
sador from David, King of Abyssinia, to John III., of Portugal, as
saying: “We are not permitted to enter the church, except bare-
footed.” $
* Quod etiam nunc apud plerasque orientis nationes piaculum sit, calceato pede
templorum pavimenta calcasse.
# Beth Habbechirah, c. 7.
f Historical Landmarks, vol. ii., p. 481. tº
§ Non datur nobis potestas adeundi templum nisi nudibus pedibus.
76 DIS
The Mohammedans, when about to perform their devotions,
always leave their slippers at the door of the mosque. The Druids
practised the same custom whenever they celebrated their sacred
rites; and the ancient Peruvians are said always to have left their
shoes at the porch, when they entered the magnificent temple con-
secrated to the worship of the Sun. .
Adam Clarke thinks that the custom of worshipping the Deity
barefooted was so general among all nations of antiquity, that he
assigns it as one of his thirteen proofs that the whole human race
have been derived from one family.
Finally, Bishop Patrick, speaking of the origin of this rite, says,
in his commentaries: “Moses did not give the first beginning to
this rite, but it was derived from the patriarchs before him, and
transmitted to future times from that ancient, general tradition;
for we find no command in the law of Moses for the priests per-
forming the service of the temple without shoes, but it is certain
they did so from immemorial custom; and so do the Mohammedans
and other nations at this day.”
Discovery. — Anno inventionis, or “In the Year of the Dis-
covery,” is the style assumed by Royal Arch Masons, in commemo-
ration of an event which took place soon after the commencement
of the rebuilding of the Temple by Zerubbabel.—See CALENDAR,
MASONIC,
Dispensation.—A permission to do that which, without such
permission, is forbidden by the constitutions and usages of the
order. The power of granting Dispensations is confided to the
Grand Master, or his representative, but should not be exercised
except on extraordinary occasions, or for excellent reasons. The
dispensing power is confined to only four circumstances : 1. A
lodge cannot be opened and held, unless a Warrant of Constitution
be first granted by the Grand Lodge; but the Grand Master may
issue his Dispensation, empowering a constitutional number of
brethren to open and hold a lodge until the next communication of
the Grand Lodge. At this communication, the Dispensation of
the Grand Master is either revoked or confirmed. A lodge under
T)ispensation is not permitted to be represented, nor to vote in the
Grand Lodge. 2. Not more than five candidates can be made at
the same communication of a lodge; but the Grand Master, on the
showing of sufficient cause, may extend to a lodge the privilege of
making as many more as he may think proper. 3. No brother can
at the same time belong to two lodges within three miles of each
other ; but the Grand Master may dispense with this regulation
also. 4. Every lodge must elect and install its officers on the con-
stitutional night, which, in most masonic jurisdictions, precedes the
DIS-DRUſ 77
anniversary of St. John the Evangelist. Should it, however, neglect
this duty, or should any officer die, or be expelled, or remove per-
manently, no subsequent election or installation can take place,
except under dispensation of the Grand Master.
District Deputy Grand Master.—An officer appointed to inspect
old lodges, consecrate new ones, install their officers, and exercise a
general supervision over the fraternity in districts where, from the
extent of the jurisdiction, the Grand Master or his Deputy cannot
conveniently attend in person. He is considered as a Grand Officer,
and as the representative of the Grand Lodge in the district in
which he resides. In the English Grand Lodge, officers of this
description are called Provincial Grand Masters.
Doric Order.—The oldest and most original of the three Grecian
orders. It is remarkable for robust solidity in the column, for
massive grandeur in the entablature, and for harmonious simplicity
in its construction. The distinguishing characteristic of this order
is the want of a base. The flutings are few, large, and very little
concave. The capital has no astragal, but only one or more fillets,
which separate the flutings from the torus.* The column of strength
which supports the lodge is of the Doric order, and its appropriate
situation and symbolic officer are in the W. . .
Dove, Knights and Ladies of the, Chevaliers et Chevalières de
la Colombe. A secret society framed on the model of Freemasonry,
to which women were admitted; it was instituted at Versailles, in
1784, but it is now extinct.
Dress of a Mason.-Oliver sayst that “the ancient symbolical
dress of a Master Mason was a yellow jacket and blue breeches,
alluding to the brass compasses with steel points, which were as-
signed to the Master, or Grand Master, as governor of the craft.
But the real dress was a plain black coat and breeches, with white
waistcoat, stockings, aprons, and gloves.” In this country the
masonic costume is a full suit of black, with white stockings where
shoes are worn, and white leather aprons and gloves. Knights
Templars have their gloves and aprons also black.
Druids,--The Druidical rites were practised in Britain and Gaul,
though they were brought to a much greater state of perfection in
the former country, where the isle of Anglesea was considered as
their chief seat. The word Druid has been supposed to be derived
from the Greek Apus, or rather the Celtic Derw, an oak, which tree
was peculiarly sacred among them; but I am inclined to seek its
* Stuart, Dict, of Architecture. f Landmarks, vol. i., p. 169.
78 DRU
etymology in the Gaelic word Druidh, which signifies a wise man,
or a magician. The Druidical ceremonies of initiation, according to
Oliver, “bore an undoubted reference to the salvation of Noah and
his seven companions in the ark.” Indeed, all the ancient mysteries
appear to have been arkite in their general character. Their places
of initiation were of various forms; circular, because a circle was an
emblem of the universe; or oval, in allusion to the mundane egg,
from which, according to the Egyptians, our first parents issued; or
serpentine, because a serpent was the symbol of Hu, the Druidical
Noah; or winged, to represent the motion of the Divine Spirit ; or
cruciform, because a cross was the emblem of regeneration.” Their
only covering was the clouded canopy, because they deemed it
absurd to confine the Omnipotent beneath a rooft and they were
constructed of embankments of earth, and of unhewn stones, unpol-
!uted with a metal tool. No one was permitted to enter their sacred
retreats unless he bore a chain. The chief priest or hierophant
was called the Archdruid. Their grand periods of initiation were
quarterly, taking place on the days when the sun reached his equi-
noctial and solstitial points, which at that remote period were the
13th of February, the 1st of May, the 19th of August, and the 1st
of November. The principal of these was the 1st of May (which,
according to Mr. Higgins, was the festival of the Sun entering into
Taurus), and the May-day celebration which still exists among us
is a remnant of the Druidical rites. It was not lawful to commit
their ceremonies or doctrines to writing, as we learn from Caesar,S
and hence the ancient Greek and Roman writers have been enabled
to give us but little information on this subject.
he institution was divided into three degrees or classes, the
lowest being the Bards; the second the Faids or Vates; and the
highest the Druids. Much mental preparation and physical puri-
fication were used previously to admission into the first degree.
The aspirant was clothed with the three sacred colours, white,
blue, and green; white as the symbol of Light, blue of Truth, and
green of Hope. When the rites of initiation were passed, the
tri-coloured robe was changed for one of green; in the second
* The cross, as an emblem of regeneration, was first adopted by the Egyptians,
who expressed the several increases of the Nile (by whose fertilizing inundations
their soil was regenerated) by a column marked with several crosses. They hung it
as a talisman around the necks of their children and sick people. It was sometimes
represented in an abridged form, by the letter T.-Pluche, Historie du Ciel.
f It was an article in the Druidical creed, that it was unlawful to build temples to
the gods; or to worship them within walls or under roofs.--Dr. Henry's Hist. Eng.
i Higgins' Celtic Druids, p. 149. The astronomic relations of this day have been
altered by the procession of the equinox.
§ “Neque fas esse existimant, ea literis mandare.”—Bell. Gall. vi. 13.
| See Strabo, lib. iv., and Ammian. Marcellinus, lib. xv.
DUE–EAG 79
degree, the candidate was clothed in blue; and having surmounted
all the dangers of the third, and arrived at the summit of perfec-
tion, he received the red tiara and flowing mantle of purest white.
The ceremonies were numerous, the physical proofs painful, and
the mental trials appalling. They commenced in the first degree
with placing the aspirant in the pastos, bed, or coffin, where his
symbolical death was represented, and they terminated in the third,
by his regeneration or restoration to life from the womb of the
giantess Ceridwin, and the committal of the body of the newly born,
to the waves in a small boat, symbolical of the ark. The result
was, generally, that he succeeded in reaching the safe landing-
place that represented Mount Ararat; but if his arm was weak, or
his heart failed, death was the almost inevitable consequence. If
he refused the trial, through timidity, he was contemptuously
rejected, and declared for ever ineligible to participate in the sacred
rites. But if he undertook it and succeeded, he was joyously
invested with all the privileges of Druidism.
The doctrines of the Druids were the same as those entertained
by Pythagoras. They taught the existence of one Supreme Being;
a future state of rewards and punishments; the immortality of the
soul, and a metempsychosis;” and the object of their mystic rites
was to communicate these doctrines in symbolic language.
With respect to the origin of the Druids, the most plausible
theory seems to be that of Mr. Higgins, that the Celts, who prac-
tised the rites of Druidism, “first came from the east of the Caspian
sea, bringing with them their seventeen letters, their festivals, and
their gods.” Without such a theory as this, we shall be unable to
account for the analogy which existed between the rites of Druid-
ism and those of the other Pagan mysteries, the latter of whom
undoubtedly derived their origin from the mysteries of ancient
India through those of Egypt.
Due Form.—See AMPLE FORM.
Due Guard.—We are by this ceremony strongly reminded of the
time and manner of taking our solemn vows of duty, and hence
are duly guarded against any violation of our sacred promises as
initiated members of a great moral and social institution.
E
Eagle, Double-Headed.—The double-headed eagle is the ensign
of the kingdom of Prussia; and as Frederick II. was the founder
* Caesar says of them: “In primis hoc volunt persuadere, non interire animos, sed
ab aliis post mortem ad alios transire putant.”—Bell. Gall, 1. vi.
80 EAR–EAS
and chief of the thirty-third or ultimate degree of the Scotch or
Ancient and Accepted rite, as it is now called, the double-headed
eagle has been adopted as the emblem or jewel of that degree, to
denote its Prussian origin. -
Ear of Corn,--This was, among all the ancients, an emblem of
plenty. Ceres, who was universally worshipped as the goddess of
abundance, and even called by the Greeks Demeter, a manifest cor-
ruption of Gemeter, or mother earth, was symbolically represented
with a garland on her head, composed of ears of corn, a lighted
torch in one hand, and a cluster of poppies and ears of corn in the
other. And in the Hebrew, the most significant of all languages,
the two words which signify an ear of corn, are both derived from
roots which give the idea of abundance. For shibboleth, which is
applicable both to an ear of corn and a flood of water, has its root
in Shabal, to increase or to flow abundantly; and the other name of
corn, dagan, is derived from the verb dagah, signifying to multiply
or to be increased. The cereal here alluded to is the Egyptian
wheat, not corn (Triticum Compositum).
East.—The East has always been considered peculiarly sacred.
This was, without exception, the case in all the ancient mysteries.
In the Egyptian rites especially, and those of Adonis, which were
among the earliest, and from which the others derived their exist-
ence, the Sun was the object of adoration, and his revolutions
through the various seasons were fictitiously represented. The
spot, therefore, where this luminary made his appearance at the
commencement of day, and where his worshippers were wont,
anxiously, to look for the first darting of his prolific rays, was
esteemed as the figurative birthplace of their god, and honoured
with an appropriate degree of reverence. And even among those
nations where Sun-worship gave place to more enlightened doc-
trines, the respect for the place of Sun-rising continued to exist.
Our Jewish brethren retained it, and handed it down to their
Christian successors. The camp of Judah was placed by Moses in
the East as a mark of distinction; the tabernacle in the wilderness
was placed due East and West; and the practice was continued in
the erection of Christian churches. Hence, too, the primitive Chris-
tians always turned towards the East in their public prayers, which
custom St. Augustine accounts for, “because the East is the most
honourable part of the world, being the region of light whence the
glorious sum arises.” And hence all masonic lodges, like their
great prototype, the Temple of Jerusalem, are built, or supposed to
be built, due East and West; and as the North is esteemed a place
* St. August, de Serm. Dom, in Monte, c. 5.
EAV-ECO 81
of darkness, the East, on the contrary, is considered a place of
light.*
Eaves-dropper.—A listener. The name is derived from the
punishment which, according to Oliver, was directed, in the lec-
tures, at the revival of masonry in 1717, to be inflicted on a
detected cowan, and which was—“To be placed under the eaves of
the house in rainy weather, till the water runs in at his shoulders
and out at his heels.”
Eclectic Masonry.—This was an order or rite established at
Frankfort, in Germany, in the year 1783, by Baron de Knigge,
for the purpose, if possible, of abolishing the hautes grades, or
philosophical degrees, which had, at that period, increased to an
excessive number. This “Eclectic Masonry” acknowledged the
three symbolic degrees only as the true ritual, but permitted each
lodge to select at its option any of the higher degrees, provided
they did not interfere with the uniformity of the first three. The
founder of the rite hoped by this system of diffusion to weaken the
importance, and at length totally to destroy the existence of these
high degrees. But he failed in this expectation; and while these
high degrees are still flourishing, there are not a dozen lodges of
the Eclectic rite now in operation in Europe. Into this country it
has never penetrated.
Ecossais, The fifth degree in the French rite. It is occupied
in the detail of those precautions made use of just before the com-
pletion of the Temple, for the preservation of important secrets,
and is very similar in the character of its legend to the American
degree of Select Master.—See SCOTCH MASON.
Ecossaism.—By this word I mean those numerous Scotch degrees
which find their prototypes in the degree established by the Chevalier
Ramsay, and which he called Ecossais, or Scotch Mason, because he
asserted that the system came originally from Scotland. From the
one primitive degree of Ramsay an hundred others have sprung
up, sometimes under the name of Ecossais, and sometimes under
other titles, but still retaining one uniform character, that of
detailing the mode in which the great secret was preserved. This
system of Ecossaism is to be found in all the rites. In the French
it bears the name of Ecossais, and is described in the preceding
* In the primitive Christian Church, according to St. Ambrose, in the ceremonies
accompanying the baptism of a catechumen, “he turned towards the West, the
image of darkness, to abjure the world, and towards the East, the emblem of light,
to denote his alliance with Jesus Christ.”—See Chateaubriand, Beauties of Chris-
tianity, book i., ch, 6.
G
82 IEGY
article. In the ancient Scotch rite it is divided into three degrees,
and consists of the Grand Master, Architect, Knight of the Ninth
Arch Elect, Perfect and Sublime Mason. Even in the appendages
to the York rite we find an Ecossais under the name of the Select
Master.
Some idea of the extent to which these degrees have been multi-
plied may be formed from the fact that Oliver has a list of eighty
of them. Baron de Tschoudy enumerates twenty-seven of them,
which he does not consider legitimate, leaving a far greater number
to whose purity he does not object.
Egyptian Mysteries.—Egypt was the cradle of all the mysteries
of paganism. At one time in possession of all the learning and
religion that was to be found in the world, it extended into other
nations the influence of its sacred rites and its secret doctrines.
The importance, therefore, of the Egyptian mysteries, will entitle
them to a more diffusive explanation than has been awarded to the
examination of the other rites of spurious Freemasonry.
The priesthood of Egypt constituted a sacred caste, in whom the
sacerdotal functions were hereditary. They exercised also an im-
portant part in the government of the state, and the kings of .
Egypt were but the first subjects of its priests. They had originally
organized, and continued to control, the ceremonies of initiation.
Their doctrines were of two kinds, exoteric or public, which were
communicated to the multitude, and esoteric or secret, which were
revealed only to a chosen few; and to obtain them it was necessary
to pass through an initiation which, as we shall see, was charac-
terized by the severest trials of courage and fortitude.
The principal seat of the mysteries was at Memphis, in the
neighbourhood of the great Pyramid. They were of two kinds, the
greater and the less; the former being the mysteries of Osiris and
Serapis ; the latter those of Isis. The mysteries of Osiris were
celebrated at the autumnal equinox; those of Serapis, at the sum-
mer Solstice ; and those of Isis at the vermal equinox.
The candidate was required to exhibit proofs of a blameless life.
For some days previous to the commencement of the ceremonies of
initiation, he abstained from all unchaste acts, confined himself to
an exceedingly light diet, from which animal food was rigorously
excluded, and purified himself by repeated ablutions. Being thus
prepared, the candidate, conducted by a guide, proceeded in the
middle of the night to the mouth of a low gallery, situated in one
of the sides of the pyramid. Having crawled for some distance on
his hands and knees, he at length came to the orifice of a wide and
apparently unfathomable well, which the guide directed him to
descend. Perhaps he hesitates and refuses to encounter the seem-
EGY 83.
ing danger; if so, he, of course, renounces the enterprise, and is
reconducted to the world, never again to become a candidate for
initiation ; but if he is animated by courage, he determines to
descend; whereupon the conductor points him to an iron ladder,
which makes the descent perfectly safe. At the sixtieth step the
candidate reached the entrance to a winding gallery through a
brazen door, which opened noiselessly and almost spontaneously,
but which shut behind him with a heavy clang, that reverberated
through the hollow passages. In front of this door was an iron
grate, through the bars of which the aspirant beheld an extensive
gallery, whose roof was supported on each side by a long row of
majestic columns, and enlightened by a multitude of brilliant
lamps. The voices of the priests and priestesses of Isis, chanting
funeral hymns, were mingled with the sound of melodious instru-
ments, whose melancholy tones could not fail to affect the aspirant
with the most solemn feelings. His guide now demanded of him
if he was still firm in his purpose of passing through the trials and
dangers that awaited him, or whether, overcome by what he had
already experienced, he was desirous of returning to the surface
and abandoning the enterprise. If he still persisted, they both
entered a narrow gallery, on the walls of which were inscribed the
following significant words: “The mortal who shall travel over
this road, without hesitating or looking behind, shall be purified by
fire, by water, and by air; and if he can surmount the fear of death
he shall emerge from the bosom of the earth; he shall revisit the
light, and claim the right of preparing his soul for the reception of
the mysteries of the great goddess Isis.” The conductor now
abandoned the aspirant to himself, warning him of the dangers
that surrounded and awaited him, and exhorting him to continue
(if he expected success) unshaken in his firmness.
The solitary candidate now continues to traverse the gallery for
Some distance farther. On each side are placed in niches colossal
statues, in the attitude of mummies, awaiting the hour of resurrec-
tion. The lamp with which, at the commencement of the cere-
monies, he had been furnished, casts but a glimmering light
around, scarcely sufficient to make “darkness visible.” Spectres
seem to menace him at every step; but on his nearer approach they
vanish into airy nothingness. At length he reaches an iron door,
guarded by three men armed with Swords, and disguised in masks
resembling the heads of jackals. One of them addresses him as
follows:—“We are not here to impede your passage. Continue
your journey, if the gods have given you the power and strength to
do so. But remember, if you once pass the threshold of that door,
you must not dare to pause, or attempt to retrace your steps; if
you do, you will find us here prepared to oppose your retreat, and
84 EGY
to prevent your return.” Having passed through the door, the
candidate has scarcely proceeded fifty steps before he is dazzled by
a brilliant light, whose intensity augments as he advances. He
now finds himself in a spacious hall, filled with inflammable sub-
stances, in a state of combustion, whose flames pervade the whole
apartment, and form a bower of fire on the roof above. Through
this it is necessary that he should pass with the greatest speed, to
avoid the effects of the flames. To this peril succeeds another. On
the other side of this fiery furnace the floor of the hall is garnished
with a huge net-work of redhot iron bars, the narrow interstices
of which afford the aspirant the only chances of a secure footing.
Having surmounted this difficulty by the greatest address, another
and unexpected obstacle opposes his farther progress. A wide and
rapid canal, fed from the waters of the Nile, crosses the passage he
is treading. Over this stream he has to swim. Divesting himself,
therefore, of his garments, he fastens them in a bundle upon the
top of his head, and holding his lamp, which now affords him all
the light that he possesses, high above the water, he plunges in and
boldly swims across.
On arriving at the opposite side he finds a narrow landing-place,
bounded by two high walls of brass, into each of which is inserted an
immense wheel of the same metal, and terminated by an ivory door.
This, of course, the aspirant attempts to open, but his efforts are in
vain. The door is unyielding. At length he espies two large
rings, of which he immediately takes hold, in the expectation that
they will afford him the means of effecting an entrance. But
what are his surprise and terror, when he beholds the brazen
wheels revolve upon their axles with a formidable rapidity and
stunning noise; the platform sinks from under him, and he remains
suspended by the rings over a fathomless abyss, from which issues
a chilling blast of wind; his lamp is extinguished, and he is left in
profound darkness. For more than a minute he remains in this
unenviable position, deafened by the noise of the revolving wheels,
chilled by the cold current of air, and dreading lest his strength
shall fail him, when he must inevitably be precipitated into the
yawning gulf below. But by degrees the noise ceases, the platform
resumes its former position, and the aspirant is restored to Safety.
The ivory door now spontaneously opens, and he finds himself in a
brilliantly illuminated apartment, in the midst of the priests of
Isis, clothed in the mystic insignia of their offices, who welcome
him, and congratulate him on his escape from the dangers which
have menaced him. In this apartment he beholds the various
symbols of the Egyptian mysteries, the occult signification of which
is by degrees explained to him.
But the ceremonies of initiation do not cease here. The candi-
EGY 85
date is subjected to a series of fastings, which gradually increase in
severity for nine times mine days. During this period a rigorous
silence is imposed upon him, which, if he preserve it inviolable,
is at length rewarded by his receiving a full revelation of the
esoteric knowledge of the rites. This instruction took place during
what was called the twelve days of manifestation. He was con-
ducted before the triple statue of Osiris, Isis, and Horus, where,
bending the knee, he was clothed with the sacred garments, and
crowned with a wreath of palm ; a torch was placed in his hand,
and he was made to pronounce the following solemn obligation:
“I swear never to reveal, to any of the uninitiated, the things that
I shall see in this sanctuary, nor any of the knowledge that shall
be communicated to me. I call as witnesses to my promise the
gods of heaven, of earth and hell, and I invoke their vengeance on
my head if I should ever wilfully violate my oath.”
Having undergone this formality, the neophyte was introduced
into the most secret part of the sacred edifice, where a priest
instructed him in the application of their symbols to the doctrines
of the mysteries. He was then publicly announced, amid the
rejoicings of the multitude as an initiated, and thus terminated the
ceremonies of initiation into the mysteries of Isis, which were the
first degree of the Egyptian rites.
The mysteries of Serapis constituted the second degree. Of these
rites we know but little. Apuleius” alone, in his Metamorphoses,
has written of them, and what he has said is unimportant. He
only tells us that they were celebrated at the summer solstice, and
at night; that the candidate was prepared by the usual fastings
and purifications; and that no one was permitted to partake of
them, unless he had previously been initiated into the mysteries
of Isis. . .
The mysteries of Osiris formed the third degree or summit of the
Egyptian initiation. In these, the legend of the murder of Osiris,
by his brother Typhon, was represented, and the god was per-
Sonated by the candidate. Osiris, according to the tradition, was
a wise king of Egypt, who having achieved the reform of his sub-
jects at home, resolved to spread the blessings of civilization in the
other parts of the earth. This he accomplished, but on his return
he found his kingdom, which he had left in the care of his wife
Isis, distracted by the seditions of his brother Typhon. Osiris
attempted, by mild remonstrances, to convince his brother of the
impropriety of his conduct, but he fell a sacrifice in the attempt;
for Typhon murdered him in a secret apartment, and cutting up
* It is indeed singular, that Herodotus, who treats circumstantially of the gods of
the Egyptians and their religion, should make no mention of Serapis or his rites.
86 ELE
the body, enclosed the pieces in a chest, which he committed to
the waters of the Nile. Isis, searching for the body, found it, and
entrusted it to the care of the priests, establishing at the same time
the mysteries in commemoration of the foul deed. One piece of
the body, however, she could not find, the membrum virile. For
this she substituted a factitious representation, which she con-
secrated, and which, under the name of phallus, is to be found as
the emblem of fecundity in all the ancient mysteries.
This legend was purely astronomical. Osiris was the sun, Isis
the moon. Typhon was the symbol of winter, which destroys the
fecundating and fertilizing powers of the sun, thus, as it were,
depriving him of life. This was the catastrophe celebrated in the
mysteries, and the aspirant was made to pass fictitiously through
the sufferings and the death of Osiris.
The secret doctrines of the Egyptian rites related to the gods,
the creation and government of the world, and the nature and con-
dition of the human soul. In their initiations, says Oliver, they
inform the candidate that the mysteries were received from Adam,
Seth, and Enoch, and they called the perfectly initiated candidate
Al-Om-jah, from the name of the Deity. Secrecy was principally
inculcated, and all their lessons were taught by symbols. Many of
these have been preserved. With them, a point within a circle,
was the symbol of the Deity surrounded by eternity; the globe was
a symbol of the supreme and eternal God; a serpent with the tail
in his mouth was emblematic of eternity; a child sitting on the
lotus was a symbol of the sum ; a palm tree, of victory; a staff, of
authority; an ant, of knowledge; a goat, of fecundity; a wolf, of
aversion; the right hand with the fingers open, of plenty; and the
left hand closed, of protection.*
Elect, Perfect and Sublime Mason-One who is in possession
of the fourteenth degree of the ancient Scotch rite.—See PERFEC-
TION. - -
Elect of Perignan,—A French degree illustrative of the punish-
ment inflicted upon certain criminals whose exploits constitute a
portion of the legend of symbolic masonry. The counterpart of
this degree is to be found in the Elected Knights of Nine, and
Illustrious Elected of Fifteen in the ancient Scotch rite.
Elected Knights of Fifteen.-See ILLUSTRIOUS ELECTED of FIF-
TEEN.
Elected Knights of Nine.—Maitre élu, des newſs. The ninth de-
gree in the ancient Scotch rite. There are but two officers: the
* See, for the facts recorded in this article, Apuleius, Metamorph.; Clavel, Histoire
de la Franc-Maçonrie; Oliver, Signs and Symbols; Pluche, Histoire du Ciel, &c.
ELE 87
Most Powerful, who represents Solomon, and one Warden in the
West, representing Stokin. The meetings are called Chapters. In
this degree is detailed the mode in which certain ****** ******,
who, just before the completion of the Temple, had been engaged
in an execrable deed of villany, received their punishment. It
exemplifies the truth of the maxim, that the punishment of crime,
though sometimes slow, is ever sure; and it admonishes us, by the
historical circumstances on which it is founded, of the binding
nature of our masonic obligations. The symbolic colours are red,
white, and black. The white is emblematic of the purity of the
knights; the red, of the crime which was committed ; and the
black, of grief. This degree, under the title of “ELU,” constitutes
the fourth degree in the French rite.
Election,--It is an ancient regulation that no candidate can be
elected a member of our order until strict inquiry shall have been
made into his moral character. For this purpose all letters of
application, except those of transient persons, must lie over at
least one month, during which time they are entrusted to a com-
mittee of investigation, whose unfavourable report is equivalent to
a rejection by the lodge, and precludes the necessity of a ballot.
If it be favourable, the ballot is then entered into. The reason
why an unfavourable report of the committee is equivalent to a
rejection, is, that as it takes two at least of the committee to make
the report unfavourable, it is to be supposed that these two would
of course black-ball the candidate. And as two black balls con-
stitute a peremptory rejection, they may be considered as already
given by the report. For the further regulation of the election,
see the word BALLOT.
The election of the officers of a lodge, must always take place
before St. John the Evangelist's Day, which is with us the com-
mencement of the masonic year. Should it from any circumstances
be postponed, it cannot afterward be entered into, except by dis-
pensation from the Grand Master. Nominations of candidates are
not permitted by the usages of masonry; but a short time previous
to the election, the brethren should be called off to refreshment, for
the purpose of interchanging their opinions. They are then called
on, and each brother deposits in the ballot-box the name of him
whom he deems best qualified or most worthy; and the votes being
counted, the one who has received the greatest number is declared
elected.
Elephanta-The cavern of Elephanta in Hindostan is the most
ancient temple, in the world. It was the principal place for the
celebration of the mysteries of India.
Eleusinian Mysteries—These were among the most important
88 ELE
of the ancient rites, and were hence often called emphatically, “the
mysteries.” Cicero speaks of them as “the sacred and august rites
of Eleusis, where men come from the remotest regions to be
initiated.” ” They were originally celebrated only at Eleusis, a
town of Attica in Greece, but they were extended to Italy, and
even to Britain. In these mysteries was commemorated the search
of Ceres after her daughter Proserpine, who had been ravished by
Bluto, and carried to the infernal regions. The chief dispenser of
the mysteries was called the Hierophant, or revealer of Sacred
things; to him were joined three assistants, the Daduchus or torch-
bearer, the Ceryx or herald, and the Ho epi bomo or altar-server.
The mysteries were of two kinds, the greater and lesser. The
latter were merely preparatory, and consisted of a nine days' lustra-
tion and purification, succeeded by sacrifices. A year after, those
persons who had passed through the lesser were admitted into the
greater, where a full revelation was made of the secret doctrine.
This, according to the opinion of the learned Warburton, prin-
cipally consisted in a declaration of the unity of God, an opinion
not with safety to be publicly promulgated, amid the errors and
superstitions of ancient polytheism.t For, as Plato observes, in
his Timaeus, “it is difficult to discover the author and father of
the Universe; and when discovered, impossible to reveal him to all
mankind.”
The herald opened the ceremonies of initiation into the greater
mysteries by the proclamation, exos, exozº, so re 3e3%xot, “Retire, O
ye profane l’” Thus were the sacred precincts tyled. The aspirant
was presented naked. He was clothed with the skin of a calf.
An oath of secrecy was administered, and he was then asked,
“Have you eaten bread?” The reply to which was, “No, I have
drunk the sacred mixture ; I have been fed from the basket of
Ceres; I have laboured; I have been placed in the calathius, and
in the cystus.” These replies proved that the candidate was duly
and truly prepared, and that he had made suitable proficiency by a
previous initiation in the lesser mysteries. The calf-skin was then
taken from him, and he was invested with the sacred tunic, which
he was to wear until it fell to pieces. He was now left in utter
darkness, to await in the vestibule the time when the doors of the
Sanctuary should be opened to him. Terrific noises, resembling
the roar of thunder, and the bellowing of mighty winds were heard;
mimic lightning flashed, and spectres of horrible forms appeared.
* Eleusina sancta illa et augusta; ubi initiantur gentes orarum ultimaº.--Nat. Deor.
lib. i. - - *
† The learned Faber believes there was an intimate connection existing between
the Arkite worship and the orgies of Eleusis, a connection which he traces through all
the ancient mysteries.—Faber's Cabiri and Origin of Pagan Idolatry.
ELE 89
During this period, which, if the conjecture is correct, must have
been the funereal” part of the rites, it is supposed that the tragic
end of Bacchus, the son of Semele, who was murdered by the
Titans, was celebrated. The doors of the inner temple were at
length thrown open, and the candidate beheld the statue of the
goddess Ceres, surrounded by a dazzling light. The candidate,
who had heretofore been called a mystes or novice, was now termed
epoptes, an inspector or eye-witness, and the secret doctrine was
revealed. The assembly was then closed with the Sanscrit words,
“kona, om paac,”—another proof, if another were wanting, of the
Eastern origin of the Grecian mysteries.t
The qualifications for initiation were maturity of age, and purity
of conduct. A character, free from suspicion of immorality, was
absolutely required in the aspirant. Nero, on this account, did not
dare, when in Greece, to offer himself as a candidate for initiation.
The privilege was at first confined to natives of Greece, but it was
afterwards extended to foreigners. Significant symbols were used
as means of instruction, and words of recognition were communi-
cated to the initiated. In these regulations, as well as in the
gradual advancement of the candidate from one degree to another,
that resemblance to our own institution is readily perceived, which
has given to these, as well as to the other ancient mysteries, the
appropriate name of Spurious Freemasonry. The following passage
of an ancient author, preserved by Stobaeus, and quoted by War-
burton in the Second Book of his Divine Legation, is too interest-
ing to Freemasons to be omitted:—
“The mind is affected and agitated in death just as it is in
initiation into the grand mysteries; and word answers to word, as
well as thing to thing; for reasvtåv is to die; and reasia 624, to be
initiated. The first stage is nothing but errors and uncertainties;
laborious wanderings; a rude and fearful march through night and
darkness. And now arrived on the verge of death and initiation,
everything wears a dreadful aspect; it is all horror, trembling,
sweating, and affrightment. But this scene once over, a miraculous
and divine light displays itself, and shining plains, and flowery
meadows, open on all hands before them. Here they are enter-
* “The mysteries of antiquity were all funereal.”—Oliver, Hist, of Initiation, p.
314.
† The words Candscha Om Pacsha, of which kona om pac are a Grecian corrup-
tion, are still used, according to Captain Wilford, at the religious meetings and cere-
monies of the Brahmins. He gives the definition of the expression as follows:–
“Candscha signifies the object of our most ardent wishes. Om is the famous mono-
syllable used both at the beginning and conclusion of a prayer or religious rite, like
Amen. Pacsha exactly answers to the obsolete Latin word vic; it signifies change,
course, stead, place, turn of work, duty, fortune,” &c.—Asiatic Researches, vol. V., p.
300.
90 ELU—EMP
tained with hymns and dances; with the sublime doctrines of
faithful knowledge, and with reverend and holy visions. And now
become perfect and initiated, they are FREE, and no longer under
restraint; but crowned and triumphant, they walk up and down
the regions of the blessed; converse with pure and holy men, and
celebrate the sacred mysteries at pleasure.”
Elu.—This, which may be translated “Elected Mason,” is the
fourth degree of the French rite. It is occupied in the details of
the detection and punishment of certain traitors who, just before
the completion of the Temple, were guilty of a heinous crime.
Elus.--All the degrees, whose object is that detailed in the pre-
ceding article, are called “Elus,” or “the degrees of the Elected.”
They are so numerous as to form, like ECOSSAISM, a particular
system, which is to be found pervading every rite. In the York
rite, the Elu is incorporated in the Master's degree; in the French,
it occupies a distinct degree; in the ancient Scotch rite, it consists
of three degrees, Elected Knights of Nine, Illustrious Elect of
Fifteen, and Sublime Knights Elected. Ragon reckons the five
preceding degrees among the Elus, but without reason, as they
belong rather to the order of Masters, and are so classed by the
chiefs of the Scotch rite.
Those higher Elus, in which the object of the election is changed
and connected with Templar Masonry, are more properly called
“ECadoshes.”
Emblem.—An occult representation of something unknown or
concealed, by a sign that is known. In all the ancient mysteries,
and in the philosophic school of Pythagoras, the mode of instruc-
tion adopted was by emblems. The same system is pursued in
Freemasonry. The explanation of such of these emblems as it is
lawful to divulge will be found under the proper heads in this
work.-See also SYMBOL.
Emperors of the East and West.—In 1758 there was established
in Paris a body called the “Council of the Emperors of the East
and West.” The members assumed the titles of “Sovereign Prince
Masons, Substitutes General of the Royal Art, Grand Superin-
tendents and Officers of the Grand and Sovereign Lodge of St.
John of Jerusalem.” Their ritual consisted of twenty-five degrees,
as follows:–1 to 19, the same as the Scotch rite (which see); 20,
Grand Patriarch Noachite; 21, Key of Masonry; 22, Prince of
Lebanon; 23, Knight of the Sun ; 24, Kadosh ; 25, Prince of
the Royal Secret. In the same year the degrees were established
in the city of Berlin, and adopted by the Grand Lodge of the Three
ENC 91
Globes. Frederick II., King of Prussia, is said to have subse-
quently merged this body in the Ancient and Accepted Rite of
which he was the head, adding eight degrees to the twenty-five
they already possessed, so as to make the whole number, thirty-
three.
It is, however, a mistake to suppose, as has been asserted by
Thory” and Ragont that the Council of Emperors of the East and
West was the origin of the Ancient and Accepted Rite. The
former had originally adopted twenty-five of the degrees of the
latter rite, but were subsequently reformed and re-organized by
Frederick. Such at least is the theory now entertained by the
possessors of the Ancient and Accepted Rite.
Encampment.-All regular assemblies of Knights Templars and
Rnights of Malta, are called Encampments. They should assemble
at least quarterly, and must consist of the following officers:–
Grand Commander, Generalissimo, Captain General, Prelate, Senior
Warden, Junior Warden, Treasurer, Recorder, Warder, Standard-
Bearer, Sword-Bearer, and Sentinel. These Encampments derive
their Warrants of Constitution from a Grand Encampment, or if
there is no such body in the State in which they are organized,
from the General Grand Encampment of the United States. They
confer the degrees of Knight of the Red Cross, Knight Templar,
and Knight of Malta. -
In an Encampment of Knights Templars, the throne is situated
in the East. Above it are suspended three banners: the centre
one bearing a cross, surmounted by a glory; the left one having
inscribed on it the emblems of the order; and the right one, a
paschal lamb. The Grand Commander is seated on the throne;
the Generalissimo, Prelate, and Past Grand Commanders on his
right; the Captain General on his left; the Treasurer and Re-
corder as in a symbolic lodge; the Senior Warden at the south-
West angle of the triangle, and upon the right of the first division;
the Junior Warden at the north-west angle of the triangle, and on
the left of the third division; the Standard-Bearer in the West,
between the Sword-Bearer on his right, and the Warder on his
left; and in front of him is a stall for the initiate. The Knights
are arranged in equal numbers on each side, and in front of the
throne..
Encampment, General Grand.—The General Grand Encampment
of the United States, was instituted on the twenty-second day of
June, 1816. It consists of a General Grand Master, Deputy
* Acta Latomorum. f Orthodowie Maçonnique.
# Cross, Templars' Chart, p. 41.
92 PNC–ENO
General Grand Master, and other General Officers, similar to those
of a Grand Encampment, with all Past General Grand Masters,
Deputy General Grand Masters, General Grand Generalissimos,
and General Grand Captain Generals, and the Grand Masters,
Deputy Grand Masters, Grand Generalissimos, and Grand Captain
Generals of all Grand Encampments held under its jurisdiction.
The General Grand Encampment meets triennially.
Encampment, Grand.--When three or more Encampments are
instituted in a State, they may unite and form a Grand Encamp-
ment, having first obtained the consent of the General Grand
Master, the Deputy General Grand Master, or the General Grand
Encampment. They have the superintendence of all Councils of
Knights of the Red Cross, and Encampments of Knights Templars,
and Knights of Malta, that are holden in their respective juris-
dictions.
A Grand Encampment meets, at least, annually, and consists of
a Grand Master, Deputy Grand Master, Grand Generalissimo,
Grand Captain General, Grand Prelate, Grand Senior and Junior
Warden, Grand Treasurer, Grand Recorder, Grand Standard-Bearer,
and Grand Sword-Bearer; all Past Grand Masters, Deputy Grand
Masters, Grand Generalissimo, and Grand Captain General, of any
State Encampment wheresoever they may reside; the Grand Com-
mander, Generalissimo, and Captain General for the time being, of
the Encampments over which they shall respectively preside; and
all Past Grand Commanders of such Encampments.”
Enoch.-Of Enoch, the father of Methuselah, the following tra-
dition is interesting: When the increasing wickedness of mankind
had caused God to threaten the world with universal destruction,
Enoch became afraid that the knowledge of the arts and sciences
would perish with the human race. To avoid this catastrophe, and
to preserve the principles of the sciences for the posterity of those
whom God should be pleased to spare, he erected two great pillars
on the top of the highest mountain,_the one of brick, the other of
stone,—on which were engraven these sciences, to the end, that if
the pillar of stone should be destroyed by fire, that of brick might
remain; and if the pillar of brick should be destroyed by water,
that of stone might remain; and which, we are told by Josephus,
was to have been seen in his day in the land of Siriad.
According to the Greeks, Enoch was the same as Hermes Tris-
megistus. He taught, say they, the art of building cities, discovered
the knowledge of the Zodiac, and the course of the planets, made
excellent laws, and appointed festivals for sacrificing to the Sun,
* Constitution of the Gen. Grand Encampment, ii. 2.
ENT—ESO 93
and instructed them in the worship of the true God. He, too, was
the inventor of books, and the art of writing. “According to our
traditions, Enoch was a very eminent Freemason, and the conserva-
tor of the true name of God, which was subsequently lost even
among his favourite people, the Jews.”
Entered.—We say of a candidate, who has received the first
degree of masonry, that he has entered our society; whence the
degree is called that of “Entered Apprentice.”
Entered Apprentice.—Apprenti.-See APPRENTICE.
Ephod.—A garment worn by the high priest over the tunic and
outer garment. It was without sleeves, and divided below the
arm-pits into two parts or halves, one falling before, and the other
behind, and both reaching to the middle of the thighs. They were
joined above on the shoulders by buckles and two large precious
stones, on which were inscribed the names of the twelve tribes, six
on each. The Ephod was a distinctive mark of the priesthood. It
was of two kinds, one of plain linen for the priests, and another,
richer, and embroidered, for the high priest, which was composed
of blue, purple, crimson, and fine linen.
Epopt—This was the name given to one who had passed through
the great mysteries, and been permitted to behold what was con-
cealed from the mystes, who had only been initiated into the lesser.
It signifies an eye-witness, and is derived from the Greek eroz revo,
to look into, to behold. The epopts repeated the oath of secrecy
which had been administered to them on their initiation into the
lesser mysteries, and were then conducted into the lighted interior
of the sanctuary, and permitted to behold what the Greeks em-
phatically termed “the sight,” &vtobio. The epopts alone were
admitted to the sanctuary, for the mysta were confined to the
vestibule of the temple. The epopts were, in fact, the Master
Masons of the Mysteries, while the mystoe were the Apprentices
and Fellow-Crafts,
Esoteric and Exoteric Masonry.*—From two Greek words sig.
nifying interior and exterior. The ancient philosophers, in the
establishment of their respective sects, divided their schools into
two kinds—evoteric and esoteric. In the exoteric school instruction
Was given in public places; the elements of science, physical and
moral, were unfolded, and those principles which ordinary intelli-
. * See a Funeral Address, delivered by the author in the year 1843, and published
in Moore's Freemason's Mag., vol. iii., No. 7.
94 ESO
gence could grasp, and against which the prejudices of ordinary
minds would not revolt, were inculcated in places accessible to all
whom curiosity or a love of wisdom congregated. But the more
abstruse tenets of their philosophy were reserved for a chosen few,
who, united in an esoteric school, received, in the secret recesses of
the master's dwelling, lessons too strange to be acknowledged, too
pure to be appreciated, by the vulgar crowd, who, in the morning,
had assembled at the public lecture.
Thus, in some measure, is it with masonry. Its system, taken
as a whole, is, it is true, strictly esoteric in its construction. Its
disciples are taught a knowledge which is forbidden to the profane,
and it is only in the adytum of the lodge that these lessons are
bestowed; and yet, viewed in itself and unconnected with the
world without, masonry contains within its bosom an exoteric and
esoteric school, as palpably divided as were those of the ancient
sects, with this simple difference, that the admission or the exclu-
sion was in the latter case involuntary, and dependent solely on
the will of the instructor; while in the former it is voluntary, and
dependent only on the will and the wishes of the disciple. In the
sense in which I wish to convey the terms, every Mason, on his
initiation, is exoteric; he beholds before him a beautiful fabric, the
exterior of which alone he has examined, and with this examina-
tion he may possibly remain satisfied—many, alas! too many are.
If so, he will remain an Exoteric Mason, But there are others
whose curiosity is not so easily gratified; they desire a further and
more intimate knowledge of the structure than has been presented
to their view—they enter and examine its internal form—they
traverse its intricate passages—they explore its hidden recesses,
and admire and contemplate its magnificent apartments —their
knowledge of the edifice is thus enlarged, and with more extensive,
they have purer views of the principles of its construction than
have fallen to the lot of their less inquiring brethren. These men
become Esoteric Masons. The hidden things of the order are, to
them, familiar as household words; they constitute the Masters
in Israel, who are to guide and instruct the less informed, and
to diffuse light over paths which, to all others, are obscure and
dark.
There is between these studious Masons and their slothful, unin-
quiring brethren, the same difference in the views they take of
masonry as there is between an artist and a peasant in their respec-
tive estimation of an old painting—it may be of a Raphael or a
Reubens. The peasant gazes with stupid wonder or with cold
indifference on the canvas redolent with life, without the excita-
tion of a single emotion in his barren soul. Its colours, mellowed
to a rich softness by the hand of time, are to him less pleasing
ESO 95
than the gaudy tints which glare upon the sign of his village inn ;
and its subject, borrowed from the deep lore of history, or the bold
imaginings of poesy, are less intelligible to him than the daubed
print which hangs conspicuously at his cottage fireside. And he is
amazed to see this paltry piece of canvas bought with the treasures
of wealth, and guarded with a care that the brightest jewel would
demand in vain.
But, to the eye of the artist, how different the impression con-
veyed To him, everything beams with light, and life, and
beauty. To him, it is the voice of nature speaking in the language
of art. Prometheus-like, he sees the warm blood gushing through
the blue veins, and the eye beaming with a fancied animation—the
correctness of its outlines—the boldness of its foreshortenings,
where the limbs appear ready to burst from the canvas—the
delicacy of its shadows, and the fine arrangement of its lights,
are all before him, subjects of admiration, on which he could
for ever gaze, and examples of instruction which he would fain
imitate.
And whence arises this difference of impression, produced by
the same object on two different individuals It is not from
genius alone; for that, unaided, brings no light to the mind, though
it prepares it for its reception. It is cultivation which enlarges
the intellect, and fits it as a matrix for the birth of those truths
which find in the bosom of ignorance no abiding place.
And thus it is with masonry. As we cultivate it as a science,
its objects become extended; as our knowledge of it increases, new
lights burst forth from its inmost recess, which, to the inquisitive
Mason, burn with bright effulgence; but to the inattentive and
unsearching, are but as dim and fitful glimmerings, only rendering
“darkness visible.”
Let every Mason ask himself if he be of the esoteric or the
exoteric school of masonry. Has he studied its hidden beauties
and excellences? Has he explored its history, and traced out the
origin and the erudite meaning of its symbols? Or has he supinely
rested content with the knowledge he received at the pedestal, nor
sought to pass beyond the porch of the Temple? If so, he is not
prepared to find in our royal art those lessons which adorn the
path of life, and cheer the bed of death; and for all purposes,
except those of social meeting and friendly recognition, masonry is
to him a sealed book.
But, if he has ever felt a desire to seek and cultivate the internal
philosophy of masonry, let him advance in those rarely trodden
paths; the labour of such a pursuit is itself refreshment, and the
reward great. Fresh flowers bloom at every step; and the prospect
on every side is so filled with beauty and enchantment, that,
96 ESQ–ESS
ravished at the sight, he will rush on with enthusiasm from fact to
fact, and from truth to truth, until the whole science of masonry
lies before him invested with a new form and sublimity.
Esquire.--A grade or rank in the degree of Knights Templars,
according to the Scottish organization.—See KNIGHTS TEMPLARs.
Essenes.—A sect among the Jews, supposed by masonic writers
to have been the descendants of the Freemasons of the Temple, and
through whom the order was propagated to modern times.—See
the article ANTIQUITY OF MASONRY in this work. The real origin
of the Essenes has been a subject of much dispute among profane
writers; but there is certainly a remarkable coincidence in many
of their doctrines and ceremonies with those professed by the Free-
masons. They were divided into two classes, speculatives and
operatives; the former devoting themselves to a life of contempla-
tion, and the latter daily engaging in the practice of some handi-
craft. The proceeds of their labour were, however, deposited in
one general stock; for they religiously observed a community of
goods. They secluded themselves from the rest of the world, and
were completely esoteric in their doctrines, which were also of a
symbolic character. They admitted no women into their order;
abolished all distinctions of rank, “meeting on the level,” and
giving the precedence only to virtue. Charity was bestowed on their
indigent brethren; and, as a means of recognition, they adopted
signs and other modes similar to those of the Freemasons. Their
order was divided into three degrees. When a candidate applied for
admission, his character was scrutinized with the greatest severity.
He was then presented with a girdle, a hatchet, and a white gar-
ment. Being thus admitted to the first degree, he remained in a
state of probation for one year; during which time, although he
lived according to their customs, he was not admitted to their
meetings. At the termination of this period, if found worthy, he
was advanced to the second degree, and was made a partaker of
the waters of purification. But he was not yet permitted to live
among them; but after enduring another probation of two years'
duration, he was at length admitted to the third degree, and united
in full fellowship with them. On this occasion he took a solemn
oath, the principal heads of which, according to Josephus,” were as
follows: To exercise piety toward God, and justice toward men;
to hate the wicked and assist the good ; to show fidelity to all
men, obedience to those in authority, and kindness to those below
him; to be a lover of truth, and a reprover of falsehood; to keep
* Joseph. Bell. Jud II. viii.
EXA 97
his hands clear from theft, and his soul from unlawful gains; to
conceal nothing from his own sect, nor to discover any of their
doctrines to others; to communicate their doctrines in no other-
wise than he had received them himself; and lastly, to preserve
the books belonging to the sect, and the names of the angels in
which he shall be instructed. Philo, of Alexandria, who, in two
books written expressly on the subject of the Essenes, has given
a copious account of their doctrines and manners, says, that when
they were listening to the secret instructions of their chiefs, they
stood with “the right hand on the breast a little below the chin,
and the left hand placed along the side.” A similar position is
attributed by Macrobius to Venus, when deploring the death of
Adonis, in those rites which were celebrated at Tyre, the birth-
place of Hiram the Builder.
Exalted.—A candidate is said to be exalted when he receives
the degree of Holy Royal Arch, the seventh in York Masonry.
Exalted means elevated or lifted up, and is applicable both to a
peculiar ceremony of the degree, and to the fact that this degree,
in the rite in which it is practised, constitutes the summit of
Ancient Masonry.
Examination.—The due examination of strangers who claim the
right of visit, should be entrusted only to the most skilful and
prudent brethren of the lodge. And the examining committee
should never forget, that no man, applying for admission, is to be
considered as a Mason, however strong may be his recommenda-
tions, until by undeniable evidence he has proved himself to be
such.
All the necessary forms and antecedent cautions should be ob-
served. Inquiries should be made as to the time and place of
initiation, as a preliminary step, the Tyler's O.'. B., of course, never
being omitted. Then remember the good old rule of “commencing
at the beginning.” Let everything proceed in regular course, not
varying in the slightest degree from the order in which it is 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 complied generally with the
requisitions of his examiner. To descend to particulars is always
improper, and often dangerous. Above all, never ask what the
lawyers call “leading questions,” which include in themselves the
PI
98 EXC–EXP
answers, nor in any manner aid the memory or prompt the forget-
fulness of the party examined by the slightest hints. If he has it
in him, it will come out without assistance; and if he has it not,
he is clearly entitled to no aid. The Mason who is so unmindful
of his obligations as to have forgotten the instructions 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.
Lastly, never should an unjustifiable delicacy weaken the rigour
of these rules. Remember that, for the wisest and most evident
reasons, the 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 reversed; and that in masonry
Čt is better that ninety and nine true men should be turned away from
the door of a lodge, than that one cowan Showld be admitted.
Exclusion,-See VISIT, RIGHT OF.
Exoteric.—See ESOTERIC.
Expulsion,--Expulsion is the highest masonic penalty that can
be imposed by a lodge upon any of its delinquent members. We
shall, therefore, give it more than a passing notice, and treat, 1st,
Of its effects; 2d, Of the proper tribunal to impose it; 3d, Of the
persons who may be subject to it ; and 4th, Of the offences for
which it may be inflicted.
1. Expulsion from a lodge deprives the party expelled of all the
rights and privileges that he ever enjoyed, not only as a member of
the particular lodge from which he has been ejected, but also of
those which were inherent in him as a member of the fraternity at
large. He is at once as completely divested of his masonic char-
acter, as though he had never been admitted, so far as regards his
rights, while his duties and obligations remain as firm as ever, it
being impossible for any human power to cancel them. He can no
longer demand the aid of his brethren, nor require from them the
performance of any of the duties to which he was formerly entitled,
nor visit any lodge, nor unite in any of the public or private cere-
monies of the order. He is considered as being without the pale,
and it would be criminal in any brother, aware of his expulsion,
even to hold communication with him on masonic subjects.
2. The only proper tribunal to impose this heavy punishment is
a Grand Lodge. A subordinate lodge tries its delinquent member,
and if guilty declares him expelled. But the sentence is of no force
until the Grand Lodge, under whose jurisdiction it is working, has
confirmed it. And it is optional with the Grand Lodge to do so.
EXP 99
or, as is frequently done, to reverse the decision and reinstate the
brother. Some of the lodges in this country claim the right to
expel, independently of the action of the Grand Lodge; but the
claim is not valid. The very fact that an expulsion is a penalty,
affecting the general relations of the punished party with the whole
fraternity, proves that its exercise never could with propriety be
entrusted to a body so circumscribed in its authority as a subor-
dinate lodge. Besides, the general practice of the fraternity is
against it. The English Constitutions vest the power to expel
exclusively in the Grand Lodge. “The subordinate lodge may
suspend and report the case to the Grand Lodge. If the offence
and evidence be sufficient, expulsion is decreed.”
3. All Masons, whether members of lodges or not, are subject to
the infliction of this punishment when found to merit it. We
have already said, under the article DEMIT, that resignation or
withdrawal from the order, does not cancel a Mason's obligations,
nor exempt him from that wholesome control which the order exer-
cises over the moral conduct of its members. The fact that a
Mason, not a member of any particular lodge, but who has been
guilty of immoral or unmasonic conduct, can be tried and punished
by any lodge, within whose jurisdiction he may be residing, is with-
out doubt. The remarks of Brother Mooret on this subject are
too valuable to be omitted. “Every member of the fraternity is
accountable for his conduct as a Mason to any regularly constituted
lodge; but if he be a member of a particular lodge, he is more
immediately accountable to that lodge. A Mason acquires some
special privileges by becoming a member of a lodge, and he has to
perform special services which he might not otherwise be subjected
to. But he enters into no new obligations to the fraternity gene-
rally, and his accountability is not increased any further than
regards the faithful performance of those special duties. Hence,
the difference between those brethren who are members of a lodge,
and those who are not, is, that the members are bound to obey the
By-Laws of their own particular lodges, in addition to the general
duty of the fraternity. Again, every Mason is bound to obey the
summons of a lodge of Master Masons, whether he be a member or
otherwise. This obligation on the part of an individual clearly
implies a power in the lodge to investigate and control his conduct,
in all things which concern the interest of the institution. This
power cannot be confined to those brethren who are members of
lodges, for the obligation is general.”
4. Immoral conduct, such as would subject a candidate for ad-
mission to rejection, should be the only offence visited with expul-
is e a "
a, a * -
* Moore's Magazine, vol. i., p. 356. f Moore's Magazine, vol. i., p. 33: : - .
100 EXP
sion. As the punishment is general, affecting the relation of the
one expelled with the whole fraternity, it should not be lightly
imposed, for the violation of any masonic act not general in its
character. The commission of a grossly immoral act is a violation
of the contract entered into between each Mason and his Order.
If sanctioned by silence or impunity, it would bring discredit on
the institution, and tend to impair its usefulness. A Mason who
is a bad man, is to the fraternity what a mortified limb is to the
body, and should be treated with the same mode of cure—he should
be cut off, lest his example spread, and disease be propagated
through the constitution. But it is too much the custom of lodges
in this country to extend this remedy to cases neither deserving
nor requiring its application. I allude here, particularly, to expul-
sion for non-payment of lodge dues. Upon the principle just laid
down this is neither kind nor consistent. The payment of arrears
is a contract in which the only parties are a particular lodge and
its members, of which contract the body at large know nothing.
It is not a general masonic duty, and is not called for by any
masonic regulation. The system of arrears was unknown in former
years, and has only been established of late for the sake of con-
venience. Even now there are some lodges where it does not pre-
vail;” and no Grand Lodge has ever yet attempted to control or
regulate it, thus tacitly admitting that it forms no part of the
general regulations of the order. Hence the non-payment of arrears
is a violation of a special and voluntary obligation to a particular
lodge, and not of any general duty to the fraternity at large. The
punishment therefore inflicted should be one affecting the relations
of the delinquent with the particular lodge, whose by-laws he has
infringed, and not a general one affecting his relations with the
whole order. But expulsion has this latter effect, and is therefore
inconsistent and unjust. And as it is a punishment too often
inflicted upon poverty, it is unkind. A lodge might in this case
forfeit or suspend the membership of the defaulter in his own lodge,
but such suspension should not affect the right of visiting other
lodges, nor any of the other privileges inherent in him as a Mason.
This is the practice, we are glad to say, pursued by the Grand
Lodge of Massachusetts, one of the most enlightened masonic bodies
in the Union. It is also the regulation of the Grand Lodge of
England, from which most of our Grand Lodges derive, directly or
indirectly, their existence. It is consonant with the ancient usages
of the fratermity. And, finally, it would produce all the good effects
.* I would cite, as an instance coming under my immediate and personal know-
. .3%gº, the case of Union Kilwinning Lodge, in Charleston, S.C., where every member
. . pays a certain sum on his admission, and is for ever afterwards exempt from contri-
butions of any kind.
EXT – FAI § 01
required by punishment, namely, reform and the prevention of
crime, and ought to be adopted by every Grand Lodge, as a part of
its constitution.
One other question arises: Does expulsion from one of what is
called the higher degrees of masonry, such as a Chapter or an
Encampment, affect the relations of the expelled party to Blue
Masonry? We answer unhesitatingly, it does not. In this opinion
we are supported by the best authority, though the action of some
Grand Lodges, as that of New York, is adverse to it. But the
principle upon which our doctrine is founded, is plain. A Chapter
of Royal Arch Masons, for instance, is not, and cannot be, recog-
nized as a masonic body by a lodge of Master Masons. “They
hear them so to be, but they do not know them so to be,” by any
of the modes of recognition known to masonry. The acts, there-
fore, of a Chapter, cannot be recognized by a Master Mason's
lodge, any more than the acts of a literary or charitable society
wholly unconnected with the order. Again: By the present organ-
ization of Freemasonry, Grand Lodges are the Supreme masonic
tribunals. If, therefore, expulsion from a Chapter of Royal Arch
Masons involved expulsion from a Blue Lodge, the right of the
Grand Lodge to hear and determine causes, and to regulate the
internal concerns of the Institution, would be interfered with by
another body beyond its control. But the converse of this pro-
position does not hold good. Expulsion from a Blue Lodge in-
volves expulsion from all the higher degrees. Because, as they
are composed of Blue Masons, the members could not of right sit
and hold communications on masonic subjects with one who was
an expelled Mason.
Extent of the Lodge.—Boundless is the extent of a Mason's
lodge—in height to the topmost heaven; in depth to the central
abyss; in length from east to west ; in breadth from north to
south. Thus extensive is the limit of masonry, and thus extensive
should be a Mason's charity.—See more on this subject in the
article ForM of TIIE LODGE.
Ezra,_The appellation of one of the scribes of a Royal Arch
Chapter.
F
Faith-The lowest round in the theological ladder, and hence
symbolically instructing us that the first step in masonry, the first,
the essential qualification of a candidate, is faith in God.
In the lecture of the E. A... it is said that “Faith may be lost
in sight; Hope ends in fruition: but Charity extends beyond the
102 FEA—FES
grave, through the boundless realms of eternity.” And this is
said, because as faith is “the evidence of things not seen,” when
we see, we no longer believe by faith, but through demonstration;
and as hope lives only in the expectation of possession, it ceases to
exist when the object once hoped for is at length enjoyed; but
charity, exercised on earth in acts of mutual kindness and forbear-
ance, is still found in the world to come, in the sublimer form of
mercy from God to his erring creatures.
Feast, Annual,—The convocation of the craft together at an
annual feast, for the laudable purpose of promoting social feelings,
and cementing the bonds of brotherly love by the interchange of
courtesies, is a time-honoured custom, which is still, and, we trust,
will ever be observed. At this meeting no business of any kind,
except the installation of officers, should be transacted, and the
day must be passed in innocent festivity. The election of officers
always takes place at a previous meeting, in obedience to a regula-
tion adopted by the Grand Lodge of England, in 1720, as follows:—
“It was agreed, in order to avoid disputes on the annual feast day,
that the new Grand Master for the future shall be named and
proposed to the Grand Lodge some time before the feast.”—See
Anderson, Const., p. 200.
Feeling.—One of the five human senses, and, for well-known
reasons, in great estimation among Masons.
Fellow-Craft—Compagnon.—The second degree of Ancient Craft
Masonry. It is particularly devoted to science. As in the first
degree, those lessons are impressed, of morality and brotherly love,
which should eminently distinguish the youthful apprentice; so in
the second, is added that extension of knowledge, which enabled
the original craftsmen to labour with ability and success at the
construction of the Temple. In the degree of Entered Apprentice
every emblematical ceremony is directed to the lustration of the
heart; in that of Fellow-Craft, to the enlargement of the mind.
Already clothed in the white garment of innocence, the advancing
candidate is now invested with the deep and unalterable truths of
science. At length he passes the porch of the temple, and in his
progress to the middle chamber is taught the ancient and unerring
method of distinguishing a friend from a foe. His attention is
directed to the wonders of nature and art, and the differences
between operative and speculative masonry are unfolded, until by
instruction and contemplation he is led to view with reverence and
admiration the glorious works of the creation, and is inspired with
the most exalted ideas of the perfections of his Divine Creator.
Fessler's Rite.-A rite formerly practised by the Grand Lodge
FES_FIN 103
“Royal York a l’Amitié” at Berlin. It consisted of nine degrees,
viz.: 1. Apprentice; 2. Fellow-Craft; 3. Master; 4. Holy of Holies;
5. Justification; 6. Celebration; 7. True light; 8. Fatherland; 9.
Perfection. They were drawn up, says Clavel, from the rituals of the
Golden Rose Croix, of the rite of Strict Observance, of the Illumi-
nated Chapter of Sweden, and the Ancient Chapter of Clermont at
Paris. They are now practised by but few lodges, having been
abandoned by the Grand Lodge which established them, for the
purpose of adopting the ancient York rite under the Constitutions
of England.*
Festivals.—The masonic festivals most generally celebrated are
those of St. John the Baptist, June 24, and St. John the Evangelist,
December 27. These are the days kept in this country. Such, too,
was formerly the case in England; but the annual festival of the
Grand Lodge of England now falls on the Wednesday following St.
George's Day, April 23, that Saint being the patron of England.
For a similar reason, St. Andrew's Day, November 30, is kept by
the Grand Lodge of Scotland.
Fides.—Fidelity; to which virtue the ancients paid divine hom-
ours, under the name of the goddess of faith, oaths, and honesty.
The oaths taken in the name of this goddess were held to be more
inviolable than any others. Numa was the first who built temples
and erected altars to the goddess Fides or Fidelity. No animals
were killed, and no blood shed in her sacrifices. The priests who
celebrated them were clothed in white, and were conducted with
much pomp to the place of sacrifice, in chariots, having their whole
bodies and hands enveloped in their capacious mantles. Fidelity
was generally represented among the ancients by two right hands
joined, or by two human figures holding each other by the right
hand. Horace calls incorruptible Fidelity the sister of Justice,
and Cicero makes them identical. Those principles of justice, says
he, which, when exercised toward God, are termed Religion, and
toward our parents, Piety, in matters of trust are called Fidelity.t
Finances,—The finances of the lodges are placed under the
charge of the Treasurer, who only pays them out on the order of
the Master, and with the consent of the brethren, previously ex-
pressed in open lodge. By an unwritten law the finances should
be first received by the Secretary, who then pays them over to the
Treasurer, taking his receipt for the same. A mutual check is thus
kept on each other by these officers.
* Fessler's rite is perhaps the most abstrusely learned and philosophical of all the
rites.
+ Justitia erga Deos religio, erga parentes pietas,
natur—-Orat. 78.
creditis in rebus fides nomi-
104 FIN_FIV
Fines.-Fines for non-attendance or neglect of duty are not
usually imposed in masonic bodies, because each member is bound
to the discharge of these duties by a motive more powerful than
any that could be furnished by a pecuniary penalty. The imposi-
tion of such a penalty would be a tacit acknowledgment of the
inadequacy of that motive, and would hence detract from its solem-
nity and its binding nature.
Five.—One of the sacred numbers of Freemasonry. Its symbolic
properties are many and curious. It is formed by a combination of
the Duad with the Triad, of the first even number with (excluding
unity) the first odd one, 2 + 3. In the school of Pythagoras it
represented Light, and among his disciples a triple triangle, form-
ing the outline of a five-pointed star, was an emblem of health,
because being alternately conjoined within itself, it constitutes a
figure of five lines. Among the Cabalists, the same figure, with
the name of God written on each of its points, and in the centre,
was considered talismanic. The number five was among the
Hebrews a sacred round number, and is repeatedly used as such in
the Old Testament, as, for example, in Genesis xliii. 34, xlv. 22,
xlvii. 2, Isaiah xvii. 6, xix. 18, xxx. 17. “This usage,” says Gesen-
ius, “perhaps passed over to the Hebrews from the religious rites
of Egypt, India, and other oriental nations; among whom five
minor planets, and five elements and elementary powers, were
accounted sacred.” Among Freemasons, five is more particularly
symbolical of the five orders of architecture, and the five human
senses, but still more especially of the Five Points of Fellowship.
Five Points of Fellowship.–Masons owe certain duties of
brotherly love and fellowship to each other, the practice of which,
as the distinguishing principles of our order, are inculcated by the
Master in the most impressive manner.
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 remem-
ber a brother's welfare as our own ; for the prayers of a fervent and
sincere heart will find no less favour in the sight of heaven, because
the petition for self is mingled with aspirations of benevolence for
a friend.
Thirdly, When a brother entrusts to our keeping the secret
thoughts of his bosom, prudence and fidelity should place a sacred
seal upon our lips, lest, in an unguarded moment, we betray the
solemn trust confided to our honour.
Fourthly, When adversity has visited our brother, and his cala-
FIV—FOR 105.
mities call for our aid, we should cheerfully and liberally stretch
forth the hand of kindness to save him from sinking, and to relieve
his necessities.
Fifthly, While with candour 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.
Five Senses.—The five human senses, which are Hearing, Seeing,
Feeling, Smelling, and Tasting, are dilated on in the lecture of the
Fellow-Crafts' decree.—See each word in its appropriate place in
this Lexicon. .*
Floats.-Pieces of timber, made fast together with rafters, for
conveying burdens down a river with the stream.—Bailey. The
use of these floats in the building of the Temple is thus described in
the letter of King Hiram to Solomon: “And we will cut wood out
of Lebanon, as much as thou shalt need; and we will bring it to
thee in floats by sea to Joppa; and thou shalt carry it up to Jeru-
salem.”—2 Chron. ii. 16.
Flooring.—A framework of board or canvas, on which the
emblems of any particular degree are inscribed, for the assistance of
the Master in giving a lecture. It is so called because formerly it
was the custom to inscribe these designs on the floor of the lodge-
room in chalk, which was wiped out when the lodge was closed.
It is the same as the “Carpet” or “Tracing Board.”
Form of the Lodge.—The form of the lodge is said to be an
oblong square, having its greatest length from east to west, and its
greatest breadth from north to south. According to Oliver, the
form of the lodge ought to be a double cube, as an expressive em-
blem of the united powers of darkness and light in the creation,
and because the ark of the covenant and the altar of incense were
both of that figure. But these two theories of its form are not
inconsistent with each other, for, taken in its solid dimensions,
the lodge is a double cube, while its surface is a parallelogram or
oblong Square,
This oblong form of the lodge has, I think, a symbolic allusion,
which has not been heretofore adverted to, so far as I am aware,
by any masonic writer.
If, on a map of the world, we draw lines which shall circum-
scribe just that portion which was known and inhabited at the
time of the building of Solomon's Temple, these lines, running a
short distance north and south of the Mediterranean Sea, and
extending from Spain to Asia Minor, will form an oblong square,
whose greatest length will be from east to west, and whose greatest
106 FOR
breadth will be from north to south, as is shown in the annexed
diagram.
NORTH.

INHABITED PARTS OF EUROPE.
WEST. MEDITERRANEAN SEA. EAST.
|
INEHABITED PARTs of AFRICA.
SOUTH.
The oblong square which thus enclosed the whole habitable part
of the globe would represent the form of the lodge, to denote the
universality of masonry, since the world constitutes the lodge; a
doctrine that has since been taught in that expressive sentence:
In every clime the Mason may find a home, and in every land a
brother.
Fortitude.—One of the four cardinal virtues, whose excellences
are dilated on in the first degree. It not only instructs the worthy
Mason to bear the ills of life with becoming resignation, “taking
up arms against a sea of trouble,” but, by its intimate connection
with a portion of our ceremonies, it teaches him to let no dangers
shake, no pains dissolve the inviolable fidelity he owes to the trusts
reposed in him.
Forty-Seventh Problem.-The forty-seventh problem of Euclid's
first book, which has been adopted as an emblem in the Master's
degree, is thus enunciated: “In any right angled triangle, the
square which is described upon the side subtending the right
angle, is equal to the squares described upon the sides which con-
tain the right angle.” This interesting problem, on account of its
great utility in making calculations, and drawing plans for build-
ings, is sometimes called the “carpenter's theorem.”
For the demonstration of this problem the world is indebted to
Pythagoras, who, it is said, was so elated after making the dis-
covery, that he made an offering of a hecatomb, or a sacrifice of a
hundred oxen to the gods.” The devotion to learning which this
* The well-known aversion of Pythagoras to the shedding of blood has led to the
supposition that the sacrifice consisted of small oxen, made of wax, and not of living
animals.
FOR 107
religious act indicated, in the mind of the ancient philosopher, has
induced Masons to adopt the problem as a memento, instructing
them to be lovers of the arts and sciences.
The triangle, whose base is 4 parts, whose perpendicular is 3,
and whose hypothenuse is 5, and which would exactly serve for
a demonstration of this problem,” was, according to Plutarch, a
symbol frequently employed by the Egyptian priests, and hence it
is called by M. Jomard,t the Egyptian triangle. It was, with the
Egyptians, the symbol of universal nature, the base representing
Osiris, or the male principle, the perpendicular, Isis, or the female
principle, and the hypothenuse, Horus, their son, or the produce
of the two principles. They added, that 3 was the first perfect
odd number; that 4 was the square of 2, the first even number;
and that 5 was the result of 3 and 2.
But the Egyptians made a still more important use of this tri-
angle. It was the standard of all their measures of extent, and was
applied by them to the building of the pyramids. The researches
of M. Jomard, on the Egyptian system of measures, published in
the magnificent work of the French savans on Egypt, has placed us
completely in possession of the uses made by the Egyptians of this
forty-seventh problem of Euclid, and of the triangle which formed
the diagram by which it was demonstrated.
If we inscribe within a circle a triangle, whose perpendicular
shall be 300 parts, whose base shall be 400 parts, and whose hypo-
thenuse shall be 500 parts, which of course bear the same propor-
tion to each other as 3, 4 and 5; them, if we let a perpendicular fall
from the angle of the perpendicular and base to the hypothenuse,
and extend it through the hypothenuse to the circumference of the
circle, this chord or line will be equal to 480 parts, and the two
segments of the hypothenuse, on each side of it, will be found equal,
respectively, to 180 and 320. From the point where this chord
intersects the hypothenuse, let another line fall perpendicularly to
the shortest side of the triangle, and this line will be equal to 144
parts, while the shorter segment, formed by its junction with the
perpendicular side of the triangle, will be equal to 108 parts.
Hence, we may derive the following measures from the diagram:
500, 480, 400, 320, 180, 144, and 108; and all these without the
slightest fraction. Supposing, then, the 500 to be cubits, we have
the measure of the base of the great pyramid of Memphis. In the
400 cubits of the base of the triangle, we have the exact length of
* For the square of the base is 4 × 4, or 16, the square of the perpendicular is
3 × 3, or 9, and the square of the hypothenuse is 5 × 5, or 25; but 25 is the sum of
9 and 16, and therefore the square of the longest side is equal to the sum of the
squares of the other two, which is the forty-seventh problem of Euclid.
f In his Exposition du Système Métrique des Anciens Egyptiens.
108 TRE
the Egyptian stadium. The 320 give us the exact number of
Egyptian cubits contained in the Hebrew and Babylonian stadium.
The stadium of Ptolemy is represented by the 480 cubits, or length
of the line falling from the right angle to the circumference of the
circle, through the hypothenuse. The number 180, which expresses
the smaller segment of the hypothenuse, being doubled, will give
360 cubits, which will be the stadium of Cleomedes. By doubling
the 144, the result will be 288 cubits, or the length of the stadium
of Archimedes; and by doubling the 108, we produce 216 cubits,
or the precise value of the lesser Egyptian stadium. In this
manner we obtain from this triangle all the measures of length
that were in use among the Egyptians; and since this triangle,
whose sides are equal to 3, 4, and 5, was the very one that most
naturally would be used in demonstrating the forty-seventh problem
of Euclid; and since by these three sides the Egyptians symbolized
Osiris, Isis, and Horus, or the two producers and the product, the
very principle, expressed in symbolic language, which constitutes
the terms of the problem as enunciated by Pythagoras, that the
sum of the squares of the two sides will produce the square of the
third, we have no reason to doubt that the forty-seventh problem
was perfectly known to the Egyptian priests, and by them com-
municated to Pythagoras.
Free-Born.-The constitutions of our order require that every
candidate shall be free-born. And this is necessary, for, as admis-
sion into the fraternity involves a solemn contract, no one can bind
himself to its performance who is not the master of his own actions;
nor can the man of servile condition or slavish mind be expected to
perform his masonic duties with that “freedom, fervency, and zeal,”
which the laws of our institution require. Neither, according to
the authority of Dr. Oliver,” “can any one, although he have been
initiated, continue to act as a Mason, or practise the rites of the
order, if he be temporarily deprived of his liberty or freedom of
will.” On this subject, the Grand Lodge of England, on the occa-
sion of certain Masons having been made in the King's Bench
prison, passed a special resolution, in November, 1783, declaring,
“That it is inconsistent with the principles of masonry for any
Freemason's lodge to be held, for the purpose of making, passing,
or raising Masons, in any prison or place of confinement.”f
The same usage existed in the spurious Freemasonry of the
ancient mysteries, where slaves could not be initiated, the requi-
sites for initiation being that a man must be a free-born denizen of
the country, as well as of irreproachable morals.
* Historical Landmarks, vol. i., p. 110.
f Minutes of the Grand Lodge, quoted by Oliver, ut supra,
FIRE 109
Since the emancipation of the slaves in Britain, the word “Free”
only is used.
Freemason.—The word “Free,” in connection with “Mason,”
originally signified that the person so called was free of the com-
pany or guild of incorporated Masons. For those operative Masons
who were not thus made free of the guild were not permitted to
work with those who were. A similar regulation still exists in
many parts of Europe, although it is not known to this country.
The term appears to have been first thus used in the tenth century,
when the travelling Freemasons were incorporated by the Roman
Pontiff.—See TRAVELLING FREEMASONS.
Freemasonry.—“A beautiful system of morality, veiled in alle-
gory, and illustrated by symbols.” To this sublime definition of
our order, borrowed from the lectures of our English brethren, and
prefixed by Dr. Oliver, as a motto to one of his most interesting
works, I shall take the liberty of adding an exposition of its prin-
ciples from the pen of De Witt Clinton, as pure a patriot as ever
served his country, and as bright a Mason as ever honoured the
fraternity.
“Although,” says he, “the origin of our fratermity is covered
with darkness, and its history is, to a great extent, obscure, yet we
can confidently say, that it is the most ancient society in the world;
and we are equally certain that its principles are based on pure
morality—that its ethics are the ethics of Christianity—its doc-
trimes, the doctrines of patriotism and brotherly love—and its sen-
timents, the sentiments of exalted benevolence. Upon these points
there can be no doubt. All that is good, and kind, and charitable,
it encourages; all that is vicious, and cruel, and oppressive, it
reprobates.”
French Rite —Rite Français ow moderne. —The French, or
Modern rite is one of the three principal rites of Freemasonry. It
consists of seven degrees, three symbolic and four higher, viz.:-
1. Apprentice; 2. Fellow-Craft; 3. Master; 4. Elect; 5. Scotch
Master; 6. Knight of the East; 7. Rose Croix. This rite is prac.
tised in France, in Brazil, and in Louisiana. It was founded in
1786, by the Grand Orient of France, who, unwilling to destroy
entirely the high degrees which were then practised by the dif.
ferent rites, and yet anxious to reduce them to a smaller number,
and to greater simplicity, extracted these degrees out of the rite of
Perfection, making some few slight modifications. Most of the
authors who have treated of this rite have given to its symbolism
an entirely astronomical meaning. Among these writers we may
* Address at the installation of Grand Master Van Renssellaer, New York, 1852.
110 FUN–GAV
refer to Ragon, in his Cours Philosophique, as probably the most
scientific. -
Funeral Rites.—None but Master Masons can be interred with
the funeral honours of masonry, and even then the performance
of the service is subjected to certain unalterable restrictions. No
Mason can be buried with the formalities of the order, except
by his own request, preferred, while living, to the Master of the
lodge of which he was a member, strangers and the higher officers
of the order excepted. No public procession can take place, nor
can two or more lodges assemble for this purpose, until a dispensa-
tion has been granted by the Grand Master. The ceremonies prac-
tised on the interment of a brother are to be found in all the
Monitors. It is unnecessary, therefore, to specify them here.
Furniture of a Lodge.—Every well-regulated lodge must contain
a Bible, square, and compasses, which are technically said to con-
stitute its furniture, and which are respectively dedicated to God,
the Master of the lodge, and the Craft. Our English brethren
differ from us in their explanation of the furniture. Oliver gives
their illustration, from the English lectures, as follows:— -
“The Bible is said to derive from God to man in general, because
the Almighty has been pleased to reveal more of his divine will by
that holy book than by any other means. The compasses being
the chief implement used in the construction of all architectural
plans and designs, are assigned to the Grand Master in particular,
as emblems of his dignity, he being the chief head and ruler of the
craft. The square is given to the whole masonic body, because
we are all obligated within it, and are consequently bound to act
thereon.”
G.
Gavel-The common gavel is one of the working tools of an
Entered Apprentice. It is made use of by the operative Mason to
break off the corners of the rough ashlar, and thus fit it the better
for the builder's use, and is therefore adopted as a symbol in specu-
lative masonry, to admonish us of the duty of divesting our minds
and consciences of all the vices and impurities of life, thereby fitting
our bodies as living stones for that spiritual building not made
with hands, eternal in the heavens.
Hence, too, we see the propriety of adopting the gavel as the
instrument for maintaining order in the lodge; for, as the lodge is
an imitation of the temple, and each member represents a stone
thereof, so, by the influence of the gavel, all the ebullitions of
temper, and the indecorum of frivolity are restrained, as the mate-
GEN - 1II
rial stones of that building were, by the same instrument, divested
of their asperities and imperfections.
In the first edition of this work, I confessed myself at a loss for
the derivation of the word “gavel.” I have, however, no longer
any doubt that it borrows its name from its shape, being that of
the gable or gavel end of a house; and this word again comes from
the German gipfel, a summit, top, or peak, -the idea of a pointed
extremity being common to all.
In the name, as well as the application of this implement, error
has crept into the customs of the lodges. The implement employed
by many Masters is not a gavel, but a mallet (the French Masons,
in fact, make use of the word maillet), and is properly not one of
the working tools of an E.'. A..., but a representation of the setting-
maul, one of the emblems of the third degree. The two imple-
ments and the two names are entirely distinct, and should never be
confounded; and I am surprised to see so learned a Mason as
Brother Oliver falling into this too usual error, and speaking of
“the common gavel or setting-maul” as synonymous terms.”
The true form of the gavel is that of the stone-mason's hammer.
It is to be made with a cutting edge, as in the annexed engraving,
that it may be used “to break off the
corners of rough stones,” an operation
which could never be effected by the com-
mon hammer or mallet. The gavel, thus
shaped, will give, when looked at in front,
the exact representation of the gavel or
gable end of a house, whence, as I have
already said, the name is derived.
The gavel of the Master is also called a “Hiram,” for a reason
which will be explained under that word.
Generalissimo.-The second officer in an Encampment of Knights
Templars, and one of its representatives in the Grand Encampment.
His duty is to receive and communicate all orders, signs, and peti-
tions; to assist the Grand Commander; and, in his absence, to
preside over the Encampment. His station is on the right of the
Grand Commander, and his jewel is a square, surmounted by a
paschal lamb.
Genuflexion.—Bending the knees has, in all ages of the world,
been considered as an act of reverence and humility, and hence
* In my labours, as Grand Lecturer of South Carolina, I have succeeded, in many
instances, in correcting this error, and placing the common gavel in the hands of the
Master and Wardens, for the government of the lodge, while the mallet or setting-
º remains in the archives of the lodge, to be used only as an emblem of the third
egree.

112 GEO
$
Pliny, the Roman naturalist, observes, that “a certain degree of
religious reverence is attributed to the knees of man.” Solomon
placed himself in this position when he prayed at the consecration
of the Temple, and Masons use the same posture in some portions
of their ceremonies, as a token of solemn reverence.
Geometry.-Geometry is defined to be that science which teaches
the nature and relations of whatever is capable of measurement.
It is one of the oldest and most necessary of sciences—is that upon
which the whole doctrine of mathematics is founded—and is so
closely connected with the practice of operative masonry, that our
ancient brethren were as often called geometricians as Masons. It
was, indeed, in such great repute among the wise men of antiquity,
that Plato placed over the portals of the academy this significant
inscription :-Obºsis 27soºtpatos siaſta—“Let none enter who is
âgnorant of geometry.”
The first inhabitants of the earth must have practised the
simplest principles of geometry in the construction of even the
rude huts which were intended to shelter them from the incle-
mencies of the weather; and afterwards, when they began to unite
in communities, and to exercise the right of property in lands, this
science must have been still further developed, as a necessary
means of measuring and distinguishing each person's particular
domain. Tand-surveying, indeed, seems to have been the most
important purpose to which geometry was originally applied: a
fact warranted also by the derivation of the word, whose roots, in
the Greek language, signify “a measure of the earth.” But as
operative masonry and architecture improved, and, in the construc-
tion of edifices, elegance was added to strength, and ornament to
utility, geometry began, too, to be extended in its principles, and
perfected in its system. The Egyptians were undoubtedly one of
the first nations who cultivated geometry as a science. “It was
not less useful and necessary to them,” as Goguet observes,” “in
the affairs of life, than agreeable to their speculatively philosophical
genius.” From Egypt, which was the parent both of the sciences
and the mysteries of the Pagan world, it passed over into other
countries, and geometry and operative masonry have ever been
found together, the latter carrying into execution those designs
which were first traced according to the principles of the former.
Speculative masonry is, in like manner, intimately connected
with geometry. In deference to our operative ancestors, and, in
fact, as a necessary result of our close connection with them, specu-
lative Freemasonry derives its most important emblems from this
parent science. As the earthly temple was constructed under the
* L'Orig. des Lois, t. i., liv. iii.
GIB–GOD II.3
correcting application of the plumb, the level, and the square, by
which its lines and angles were properly admeasured, so we are
accustomed, in the construction of the great moral edifice of our
minds, symbolically to apply the same instruments, in order to
exhibit our work on the great day of inspection as “true and
trusty.”
The explanation of the principal geometrical figures given by
Pythagoras may be interesting to the masonic student. According
to the Grecian sage, the point is represented by unity, the line by the
duad, the surface by the ternary, and the solid by the quarternary.
The circle, he says, is the most perfect of curvilinear figures, con-
taining the triangle in a concealed manner. The triangle is the
principle of the generation and formation of bodies, because all
bodies are reducible to this figure, and the elements are triangular.
The square is the symbol of the divine essence.
Gibalim or Giblim, These were the inhabitants of the Phoe-
nician city of Gebal, called by the Greeks Byblos. The Phoenician
word 25), “gebal” (of which Bºbº, “gibalim” or “giblim,” is the
plural), signifies a Mason or stone-squarer. Gesenius” says, that
the inhabitants of Gebal were seamen and builders; and Sir
William Drummond asserts that “the Gibalim were Master
Masons, who put the finishing hand to Solomon's temple.”f
Globe-In the Egyptian mysteries the globe was a symbol of
the Supreme and Eternal God. Among the Mexicans it repre-
sented universal power. Among Freemasons the globes, celestial
and terrestrial, are emblems of the universal extension of the insti-
tution, and remind us also of the extensive claims of that charity
we are called on to practise.
Gloves, White gloves form a part of a Freemason's costume,
and should always be worn in the lodge.; An instance of the
antiquity of this dress is given in this work under the article
CLOTHED. In an institution so symbolical as ours, it is not unrea-
sonable to suppose that the white gloves are to remind us, that
“without a pure heart and clean hands,” no one can “stand in the
holy place.” And this is the emblematic use of the gloves in the
French rite, where every Apprentice, on his initiation, is presented
with two pair, one for himself, and one for his wife or mistress.
God.—Freemasons have always been worshippers of the one true
God. “This,” says Hutchinson, “was the first and corner-stone
on which our originals thought it expedient to place the foundation
* Heb. Lear. in voc. f Origines, vol. iii., b. v., ch. iv., p. 192.
f I regret to say that this rule is too much neglected in our American lodges.
§ Spirit of Masonry, p. 6.
I
114 GOL–GRA
of masonry.” While the world around them was polluted with
Sun-worship, and brute-worship, and all the absurdities of poly-
theism, masonry, even in its spurious forms, as the ancient mys-
teries have appropriately been styled, was alone occupied in raising
altars to the one I AM, and declaring and teaching the unity of
the Godhead. Josephus, in his defence of the Jews against Apion,
sums up in a few words this doctrine of the mysteries, and its con-
formity with the Jewish belief, which was, of course, identical with
that of the Freemasons: “God, perfect and blessed, contains all
things, is self-existent and the cause of existence to all, the begin-
ning, the middle, and the end of all things.”
Golgotha-A Hebrew word, signifying “a skull.” It was the
name given by the Jews to Mount Calvary, where Christ was
crucified, and where his sepulchre was situated.
Gothic Constitutions,—Those regulations of the craft which
were adopted in 926 at the General Assembly in the city of York,
under Prince Edwin, and to which additions were made from time
to time at other annual assemblies of the fraternity, are called the
Gothic Constitutions, from the fact that they were written in the
old Gothic character. Several copies of them were in existence at
the revival of masonry in 1717. In 1721 they were digested by Dr.
Anderson, in a new and better method, and form the foundation
of the Book of Constitutions, the first edition of which was published
in 1722.
Good Samaritan –See SAMARITAN.
Grammar.-One of the seven liberal arts and sciences, which
forms, with Logic and Rhetoric, a triad, dedicated to the cultivation
of language. “God,” says Sanctius, “created man the participant
of reason; and as he willed him to be a social being, he bestowed
upon him the gift of language, in the perfecting of which there
are three aids. The first is Grammar, which rejects from language
all solecisms and barbarous expressions; the second is Logic, which
is occupied with the truthfulness of language; and the third is
Bhetoric, which seeks only the adornment of language.”f
Grand Honours.-See HoNours.
Grand Inquisitor—Grand inspecteur-inquisiteur-commandeur.—
The thirty-first degree of the Ancient Scotch rite. It is not a histo-
rical degree, but simply administrative in its character, the duties of
the members being to examine and regulate the proceedings of the ,
inferior lodges and chapters. Its place of meeting is called a
* Joseph, contra Ap., lib. ii., cap. 2. &
f Sanct. Minut, lib. i., cap. 2, apwd Harris, Hermes., I, c. i.
GRA 115
tribunal; its decorations are white, and its presiding officer is
called a President, who is elected for life.
Grand Lodges, History of—The present organization of Grand
Lodges is by no means coeval with the origin of our institution.
Every lodge was originally independent; and a sufficient mumber
of brethren meeting together were empowered to practise all the
rights of masonry without a warrant of constitution. This pri-
vilege, as Preston remarks, was inherent in them as individuals.
The brethren were in the custom of meeting annually, at least as
many as conveniently could, for the purpose of conference on the
general concerns of the order, and on this occasion a Grand Master,
or superintendent of the whole fratermity, was usually chosen.
These meetings were not, however, called Grand Lodges, but
“Assemblies.” This name and organization are as old as the
fourth century of the Christian era; for, in a MS.* once in the
possession of Nicholas Stone, a sculptor under the celebrated Inigo
Jones, it is stated that “St. Albans (who was martyred in 306)
loved Masons well, and cherished them much *, And he got them
a charter from the king and his counsell, for to holde a generall
counsel, and gave itt the name Assemblie.” The privilege of
attending these annual assemblies was not restricted, as it now is,
to the Grand Officers, and Masters, and Wardens of subordinate
lodges, but constituted one of the obligatory duties of every Mason.
Thus, among the ancient masonic charges, in possession of the
Lodge of Antiquity at London, is one which declares that “every
Master and Fellow shall come to the assemblie, if itt be within
fifty miles of him, and if he have any warning. And if he have
trespassed the craft, to abide the award of Masters and Fellows.”
ENGLAND.—The nextt charter granted in England to the Masons,
as a body, was bestowed by King Athelstane in 926, upon the
application of his brother, Prince Edwin. “Accordingly, Prince
Edwin summoned all the Masons in the realm to meet him in a
congregation at York, who came and composed a General Lodge,
of which he was Grand Master; and having brought with them all
the writings and records extant, some in Greek, some in Latin,
some in French, and other languages, from the contents thereof that
º did frame the constitution and charges of an English
Odge. 3. -
From this assembly at York, the true rise of masonry in England
is generally dated; from the statutes there enacted are derived the
English Masonic Constitutions ; and from the place of meeting, the
* Quoted by Preston.
† And if the anecdote of St. Alban's be not authentic, the first.
† Elias Ashmole's MS.
116 GRA
ritual of the English lodges are designated as the “Ancient York
Bite.”
For a long time the York assembly exercised the masonic juris-
diction over all England; but, in 1567, the Masons of the southern
part of the island elected Sir Thomas Gresham, the celebrated mer-
chant, their Grand Master. He was succeeded by the illustrious
architect, Inigo Jones. There were now two Grand Masters in
England who assumed distinctive titles; the Grand Master of the
north being called Grand Master of all England, while he who pre-
sided in the south was called Grand Master of England. -
In the beginning of the eighteenth century, masonry in the
south of England had fallen into decay. The disturbances of the
Revolution, which placed William III. on the throne, and the sub-
sequent warmth of political feelings which agitated the two parties
of the State, had given this peaceful society a wound fatal to its
success. Sir Christopher Wren, the Grand Master in the reign of
Queen Anne, had become aged, infirm, and inactive, and hence the
general assemblies of the Grand Lodge had ceased to take place.
There were, in the year 1715, but four lodges in the south of Eng-
land, all working in the city of London. These four lodges, desir-
ous of reviving the prosperity of the order, determined to unite
themselves under a Grand Master, Sir Christopher Wren being
now dead, and none having, as yet, been appointed in his place.
They therefore “met at the Apple-tree tavern; and having put
into the chair the oldest Master Mason (being the Master of a
lodge), they constituted themselves a Grand Lodge, pro tempore, in
due form, and forthwith revived the quarterly communication of
the officers of lodges (called the Grand Lodge), resolved to hold the
annual assembly and feast, and then to choose a Grand Master from
among themselves, till they should have the honour of a noble
brother at their head.””
Accordingly, on St. John the Baptist's Day, 1717, the annual
assembly and feast were held, and Mr. Anthony Sayer duly pro-
posed and elected Grand Master. The Grand Lodge adopted,
among its regulations, the following: “That the privilege of assem-
bling as Masons, which had hitherto been unlimited, should be
vested in certain lodges or assemblies of Masons, convened in cer-
tain places; and that every lodge to be hereafter convened, except
the four old lodges at this time existing, should be legally autho-
rized 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.”
* Anderson's Constitutions, p. 197.
GRA 117
In compliment, however, to the four old lodges, the privileges
which they had always possessed under the old organization were
particularly reserved to them; and it was enacted that “no law,
rule, or regulation, to be hereafter made or passed in Grand Lodge,
should ever deprive them of such privilege,” or encroach on an
landmark which was at that time established as the standard of
masonic government.”
The Grand Lodges of York and of London kept up a friendly
intercourse, and mutual interchange of recognition, until the latter
body, in 1725, granted a warrant of constitution to some Masons
who had seceded from the former. This unmasonic act was severely
reprobated by the York Grand Lodge, and produced the first inter-
ruption to the harmony that had long subsisted between them. It
was, however, followed some years after by another unjustifiable act
of interference. In 1725 the Earl of Crawford, Grand Master of
Pngland, constituted two lodges within the jurisdiction of the
Grand Lodge of York, and granted, without its consent, deputa-
tions for Lancashire, Durham, and Northumberland. “This circum-
stance,” says Preston, “the Grand Lodge at York highly resented,
and ever afterward viewed the proceedings of the brethren in the
South with a jealous eye. All friendly intercourse ceased, and the
York Masons, from that moment, considered their interests distinct
from the Masons under the Grand Lodge in London.”t
Three years after, in 1738, several brethren, dissatisfied with the
conduct of the Grand Lodge of England, seceded from it, and held
unauthorized meetings for the purpose of initiation. Taking ad-
vantage of the breach between the Grand Lodges of York and
London, they assumed the character of York Masons. On the
Grand Lodge's determination to put strictly in execution the laws
against such seceders, they still further separated from its jurisdic-
tion, and assumed the appellation of “Ancient York, Masons.”
They announced that the ancient landmarks were alone preserved
by them; and, declaring that the regular lodges had adopted new
plans, and sanctioned innovations, they branded them with the
name of “Modern Masons.” In 1739 they established a new
Grand Lodge in London, under the name of the “Grand Lodge of
Ancient York Masons,” and, persevering in the measures they had
adopted, held communications and appointed annual feasts. They
were soon afterward recognized by the Masons of Scotland and
Ireland, and were encouraged and fostered by many of the nobility.
The two Grand Lodges continued to exist, and to act in opposition
.* Among these privileges were those of assembling without a warrant of constitu-
tion, and raising Masons to the Master's degree, a power for a long time exercised
only by the Grand Lodge. - -
f Preston's Illustrations, p. 184,
118 GRA
to each other, extending their schisms into other countries,” until
the year 1813, when, under the Grand Mastership of the Duke of
Sussex, they were happily united, and discord, we trust, for ever
banished from English Masonry.f
SCOTLAND.—Freemasonry was introduced into Scotland by the
architects who built the Abbey of Kilwinning; and the village of
that name bears the same relation to Scottish masonry that the
city of York does to English. Assemblies for the general govern-
ment of the craft were frequently held at Kilwinning. In the
reign of James II, the office of Grand Master 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 Master-
ship, “taking into consideration 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 con-
sequence of this act of resignation was the immediate organization
of the Grand Lodge of Scotland, over whom, for obvious reasons,
the late hereditary Grand Master was unanimously called to
preside.
IRELAND.—In 1729 the Freemasons of Dublin held an assembly,
and organized the “Grand Lodge of Ireland.” The Earl of King-
ston was elected the first Grand Master.
FRANCE.-In the beginning of the eighteenth century Free-
masonry in France was in a state of great disorder. Every lodge
acted independently of all others; the Masters were elected for life,
and exercised the privileges and powers which are now confined to
Grand Lodges; there was no masonic centre, and consequently no
masonic union.
In 1735 there were six lodges in Paris, and several others in
the different provincial towns. The Earl of Derwentwater, the
celebrated Jacobite, who afterward was beheaded at London, for
his adherence to the house of Stuart, exercised the functions of
Grand Master by a tacit consent, although not by a formal election.
In the following year Lord Harmouster was elected by the Parisian
lodges Grand Master; and in 1738 he was succeeded by the Duc
d'Antin. On his death, in 1743, the Count de Clermont was elected
to supply his place.
* For instance, there were, originally, in Massachusetts and South Carolina, two
Grand Lodges, claiming their authority from these discordant bodies. In the former
State, however, they were united in 1792, and in the latter in 1817. -
f We may as well mention here, that the rites and ceremonies of these bodies were
essentially the same, and that the landmarks were equally preserved by them.
† See the MS. in the Edinburgh Advocates' Library, quoted by Lawrie.
§ See the deed of resignation in Lawrie's Hist. Masonry.
GRA | 19
Organized Freemasonry in France dates its existence from this
latter year. In 1735 the lodges of Paris had petitioned the Grand
Lodge of England for the establishment of a Provincial Grand
Lodge, which, on political grounds, had been refused. In 1743,
however, it was granted, and the Provincial Grand Lodge of France
was constituted under the name of the “Grand Loge Anglaise de
France.” The Grand Master, Clermont, was, however, an ineffi-
cient officer; anarchy and confusion once more invaded the frater-
nity; the authority of the Grand Lodge was prostrated; and the
establishment of mother lodges in the provinces, with the original
intention of superintending the proceedings of the distant provin-
cial lodges, instead of restoring harmony, as was vainly expected,
widened still more the breach. For, assuming the rank and exer-
cising the functions of Grand Lodges, they ceased all correspon-
dence with the metropolitan body, and became in fact its rivals.
Under these circumstances the Grand Lodge declared itself
independent of England in 1756, and assumed the title of the
“Grand Lodge of France.” It recognized only the three degrees
of Apprentice, Fellow-Craft, and Master Mason, and was composed
of the grand officers to be elected out of the body of the fratermity,
and of the Masters for life of the Parisian lodges; thus formally
excluding the provincial lodges from any participation in the
government of the craft. -
But the proceedings of this body were not less stormy than those
of its predecessor. We have stated that the Count de Clermont
proved an inefficient Grand Master. He had appointed, in succes-
sion, two deputies, both of whom had been displeasing to the frater-
nity. The last, Lacorne, was a man of such low origin and rude
manners, that the Grand Lodge refused to meet him as their pre-
siding officer. Irritated at this pointed disrespect, he sought in the
taverms of Paris those Masters who had made a traffic of initiations,
but who, heretofore, had submitted to the control, and been checked
by the authority, of the Grand Lodge. From among them he
Selected officers devoted to his service, and undertook a complete
re-organization of the Grand Lodge.
The retired members, however, protested against these illegal
proceedings; and in the subsequent year the Grand Master con-
sented to revoke the authority he had bestowed upon Lacorne, and
appointed as his deputy M. Chaillon de Jonville. The respectable
members now returned to their seats in the Grand Lodge; and in
the triennial election which took place in June, 1765, the officers
who had been elected during the Deputy Grand Mastership of
Lacorne were all removed. The displaced officers protested, and
published a defamatory memoir on the subject, and were in conse-
quence expelled from masonry by the Grand Lodge. Ill feeling on
120 - GRA
both sides was thus engendered, and carried to such a height, that,
at one of the communications of the Grand Lodge, the expelled
brethren, attempting to force their way in, were resisted with
violence. The next day the lieutenant of police issued an edict,
forbidding the future meetings of the Grand Lodge.
The expelled party, however, still continued their meetings. The
Count de Clermont died in 1771, and the excluded brethren having
invited the Duke of Chartres (afterwards Duke of Orleans), to the
Grand Mastership, he accepted the appointment. They now offered
to unite with the Grand Lodge, on condition that the latter would
revoke the decree of expulsion. The proposal was accepted, and the
Grand Lodge went once more into operation.
Another union took place, which has since considerably influenced
the character of French masonry. During the troubles of the pre-
ceding years masonic bodies were instituted in various parts of the
kingdom, which professed to confer degrees of a higher nature than
those belonging to craft masonry, and which have since been known
by the name of the Ineffable degrees. These chapters assumed a
right to organize and control symbolic or blue lodges, and this
assumption had been a fertile source of controversy between them
and the Grand Lodge. By the latter body they had never been
recognized, but the lodges under their direction had often been
declared irregular, and their members expelled. They now, how-
ever, demanded a recognition, and proposed, if their request was
complied with, to bestow the government of the hauts grades
upon the same person who was at the head of the Grand Lodge.
The compromise was made, the recognition was decreed, and the
Duke of Chartres was elected Grand Master of all the councils,
chapters, and Scotch lodges of France.
But peace was not yet restored. The party who had been
expelled, moved by a spirit of revenge for the disgrace formerly
inflicted on them, succeeded in obtaining the appointment of a
committee which was empowered to prepare a new constitution,
All the lodges of Paris and the provinces were requested to appoint
deputies, who were to form a convention to take the new constitu-
tion into consideration. This convention, or, as they called it,
national assembly, met at Paris, in December, 1771. The Duke of
Luxemburg presided, and on the twenty-fourth of that month,
the ancient Grand Lodge of France was declared extinct, and in
its place another substituted, with the title of Grand Orient de
France.
Notwithstanding the declaration of extinction by the national
assembly, the Grand Lodge continued to meet and to exercise its
functions. Thus the fraternity of France continued to be harassed,
by the bitter contentions of these rival bodies, until the commence-
GRA. 121
ment of the revolution compelled both the Grand Orient and the
Grand Lodge to suspend their labours,
On the restoration of civil order, both bodies resumed their
operations; but the Grand Lodge had been weakened by the death
of many of the perpetual Masters, who had originally been attached .
to it; and a better spirit arising, the Grand Lodge was, by a solemn
and mutual declaration, united to the Grand Orient on the 28th of
June, 1799.
Dissensions, however, continued to arise between the Grand
Orient and the different chapters of the higher degrees. Several
of those bodies had at various periods given in their adhesion to
the Grand Orient, and again violated the compact of peace. Finally,
the Grand Orient, perceiving that the pretensions of the Scotch rite
Masons would be a perpetual source of disorder, decreed, on the
16th of September, 1805, that the Supreme Council of the thirty-
third degree should thenceforth become an independent body, with
the power to confer warrants of constitution for all the degrees
superior to the eighteenth, or Rose Croix; while the chapters of
that and the inferior degrees were placed under the exclusive con-
trol of the Grand Orient.
But a further detail of the dissensions which obscured masonry
in France would be painful as well as tedious. They were renewed
in 1821, by the re-organization of the Supreme Council, which had
been dormant since 1815. But, in 1842, an advance towards a
reconciliation was made by the Supreme Council, which has at
length been met by the Grand Orient. The friendship was con-
summated in 1842, and peace now reigns, at last, among the Masons
of France. .
GERMANY.—The first German lodge was established at Cologne,
in 1716, but it died almost as soon as it was born. Seventeen
years afterward (in 1733), according to Preston,” a charter was
granted by the Grand Lodge of England, to eleven German Masons
in Hamburg. In 1738 another lodge was established in Bruns-
wick, under the authority of the Grand Lodge of Scotland. This
lodge, which was called “The Three Gloves,” united with the
lodges of “The Three White Eagles,” and “The Three Swans,” to
organize, in 1741, a Grand Lodge, the first established in Ger-
many. This Grand Lodge still exists, and has under its jurisdic-
tion eighty-eight subordinate lodges. There is another Grand
Lodge at Brunswick, which was established in 1768 by the Grand
Lodge of England, and which is considered as the metropolitan
Grand Lodge of Germany. It has under its jurisdiction fifty-three
subordinate lodges.
PRUSSIA, The Royal York Grand Lodge of Prussia is situated
* Illustrations, p. 183, ed. 1804.
122 GRA
at Berlin. It was established as a subordinate lodge in 1752. In
1765 it initiated the Duke of York, and then assumed the name
of “Royal York in Friendship.” It had under its jurisdiction, in
1840, twenty-seven lodges. The “Grand Lodge of the Three
Globes” was founded in 1740, and has under its jurisdiction one
hundred and seventy-seven lodges. There are now three Grand
Lodges in Prussia, the “Three Globes,” the “Royal York,” and the
“National,” which was founded, in 1770, by a warrant from the
Grand Lodge of England. Every lodge in Prussia derives its war-
rant from one of these Grand Lodges.
SAXONY.—The first lodge in Saxony was the Three White
Eagles, which was formed, in 1738, at Dresden. In 1741 another
was formed at Leipsic, and a third, in the following year, at
Altenburg. The Grand Lodge of Saxony was established in 1812.
It has adopted the system of Ancient Craft, or St. John's masonry,
for its rite; and under this all its subordinates, except two, profess
to work.
BELGIUM.–In 1721 the Grand Lodge of England constituted
the lodge of “Perfect Union” at Mons, and in 1730, another at
Ghent. The former was afterward erected into a Grand Lodge.
The present Grand Orient of Belgium has its seat at Brussels. -
HOLLAND.—The first lodge established in Holland was at the
Hague, in 1731, under the warrant of the Grand Lodge of Eng-
land. It was, however, only a lodge of emergency, having been
called to initiate the Duke of Tuscany, afterward Francis the First,
Emperor of Germany. After the ceremony had been performed by
the Earl of Chesterfield, the lodge was closed. The first regular
lodge was established at the same place in 1734, which, five years
after, took the name of “Mother Lodge.” In 1735 a lodge was
opened at Amsterdam. The National Grand Lodge was established
on the 18th December, 1757, and now has about seventy lodges
under its register.
DENMARK.—The Grand Lodge of Denmark was instituted in
1743. It derived its existence from the Grand Lodge of Scotland.
It is situated at Copenhagen. Masonry in this country is in a
flourishing condition; it is recognized by the State, and the reign-
ing King is Grand Master.
SWEDEN.—In no country has the progress of masonry been more
prosperous than in Sweden. It arose there in 1754, under the
charter of the Grand Lodge of Scotland. The seat of the Grand
Lodge is at Stockholm, and the King is at the head of the craft.
RUSSIA.—An English lodge was constituted at St. Petersburg,
in 1740, under a warrant from the Grand Lodge of England, and
..masonry soon afterwards began to increase with great rapidity
throughout the empire. In 1772 the Grand Lodge of England
GRA 123
established a Provincial Grand Mastership, and lodges were consti-
tuted successively at Moscow, Riga, Jassy, and in various parts of
Courtland. The order was patronized by the throne, and of course
by the nobility. But, unfortunately, politics began to poison, with
its pollutions, the pure atmosphere of masonry, and the order rapidly
declined. Lodges are, however, still privately held in various parts
of the empire.
PoDAND.—In 1739 Freemasonry was suppressed in this kingdom
by an edict of King Augustus II. In 1781, however, it was revived
under the auspices of the Grand Orient of France; who, upon the
application of three lodges at Warsaw, established lodges at Wilna,
Dubno, Posen, Grodno, and Warsaw. These united, in 1784, to
form a Grand Orient, whose seat is at the last named city. Masonry
in Poland is now in a flourishing condition.
BOHEMIA.—Freemasonry was instituted in Bohemia, in 1749, by
the Grand Lodge of Scotland. In 1776 it was highly prosperous,
and continued so until the commencement of the French Revolu-
tion, when it was suppressed by the Austrian government. Its
present condition I have no means of ascertaining.
SWITZERLAND.—In 1737 the Grand Lodge of England granted
a patent to Sir George Hamilton, by authority of which he insti-
tuted a Provincial Grand Lodge at Geneva. Two years afterward
the same body bestowed a warrant of constitution on a lodge
situated at Lausanne, Masonry continued to flourish in Switzer-
land until 1745, when it was prohibited by an edict of the Council
of Berne. From this attack, however, it recovered in 1764. The
lodges resumed their labours, and a Grand Lodge was organized at
Geneva. But Switzerland, like France, has been sorely visited
with masonic dissensions. At one time there existed not less than
three conflicting masonic authorities in the republic. Peace has,
however, been restored, and the National Grand Lodge of Switzer-
land, seated at Berne, now exercises sole masonic jurisdiction,
under the name of Alpina. The Book of Constitutions is similar
to that of England. The Grand Lodge Alpina recognizes only the
three degrees of Ancient Craft Masonry.
ITALY.-The enmity of the Roman Church towards Freemasonry
has ever kept the latter institution in a depressed state in Italy.
A lodge existed at Florence as early as 1733, established by Lord
Charles Sackville, the son of the Duke of Dorset; and lodges still
are to be found at Leghorn, Turin, Genoa, and the other principal
cities, but their meetings are held with great secrecy.
SPAIN.—The first lodge established in Spain was in 1726, at
Gibraltar. Another was constituted the year following at Madrid.
A third was formed at Andalusia in 1731. The persecutions of
the priests and government were always obstacles to the successful
124 GRA
propagation of masonry in this kingdom. Lodges, however, still
exist, and work in various parts of Spain, but their meetings are in
private.
PoRTUGAL-What has been said of Freemasonry in Italy and
Spain, is equally applicable to Portugal. Though lodges were
established as early as 1727, they always were, and continue to be,
holden with great secrecy. One, however, of the influences of the
French invasion, was the dissemination of Freemasonry among the
Portuguese; and there are now, or were within a few years, not
less than four Grand Lodges existing in that kingdom.
TURKEY.-Of the state of masonry in the Ottoman Empire, we
know but little. Clavel says that lodges were established at Con-
stantinople, Smyrna, and Aleppo, in 1738, but of their present
existence we have no information.
ASIA.—Freemasonry was introduced into India in 1728, by Sir
George Pomfret, who established a lodge at Calcutta. Another
was formed in 1740, and in 1779 there was scarcely a town in
Hindostan in which there was not a lodge. In that year, Omdit
ul Omrah Bahauder, the eldest son of the nabob of the Carnatic,
was initiated at Trichinopoly. Masonry still exists in a prosperous
condition in Asia Minor and all the English settlements. The
lodges are under the jurisdiction generally of the Grand Lodge of
England.
AFRICA.—Freemasonry was introduced into Africa in 1736, by
the establishment of lodges at Cape Coast on the Gambia River.
Lodges have since been constituted at the Cape of Good Hope; in
the islands of Mauritius, Madagascar, and St. Helena; and at
Algiers, Tunis, Morocco, Cairo, and Alexandria.
OCEANICA.—Into these remote regions has the institution of
Freemasonry extended. Lodges have existed since 1828 at Sydney,
Paramatta, Melbourne, and in many other of the English colonies.
AMERICA.—The first lodge established in Canada was at Cape
Breton, in the year 1745. Lodges existed from as early a period in
the West India Islands. On the establishment of the Brazilian
Empire a Grand Lodge was instituted, and in 1825 Don Pedro the
First was elected its Grand Master. In 1825 the Grand Lodge of
Mexico was organized; and in 1837 that of Texas was instituted.
Long before these periods, however, lodges had been constituted in
both these countries, under charters from different Grand Lodges
in the United States.
TJNITED STATES.—The first notice that 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 Cox was appointed
Provincial Grand Master for New Jersey. I have not, however, been
able to obtain any evidence that he exercised his prerogative by the
GRA 125
establishment of lodges in that province, although it is probable
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 Montacute,” Grand Master of England.
This charter is dated on the 30th of April in the same year, and
appointed the R. W. Henry Price, Grand Master in North
America, with power to appoint his Deputy, and the other officers
necessary for forming a Grand Lodge, and also to constitute lodges
of Free and Accepted Masons as often as occasion should require.
The first charter granted by this body was to “St. John's Lodge”
in Boston, which lodge is still in existence. In the succeeding
year it granted a charter for the constitution of a lodge in Phila-
delphia, of which the venerable Benjamin Franklin was the first
Master. This Grand Lodge, however, descending from the Grand
Lodge of England, was, of course, composed of Modern Masons.t
A number of brethren, there, residing in Boston, who were Ancient
Masons, applied to and received a dispensation from Lord Aberdour,
Grand Master of Scotland, constituting them a regular lodge, under
the designation of St. Andrew's Lodge, No. 82, and the Massa-
chusetts Grand Lodge, descending from the Grand Lodge of Scot-
land, was established on the 27th December, 1769. On the 19th
June, 1792, the two Grand Lodges were united, and all the dis-
tinctions of Ancient and Modern Masons abolished.
In 1735 Freemasonry was introduced into South Carolina by
the constitution of “Solomon's Lodge, No. 1,” under a Warrant
from Lord Montacute, Grand Master of Free and Accepted Masons
of England. This was, therefore, the fourth lodge organized in
the United States. Three other lodges were soon afterwards
constituted. In 1754, on the 30th of March, the Marquis of Car-
narvon, Grand Master of England, issued his Warrant, constitut-
ing a Provincial Grand Lodge in the province, and appointing
Chief Justice Leigh Provincial Grand Master. On the 24th of
December in the same year, the Grand Lodge was solemnly con-
stituted at Charleston. In 1787 a Grand Lodge of Ancient York
Masons was also established at Charleston; and in the course of
the succeeding years many disagreeable dissensions occurred between
* I am indebted to my esteemed friend and learned brother A. O. Sullivan, Grand
Secretary of Missouri, for calling my attention to the inadvertence I have committed
in previous editions of spelling this name Montague instead of Montacute. But I may
console myself with the rather selfish reflection, that nearly all of my contemporaries
have fallen into the same error.
† See the article MoDERN MASONs.
† It ranked as No. 45 on the Register of England, while Solomon's Lodge in
Savannah, which preceded it in time of constitution, held the number 46.-See
Hutchinson's List.
126 GRA
this and the Grand Lodge of Free and Accepted Masons, which
had been organized in 1754. These, however, at length happily
terminated, and an indissoluble union took place between the two
bodies in December, 1817, which resulted in the formation of the
present “Grand Lodge of Ancient Freemasons.”
In 1764 the Grand Lodge of Pennsylvania was established by a
Warrant, issued from the Grand Lodge of England. Subsequently,
the Grand Lodge of North Carolina was constituted in 1771; that
of Virginia in 1778, and that of New York in 1781.
These Grand Lodges were, until the close of the Revolutionary
War, held under the authority of Charters, granted either by the
Grand Lodge of England or that of Scotland. But, on the confir-
mation of our political independence, the brethren, desirous of a
like relief from the thraldom of a foreign power, began to organize
Grand Lodges in their respective limits, and there now exist such
bodies in every State and Territory in the Union, the last formed
being that of Minnesota in 1853.
Grand Lodges, Jurisdiction of.-A Grand Lodge is invested
with power and authority over all the craft within its jurisdiction.
It is the Supreme Court of Appeal in all masonic cases; and to its
decrees unlimited obedience must be paid by every lodge and every
Mason situated within its control. The government of Grand
Todges is, therefore, completely despotic. While a Grand Lodge
exists, its edicts must be respected and obeyed without examination
by its subordinate lodges. Yet, should a Grand Lodge decree
wrongfully, or contrary to the ancient constitutions, though there
be no redress for its subordinates, the Grand Lodges in other States
may declare its proceedings irregular, and even put it out of the
pale of masonry by refusing to hold communion with it. But in
this case the Grand Lodge does not suffer more than the craft in
general working under it; for every Mason who should then
acknowledge its authority would be placed under the same bam of
masonic outlawry. Grand Lodges are, however, exceedingly scru-
pulous in exercising this interference with the masonic authorities
of other jurisdictions, reserving the exertion of this power only for
cases in which there has been a manifest violation of the ancient
landmarks. An instance of this kind has lately occurred in this
country. In 1828 the labours of the Grand Lodge of Michigan, in
consequence of the anti-masonic excitement them at its height,
were suspended, and the lodges under its jurisdiction dissolved.
In 1841, masonry having revived in that State, the Masons of
Michigan met in convention, and without the existence of a single
subordinate lodge, proceeded to institute a Grand Lodge. This
was in palpable derogation of the fundamental laws of the order.
GRA 127
Consequently, the other supreme masonic bodies in the Union
refused to acknowledge the Grand Lodge of Michigan. After-
wards (in 1844) this body, submitting very properly to the general
opinion of the fraternity, proceeded to organize according to the
legitimate mode, by the convention of the constitutional number of
lodges, and it is now recognized as a regularly constituted Grand
Lodge.
This supreme power that is vested in Grand Lodges, by which
they are constituted, as the sole judges and exponents for their
respective jurisdictions, of the ancient landmarks and usages of the
fratermity, is derived from the fundamental laws of masonry. It
is based, too, upon sound sense and expediency; for, without a
governing power, so large a body as the craft would soon run into
anarchy. But this power could not be placed in the hands of sub-
ordinate lodges, or individual brethren; for that would create
endless confusion. Grand Lodges are, therefore, its proper deposi-
tories, since they contain within themselves the united wisdom and
prudence of many subordinate lodges. And so careful has our
institution been of the preservation of this power to Grand Lodges,
that, according to the Ancient Charges, the Master of every lodge
is called upon, previous to his installation, to give his assent to the
following propositions:—
“You agree to hold in veneration the original rulers and patrons
of the order of Freemasonry, and their regular successors, supreme
and subordinate, according to their stations; and to submit to the
awards and resolutions of your brethren in Grand Lodge convened,
in every case consistent with the constitutions of the order.
“You promise to pay homage to the Grand Master for the time
being, and to his officers when duly installed, and strictly to con-
form to every edict of the Gramd Lodge.”
Grand Lodges, Organization of Grand Lodges are organized
in the following manner: Three or more legally constituted lodges
working in any state, kingdom, or other independent political
division, where no Grand Lodge already exists, may meet in con-
Vention, adopt by-laws, elect officers, and organize a Grand Lodge.
The lodges within its jurisdiction them surrender their Warrants of
Constitution to the Grand Lodges from which they respectively
had received them, and accept others from the newly organized
Grand Lodge, which thenceforward exercises all masonic jurisdic-
tion over the state in which it has been organized.
A Grand Lodge thus organized, consists of the Masters and
Wardens of all the lodges under its jurisdiction, and such Past
Masters as may enrol themselves or be elected as members. Past
Masters are not, however, members of the Grand Lodge by inherent
128 GRA
right, but only by courtesy; and no Past Master can remain a
member of the Grand Lodge, unless he is attached to some sub-
ordinate lodge in its jurisdiction.
All Grand Lodges are governed by the following officers: Grand
Master, Deputy Grand Master, Senior and Junior Grand Wardens,
Grand Treasurer, and Grand Secretary. These are usually termed
the Grand Officers. In addition to them there are subordinate
officers appointed by the Grand Master and the Grand Wardens,
such as Grand Deacons, Grand Stewards, Grand Marshal, Grand
Pursuivant, Grand Sword-Bearer, and Grand Tyler; but their
number and titles vary in different Grand Lodges.
Grand Master.—The presiding officer of the masonic fraternity,
to whom is entrusted the execution of important duties, and who
is consequently invested with extensive powers, should always be
selected for his respectability, virtue, and learning. For the first,
that the dignity of the fraternity may not suffer under his adminis-
tration; for the second, that he may afford an example worthy of
imitation to his brethren; for the last, that he may be enabled to
guide and control the craft with proper skill and accuracy.
The powers of the Grand Master during the recess of the Grand
Lodge are very extensive. He has full authority and right, not
only to be present, but also to preside in every lodge, with the
Master of the lodge on his left hand, and to order his Grand
Wardens to attend him, and act as Wardens in that particular
lodge.” He has the right of visiting the lodges and inspecting
their books and mode of work as often as he pleases; or, if unable
to do so, he may depute his Grand officers to act for him. He has
the power of granting dispensations for the formation of new
lodges, which dispensations are of force until revoked by himself or
the Grand Lodge. He may also grant dispensations for several
other purposes, for which see the article DISPENSATION. Formerly,
the Grand Master appointed his Grand officers, but this regulation
has been repealed, and the Grand officers are now all elected by the
Grand Lodge.
When the Grand Master visits a lodge, he must be received
with the greatest respect, and the Master of the lodge should
always offer him the chair, which the Grand Master may or may
not accept at his pleasure.
Should the Grand Master die, or be absent from the jurisdiction
during his term of office, the Deputy Grand Master assumes
his powers; or, if there be no Deputy, then the Grand Wardens
according to seniority.

* General Regulations, 1757, Art. 5, in Anderson's Const., 337.
GRA - 129
Grand Master Architect—Grand-Maitre Architecte—The twelfth
degree in the Ancient Scotch rite. This is strictly a scientific
degree, resembling in that respect the degree of Fellow-Craft. In
it the principles of architecture, and the connection of the liberal
arts with masonry, are unfolded. Its officers are three-a Most
Powerful and two Wardens. The chapter is decorated with white
and red hangings, and furnished with the five orders of architec-
ture, and a case of mathematical instruments. The jewel is a gold
medal, on both sides of which are engraved the orders of architec-
ture. It is suspended by a stone-coloured ribbon.
Grand Master of all Symbolic Lodges— Vénérable maître de
toutes les loges.—The twentieth degree in the Ancient Scotch rite.
The presiding officer is styled Venerable Grand Master, and repre-
sents Cyrus Artaxerxes. He is seated in the east on a throne
elevated upon nine steps, and is assisted by two Wardens in the
west. The decorations of the lodge are blue and yellow. The
lecture of the degree contains some interesting instructions respect-
ing the first and second Temple.
Among the traditions preserved by the possessors of this degree,
is one which states that, after the third Temple was destroyed by
Titus, the son of Vespasian, the Christian Freemasons who were
them in the Holy Land, being filled with Sorrow, departed from
home with the determination of building a fourth,” and that,
dividing themselves into several bodies, they dispersed over the
various parts of Europe. The greater number went to Scotland,
and repaired to the town of Kilwinning, where they established a
lodge and built an abbey, and where the records of the order were
deposited.
Grand 0fferings.-See GROUND FLOOR OF THE LODGE.
Grand Pontiff—Grand Pontife ow. Sublime Ecossais.-The nine-
teenth degree of the Ancient Scotch rite. The degree is occupied
in an examination of the Apocalyptic mysteries of the New Jeru-
salem. Its officers are a Thrice Puissant and one Warden. The
Thrice Puissant is seated in the east on a throne canopied with
blue, and wears a white satin robe. The Warden is in the west,
and holds a staff of gold. The members are clothed in white, with
blue fillets embroidered with twelve stars of gold, and are called
True and Faithful Brothers. The decorations of the lodge are blue
sprinkled with gold stars. - -
Grand Priory.—The title applied to the head of the Templars in
Scotland. It is synonymous with Grand Encampment, Conclave, &c.
* This was to be a spiritual one.
R
130 GRE-GUT
Green.—The colour of the ribbon and clothing of the Grand
Lodge of Scotland. The emblematic colour of a Knight of the
Red Cross, and of a Perfect Master.
The Red Cross Knight is reminded by this colour that Truth is
a divine attribute, and that, like the green bay tree, it will flourish
in perpetual verdure.
The Perfect Master is admonished by it, that being dead in sin,
he must hope to revive in virtue.
Ground Floor of the Lodge.—Mount Moriah, on which the
Temple of Solomon was built, is symbolically called the ground
floor of the lodge, and hence it is said that “the lodge rests on holy
ground.” This ground floor of the lodge is remarkable for three
great events recorded in Scripture, and which are called “the three
grand offerings of masonry.” It was here that Abraham prepared,
as a token of his faith, to offer up his beloved son Isaac—this was
the first grand offering; it was here that David, when his people
were afflicted with a pestilence, built an altar, and offered thereon
peace offerings and burnt offerings to appease the wrath of God—
this was the second grand offering; and lastly, it was here that,
when the Temple was completed, King Solomon dedicated that
magnificent structure to the service of Jehovah, with the offering
of pious prayers and many costly presents—and this was the third
grand offering.
This sacred spot was once the threshing floor of Ornan the
Jebusite, and from him David purchased it for fifty shekels of
silver.” The Cabalists delight to invest it with still more solemn
associations, and declare that it was the spot on which Adam was
born and Abel slain. To the Mason it is sufficiently endeared by
the recollection, that it was here that, after a long night of dark-
ness, language was restored and masonry found.
Guards of the Conclave.—See KNIGHTS OF THE CHRISTIAN
MARK.
Guttural.—Belonging to the throat; from the Latin guttur, the
throat. The throat is that avenue of the body which is most em-
ployed in the sins of intemperance, and hence it suggests to the
Mason certain symbolic instructions in relation to the virtue of
temperance.
* 1 Chronicles xxi. 25.
HAG–HAR 131
H
Haggai, -Haggai was the first of the three prophets who
flourished after the captivity. He was most probably born at
Babylon, whence he accompanied Zerubbabel to Jerusalem to re-
build the second Temple. In the Royal Arch he is represented by
the Scribe, because he expounded the law to Zerubbabel and
Joshua, which was the proper duty of a Scribe.—See SCRIBE.
He reproved the people for their neglect in rebuilding the Temple,
and incited them to the work, by the promise of God's assistance.
His intimate connection with the King and High Priest, and the
masonic authority for placing him in the council with Zerubbabel
and Joshua, are confirmed by the first verse of the book of
Haggai: “In the second year of Darius the king, in the sixth
month, in the first day of the month, came the word of the Lord
by Hagga; the prophet unto Zerubbabel, the son of Shealtiel,
governor of Judah, and to Joshua the son of Josedech the high
priest, saying,” &c.
The title of the Second Principal of a Royal Arch Chapter.
Hah-The Hebrew definite article, IT, signifying “the.”
Hail, or Hele.—This word is used among Masons with two very
different significations. 1. When addressed as an inquiry to a
visiting brother, it has the same import as that in which it is used
under like circumstances by mariners. Thus, “Whence do you
hail?” that is, “Of what lodge are you a member 7” Used in this
sense, it comes from the Saxon term of salutation “HAEL,” and
should be spelt “hail.” 2. Its second use is confined to what
Masons understand by the “tie,” and in this sense it signifies to
conceal, being derived from the Saxon word “HELAN,”* to hide.
The preservation of this Saxon word in the masonic dialect, while
it has ceased to exist in the vernacular, is a striking proof of the
antiquity of the order and its ceremonies, in England.t
Hand.-See RIGHT HAND.
Harmony—Harmony is the chief support of every well regulated
institution. Without it, the most extensive empires must decay;
with it, the weakest nations may become powerful. The ancient
* E, in Anglo-Saxon, is to be pronounced as a in the word fate.
t “In the western parts of England,” says Lord King, “at this very day to hele
over anything signifies among the common people to cover it; and he that covereth
an house with tile or slate is called a helliar.”—Critical Hist, of the Apostle's Creed,
p. 178.
132 H.A.R.
philosophers and poets believed that the prototype of harmony
was to be found in the sublime music of the spheres, and that
man, copying nature, has attempted to introduce this divine
melody into human life.” And thus it proves its celestial origin,
by the heavenly influence it exerts on earth. Sallust represents
the good King Micipsa as saying, that “by concord small things
increase; by discord the greatest fall gradually into ruin.”f Let
every Mason, anxious for the prosperity of his order, feel the
truth of the maxim, and remember that for harmony should his
lodge be opened—in harmony should it work—and with harmony
be closed.
Harodim-A Hebrew word, signifying princes or rulers. In
1 Kings v. 16, it is said that Solomon had 3,300 chief officers who
ruled over the people, and in 2 Chronicles ii. 18, we read as fol-
lows: “And he set threescore and ten thousand of them to be
'bearers of burdens, and fourscore thousand to be hewers in the
mountain, and three thousand and six hundred overseers to set the
people at work.” The difference between the 3,600 overseers men-
tioned in this place, and the 3,300 recorded in the book of Kings,
arises from the fact that in the former place 300 chief overseers are
included that are not alluded to in the latter. These 300 overseers
were the Harodim or Provosts, or Princes.j.
Harodim, Grand Chapter of An institution opened in London,
in 1787, whose nature is thus defined by Preston, who is said to
have been its founder: “The mysteries of this order are peculiar
to the institution itself, while the lectures of the chapter include
every branch of the masonic system, and represent the art of
masonry in a finished and complete form.” In other words, it
was a school of instruction organized upon a peculiar plan. Dif-
ferent classes were established, and particular lectures restricted to
each class. The lectures were divided into sections, and the Sec-
tions into clauses. The presiding officer was called the Chief
Harod. He annually distributed the various sections to skilful
members, who were called Sectionists, and these divided the dif-
ferent clauses among others, who were denominated Clauseholders.
When a member became possessed of all the sections, he was deno-
minated a Lecturer. The whole system was admirably adapted to
the purposes of masonic instruction. This body, I believe (though
* See Cicero, Somnium Scipionis.
† Concordia parvae res crescunt, discordia mazume dilabuntur.—Bell. Jugurth.
§ 18.
f These passages are thus ably explained by Brother Kleinschmidt in his Consti-
tutionensbuch der Freimaurer, v. i., p. 17. Frankfort, 1784. -
§ Illust, of Masonry, p. 254.
|HEA—HER 133
I cannot speak with certainty), no longer exists. Dr. Oliver,
however, writes of it in 1846 as if it were still in operation.
Heal—A Mason who has received the degrees in a clandestine
lodge, or in an irregular manner, is not permitted to enjoy the
privileges of masonry, until he has passed through the ceremonies
in a legally constituted lodge, or if it be the higher degrees, in a
Chapter or Encampment. After passing through this process, for
which the expense is generally reduced, the brother is said to be
healed.
Hearing—One of the five human senses, and highly important
to Masons, as one of the modes through which the universal
language of masonry may be communicated. But the contempla-
tion of this subject also conveys to us two invaluable lessons.
First, that we should always listen with humility to the lessons of
instruction that come from the lips of those wiser than ourselves;
and, secondly, that our ears should ever be open to the calls for
assistance which the worthy and destitute may make upon our
charity.
Heredom, Rite of See PERFECTION, RITE of.
Hermetic Rite.-This is the name of a spurious system of Free-
masonry, established by one Pernetti, in 1770, at Avignon, in
France. Its object was to teach symbolically the pretended arts
of the alchemists, the transmutation of metals, and the composi-
tion of the universal panacea, and of the elixir of life. It is now
extinct, or exists only in its modification, the PHILOSOPHIC SCOTCH
RITE (which see).
Heroden-‘‘Heroden,” says a M.S. of the Ancient Scotch rite
in my possession, “is a mountain situated in the N.W. of Scot-
land, where the first or metropolitan lodge of Europe was held.
Hence the term Sovereign Prince of Rose Croix de Heroden.” The
French Masons spell it “Hérédom,” which, I imagine, is simply a
Gallic mode of expressing the Scottish title Heroden.”
Heroine of Jericho.-A side degree, instituted in this country,
* Since the second edition of this work was issued, Ragon has published a new
and elaborate treatise, entitled Orthodowie Maçonnique, in which he asserts that the
word “Heredom,” was invented between 1740 and 1745, by the adherents of Charles
Stuart, the Pretender, at the Court of St. Germain, the residence, during that period,
of that unfortunate Prince, and that it is only a corruption of the mediaeval Latin
word, haredum, signifying “an heritage,” and alluded to the castle of St. Germain.
But as Ragon's favourite notion is that the Scotch rite, for which he has but little
friendship, was instituted for the purpose of aiding the Stuarts in a restoration to the
throne of their ancestors, his theories and derivations must be taken with some grains
of allowance. The suggestion is, however, an ingenious one.
134 FIES-HIG
and, like the French Masonry of Adoption, common to both men
and women. None but the Royal Arch Masons, their wives and
widows, are qualified to receive it. It is by no means extensively
known, though there are some females in the Northern and
Western States upon whom it has been conferred.
Hesed.—A Hebrew word, Tort, pronounced hes-ed, signifying
“mercy.”
High Places.—The Hebrews, as well as other ancient nations,
were accustomed to worship on the tops of “the highest hills,” and
sacrifices offered from these elevated positions were superstitiously
supposed to be most acceptable to the Deity. So tenacious were
the Jews of the observance of this custom, that even after the com-
pletion of the Temple, they continued, notwithstanding the prohi-
bition in Deuteronomy, to erect chapels on the mountains around
Jerusalem, and to offer sacrifices in them. Even Solomon went to
Gibeon to sacrifice, and the reason assigned is, because “it was the
great high place.”
“The highest hills and the lowest valleys,” says Hutchinson, “were
from the earliest times esteemed sacred, and it was supposed that
the Spirit of God was peculiarly diffusive in those places.” Bryant
says that high places were always dedicated to Sun worship, which
was the spurious Freemasonry.
Olivert mentions a tradition among the Masons of Scotland, that
the brethren of the ancient lodges of Kilwinning, Stirling, Aber-
deen, &c., used formerly to assemble in the monasteries in foul
weather; but in fair weather, especially on the day of St. John the
Evangelist, they met on the tops of the neighbouring hills.
High Priest.—The presiding officer of a Chapter of Royal Arch
Masons. He is the representative of Joshua, the High Priest,
who, with Zerubbabel, Prince of Judah, and Haggai, the Scribe,
laid the foundations of the second Temple, and resumed the worship
of the Lord.
High Priest of the Jews-The office of High Priest among the
Jews was, on its first institution, confined to the house of Aaron
in the line of his eldest son, though it was afterwards transferred
to the family of Judas Maccabeus. The High Priest was at the
head of religious affairs, and was the ordinary judge, not only of
ecclesiastical matters, but even of the general justice of the Jewish
nation. He was consecrated to his Sacred office with the most
imposing ceremonies, such as investiture, anointing, and sacrifices.
The first of these, as it is imitated in the vestments of the High
Priest of a Royal Arch Chapter, requires some notice here.
* 1 Kings iii. 4. f Landmarks, i., 352.
HIG 135
The garments worn by the High Priest were as follows: He was
first clothed in a pair of linen drawers. Over this was a coat or
shirt of fine linen reaching to his feet, and with sleeves extending
to his wrists. Over this again was a robe of blue, called the coat
of ephod. It was without sleeves, but consisted of two pieces, one
before and another behind, having a large opening in the top for
the passage of the head, and another on each side to admit the
arms. It extended only to the middle of the legs, and its skirt
was adorned with little golden bells and pomegranates. Above
all these vestments was placed the ephod, which has already been
described as a short garment coming down only to the breast
before, but somewhat longer behind, without sleeves, and artifi-
cially wrought with gold, and blue, and purple, and Scarlet, in
embroidery of various figures. It was looped on the shoulders
with two onyx stones, on each of which was inscribed the names
of six of the tribes. On the front of the ephod he wore the breast-
plate, which has already been described.* The High Priest also
wore, at his solemn ministration, a mitre of fine linen of a blue
colour. This was wrapt in several folds, and worn about his head
in the manner of a Turkish turban, except that it was without a
crown, being open on top, and sitting on his head like a garland.
In front of it there hung down upon his forehead a square plate of
gold, called the plate of the golden crown, upon which were inscribed
the words, HollNESS TO THE LORD.f
These vestments, as we have before observed, are worn by the
High Priest of a Chapter of Royal Arch Masons, and each of them
conveys to the possessor a portion of symbolical instruction. The
various colours of the robes are emblematic of the graces and
virtues which should adorn the human mind; the white, of inno-
cence and purity; the scarlet, of fervency and zeal; the purple, of
union; and the blue, of friendship. The mitre is to remind him
of the dignity of his office, and the inscription on its plate to
admonish him of his dependence on God. Lastly, the breastplate,
upon which is engraved the names of the twelve tribes, is to teach
him that he is always to bear in mind his responsibility to the
laws and ordinances of the institution, and that the honour and
interests of the chapter and its members should always be near his
heart.:
* See article BREASTPLATE.
f See Home's Scripture History of the Jews, b. i., ch. iii., sect. 4.
† According to Josephus, the ancient Jews gave a different symbolic interpretation
to these vestments. The breastplate in the middle of the ephod was emblematic of
the earth placed in the centre, while the surrounding ocean was represented by the
zone or girdle of the High Priest. The two onyx stones were symbols of the sun
and moon, and the twelve stones in the breastplate of the twelve zodiacal signs. The
blue mitre with its sacred inscription was emblematic of heaven and the Deity, who
136 IHIG–HIR
High Priesthood, Order of This is an honorary degree, con-
ferred only on the High Priest of a Royal Arch Chapter. It may
be conferred by three High Priests, but when the ceremonies are
performed in ample form, the presence of at least nine High
Priests is required. This degree is to the office of High Priest
what that of Past Master is to the office of Worshipful Master of a
symbolic lodge. In it is commemorated an ancient circumstance
which occurred to a priest of God. The ceremonies, when duly
performed, are exceedingly impressive.
Hiram.-A name given to the gavel of the Worshipful Master,
because, as Solomon controlled and directed the workmen in the
Temple by the assistance of Hiram the Builder, so does the Master
preserve order in the lodge by the aid of the gavel.
Hiramites.—A name bestowed upon Freemasons, to indicate
their descent from Hiram, the chief builder at King Solomon's
Temple. More particularly is the term used in the degree of
Patriarch Noachite (the twenty-first degree of the Scotch rite), to
distinguish Master Masons from the brethren of that degree, who
profess to descend immediately, and without connection with Tem-
ple masonry, from the sons of Noah. Some learned writers, how-
ever, embrace all Masons under the general term of Noachites.
Hiram, King of Tyre.—He was the contemporary of Solomon,
and assisted him in the construction of the Temple, furnishing him
with timber, stone, and artificers, and loaning him one hundred
and twenty talents of gold, equal, in federal currency, to about
two-and-a-half millions of dollars. Upon Solomon's accession to
the throne of Israel, Hiram sent ambassadors to congratulate him
on this event. Solomon, in reply, made known to Hiram his in-
tention of carrying into effect the long contemplated object of his
father David, by the erection of a Temple to Jehovah, and he
requested the assistance of the King of Tyre. Hiram, in his
answer, expressed his willingness to grant the required assistance,
and said, “I will do all thy desire concerning timber of cedar, and
timber of fir. My servants shall bring them down from Lebanon
unto the Sea; and I will convey them by sea in floats, unto the
place that thou shalt appoint me, and will cause them to be dis-
charged there, and thou shalt receive them; and thou shalt accom-
plish my desire in giving food for my brotherhood.” The timber
resided there.—Antiq. Judaic., lib. iii., c. 7. We may observe further of the mitre
that in the form of the Persian tiara or Phrygian bonnet, it was worn by the priests
of Egypt, from whom the Jews, doubtless, borrowed it, and by those of the god
Mithras. Its pyramidal shape made it symbolical of the beams of the sun. Maurice,
in his Indian Antiquities, suggests that the word mitre may be derived from Mithra.
* See 1 Kings v. 8, 9.
HIR—HIS 137
which was cut in Taebanon, was accordingly sent in floats to Joppa,
the seaport of Jerusalem, whence it was conveyed by land to that
city. Solomon, in return for this kindness, gave King Hiram
yearly twenty thousand measures* of wheat, and twenty thousand
measures of pure oil, besides liberally supporting the artificers and
labourers with whom the King of Tyre had supplied him. Solomon
also presented him with twenty cities in Galilee, with which, how-
ever, he was not satisfied, and a masonic tradition informs us that
he visited the King of Israel, to expostulate with him on his injus-
tice. Dius and Memander, two heathen historians, inform us that
Hiram and Solomon corresponded frequently, and attempted to
puzzle each other by subtle questions.
Hiram the Builder.—Among the workmen sent by Hiram, King
of Tyre, to Solomon, was one whom he styles “a cunning man,
endued with understanding,”t and he is in another place described
as “a widow's son of the tribe of Naphthali, and his father was a
man of Tyre, a worker in brass; and he was filled with wisdom
and understanding, and cunning to work in all works in brass.”:
This is the workman to whom Solomon was indebted for the con-
struction of all the ornaments of the Temple. Hiram calls him
Huram abi, that is, “Hiram my father; which is an evidence of
his high standing at the Tyrian Court; for the title ab, or father,
was among the Hebrews often bestowed, as a title of honour and
dignity, on the chief advisers and intimate friends of the king.
Thus Joseph, according to some commentators, is called Abrech, or
the “father of the king;” and this very Hiram is spoken of in
Chronicles; in the following words: Gnasah Huram, Abif l’melech
Shlomo, that is, “did Hiram his father, make to King Solomon.”
The name given to this architect in the lodges, is derived from this
passage, Huram abīf, meaning in Hebrew, Hiram his father.
This Hiram, from his profession as an architect, and his birth as
a Tyrian, was, in all probability, acquainted with the Dionysian
fraternity, which society had extended itself to Tyre; and if so, the
union in his person of the Tyrian and Israelitish races, must have
afforded him a favourable opportunity, as we have already sug-
gested, of communicating the mysteries of that fraternity to the
Jewish builders of the Temple.|
History.—The history of the order, since it has assumed its pre-
* The word which in our Bibles is translated “measure,” is, in the original, corim.
The cor was a measure containing ten ephahs or baths, and equal to a little more than
seventy-five wine gallons.
+ 2 Chronicles ii. 13. # 1 Kings viii. 14. § 2 Chronicles iv. 16.
| There is a masonic tradition that he married the sister of Adoniram, and that his
widow survived him many years.
138 BIOL–HON
sent organization, will be found in the article GRAND LODGES; its
antecedent history must be sought for under the head of ANTIQUITY
OF MASONRY.
Holiness to the Lord—Kodesh ladonai.—This was the inscrip-
tion worn by the High Priest on his forehead, in obedience to the
command of God, expressed in Exodus: “And they made the
plate of the holy crown of pure gold, and wrote upon it a writing,
like to the engraving of a signet, HOLINESS TO THE LORD,” (xxxix.
30).
Holy of Holies. See TEMPLE.
Honourable.—This was the title formerly given to the degree of
Fellow-Craft.
Honorary Degree.—The degrees of Past Master and High
Tºriesthood are styled honorary, because each is conferred as an
“honorarium,” or reward attendant upon certain offices; that of
Past Master upon the elected Master of a symbolic lodge, and that
of the High Priesthood upon the presiding officer of a Chapter of
Royal Arch Masons. The side degrees are also sometimes called
honorary degrees.
Honours, Grand.—The Grand Honours of Masonry are those
peculiar acts and gestures, by which the craft have always been
accustomed to express their homage, their joy, or their grief, on
memorable occasions. They are of two kinds, the private and
public, and each of them are used on different occasions and for
different purposes.
The private Grand Honours of Masonry are performed in a
manner known only to Master Masons, since they can only be
used in a Master's lodge. They are practised by the craft only on
four occasions: when a masonic hall is to be consecrated, a new
lodge to be constituted, a Master elect to be installed, or a Grand
Master or his Deputy to be received on an official visitation to a
lodge. They are used at all these ceremonies as tokens of con-
gratulation and homage. And as they can only be given by
Master Masons, it is evident that every consecration of a hall, or
constitution of a new lodge, every installation of a Worshipful Master,
and every reception of a Grand Master, must be done in the third
degree. . It is also evident from what has been said, that the mode
and manner of giving the private Grand Honours can only be per-
sonally communicated to Master Masons. They are among the
aporreta—the things forbidden to be divulged.
The public Grand Honours, as their name imports, do not
partake of this secret character. They are given on all public
occasions, in the presence of the profane as well as the initiated.
HON 139
They are used at the laying of corner-stones of public buildings, or
in other services in which the ministrations of the fraternity are
required, and especially in funerals. They are given in the follow-
ing manner:—Both arms are crossed on the breast, the left upper-
most, and the open palms of the hands sharply striking the
shoulders; they are then raised above the head, the palms striking
each other, and then made to fall smartly upon the thighs. This
is repeated three times, and as there are three blows given each
time, namely, on the breast, on the palms of the hands, and on the
thighs, making nine concussions in all, the Grand Honours are
technically said to be given “by three times three.” On the occasion
of funerals, each one of these honours is accompanied by the words
“the will of God is accomplished; so mote it be,” audibly pronounced
by the brethren. g
These Grand Honours of masonry have undoubtedly a classical
origin, and are but an imitation of the plaudits and acclamations
practised by the ancient Greeks and Romans, in their theatres,
their senates, and their public games. There is abundant evidence
in the writings of the ancients, that in the days of the empire,
the Romans had circumscribed the mode of doing homage to their
emperors and great men when they made their appearance in
public, and of expressing their approbation of actors at the theatre,
within as explicit rules and regulations as those that govern the
system of giving the Grand Honours in Freemasonry. This was
not the case in the earlier ages of Rome; for Ovid, speaking of the
Sabines, says, that when they applauded, they did so without any
rules of art,
“In medio plausu, plausus tunc arte carebat.”
And Propertius speaks, at a later day, of the ignorance of the
country people, who, at the theatres, destroyed the general harmony
by their awkward attempts to join in the modulated applauses of
the more skilful citizens.
The ancient Romans had carried their science on this subject to
such an extent, as to have divided these honours into three kinds,
differing from each other in the mode in which the hands were
struck against each other, and in the sound that thence resulted.
Suetonius, in his Life of Wero (cap. xx.), gives the names of these
various kinds of applause, which he says were called bombi, imbrices,
and testae; and Seneca, in his Waturales Quaestiones, gives a descrip-
tion of the manner in which they were executed. The “bombi,”
or hums, were produced by striking the palms of the hands together,
while they were in a hollow or concave position, and doing this at
frequent intervals, but with little force, so as to imitate the hum-
ming sound of a swarm of bees. The “imbrices,” or tiles, were
made, by briskly striking the flattened and extended palms of the
140 BIOP–LIOU
hands against each other, so as to resemble the sound of hail pat-
tering upon the tiles of a roof. The “testa,” or earthen vases,
were executed by striking the palm of the left hand with the
fingers of the right collected into one point. By this blow a sound
was elicited which imitated that given out by an earthen vase
when struck by a stick.
The Romans, and other ancient nations, having invested this
system of applauding with all the accuracy of a science, used it in
its various forms, not only for the purpose of testifying their appro-
bation of actors in the theatre, but also bestowed it, as a mark of
respect, or a token of adulation, on their emperors, and other great
men, on the occasion of their making their appearance in public.
Huzzas and cheers have, in this latter case, been generally adopted
by the moderns, while the manual applause is only appropriated to
successful public speakers and declaimers. The Freemasons, how-
ever, have altogether preserved the ancient custom of applause,
guarding and regulating its use by as strict, though different rules,
as did the Romans; and thus showing, as another evidence of the
antiquity of their institution, that the “Grand Honours” of Free-
masonry are legitimately derived from the “plow8ws,” or applaud-
ings, practised by the ancients on public occasions.
Hope.—The second round in the theological and masonic ladder,
and appropriately placed there. For having attained the first, or
faith in God, we are led, by a belief in his wisdom and goodness, to
the hope of immortality. This is but a reasonable expectation;
without it, virtue would lose its necessary stimulus, and vice its
salutary fear; life would be devoid of joy, and the grave but a
scene of desolation.
Host, Captain of the. An officer in a Chapter of Royal Arch
Masons, whose duties are of a peculiar nature, resembling in some
degree those of a Master of Ceremonies. The person who in
Scripture is called Captain of the Host, occupied a station some-
what similar to that of a modern general, having the whole army
under his command.
Hour-Glass-An emblem, reminding us, by the quick passage of
its sands, of the transitory nature of human life.
Hours of Work—Lodge hours, or hours of work, before or after
which time no business should be transacted in the lodge, are pre-
scribed in the Book of Constitutions. They are, from the vermal to
the autumnal equinox, between the hours of seven and ten, and
from the autumnal to the vernal, between six and nine.
In this selection of the hours of night and darkness for initiation,
the usual coincidence will be found between the ceremonies of Free-
H. R. M. 141
masonry and those of the Ancient Mysteries, showing their evident
derivation from a common origin.
In the Bacchae of Euripides, that author introduces the god Bac-
chus, the supposed inventor of the Dionysian Mysteries, as replying
to the question of King Pentheus, in the following words:–
“Pentheus.-By night or day, these sacred rites perform'st thou?
Bacchus.—Mostly by night, for venerable is darkness;”
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 considered as the colour appropriate to the mysteries.
In the mysteries of Hindostan, the candidate for initiation, hav-
ing 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 Mithras, in Persia. Among the Druids of Britain
and Gaul, the principal annual initiation commenced at “low
twelve,” or midnight of the eve of May-day. In short, it is indis-
putable, that the initiations in all the ancient mysteries were noc-
turnal 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 Free-
masonry. “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 resurrection was inculcated
and exemplified in these remarkable institutions.”
Death and the resurrection were the doctrines taught in the
Ancient Mysteries; and night and darkness were necessary to add to
the sacred awe and reverence which these doctrines ought always
to inspire in the rational and contemplative mind. The same doc-
trines form the very ground-work of Freemasonry, 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.
H.R.M.–See Royal ORDER OF Scotland.
* IIEN–Taº 3'isgá vözroe, # 024' %29 ºrg Å.84; ;
AIO-Núz roſe ro, oroa A& aspawórnºr' xes oxoros.
Eurip. Bacch., Act. ii., l. 485.
142 IDI–ILL
I
Idiot.—Idiocy is one of the mental disqualifications for initia-
tion. This does not, however, include a mere dullness of intellect
and indocility of apprehension. These amount only to stupidity,
and “the judgment of the heavy or stupid man,” as Dr. Good has
correctly remarked, “is often as sound in itself as that of a man of
more capacious comprehension.” The idiot is characterized by “a
general obliteration of the mental powers and affections, a paucity
or destitution of ideas, an obtuse sensibility, a vacant countenance,
an imperfect or broken articulation, with occasionally transient and
unmeaning gusts of passion.” A being thus mentally afflicted is
incompetent to perform the duties, to observe the obligations, or to
appreciate the instructions of Freemasonry, and to such a being the
ancient constitutions of our order have wisely forbidden access to
our portals.
Illuminati-Illuminées (signifying in Latin enlightened).--This
was a secret Society, instituted in Bavaria, in 1776, by Adam
Weishaupt, Professor of Canon Law in the University of Ingold-
stat. Weishaupt was a radical in politics, and an infidel in reli-
gion; and he organized this association, not more for the purpose
of aggrandizing himself, than of overturning Christianity and the
institutions of society. With the view of carrying his objects more
completely into effect, he united himself with a lodge of Freemasons
in Munich, and attempted to graft his system of Illuminism upon
the stock of Freemasonry. Many Freemasons, misled by the con-
struction of his first degrees, were enticed into the order; but the
developments made in the higher degrees, so averse from all the
virtuous and loyal principles of Masonry, soon taught them the
error they had committed, and caused them to abandon Illuminism
with greater rapidity than that with which they had embraced it.
Among those who had abandoned the order, some went so far as to
betray its secret principles. The Elector of Bavaria becoming
alarmed at the political tenets which were said to be taught in
their assemblies, instituted a judicial examination into the merits
of the charges made against them, and the consequence was, that
the Illuminati were completely extinguished in his territories.t
The serpent had, however, only been Scotched, not killed; and the
order afterwards made rapid progress in other parts of Germany,
and especially in France, where it had been introduced in 1787,
* I quote the specific definition of the enlightened writer already cited. *
f Sre Robison's Proofs of a Conspiracy, which, although the work of an enemy to
our order, contains a very excellent exposition of the nature of this pseudo-masonic
institution.
ILL–IMM 143
two years before the execution of Louis XVI. It was an institu-
tion created at the period when the locust plague of infidelity and
atheism was blighting, with its destructive influences, the peace
and order of Europe; and with the return of sense and virtue, it
ceased to exist. Illuminism belongs only to the history of the
aSt.
p Illuminism was by its founder arranged systematically into
classes, each of which was again subdivided into degrees, in the
following manner:—
ſ Preparation,
l Novice
NURSERY, * Minerval,
\ Illuminatus Minor.
*
Entered Apprentice,
Symbolic { Fellow-Craft,
MASONRY, Master Mason.
Scotch {#: Major or Scotch Novice,
“ UIlluminatus Dirigens or Scotch Knight.
(Presbyter,
Priest,
Lesser ... g
MYSTERIES, U;
Magus
Greater §: 2
Illuminated Theosophists.-A modification of the above society,
instituted at Paris by one Chastanier, who succeeded in introduc-
ing his system in London.
Illuminati of Avignon.—A species of Freemasonry, instituted
in 1760, by Pernetti, a Benedictine monk, and Gabrianca, a Polish
nobleman, in which the reveries of Swedenborg were mingled with
the principles of masonry.
Illustrious Elected of Fifteen.—Maîtres élus des quinze. The
tenth degree in the Ancient Scotch rite. The place of meeting is
called a chapter; the emblematic colour is black, strewed with
tears; and the principal officers are a Most Illustrious, a Grand
Inspector, and a Junior Warden. The history of this degree
developes the continuation and conclusion of the punishment
inflicted on three traitors, who, just before the conclusion of the
Temple, had committed a crime of the most atrocious character.
Immanuel,-A Hebrew word, signifying “God with us,” from
Ypy, immanu, “with us,” and 28, el, “God.” A name applied to
Christ.
Immortality of the Soul-A belief in this doctrine is inculcated
144 IMM-IMP
in masonry by several expressive emblems, but more especially by
the second round of Jacob's ladder, and by the sprig of acacia.
The teaching of this doctrine was one of the most important of
the Ancient Mysteries. They symbolized the resurrection and new
birth of the spirit, by that final part of the ceremonies of their
legend which celebrated the restoration of their hero to life, as in
the case of Bacchus among the Dionysians, or the finding of the
mutilated body, as in that of Osiris among the Egyptians. Such
was the groping in darkness after truth among the disciples of the
spurious Freemasonry; and we now teach the same truth in the
Master's degree, but aided by a better light.
On this subject a learned brother” thus describes the differences
between the spurious and true Freemasonry:-
“Whereas the heathens had taught this doctrine only by the
application of a fable to their purpose; the wisdom of the pious
Grand Master of the Israelitish Masons took advantage of a
real circumstance which would more forcibly impress the sublime
truths he intended to inculcate upon the minds of all brethren.”
Immovable Jewels.-According to the old system used in Eng-
land, the immovable jewels of the lodge are the Rough Ashlar,
Perfect Ashlar, and Trestle Board; but in this country, by the
decision of the Baltimore Masonic Convention in 1843, they are
made to consist of the Square, Level, and Plumb.-See JEWELS OF
THE LODGE.
Implements.-The implements made use of in operative masonry
are all adopted by speculative masonry, for the purpose of symbo-
lical instruction. Each will be discussed in its proper place,
throughout this work. But I may here be permitted to recount
the mode in which they are distributed among the different
degrees, and the reasons for this distribution. The twenty-four
inch gauge and gavel are bestowed upon the Entered Apprentice,
because these are the implements used in the quarries in hewing the
stones and fitting them for the builder's use, an occupation which,
for its simplicity, is properly suited to the unskilled apprentice.
The square, level, and plumb are employed in the still further pre-
paration of these stones, and in adjusting them to their appropriate
positions. This is the labour of the craftsmen, and hence to the
Fellow-Craft are they presented. But the work is not completed
until the stones thus adjusted have been accurately examined by
the master workman, and permanently secured in their places by
cement. This is accomplished by the trowel, and hence this imple-
ment is entrusted to the Master Mason. Thus the tools attached
to each degree admonish the Mason, as an Apprentice, to prepare
* Archdeacon Mant, quoted by Dr. Oliver Landmarks, ii, 2.
IND 145
his mind for the reception of the great truths which are hereafter
to be unfolded to him, as a Fellow-Craft, to mark their import-
ance and adapt them to their proper uses; and as a Master, to
adorn their beauty by the practice of brotherly love and kindness,
the cement that binds all Masons in one common fraternity.
Indented Tessel.—The ornamented border which surrounds the
Mosaic pavement.—See TESSELLATED BORDER. -
India, Mysteries of.-Though the mysteries of Greece and Rome
were modelled after those of Egypt, these last undoubtedly derived
their existence from the East, where the priests first began to
conceal their doctrines under the form of mysterious rites, and to
reveal them only to those who underwent a process of initiation.
The western philosophers derived much, if not all of their learning,
from the gymnosophists or sages of India, who were not more cele-
brated for the extent of their knowledge than for the simplicity of
their lives. They inculcated a belief in the triad of gods, Brahma,
Vishnu, and Siva, the first being the supreme, eternal, uncreated
god. It was from the gymnosophists that the philosophers of other
nations acquired their idea of the existence of a Supreme Being,
and of the immortality of the soul. The instructions of the gym-
nosophists were oral and secret. They were communicated only
after a process of initiation, which is said to have been extremely
severe in its trials.
The ceremonies of initiation into the mysteries of ancient India.
have been collected from various sources, with great industry and
research, by Dr. Oliver. “They formed,” says he, “one of the
earliest corruptions of the pure science which is now denominated
Freemasonry, and bore a direct reference to the happiness of man
in paradise, the subsequent deviations from righteousness, and the
destruction accomplished by the general deluge.” The scenes of
initiation were in spacious caverns, the principal of which were
Elephanta and Salsette, both situated near Bombay. The mysteries
were divided into four degrees, and the candidate was permitted to
perform the probation of the first at the early age of eight years.
It consisted simply in the investiture with the linen garment, and
Zenmar, or sacred cord, composed of nine threads, and suspended
from the left shoulder across the breast to the right side; of sacri-
fices accompanied by aqueous ablutions; and of an explanatory
lecture delivered to the juvenile aspirant by the priest. He was
now delivered into the care of a Brahmin, who thenceforth became
his spiritual guide, and prepared him, by repeated instructions and
a life of austerity, for admission into the second degree. To this,
if found qualified, he was admitted at the requisite age. The pro-
* Hist. Initiat, lect. ii., p. 41.
L
146 IND
bationary ceremonies of this degree consisted in an incessant
occupation in prayers, fastings, ablutions, and the study of astro-
nomy. Having undergone these austerities for a sufficient period,
after having been placed in the Pastos, he was led at night to the
gloomy caverns of initiation, which had been duly prepared for his
reception. -
The interior of this cavern was brilliantly illuminated, and there
sat the three chief hierophants, in the east, west, and south, repre-
senting the gods Brahma, Vishnu, and Siva, surrounded by the
attendant mystagogues, dressed in appropriate vestments. After
an invocation to the Sun, the aspirant was called upon to promise
that he would be obedient to his superiors, keep his body pure, and
preserve inviolable secrecy on the subject of the mysteries. He
was then sprinkled with water; an invocation of the deity was
whispered in his ear; he was divested of his shoes, and made to
circumambulate the cavern three times, in imitation of the course
of the Sun, whose rising was personated by the hierophant repre-
senting Brahma, stationed in the east; whose meridian height, by
the representative of Siva in the south; and whose setting, by the
representative of Vishnu in the west. He was then conducted
through seven ranges of dark and gloomy caverns, during which
period the wailings of Mahadeva, for the loss of Siva, was repre-
sented by dismal howlings. The usual paraphermalia of flashes of
light, of dismal sounds, and horrid phantoms, was practised to
intimidate or confuse the aspirant. After the performance of a
variety of other ceremonies, many of which we can only conjecture,
the candidate reached the extremity of the seven caverns; he was
now prepared for enlightenment by requisite instruction and the
administration of a solemn oath.
This part of the ceremonies being concluded, the Sacred conch
was blown, the folding doors were suddenly thrown open, and the
aspirant was admitted into a spacious apartment filled with dazzling
light, ornamented with statues and emblematical figures, richly
decorated with gems, and scented with the most fragrant perfumes.
This was a representation of Paradise.
The candidate was now supposed to be regenerated, and he was
invested by the chief Brahmin with the white robe and tiara; a
cross was marked upon his forehead, and a tau upon his breast, and
he was invested with the signs, tokens, and lectures of the order.
He was presented with the sacred belt, the magical black stone,
the talismanic jewel to be worn upon his breast, and the serpent
stone, which, as its name imported, was an antidote against the bite
of serpents. And lastly, he was entrusted with the Sacred name,
known only to the initiated. This ineffable name was AUM,
which, in its triliteral form, was significant of the creative, preserv-
INT)—INF 147
ative, and destroying power—that is, of Brahma, Vishnu, and
Siva. It could not be pronounced, but was to be the subject of
incessant silent contemplation. The emblems around, and the
aporreta, or secret things of the mysteries, were now explained.
Here ended the second degree. The third took place when the
candidate had grown old, and his children had all been provided
for. This consisted in a total exclusion in the forest, where, as an
anchorite, he occupied himself in ablutions, prayers, and Sacrifices.
In the fourth degree he underwent still greater austerities, the
object of which was to impart to the happy Sage who observed
them, a portion of the divine nature, and to secure him a residence
among the immortal gods.
The object of the Indian mysteries appears to have been to teach
the unity of God, and the necessity of virtue. The happiness of
our first parents, the subsequent depravity of the human race, and
the universal deluge, were described in a manner which showed
that their knowledge must have been derived from an authentic
SOUITCé.
Induction.—Candidates who have been initiated into a council
of the “Holy and Thrice Illustrious Order of the Cross,” are said
to be inducted. Past Masters are said to be inducted into the
Oriental Chair of King Solomon.
Ineffable—From the Latin word ineffabilis, not to be spoken or
expressed. The degrees above the Master Mason in the French
and Scotch rites are thus called, in allusion to the sanctity and
sublimity of the secrets they contain. But in this sense of the
word all masonry is equally ineffable, though the term is technically
confined to these higher degrees.
Information, Lawful—One of the modes of recognizing a
stranger as a true brother, is from the “lawful information” of a
third party. No Mason can lawfully give information of another's
qualifications unless he has actually tested him by the strictest
trial and examination, or knows that it has been done by another.
But it is not every Mason who is competent to give “lawful
information.” Ignorant and unskilful brethren cannot do so, be-
cause they are incapable of discovering 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. 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 constituted 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
148 . INT—INN
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 same time, for
otherwise there would be no certainty of identity. The informa-
tion must be positive, not founded on belief or opinion, but derived
from a legitimate source. And lastly, it must not have been
received casually, but for the very purpose of being used for
masonic purposes. For one to say to another, in the course of a
desultory conversation, “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 something
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 pru-
dence.
Initiation.--The reception into the first degree of masonry is
thus called. It is derived from the Latin word initia, which sig-
nifies the first principles of a science. The same term was used by
the ancients, to designate admission into the mysteries of their
Pagan rites. Thus Justin, speaking of Mida, King of Phrygia,
says he was initiated into the mysteries by Orpheus: “Ab Orpheo
sacrorum solemnibus initiatus.”—Lib. xi., c. 7.
Innovations.—Nothing is more offensive to the true Mason than
any innovations on the ancient usages and customs of the Order.
It is in consequence of this conservative principle that masonry,
notwithstanding many attempts have been made to alter, or, as it
was supposed, to amend it, still remains unchanged now, as it has
always been.
The middle of the eighteenth century was the most prominent
era of those attempted innovations.
After the downfall of the house of Stuart, and the defeat of the
Pretender's hopes in 1715, his adherents vainly endeavoured to
enlist Freemasonry as a powerful adjunct to his cause. For this
purpose it was declared by those who had enlisted in this design,
that the great legend of masonry alluded to the violent death of
Charles I., and Cromwell and his companions in rebellion were
execrated as the arch traitors whom the lodges were to condemn.
To carry out these views, new degrees were now for the first time
manufactured, under the titles of Irish Master, Perfect Irish Master,
Puissant Irish Master, and others of similar appellations.
The Chevalier Ramsay, so well known in masonic history, soon
after made his appearance in the political world, and having
attached himself to the house of Stuart, he endeavoured more
I. N. R. I. 149
effectually to carry out these views, by reducing the whole system
to perfect order, and giving to it the appearance of plausibility.
For this purpose he invented a new theory on the subject of the
origin of Freemasonry.
He declared that it was instituted in the Holy Land at the time
of the Crusades, where the Knights Templars had associated them-
selves together for the purpose of rebuilding those churches and
other sacred edifices which had been destroyed by the Saracens.
These latter, however, having discovered this holy design, and
being determined to thwart it, had employed emissaries who,
secretly mingling with the Christian workmen, materially impeded
and often entirely paralyzed their labours. The Christians, as a
security against this species of treason, then found it necessary to
invent signs and other modes of recognition, by which intruders
might be detected. •
When compelled by the failure of the Crusaders to leave the
Holy Land, these pious as well as warlike knights were invited by
a king of England to retire to his dominions, where they devoted
themselves to the cultivation of architecture and the fine arts.
Ramsay pretended that the degrees originally established by the
Templars were those of Scotch Master, Novice, and Knight of the
Temple; and he even had the audacity to propose, in 1728, to the
Grand Lodge of England, to substitute them for the three primitive
degrees of symbolical masonry, a proposition which met with no
more success than it deserved.
In Paris, however, he was more fortunate; for there his degrees
were adopted, not, indeed, as a substitute for, but as an addition
to Ancient Craft Masonry. -
These degrees became popular on the Continent, and in a short
time gave birth to innumerable others, which attempted to com-
pensate for their want of consistency with the history, the tradi-
tions, and the principles of the ancient institution, by splendour of
external decorations and gorgeousness of ceremonies. Happily,
however, the existence of these innovations has been but ephemeral.
They are no longer worked as degrees, but remain only in the
library of the masonic student as subjects of curious inquiry. The
hautes grades of the French, and the Philosophic degrees of the
Ancient and Accepted Scotch rite, are not innovations on, but illus-
trations of, pure symbolic masonry, and as such will be found to
be the depositories of many interesting traditions and instructive
speculations, which are eminently useful in shedding light upon the
character and objects of the institution.
I. N. R. I.-The initials of the Latin sentence which was placed
upon the Cross: Jesus Nazarenus Rex Judaeorum. The Rosicru-
150 INS-INT
cians used them as the initials of one of their hermetic secrets:
Agne Matura Renovatur Integra—“By fire nature is perfectly
renewed.” They also adopted them to express the names of their
three elementary principles—salt, sulphur, and mercury, by making
them the initials of the sentence—Igne Nitrum Roris Invenitur.
Ragon finds in the equivalent Hebrew letters ºn the initials of
the Hebrew names of the ancient elements—Taminim, water; Wour,
fire; Ruach, air; and Jebschaft, earth.
These speculations may afford some interest to the Rose Croix
Mason and the Knight Templar.
Inspector—See SovKREIGN GRAND INSPECTOR GENERAL.
. Installation.-The officers of a lodge, before they can proceed to
discharge their functions, must be installed. The officers of a new
lodge are installed by the Grand Master, or by some Past Master
deputed by him to perform the ceremony. Formerly the Master
was installed by the Grand Master, the Wardens by the Grand
Wardens, and the Secretary and Treasurer by the Grand Secretary
and Treasurer; but now this custom is not continued. At the
election of the officers of an old lodge, the Master is installed by
his predecessor or some Past Master present, and the Master elect
then instals his subordinate officers. No officer after his installa-
tion can resign. At his installation the Master receives the degree
of Past Master. It is a law of masonry that all officers hold on to
their respective offices until their successors are installed.
Instruction, Lodge of.-These are assemblies of brethren con-
gregated without a warrant of constitution, under the direction of
a Lecturer or skilful brother, for the purpose of improvement in
masonry, which is accomplished by the frequent rehearsal of the
work and lectures of each degree. These bodies should consist
exclusively of Master Masons; and though they possess no masonic
power, it is evident to every Mason that they are extremely useful,
as schools of preparation, for the duties that are afterwards to be
performed in the regular lodge.
Intendant of the Buildings—Intendant des Batiments.--This
degree is sometimes called “Master in Israel.” It is the eighth in
the Ancient Scotch rite. Its emblematic colour is red, and its
principal officers are a Thrice Puissant, representing Solomon; a
Senior Warden, representing the illustrious Tito, one of the Haro-
dim; and a Junior Warden, representing Adoniram, the son of
Abda. In the history of the degree, we are told that it was insti-
tuted to supply a great loss well known to Master Masons.
* Cours Philosophique et Interprétatif des Initiations, p. 323.
INT—IZA I5]
Intimate Secretary—Secretaire-intime.—The sixth degree in the
Ancient Scotch rite. Its emblematic colour is black, strewed with
tears, and its collar and the lining of the apron are red. Its officers
are only three,_Solomon, King of Israel; Hiram, King of Tyre;
and a Captain of the Guards. Its history records an instance of
unlawful curiosity, the punishment of which was only averted by
the previous fidelity of the offender.
Investiture.-See APRON.
Ionic Order—Next to the Doric, the oldest order among the
Greeks. It is more delicate and graceful than the Doric, and more
majestic than the Corinthian. Its column is fluted with twenty-four
channels, the abacus is scooped on the side, and the principal orna-
ments of its capital are its two spiral volutes. The architectural
judgment and skill displayed in its composition, as an intermediate
Order between the rude massiveness of the Doric and the extra-
neous beauty of the Corinthian, has occasioned it to be adopted as
the column of Beauty that supports the lodge. Its appropriate
situation and symbolic officer are in the S.’.
Irish Degrees. The establishment of certain degrees called by
this title, such as the Irish Master, Perfect Trish Master, Puissant
Irish Master, and many others of a similar nature, was an attempt,
on the part of the adherents of the exiled house of Stuart, to give
to Freemasonry a political bias, and to enlist the members of the
fraternity on the side of King James and his son the Pretender.
Ish Chotzeb.-The hewers who were engaged in felling timber
on Mount Lebanon for the building of Solomon's temple. They
amounted to 80,000 (see 1 Kings v. 15, and 2 Chron. ii. 18). Webb
calls them Fellow-Crafts, but Webb's arrangement of the workmen
at the Temple is not a correct one.
Ish Sabal.—The bearers of burdens at the building of the Tem-
ple. They amounted to 70,000 (see 1 Kings v. 15, and 2 Chron,
ii. 18). They are the Entered Apprentices of Webb; but the old
writers say that they were not masons, but the descendants of the
ancient Canaanites.
Ish Soudy. It is a corrupted form of the Hebrew tº S ºnlºn,
ish sodi, “a man who is my confidant or familiar friend;” and hence
it is masonically interpreted to signify “a man of my choice” or “a
select mason.” A similar expression is to be found in Job xix. 19,
mat, sodi, that is, “the men of my intimacy,” or as it has been trans-
lated in the common version, “my inward friends.”
Izabud-Properly Zabud. He is mentioned in 1 Kings iv. 5,
as “the principal officer and the king's friend.” Kitto, speaking
152 JAC
of the position held by Izabud or Zabud in the household of Solo-
mon, says that “the term ‘king's friend’ implies the possession of
the utmost confidence of, and familiar intercourse with, the monarch,
to whose person ‘the friend’ at all times has access, and whose influ-
ence is, therefore, often greater, even in matters of state, than that
of the recognized ministers of government.”* Zabud, under the
corrupted name of Izabud, is an important personage in the degree
of Select Master, where his peculiar position in the household
of King Solomon is correctly defined, according to the definition
of Kitto.
J
Jachin-The name of the right hand pillar that stood at the
porch of King Solomon's temple. It is derived from two Hebrew
words, nº, jah, “God,” and Short, iachin, “will establish.” It sig-
nifies, therefore, “God will establish.”
Jacob's Ladder.—When Jacob, by the command of his father
Isaac, was journeying towards Padan-aram, while sleeping one
night, with the bare earth for his couch and a stone for his pillow,
he beheld the vision of a ladder, whose foot rested on the earth and
its top reached to heaven. Angels were continually ascending and
descending upon it, and promised him the blessing of a numerous
and happy posterity. When Jacob awoke, he was filled with pious
gratitude, and consecreted the spot as the house of God.t
This ladder, so remarkable in the history of the Jewish people,
has also occupied a conspicuous place among the symbols of
masonry. Its true origin was lost among the worshippers of the
Pagan rites, but the symbol itself, in various modified forms, was
retained. Among them it was always made to consist of seven
rounds, which might, as Oliver suggests, have been in allusion
either to the seven stories of the Tower of Babel, or to the Sab-
batical period. In the Persian mysteries of Mithras, the ladder of
seven rounds was symbolical of the soul's approach to perfection.
These rounds were called gates, and in allusion to them the candi-
date was made to pass through seven dark and winding caverns,
which process was called the ascent of the ladder of perfection.
Each of these caverns was the representative of a world, or state of
existence, through which the soul was supposed to pass in its pro-
gress from the first world to the last, or the world of truth. Each
round of the ladder was said to be of metal of increasing purity,
* Cyclopæd. Bib. Literat, in voc. Zabud. See also Jahn, Bib. Archaol, S
236, iv.
t Genesis xxviii.
JAC–JAH 153
and was dignified also with the name of its protecting planet. Some
idea of the construction of this symbolic ladder may be obtained
from the following table:–
7. Gold,.................. Sun,............... .. Truth.
6. Silver, ............... Moon, ...............Mansion of the Blessed.
5. Iron, .................. Mars, ............... World of Births.
4. Tin, ..................Jupiter, ........... Middle World.
3. Copper,............... Venus,............... Heaven.
2. Quicksilver, ......... Mercury,............ World of Pre-existence.
1. Lead,.................. Saturn, ............First World.
Thus, too, in all the mysteries of the ancients, we find some allu-
sion to this sacred ladder, requiring, it is true, in some instances,
considerable ingenuity to trace the identity. Even in the Edda of
the Scandinavians we find the great tree Ydrasil, which Dr. Oliver
concludes, for the most sufficient reasons, to be analogous with the
ladder of Jacob.
Among the Hebrews the staves of the ladder were originally
supposed to be infinite. The Essenians first reduced them to
seven, which were called the Sephiroth, whose names were
Strength, Mercy, Beauty, Eternity, Glory, the Foundation, and
the Kingdom.
Among Freemasons the principal rounds only are named, and
they are Faith, Hope, and Charity; because masonry is founded
upon Faith in God, Hope of Immortality, and Charity to all man-
kind. But of these, Charity is the greatest ; for Faith ends in
sight, Hope terminates in fruition, but Charity extends beyond the
grave. It is by the practice of these virtues that the Mason ex-
pects to find access to Him who is the subject of Faith, the object
of Hope, and the eternal fountain of Charity. Hence it is symbo-
lically said, that Masons hope to reach the clouded canopy of their
lodge by the assistance of Jacob's Theological Ladder.
Jacques de Molay-The celebrated Grand Master of the Knights
Templars at the time of their suppression by Philip the Fair and
Pope Clement V. De Molay was elected Grand Master in 1297,
and suffered martyrdom by being burnt to death on the 18th of
March, 1314.—See KNIGHTS TEMPLARS.
Jah.-The Syriac name of God. It was also used by the He-
brews as an abbreviation of Jehovah, and seems to have been well
known to the Gentile nations as the triliteral name of God; for,
although biliteral among the Hebrews, it assumed among the
Greeks the triliteral form, as IAQ. Macrobius, in his Saturnalia,
says that this was the sacred name of the Supreme Deity; and the
Clarian Oracle being asked which of the gods was Jao, replied,
“The initiated are bound to conceal the mysterious secrets. Learn
154 JEEI
thou that IAQ is the Great God Supreme, who ruleth over all.”—
See the word JEHOVAH. .
Jehoshaphat.—The Valley of Jehoshaphat is situated east of
Jerusalem, between Mount Zion and the Mount of Olives. In the
ancient rituals of our order the Valley of Jehoshaphat played an
important part; but it is now very much neglected in the modern
working of the lodges. It has been supposed, in consequence of
the prophecy of Joel (iii. 13), that this valley is to be the scene of
the final judgment. The word itself denotes “the Lord judgeth,”
and hence Hutchinson says that the spiritual lodge is placed in the
Valley of Jehoshaphat, to imply that the principles of masonry are
derived from the knowledge of God, and are established in the
judgments of the Lord.

Jehovah, The ineffable name of God. In Hebrew, it consists
of four letters TTYſt", and is hence called the momen tetragrammaton,
or quadriliteral name. It is derived from the substantive verb
ITYFT, havah, To BE; and, as it combines in itself the present, past,
and future forms of the verb, it is to be considered as designating
God as immutable, eternal, the only being who can say for ever, “I
AM THAT I AM.” This name was first announced to Moses by God,
when he appeared to him in the burning bush; on which occasion
he said, “This is my name for ever, and this is my memorial unto
all generations” (Ex. iii. 15). It was considered unlawful to pro-
nounce this name of God, except on one sacred occasion (the day of
the atonement), when it was only uttered by the high priest in the
holy of holies, amid the sound of trumpets and cymbals, which pre-
vented the people from hearing it. This custom no doubt origin-
ally arose from a wish to prevent its becoming known to the sur-
rounding nations, and being by them blasphemously applied to
their idols. Some of the Jews afterward attempted, by an ingeni-
ous corruption of the text of Exodus above quoted, to defend the
custom by the authority of Scripture. By the change of a single
letter, they made the word l'olam, which signifies “for ever,” read
l'alam, that is, “to be concealed,” and hence the passage was trans-
lated, “this is my name to be concealed,” instead of, “this is my
name for ever.” And thus Josephus, in writing upon this subject,
uses the following expressions : “Whereupon God declared to
Moses his holy name which had never been discovered to men
before; concerning which it is not lawful for me to say any more.”
In obedience to this law, whenever the word Jehovah occurs to a
Jew in reading, he abstains from pronouncing it, and substitutes in
its place the word Adonai or Lord. In consequence of the people
* Antiquities of the Jews, Whiston's Trans., b. ii., c. 12.
JEH 155
thus abstaining from its utterance, the true pronunciation of the
name was at length lost. Nor is the question yet definitely set-
tled, some Orientalists contending, on Orthographical grounds, that
JEHOVAH is the true pronunciation, while others, on the authority
of certain ancient writers, assert that it was pronounced JAO.”
Some learned Jews even doubt whether Jehovah be the true
name of God, which they consider to have been irrecoverably lost,
and they say that this is one of the mysteries that will be revealed
only at the coming of the Messiah. They attribute this loss to the
sinful habit of applying the masoretic points to so sacred a name,
in consequence of which the true vowels were lost. They even
relate the legend of a celebrated Hebrew scholar whom God per-
mitted to be burnt by a Roman emperor, because he had been
heard to pronounce the holy name with these points.t
This dispute is not likely to be terminated by a reference to
ancient authorities, among whom there is too great a discrepancy
in relation to the name to be easily reconciled. Irenaeus calls it
Jaoth, Isidore says it is Jodjod, Diodorus Siculus, Jao, Clemens of
Alexandria, Jaw, and Theodoret says that the Hebrews pronounced
it Ja, and the Samaritans Javah.
The Grand, Elect, Perfect and Sublime Masons tell us that the
pronunciation varied among the patriarchs in different ages.
Methuselah, Lamech, and Noah pronounced it Juha; ; Shem,
* The task is difficult to make one, unacquainted with the structure of the He-
brew language, comprehend how the pronunciation of a word, whose letters are pre-
served, can be wholly lost. It may be attempted, however, in the following manner:
The Hebrew alphabet consists entirely of consonants. The vowel sounds were origin-
ally supplied by the reader while reading, he being previously made acquainted with
the correct pronunciation of each word; and if he did not possess this knowledge the
letters before him could not supply it, and he was, of course, unable to pronounce the
word. Every Hebrew, however, knew from practice the vocal sounds with which
the consonants were pronounced in the different words, in the same manner as every
English reader knows the different sounds of a in hat, hate, all, was, and that knt is
pronounced knight. The words “God save the republic,” written in the Hebrew
method, would appear thus, “Gd Sv th rpble.” Now, this incommunicable name of
God consists, as we have already observed, of four letters, Yod, He, Vau, and He,
equivalent, in English, to the combination JHWH. It is now, we presume, evident,
that these four letters cannot, in our own language, be pronounced, unless at least
two vowels be supplied. Neither can they in Hebrew. In other words, the vowels
were known to the Jew, because he heard the words continually pronounced, just as
we know that Mr. stand for Mister, because we continually hear this combination
so pronounced. But the name of God, of which these four letters are symbols, was
never pronounced, but another word, adomai, substituted for it; and hence, as the
letters themselves have no vocal power, the Jew, not knowing the implied vowels,
was unable to supply them, and thus the pronunciation of the word was, in time,
entirely lost.
t Oliver, Insignia of the Royal Arch, p. 15.
f In all these names the J is to be pronounced as Y, the A as a in father, the E
as a in mate—thus Jehovah must be pronounced as if written Ya-ho-vah.
156 - JEH
Arphaxad, Selah, Heber, and Peleg pronounced it Jeva; Reu,
Serug, Nahor, Terah, Abraham, Isaac, and Judah called it Jova;
by Hezrom and Ram it was pronounced Jevo; by Aminadab and
Nasshon, Jeva, by Salmon, Boaz, and Obed, Johe, by Jesse and
David, Jehovah. And they imply that none of these was the
right pronunciation, which was only in the possession of Enoch,
Jacob, and Moses, whose names are, therefore, not mentioned in
this list.
Lanciº says that the word should be read from left to right,
and pronounced HO-HI, that is to say, “He-She 5’ ho being in
Hebrew the masculine pronoun, and hi the feminine. Ho-HI (hi
pronounced he), therefore, denotes the male and female principle,
the vis genitria, the phallus and lingam, the point within the circle;
the notion of which, in some one form or another of this double
gender, pervades all the ancient systems as the representative of the
creative power. -
Thus one of the names given by the mythological writers to the
Supreme Jupiter, was 23%vo0navs, the man-woman. In one of the
Orphic hymns we find the following line:–
Zevg océanu Yevgºro, Zewg cºz800rog ázraero vukºn.
Jove is a male, Jove is an immortal virgin.
And Plutarch, in his Isis and Osiris, says, “God, who is a male
and female intelligence, being both life and light, brought forth
another intelligence, the Creator of the world.” All the Pagan
gods and goddesses, however various their appellation, were but
different expressions for the male and female principle. “In fact,”
says Russel,t “they may all be included in the one great Her-
maphrodite, the cºffevoënºvg; who combines in his nature all the
elements of production, and who continues to support the vast
creation which originally proceeded from his will.”
The Jews believed that this holy name, which they held in the
highest veneration, was possessed of unbounded powers. “He
who pronounces it,” say they, “shakes heaven and earth, and in-
spires the very angels with astonishment and terror. There is a
sovereign authority in this name; it governs the world by its
power. The other names and surnames of the Deity are ranged
about it like officers and soldiers about their sovereigns and
generals; from this king-name they receive their orders and obey.”:
* This speculation of Michael Angelo Lanci, one of the greatest Orientalists of the
present day, I have at second-hand. His great work—intended to be, indeed, an
opus magnum—has not been published; and I am indebted for this, as well as many
other of his investigations, to my learned friend, George R. Gliddon, Esq., who was a
pupil of this illustrious scholar.
f Connection of Sacred and Profane History, vol. i., p. 402.
† Calmet, Dict. Bib., i. 751.
JEH 157
The Rabbins call it shem hamphorash, the unutterable name, and
say that David found it engraved on a stone while he was digging
the foundations of the earth.
Manasseh Ben Israel states it as the opinion of the Cabalists, that
Jehovah is not only the name of the divine essence, but that it also
denotes the Aziluthic world, or world of emanations, which contains
the ten Sephiroth, or emanations from the Deity which compose
the universe, according to the Rabbinical philosophy.
The Hebrew substantive verb I AM, which is TTYFTS, is said by
the Talmudists to be equivalent to TTTY, and the four letters of
which it is formed possess peculiar properties. S is in Hebrew
numerically equivalent to 1, and 5 to 10, which is equal to 11, a
result also obtained by taking the second and third letters of the
holy name, or TT and h, which are 5 and 6, amounting to 11. But
the 5 and 6 invariably produce the same number in their multi-
plication, for 5 times 5 are 25, and 6 times 6 are 36, and this
invariable product of IT and Y was said to denote the unchange-
ableness of the First Cause. Again, I am ſtºrts commences with
S or 1, the beginning of numbers, and Jehovah, Titº with 5 or 10,
the end of numbers, which signified that God was the beginning
and end of all things.” There are many other Talmudical exercita-
tions on the ineffable name, which it is unnecessary to dwell upon.
To the Hebrew student most of them are familiar; to any other
they would be uninteresting or inexplicable.
The pronunciation of the name was preserved and transmitted
by the Essenes, who always communicated it to each other in a
whisper, and in such a form, that while its component parts were
known, its connected whole still remained a mystery.
It is said, too, to have been the pass-word in the Egyptian Mys-
teries, by which the candidate was admitted to the chambers of
initiation. The modern Jews say it was engraved on the rod of
Moses, and enabled him to perform his miracles; and they attribute
all the wonderful works of Jesus Christ to the potency of this in-
communicable name, which they say he stole out of the temple and
wore about him.
The Jews had four symbols by which they expressed this inef.
fable name of God; the first and most common was two Jods with
a Sheva, and the point Kametz underneath, thus , , ; the second
was three points in a radiated form like a diadem, thus \! /
to represent, in all probability, the sovereignty of God; the third
* For these Talmudical remarks I am indebted to my learned friend, W.S. Rock-
well, Esq., of Milledgeville, Ga.
158 JER,
was a Jod within an equilateral triangle, thus/\which the Cabal-
ists explained as a ray of light whose lustre was too transcendent
to be contemplated by human eyes; and the fourth was the letter
tºy, which is the initial letter of Shadai, “the Almighty,” and was
the symbol usually placed upon their phylacteries. Buxtorf men-
tions a fifth method, which was by three Jods with a Kametz
underneath enclosed in a circle.
Of the varieties of this sacred name in use among the different
nations of the earth, three particularly merit the attention of
Royal Arch Masons.
1. JAH.—This name of God is found in Psalm lxviii. 4: “Extol
him that rideth upon the heavens by his name JAH. It is the
Syriac name of God, and is still retained in some of the Syriac
forms of doxology, according to Gesenius.
2. BEL, or BAAL.—This word signifies a lord, master, or pos-
sessor; and hence it was applied by many of the nations of the
East to denote the Lord of all things, and the Master of the
world. Baal was worshipped by the Chaldeans, the Moabites, the
Phoenicians, the Assyrians, and sometimes even by the Hebrews.
It has been supposed that the first Baal was the Chaldean Nimrod.
This word is repeatedly met with in the Scriptures, both in allu-
sion to the idolatrous worship of this god, and in connection with
other words, to denote the names of places.
3. ON.—This was the name by which Jehovah was worshipped
among the Egyptians. It is this God of whom Plato speaks in his
Timaeus, when he says, “Tell me of the God ON; which is and
never knew beginning.” The Egyptians gave to this God the same
attributes that the Hebrews bestowed upon Jehovah, and though
we are unable to say what was the signification of On in the ancient
Egyptian, we know that this word in Greek, ON, has the same
signification of being or existence as TTTT has in Hebrew. The
Flindoos used the word AUM, or AUN.
I have made these remarks on the three names of God in Syriac,
Chaldaic, and Egyptian, JAH, BEL, and ON, in the expectation that
my Royal Arch companions will readily recognize them in a cor-
rupted form, and thus be enabled to understand a mystery which,
I confess, was to me, at first, unintelligible.
Jerusalem.—The capital of Judea and the city of the Holy
Temple—memorable as the scene of many events that are dear to
the Mason's memory. At the time that the Israelites entered the
IPromised Land, the city was in possession of the Jebusites, from
whom, after the death of Joshua, it was conquered, and afterwards
inhabited by the tribes of Judah and Benjamin, although Mount
JES-JEW 159
Zion for a long period subsequent continued to be occupied by the
descendants of Jebus; and in the reign of David that monarch is
said to have purchased Mount Moriah from Orman the Jebusite,
who had used it as a threshing-floor. Here, afterwards, Solomon
was permitted to build a temple to the Lord. - -
Jeshua.-See JoSHUA.
Jewels. Every lodge is furnished with six jewels, three of which
are movable and three immovable. The movable jewels, so called
because they are not confined to any particular part of the lodge,
are the rough ashlar, the perfect ashlar, and the trestle board. The
immovable jewels are the square, the level, and the plumb. They
are termed immovable, because they are appropriated to particular
parts of the lodge, where alone they should be found, namely, the
square to the east, the level to the west, and the plumb to the south.
Jewels are also the names applied to the emblems worn by the
officers of Masonic bodies as distinctive badges of their offices.
For the purpose of reference the jewels worn in symbolic lodges,
in chapters, councils, and encampments, are here appended.
1. In Symbolic Lodges.
W.'. Master.................. wears a square.
Senior Warden .............. — a level.
Junior Warden ............. — a plumb.
Treasurer..................... — cross keys.
Secretary ..................... — cross pens.
Senior Deacon............... — square and compass, sun in the centre.
Junior Deacon* ............ — square and compass, moon in the centre.
Steward....................... — a cornucopia. -
Tyler .......................... — cross swords.
The jewels are of silver in a subordinate lodge, and of gold in a
Grand Lodge. *
- 2. In Royal Arch Chapters.
High Priest.................. wears a mitre.
a level surmounted by a crown.
a plumb-rule surmounted by a turban.
a triangular plate inscribed with a soldier.
a triangular plateinscribed with a pilgrim.
a sword.
a sword.
Captain of the Host........
Principal Sojourner.........
Royal Arch Captain........
Grand Master of the Veils
The other officers as in a symbolic lodge. All the jewels are of
gold, and suspended within an equilateral triangle.
s
3. In Royal and Select Councils.
T.I. Grand Master......... wears a trowel and square.
I. Hiram of Tyre............ — a trowel and level.
* In English lodges the jewel of the Deacons is a dove.
160 - JEW-JOA
Pºlº, of wears a trowel and plumb.
Treasurer.................. — a trowel and cross keys.
Recorder...................... — a trowel and cross pens.
Captain of the Guards..... — a trowel and sword.
Steward...................... — a trowel and cross swords.
Marshal....................... ... — a trowel and baton.
If a conductor of the Council is used, he wears a trowel and
baton, and then a scroll is added to the Marshal's baton to distin-
guish the two officers.
All the jewels are of silver, and are enclosed within an equilateral
triangle. -
4. In Encampments of Knights Templars.
Grand Commander......... wears a cross surmounted by rays of light.
Generalissimo ............... — a square surmounted by a paschal lamb.
Captain General............ — a level surmounted by a cock.
Prelate........... ............ — a triple triangle.
Senior Warden.............. — a hollow square and sword of justice.
Junior Warden.............. — eagle and flaming sword.
Treasurer..................... — cross keys.
Recorder...................... — cross pens.
Standard-Bearer............ — a plumb surmounted by a banner.
a square plate inscribed with a trumpet
Warder............ & e s 6 a s e e s a s gºsºme } . d * swords. - p
Three Guards................ — a square plate inscribed with a battle-axe.
The jewels are of silver. -
N.B.-The foregoing refers only to America; and as different
countries adopt peculiar devices for each class of masonry, the
reader is referred to their respective constitutions and statutes.
Jewel of an Ancient Grand Master.—A masonic tradition in-
forms us, that the Jewel of an ancient Grand Master at the Temple
was the square and compass with the letter G between. This was
the jewel worn by Hiram Abif on the day which deprived the
craft of his invaluable services, and which was subsequently found
upon him.
Joabert-This was the name of the chief favourite of Solomon,
who, according to the traditions of masonry, incurred the displea-
sure of Hiram of Tyre on a certain occasion, but was subsequently
pardoned; and, on account of the great attachment he had shown
to the person of his master, was appointed the Secretary of Solomon
and Hiram in their most intimate relations. He was afterwards
still further promoted by Solomon, and appointed with Tito and
Adoniram a Provost and Judge. He distinguished himself in
his successful efforts to bring certain traitors to condign punish-
ment; and although by his rashness he at first excited the anger of
JOH-JOP 161
the king, he was subsequently forgiven, and eventually received
the highest reward that Solomon could bestow, by being made an
Elect, Perfect, and Sublime Mason.
Johannite Masonry.-That system of masonry which contends
for the dedication of all symbolic lodges to St. John the Baptist
and St. John the Evangelist. This is the system now practised in
the United States, and formerly in England. Since the union in
1813, a change has been effected in the latter country, in whose
lodges the “lines parallel” are said to represent Moses and King
Solomon. But this is admitted to be an innovation, and the most
celebrated masonic writer of England, Dr. Oliver, has written a
series of Letters on Johannite Masonry, in which he strongly argues
for the restoration of the ancient parallelism.
John's Brothers.-In a curious masonic document, entitled the
“Charter of Cologne,” it is said that before the year 1440, the Society
of Freemasons were known by no other name than that of “John's
Brothers;” that they then began to be called at Valenciennes, Free
and Accepted Masons; and that, at that time, in some parts of
Flanders, by the assistance and riches of the brotherhood, the first
hospitals were erected for the relief of such as were afflicted with
St. Anthony's fire.
Joppa,-A town of Palestine and the seaport of Jerusalem, from
which it is distant about forty miles in a westerly direction. It
was here that the King of Tyre sent ships laden with timber and
marble, to be forwarded overland to Solomon for the construction
of the Temple. Its shore is exceedingly rough, and much dreaded
by navigators, who, on account of its exposure and the perpendi-
cularity of its banks, are compelled to be perpetually on their
guard. The following extract from the narrative of the Baron
Geramb, a Trappist, who visited the Holy Land in 1842, will be
interesting to Mark Masters:–“Yesterday morning at daybreak,
boats put off and surrounded the vessel, to take us to the town (of
Joppa), the access to which is difficult on account of the numerous
Tocks that present to view their bare flanks. The walls were covered
with spectators attracted by curiosity. The boats being much
lower than the bridge, upon which one is obliged to climb, and hav-
ing no ladder, the landing is not effected without danger. More than
once it has happened that passengers, in springing out, have broken
their limbs; and we might have met with the like accident if
several persons had not hastened to our assistance.” The place is
now called Jaffa.
* Pilgrimage to Jerusalem and Mount Sinai, vol. i., p. 27.
M
162 JOS—JUS
. Joshua, or Jeshua,-The High Priest who, with Zerubbabel the
Prince of Judah, superintended the rebuilding of the Temple after
the Babylonian captivity. He was the High Priest by lineal
descent from the Pontifical family; for he was the son of Josadek,
who was the son of Seraiah, who was the High Priest when the
Temple was destroyed by the Chaldeans.
The title of the Second Principal of a Royal Arch Chapter in
Great Britain. -
Judah.-The whole of Palestine was sometimes called the Land
of Judah, because Judah was a distinguished tribe in obtaining
possession of the country. The tribe of Judah bore a Lion in their
standard, and hence the masonic allusion to the Lion of the tribe
of Judah. See also Genesis xlix. 9, “Judah is a lion's whelp.”
Judah and Benjamin,_Of the twelve tribes of Israel who were,
at various times, carried into captivity, only two, those of Judah
and Benjamin, returned under Zerubbabel to rebuild the Second
Temple.
Junior Warden,_See WARDENs.
Jurisdiction.—The jurisdiction of a Grand Lodge extends over
every lodge working within its territorial limits, and over all places
not already occupied by a Grand Lodge. The territorial limits of a
Grand Lodge are determined in general by the political boundaries
of the country in which it is placed. Thus the territorial limits of
the Grand Lodge of South Carolina are circumscribed within the
settled boundaries of that State. Nor can its jurisdiction extend
beyond these limits into the neighbouring States of North Carolina
or Georgia. The Grand Lodge of South Carolina could not, there-
fore, without an infringement of masonic usage, grant a warrant of
constitution to any lodge located in either of these latter States.
It might, however, charter a lodge in Oregon territory, because
there is not in existence a Grand Lodge of that territory. Thus
the lodges of France held of the Grand Lodge of England, until the
formation of a Grand Lodge of France; and the Grand Lodges
both of England, Scotland, and France, granted warrants to various
lodges in America until after the Revolution, when the States
began to organize Grand Lodges for themselves. For the purpose
of avoiding collision and unfriendly feeling, it has become the
settled usage, that when a Grand Lodge has been legally organized
in a State, all the lodges within its limits must surrender the char-
ters which they have received from foreign bodies, and accept new
ones from the recently established Grand Lodge.
Justice—One of the four cardinal virtues, the practice of which
is inculcated in the first degree. The Mason who remembers how
RAID—KAS 163
emphatically he has been charged to preserve an upright position
in all his dealings with mankind, should never fail to act justly to
himself, to his brethren, and to the world. This is the corner-
stone on which alone he can expect “to erect the superstructure
alike honourable to himself and to the fraternity.”
FC
Kadosh,_This is the name of a very important degree in many
of the rites of masonry. The word is Hebrew, and signifies holy,
consecrated, separated, and is intended to demote the elevated char-
acter of the degree and the sublimity of the truths which distin-
guish it and its possessors from the other degrees. Pluche says, that
in the East a person preferred to honours bore a sceptre, and some-
times a plate of gold on the forehead, called a Kadosh,” to apprise
the people that the bearer of this mark or rod was a public person
who possessed the privilege of entering into hostile camps without
the fear of losing his personal liberty.
The degree of Kadosh, though found in many of the rites and in
various countries, seems, in all of them, to have been more or less
connected with the Knights Templars. In some of the rites it was
placed at the head of the list, and was then dignified as the “ne
plus ultra” of masonry. -
It was sometimes given as a separate order or rite within itself,
and them it was divided into the three degrees of Illustrious
Knight of the Temple, Knight of the Black Eagle, and Grand Elect.
Oliver enumerates six degrees of Kadosh: the Knight Kadosh;
Kadosh of the Chapter of Clermont; Philosophical Kadosh; Kadosh
Prince of Death; and Kadosh of the Ancient and Accepted Scotch
rite.
Ragon speaks of a Kadosh which is said to have been established
at Jerusalem in 1118, but I imagine that this can be no other than
the order of Knights Templars.
. Of these degrees we need pay little attention to any except that
of the Ancient and Accepted Scotch rite, the most important of the
few that continue to be worked.—See KNIGHT OF KADoSH.
Kassideans—(Heb. chasidim, pious).-The Kassideans or Assi-
deans (though the etymology of the word indicates that the former
is the better spelling) are described in the 1st Book of Maccabees
ii. 42, as “mighty men of Israel, such as were voluntarily devoted
unto the law.” . They were a fraternity eminently pious and
charitable, who devoted themselves particularly to repairing the
Temple and keeping it in order. They were, therefore, not only
* Whence probably is derived the Caduceus of Mercury.
164 REY
content to pay the usual tribute, but charged themselves with
greater expense on that account. Their usual oath was “by the
Temple.” This sect arose either during the captivity, or soon
after the restoration. Scaliger contends that they were the source
whence, in after times, sprung the Essenes, that body whose close
connection with the Freemasons has been so much insisted on by
certain writers. Hence Laurie infers their relationship to the
architects who built the house of the Lord for Solomon, and calls
them “Rnights of the Temple of Jerusalem.” They were, in fact,
the conservators of masonry among the Jews, and deposited it with
their successors, the Essenians, who brought it down beyond the
times of Christ.
Key-The key was anciently an emblem of power, and as such
has been adopted as the jewel of the Treasurer in a Blue lodge,
because he has the purse under his command. The key is also a sym-
'bol of silence and circumspection, and as such has been adopted as
one of the emblems of the Royal Arch Tracing Board. “The key,”
says Dr. Oliver, “is one of the most important symbols of Free-
masonry. It bears the appearance of a common metal instrument,
confined to the performance of one simple act. But the well-
instructed brother beholds in it the symbol which teaches him
to keep a tongue of good report, and to abstain from the debasing
vices of slander and defamation.”
Key of Masonry.—See KNIGHT OF THE SUN.
Key-Stone,—That stone placed in the centre of an arch which
preserves the others in their places, and secures firmness and stabi-
lity to the arch. As it was formerly the custom of operative masons
to place a peculiar mark on each stone of a building, to designate
the workman by whom it had been adjusted, so the Key-Stone was
most likely to receive the most prominent mark, that of the Super-
intendent of the structure. Such is related to have occurred to
that Key-Stone which plays so important a part in the legend of
the Royal Arch degree.
The objection has sometimes been made that the arch was un-
known to the times of Solomon. But this objection has been com-
pletely laid at rest by the researches of antiquaries and travellers
within a few years past. Wilkinson discovered arches with regular
key-stones in the doorways of the tombs of Thebes, the construction
of which he traced to the year 1540 B.C., or 460 years before the
building of the Temple of Solomon. And Dr. Clark asserts that
the Cyclopean gallery of Tyrius exhibits lancet-shaped arches
almost as old as the times of Abraham. In fact, at the era of the
* Historical Landmarks, i., 180.
ICIL 1.65
building of the Temple, the construction of the arch was a secret,
which was, however, known to the Dionysian artificers, many of
whom were present and engaged in the works of the Temple, and
of which society we have elsewhere said that there was every
reason to believe that Hiram Abif was a member.
Rilwinning.—As the city of York claims to be the birthplace of
masonry in England, the obscure little village of Kilwinning is
entitled to the same honour with respect to the origin of the order
in the sister kingdom of Scotland. A place, in itself small, and
wholly undistinguishable in the political, the literary, or the com-
mercial annals of its country, has become of great importance in
the estimation of the masonic antiquary from its intimate connec-
tion with the history of the institution.
The abbey of Kilwinning is situated in the bailiwick of Cun-
ningham, about three miles north of the royal burgh of Irvine,
near the Irish Sea. The abbey was founded in the year 1140,
by Hugh Morville, Constable of Scotland, and dedicated to St.
Winning, being intended for a company of monks of the Tyro-
nesian order, who had been brought from Kelso. The edifice must
have been constructed at great expense and with much magni-
ficence, since it is said to have occupied several acres of ground in
its whole extent.
Laurie says, that by authentic documents, as well as by other
collateral arguments, which amount almost to a demonstration, the
existence of the Kilwinning lodge has been traced back as far as
the end of the fifteenth century. But we know that the body of
architects who perambulated the continent of Europe, under the
name of “Travelling Freemasons,” flourished at a much earlier
period; and we learn also, from Laurie himself, that several of
these Masons travelled into Scotland about the beginning of the
twelfth century.” Hence we have every reason to suppose that
these men were the architects who constructed the abbey at Kil-
winning, and who first established the institution of Freemasonry
in Scotland. If such be the fact, we must place the origin of the
first lodge in that kingdom at an earlier date, by three centuries,
than that claimed for it by Laurie, which would bring it much
nearer, in point of time, to the great Masonic Assembly, convened
in the year 926, by Prince Edwin, at York, in England.
There is some collateral evidence to sustain the probability of
this early commencement of masonry in Scotland. It is very
generally admitted that the Royal Order of Scotland was founded
by King Robert Bruce at Kilwinning. Thory, in the Acta Lata-
morum, gives the following chronicle: “Robert Bruce, King of
* IIistory of Freemasonry, p. 89.
166 ECIL
Scotland, under the title of Robert I., created the order of St.
Andrew of Chardon, after the battle of Bannockburn, which was
fought on the 24th of June, 1314. To this order was afterwards
united that of H. R. M., for the sake of the Scotch Masons, who
formed a part of the thirty thousand troops with whom he had
fought an army of one hundred thousand Englishmen. King
Robert reserved the title of Grand Master to himself and his suc-
cessors for ever, and founded the Royal Grand Lodge of H. R. M.
at Kilwinning.”
Dr. Oliver says that “the Royal Order of Scotland 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.”
In 1820 there was published at Paris a record, which states
that, in 1286, James, Lord Stewart, received the Earls of Glou-
cester and Ulster into his lodge at Kilwinning, which goes to prove
that a lodge was then existing, and in active operation, at that
place.
I confess that I am disposed to give some credit to the authority
of these documents. They, at least, furnish the evidence that there
has been a general belief among the fraternity of the antiquity of
the Kilwinning Lodge. Those, however, whose faith is of a more
hesitating character, will find the most satisfactory testimonies of
the existence of that lodge in the beginning of the fifteenth cen-
tury. At that period, when James II. was on the throne, the
Barons of Roslin, as hereditary Grand Masters of Scotland, held
their annual meetings at Kilwinning, and the lodge at that place
granted warrants of constitution for the formation of subordinate
lodges in other parts of the kingdom. The lodges thus formed, in
token of their respect for, and submission to, the mother lodge,
whence they derived their existence, affixed the word Kilwinning
to their own distinctive name, many instances of which are still to
be found on the register of the Grand Lodge of Scotland—such as
Canongate Kilwinning, Greenock Kilwinning, Cumberland Kil-
winning, &c.
But, in process of time, this Grand Lodge at Kilwinning ceased
to retain its supremacy, and finally its very existence. As in the
case of the sister kingdom, where the Grand Lodge was removed
from York, the birthplace of English masonry, to London, so in
Scotland, the supreme seat of the order was at length transferred
from Kilwinning to the metropolis; and hence, in the document
entitled the “Charter of Cologne,” which purports to have been
written in 1535, we find, in a list of nineteen Grand Lodges in
Europe, that that of Scotland is mentioned as sitting at Edinburgh,
under the Grand Mastership of John Bruce. In 1743 the Lodge
RIN–KNI 167
of Kilwinning, although universally admitted to have been the
cradle of Scottish masonry, was compelled to content itself with
the second number on the register of the Grand Lodge, in conse-
quence of its records having been destroyed by fire, while the lodge
of St. Mary's Chapel, having been more fortunate in preserving its
archives as far back as the year 1598, received the first number
and the precedence among the lodges of Scotland.
Here terminates the connection of Kilwinning as a place of any
importance with Scottish masonry. A lodge long continued to
exist there, and may probably still remain; but its honours and
dignities consist only in the recollections of its venerable origin,
and in the union of its name with many of the most opulent and
respectable lodges of Scotland. As for the abbey, the stupendous
fabric which was executed by the Freemasons who first migrated
into Scotland, its history, like that of the lodge which they founded,
is one of decline and decay. In 1560 it was in a great measure
demolished by Alexander, Earl of Glencairn, in obedience to an
order from the States of Scotland, in the exercise of their usurped
authority during the imprisonment of Mary Stuart. A few years
afterwards a part of the abbey chapel was repaired and converted
into the parish church, and was used as such until about the year
1775, when, in consequence of its ruinous and dangerous state, it
was pulled down, and an elegant church erected in the modern
style. In 1789 so much of the ancient abbey remained as to
enable Grose, the antiquary, to take a sketch of the ruins; but
now, not a vestige of the building is to be found, nor ean its exact
site be ascertained with any precision.
King.—The second officer in a Royal Arch Chapter. He is the
representative of Zerubbabel, prince or governor of Judah. When
the chapter meets as a lodge of Mark, Past, or Most Excellent
Masters, the King acts as Senior Warden.—See ZERUBBABEL.
After the rebuilding of the second Temple, the government of
the Jews was administered by the High Priests as the vicegerents
of the Kings of Persia, to whom they paid tribute. This is the
reason that the High Priest is the presiding officer in a chapter,
and the King only a subordinate.
Kneeling.—See GENUFLECTION.
Knighthood, Orders of.-In the article on the Crusades, I have
stated the impossibility of admitting that we are indebted to them
for the introduction of masonry into Europe, and the reason
assigned was its inconsistency with historical facts. The objection,
however, does not exist against the opinion that the orders of
knighthood assumed the masonic character from the influence of
these wars. On the contrary, we have every reason for believing
168 ENI
that the knights who visited Palestine organized their chivalric
system upon the model of the masonic institutions which existed
there, and into which, we may also presume, that most of them
were admitted. Upon this subject we have something more than
mere conjecture to direct us; for we are informed by Adler, who
wrote an account of the Association of Druses on Mount Libanus,
that the Knights Templars were actually members of the Syriac
fraternities.” -
The oldest order of masonic knighthood is said, by a writer in
the Freemason's Quarterly Review, to be the Rosy Cross of Scot-
land;t and the fact that it unites the Trowel with the Sword—an
union which the mòre modern orders have sought to avoid—is
adduced as evidence of this antiquity. The same union of the
Sword and Trowel is likewise adopted by the Knights of the East,
who also claim to be the most ancient order of masonic knighthood.
Knight of the American Eagle.—A side degree, of a military
character, which was invented, I think, in Texas, or some of the
Western States.
Knight of the Brazen Serpent–Chevalier du Serpent d'airain.
—The twenty-fifth degree in the Ancient Scotch rite. The history
of this degree is founded upon the circumstances related in
Numbers xxi. 6–9: “And the Lord sent fiery serpents among the
people, and they bit the people; and much people of Israel died.
Therefore the people came to Moses, and said, We have sinned, for
we have spoken against the Lord, and against thee; pray unto the
Lord, that he take away the serpents from us. And Moses prayed
for the people. And the Lord said unto Moses, Make thee a fiery
serpent, and set it upon a pole: and it shall come to pass, that
every one that is bitten, when he looketh upon it, shall live. And
Moses made a serpent of brass, and put it upon a pole; and it
came to pass, that if a serpent had bitten any man, when he beheld
the serpent of brass, he lived.” The hangings of the lodge are red
and blue. A transparency, representing the Burning Bush with
the incommunicable mame in the centre, is placed over the throne.
A conical mount, elevated on five steps, is placed in the centre of
the room. The lodge has but one light. It is named the Court
of Sinai. The presiding officer is styled “Most Powerful Grand
Master,” and represents Moses; the Wardens are called “Minis-
ters,” and represent Aaron and Joshua ; the Orator is styled
“Pontiff,” and the Secretary “Grand Graver.” The candidate is
* Adler, JDe Drusis Mont. Liban. - &
f This is not the same degree as the Rose Croix of the Ancient and Accepted rite.
For some account of it, see the word H. R. M. in this Lexicon.
RNI 169
called “A Traveller.” The jewel is a serpent entwined around
a tau cross, standing upon a triangle, with the inscription ITTY.
It is suspended from a white ribbon. *
The knights say that this degree was founded in the time of the
Crusades, by John Ralph, who established the order in the Holy
Land as a military and monastic Society, and gave it the name of
the Brazen Serpent, because it was a part of their obligation to
receive and gratuitously nurse sick travellers, to protect them
against the attacks of the Saracens, and escort them safely to
Palestine; thus alluding to the healing and saving virtues of the
Brazen Serpent among the Israelites in the wilderness.
Knight of the Christian Mark, and Guard of the Conclave.
The first degree in a Council of the Trinity. This order is said to
have been organized by Pope Alexander for the defence of his
person, and to have been originally selected from the most worthy
|Knights of St. John of Jerusalem. Their ceremonies are founded
on certain passages in the Books of Ezekiel and Jeremiah. The
officers are an Invincible Knight, Senior and Junior Išnight, six
Grand Ministers, Recorder, Treasurer, Conductor, and Guard. The
jewel is a triangular plate of gold, with the letter G within a five-
pointed star engraved on one side, and seven eyes on the other.
The motto of the order is, “Christus regmat, vincit, triumphat. Rea:
Tegnantium, Dominus dominantium”—Christ reigns, conquers and
triumphs. King of Kings and Lord of Lords.
The degree is given in New York Encampments of Knights
Templars, after the Knight of Malta.
Knight of Constantinople.—A side degree, instituted, doubtless,
by some Lecturer, teaching, however, an excellent moral lesson of
humility. Its history has no connection whatever with masonry.
The degree is not very extensively diffused, but several Masons,
especially in the Western States, are in possession of it. It may
be conferred by any Master Mason on another, although the proper
performance of the ceremonies requires the assistance of several.
When the degree is formally conferred the body is called a Council,
and consists of the following officers: Illustrious Sovereign, Chief
of the Artizans, Seneschal, Conductor, Prefect of the Palace, and
Captain of the Guards.
Knight of the Eagle.—See RosB CROIx.
Knight of the East–Chevalier d'Orient.—The fifteenth degree in
the Ancient Scotch rite. This is a very interesting degree. It is
founded upon the circumstance of the assistance rendered by Darius
to the Jews, who had been liberated from their captivity at Baby-
lon, and who had been prevented, after the death of Cyrus, by their
170 IXNI
enemies, from completing their purpose of rebuilding the Temple.
The meetings are called “Councils.” The hangings of the council
chamber are water-coloured, interspersed with red, in allusion to
certain events that occurred at the river Euphrates, on the return
of the Israelites from captivity. It is illuminated by seventy-two
lights, in memory of the seventy-two years of captivity, and also for
another reason. -
All the Knights are decorated with a green watered ribbon, from
the right shoulder to the left hip, a wooden bridge being painted
on the front of it, with the letters Y and H. upon it. It is also
painted over with the heads and limbs of bodies newly slain. The
apron is lined with red and bordered with green, having three
heaps of triangular chains painted on it, and on the flap a bloody
head between two swords in saltire. The officers are, 1. Cyrus
or Sovereign; 2. Nehemias or Grand Keeper of the Seals; 3. Sath-
rabuzanes or Grand General; 4. Mithridates or Grand Treasurer;
5. Sidrus or Minister of State. The Knights of the East after-
wards, in Palestine, assumed the name of Knights of the Red Cross,
under which name a degree is now given, as preparatory to that of
Rnight Templar.
Scripture and the traditions of the order furnish us with many
interesting facts in relation to this degree. The Knights of the
East are said to derive their origin from the captivity of the Israel-
ites in Babylon. After seventy-two years of servitude they were
restored to liberty by Cyrus, King of Persia, through the interces-
sion of Zerubbabel, a prince of the tribe of Judah, and Nehemias, a
holy man of a distinguished family.
Cyrus then permitted the Jews to return to Jerusalem, for the
purpose of rebuilding the Temple, and he caused all the holy vessels
and ornaments which had been carried away at its destruction by
Nebuzaradan, to be restored to them.
He entrusted the command of the returning captives to Zerub-
babel, and issued an edict for their free passage from Syria to
Jerusalem. Zerubbabel then assembled the Israelites, to the num-
ber of 42,360, exclusive of slaves and servants, and having armed
those Masons who had escaped the fury of the enemy, at the
destruction of the old Temple, amounting to 7,000, he placed them
at the head of the people to fight such as should oppose their
return to Judea. The march was prosperous as far as the banks of
the Euphrates, where Zerubbabel first found armed troops to oppose
their passage. A battle now ensued, and all the enemy, to a man,
were either drowned in the river or cut to pieces at the passage of
the bridge. -
After a march of four months the Israelites arrived at Jeru-
salem on the 22d of June. Seven days after they began to lay
ECNI 171
out the work of the new Temple. The workmen were divided, as at
the building of the old Temple, into classes, over which a chief with
two assistants presided; every degree of each class was paid according
to its rank, and each class had its distinctive modes of recognition.
The works had scarcely been begun, before the workmen were
disturbed by the persecutions of the neighbouring Samaritans, who,
influenced by envy, were determined to oppose the reconstruction of
the edifice. But Zerubbabel ordered, as a measure of precaution,
that the Masons should work with a sword in one hand and a trowel
in the other, that they might be able at any moment to defend
themselves from the attacks of their enemies.
This second Temple occupied forty-six years in its construction,
having been begun in the reign of Cyrus, and completed in that of
Artaxerxes. It was consecrated in the same manner as Solomon
had consecrated the first. From the Masons who constructed it,
and who were created Knights of the East by Cyrus, the present
order of knights claim their descent.
The degree of Knights of the East constitutes the sixth degree
of the French rite. It does not differ in essentials from the same
degree of the Ancient and Accepted Scotch rite.
Knight of the East and West—Chevalier d’Orient et d'Occident.—
The seventeenth degree in the Ancient Scotch rite, called a Council.
This is a degree of chivalry, unconnected by its history with Free-
masonry. The knights assert, that upon their return from the
Holy Land, in the age of the Crusaders, their ancestors organized
this order; and that in the year 1118 the first knights, to the
number of eleven, took their vows of secrecy, friendship, and discre-
tion, between the hands of Garinus, patriarch and prince of Jeru-
Salem. The presiding officer is called Most Powerful; the Wardens
and twenty-one knights, Worshipful Ancients; and the rest of the
brethren, Worshipful Knights.
The jewel is a heptagon of silver, at each angle a star of gold,
and one of these letters B. D. W. P. H. C. S.; in the centre is in-
scribed a lamb on a book with seven seals. On the reverse of the
jewel are the same letters, but the device is a two-edged sword be-
tween the scales of a balance.
The apron is white, lined with red, and inscribed with a two-
edged sword.
Knight of the Holy Sepulchre.—This order was instituted by
St. Helena, the mother of Constantine the Great, in 302, after she
had visited Jerusalem, and, according to the traditions of the
Roman Church, discovered the true cross. In 304 the order was
confirmed by Pope Marcellinus. During the times of the Christian
Kings of Jerusalem the Knights of the Holy Sepulchre were
A
172 - ICNI
eminent for their courage and fidelity. Upon the loss of the Holy
Land they took refuge in Perugia, and were afterwards incor-
porated with the Knights of Rhodes. Curzon, in his Visits to
Monasteries in the Levant, states that the order is still conferred in
Jerusalem, but only on Roman Catholics of noble birth, by the
Reverendissimo or Superior of the Franciscans, and that the
acolade, or blow of knighthood, is bestowed with the sword of
Godfrey de Bouillon, which is preserved, with his spurs, in the
sacristy of the Church of the Holy Sepulchre. The degree is now
given in Councils of the Trinity, next after the Knight of the Chris-
tian Mark; and also in the New York Encampments of Knights
Templars. The presiding officer is called “Right Reverend Prelate.”
The council chamber is decorated with black ornaments; the
altar is covered with black, and has three lights, a crucifix, and
skull and cross bones.
Knight of K–h.-Grand Elected Knight of Kadosh—Grand
&lu Chevalier Kadosch. The twenty-ninth degree in the Ancient
Scotch rite. This degree is intimately connected with the ancient
order of the Knights Templars, a history of whose destruction, by
the united efforts of Philip, King of France, and Pope Clement V.,
forms a part of the instructions given to the candidate. The dress
of the knights is black, as an emblem of mourning for the extinction
of the Knights Templars, and the death of Jacques de Molay, their
last Grand Master. They wear a red cross suspended by a black
ribbon from the left shoulder to the right side. The presiding
officer is styled Most Illustrious Grand Commander.
Knight of the Lilies of the Walley.—This was a degree conferred
by the Grand Orient of France as an appendage to Templarism.
The Knights Templars who received it were constituted Knights
Commanders.
Knight of Malta.-The Knights of St. John of Jerusalem, or
Hospitallers of St. John, afterwards called Knights of Rhodes, and
finally Knights of Malta, were founded about the commencement
of the Crusades, as a military and religious Order. In 1048 some
pious merchants from Amalfi, in the kingdom of Naples, built a
church and monastery at Jerusalem, which they dedicated to St.
John the Almoner. The monks were hence called Brothers of St.
John, or Hospitallers, and it was their duty to assist those sick and
needy pilgrims whom a spirit of piety had led to the Holy Land.
They assumed the black habit of the hermits of St. Augustine, dis-
tinguished only by a white cross of eight points on the left breast.
They rapidly increased in numbers and in wealth, and at the begin-
ming of the twelfth century, were organized as a military order by
Raymond du Puy, who added to their original vows of chastity,
KNI 17.3
obedience, and poverty, the obligation of defending the Church
against infidels. Raymond then divided them into three classes,
Knights, who alone bore arms; Chaplains, who were regular eccle-
siastics; and Servitors, who attended to the sick. After long and
bloody contests with the Turks and Saracens, they were finally
driven from Palestine in the year 1191. Upon this they attacked
and conquered Cyprus, which, however, they lost after eighteen
years' occupation; they then established themselves at the Island of
Rhodes, under the Grand Mastership of Fulk de Villaret, and
assumed the title of Knights of Rhodes. On the 15th of December,
1442, after a tranquil occupation of this island for more than two
hundred years, they were finally ejected from all their possessions
by the Sultan, Soliman the Second. After this disaster they suc-
cessively retired to Castro, Messima, and Rome, until the Emperor
Charles V., in 1530, bestowed upon them the Island of Malta,
upon the condition of their defending it from the depredations of
the Turks, and the corsairs of Barbary, and of restoring it to
Naples, should they ever succeed in recovering Rhodes. They now
took the name of Knights of Malta, by which title they have ever
since been designated. Here the organization of the order was as
follows:—The chief of the order was called “Grand Master of the
Holy Hospital of St. John of Jerusalem, and Guardian of the
army of Jesus Christ.” He was elected for life, and resided at the
city of Valette. He was addressed by foreign powers with the
title of “Altezza Eminentissima,” and enjoyed an annual revenue of
about one million of guilders.” The knights were divided into
eight languages, according to their respective nations. The lan-
guages were those of Provence, Auvergne, France, Italy, Arragon,
Germany, Castile, and England. Upon the extinction of the lan-
guage of England, that of Anglo-Bavaria was substituted. The
Grand Officers were also eight in number, and consisted of the
chiefs of the different languages, as follows:–
1. The chief of the language of Provence was Grand Commander.
{ %
2. $ $ Auvergne — Marshal.
3. & { { Prance — Hospitaller.
4. { % { { Italy — Grand Admiral.
5. { { { % Arragon — Grand Conservator.
(3. { { { Germany — Grand Bailiff.
7. { % { { Castile — Grand Chancellor.
{ % “ * g Turcopolier or Captain-
8. England –{ §. of the Č.
* The Grand Master's election was regulated in the following manner, when Clark
wrote his History ºf Knighthood:—The several seminaries named two knights each,
allowing also two for the English; those sixteen, from among themselves, chose eight;
those eight chose a knight, a priest, and a serving brother; and they three, out of the
sixteen great crosses, elected the Grand Master.
174 EONI
The knights, in time of war, wore over their usual garments a
scarlet Surcoat, embellished before and behind with a broad white
cross of eight points. In times of peace, the dress of ceremony
was a long black mantle, upon which the same cross of white linen
was sewed.
In 1565 the Island of Malta was beleaguered by Soliman the
Second, on which occasion the knights suffered immense loss, from
which they never entirely recovered. Of the eight languages, the
English became extinct in the sixteenth century; those of France,
Auvergne, and Provence, perished in the anarchy of the French
Revolution; Castile and Arragon were separated at the peace of
Amiens; and the remaining two have been since abolished. The
order, therefore, as respects its ancient constitution, has now ceased
to exist.
In 1798 the knights chose Paul I., Emperor of Russia, as their
Grand Master, who took them under his protection. Upon his
death they elected Prince Carracciolo. Upon the reduction of the
Island of Malta by the English in 1800, the chief seat of the order
was transferred to Catanea in Sicily, whence in 1826 it was re-
moved by the authority of the Pope to Ferrara. The last public
reception of the order took place at Sonneburg in 1800, when
Leopold, the present King of Belgium, and Prince Ernest of Hesse
Philippsthal Barchfeld, with several other knights, were created.
In 1841 Ferdinand I., Emperor of Austria, issued a decree
restoring the order in Italy, and endowing it with a moderate
revenue.” But the wealth, the power, and the magnificence of the
order have passed away with the age and the spirit of chivalry
which gave it birth.
Ancient Ceremonies of Reception.—They were simple and impres-
sive: “The novice was made to understand that he was “about to
put off the old man, and to be regenerated;’ and having received
absolution, was required to present himself in a secular habit,
without a girdle, in order to appear perfectly free on entering into
so sacred an engagement, and with a burning taper in his hand,
representing charity. He then received the holy communion, and
afterwards presented himself “most respectfully before the person
who was to perform the ceremony, and requested to be received
into the company of brothers and into the holy order of the
IHospital of Jerusalem.” The rules of the order, the obligations
he was about to take upon himself, and the duties that would be
required of him, being explained, an open Missal was then pre-
sented to him, on which he placed both of his hands, and made his
profession in the following terms:—
“‘I, N–, do vow and promise to Almighty God, to the eternal
* See Moore's Magazine for a copy of this decree.
RNI 175
Virgin Mary, mother of God, and to St. John the Baptist, to
render henceforward, by the grace of God, perfect obedience to the
superior placed over me by the choice of the order, to live without
personal property, and to preserve my chastity.’
“Having taken his hands from the book, the brother who
received him said as follows:—‘We acknowledge you the servant
of the poor and sick, and as having consecrated yourself to the
service of the Church.” To which he answered, “I acknowledge
myself as such.” He then kissed the Missal, and returned it to the
brother who received him, in token of perfect obedience. He was
then invested with the mantle of the order, in such a manner as
that the cross fell on his left breast. A variety of other minor
ceremonies followed, and the whole was concluded with a series of
appropriate and solemn prayers.”
As a masonic grade, the degree of Knight of Malta is in this
country communicated in an Encampment of Knights Templars, as
an appendant order thereto.
Knight of Saint Paul, or the Mediterranean Pass.-This is an
honorary degree, conferred only on Knights Templars as Knights of
Malta. It is conferred by Inspectors of the thirty-third degree of
the Ancient and Accepted rite, though, I suppose, it may also be
conferred by Encampments of Knights Templars that are in posses-
sion of it, upon their members.
The degree is said to have been founded by the Knights of
Malta, about the year 1367. In an excursion of a party of
Maltese knights they were attacked while crossing the river
Offanto,t in Italy, by a very superior force. Notwithstanding the
disparity of numbers, the knights succeeded in obtaining a signal
victory, and routed the Turks, with an immense loss, the river
being literally stained with their blood. -
As a reward of their valour the knights who had thus distin-
guished themselves were affranchised on all the Mediterranean
shores; that is to say, they received permission to pass and repass,
wherever and whenever it seemed to them good, and this was the
origin of the degree which was instituted in commemoration of
these circumstances. Such is the legend of the knights of this
degree. It is by no means to be confounded with the side degree
of the “Mediterranean Pass,” conferred on Royal Arch Masons,
which resembles it only in the name.
Knight of the Ninth Arch—Royal Arche—The thirteenth degree
Moore's Magazine, vol. ii., p. 133–4.
f This is the ancient Aufidius, memorable for the battle of Cannae, fought on its
banks between Hannibal and the Romans, in which the latter were defeated, with the
loss of 45,000 men.
176 - EONI
in the Ancient Scotch rite, sometimes called the “Ancient Royal
Arch of Solomon.” This is, without question, the most interesting
and impressive of what are called the ineffable degrees. The his
torical portions of this degree are copious, and afford us much in-
formation in relation to Enoch, and the mode in which, notwith-
standing the destructive influence of the deluge and the lapse of
ages, he was enabled to preserve important secrets, eventually to be
communicated to the first possessors of this degree. Its officers are
a Most Potent Grand Master, representing Solomon K. of I.; a
Grand Warden, representing Hiram K. of T.; a Grand Inspector,
Grand Treasurer, and Grand Secretary.
The apron of this degree is lined with yellow, and has on it a
triangle.
The jewel is a medal of gold. On one side is a representation of
two people letting down a third through a square hole into arches,
and round the edge these letters, “R. S. S. G. I. E. S. I. P. A. T.
S. R. E., A. M. 2995.” They are the initials of the following sen-
tence: “Regnante Sapientissimo Salamone, G J. et S
Invenerunt Prettosissimum Artificum. Thesaurum, Subter Ruinas
Enoch, Anno Mund; 2995.”
Knight of the Pelican,—One of the titles by which the Princes
of Rose Croix are designated.
Knight of the Red Cross.-This is strictly a masonic order of
knighthood, and its history is intimately connected with the cir-
cumstances related in the Royal Arch degree. It has no analogy
to the degrees of chivalry, dating its existence long before the
Crusades, or even the Christian era, as far back, indeed, as the reign
of Darius, by whom it is said to have been founded. It is, how-
ever, always conferred in an Encampment of Knights Templars, and
is given preparatory to communicating that degree, though there is
no connection whatsoever between the two. After the death of
Cyrus, the Jews, who had been released by him from their cap-
tivity, and permitted to return to Jerusalem for the purpose of
rebuilding the Temple, found themselves obstructed in the under-
taking by the neighbouring nations, and especially by the Sama-
ritans. Hereupon they sent an embassy, at the head of which was
their prince Zerubbabel, to Darius, the successor of Cyrus, to crave
his interposition and protection. Zerubbabel, awaiting a favourable
opportunity, succeeded not only in obtaining his request, but also
in renewing the friendship which formerly existed between the
king and himself. In commemoration of these events Darius is
Said to have instituted a new order, and called it the Knights of
the East. They afterwards assumed their present name from the
red cross borne in their banners. The historical circumstances
RNI - 177
connected with this degree will be found in Josephus, and in the
3d and 4th chapters of the 1st Book of Esdras. It is asserted that
this order has been long known in Europe under different names,
though its introduction into this country is of comparatively recent
date. A council of Knights of the Red Cross is composed of the
following officers:—a Sovereign Master, Chancellor, Master of the
Palace, Prelate, Master of Despatches, Master of Cavalry, Master
of Infantry, Standard-Bearer, Sword-Bearer, Warder, and Sentinel.
Knight of the Royal Axe, or Prince of Libanus—Royal-Hache,
ow Prince du Liban.—The twenty-second degree in the Ancient
Scotch rite. It was instituted to record three memorable services
rendered to masonry by the “mighty cedars of Lebanon,” and its
history furnishes some interesting information on the subject of
the Sidonian architects.
We learn from this degree that the Sidonians were employed in
cutting cedars on Mount Libanus or Lebanon, for the construction
of Noah's ark. Their descendants subsequently cut cedars from
the same place for the ark of the covenant; and the descendants of
these were again employed in the same offices, and in the same
place, in obtaining materials for building Solomon's Temple. Lastly,
Zerubbabel employed them in cutting the cedars of Lebanon for
the use of the second Temple. This celebrated nation formed
colleges on Mount Libanus, and in their labours always adored the
Great Architect of the Universe. I have no doubt that this last
sentence refers to the Druses, that secret sect of Theists who still
reside upon Mount Libanus, and in the adjacent parts of Syria and
Palestine, and whose mysterious ceremonies have attracted so much
of the curiosity of Eastern travellers.
Thory” says that Pierre Riel, Marquis of Beurmonville, who died
in Paris in 1821, having gone to the island of Bourbon, was there
elected Grand Master of all the lodges of India in 1778, and then
instituted this degree.
The apron of the Knights of the Royal Axe is white, lined and
bordered with purple. On it is painted a round table, on which
are laid several architectural plans. On the flap is a three-headed
serpent. The jewel is a golden axe, having on the handle and
blade the initials of several personages illustrious in the history of
masonry.
Knight of the R. S.Y. C. S.—See Roy AL ORDER OF SCOTLAND.
Knights of St. John of Jerusalem.-According to a tradition of
the Rose Croix, 27,000 of the descendants of the Masons who, at
the destruction of Jerusalem by Titus, had fled to Scotland, being
* Chronologie, tome i., p. 311.
N
178 ENI
desirous of uniting in the war of the Crusades, obtained permission
of the Scotch monarch, and, on their arrival in Palestine, performed
so many deeds of valour as to attract the admiration of the Knights
of St. John of Jerusalem, who, as a token of their esteem, requested
to be initiated into the masonic order, whence arose the connection
of that body with the Freemasons.
Knight of the Sun—Chevalier du Soliel.—The twenty-eighth
degree of the Ancient Scotch rite, sometimes called by other names,
as Prince of the Sun, Prince Adept, and Key of Masonry, or Chaos
Disentangled. This is a philosophical degree. Its ceremonies and
lecture are employed in giving a history of all the preceding
degrees, and in explaining the emblems of masonry. Its great object
is the inculcation of TRUTH. The principal officers are styled
Thrice Perfect Father Adam and Brother Truth; the other officers
are named after the seven chief angels, and the brethren are called
Sylphs. The jewel is a gold medal, with a sun on one side sur-
rounded by rays, and on the reverse a globe. There is but one
light in the lodge, which shines from behind a globe of water.
Ragon,” speaking of this degree, says that it is not, like many of
the high degrees, a modern invention, but is of the highest anti-
quity; and was, in fact, the last degree of initiation, teaching, as it
did, the doctrines of natural religion, which formed an essential
part of the ancient mysteries.
Knight of the Three Kings.-A side degree sometimes given by
Lecturers. Its history connects it with the dedication of the first
Temple, the conferrer of the degree representing King Solomon.
Its moral tendency appears to be the inculcation of reconciliation
of grievances among Masons by friendly conference. It may be
conferred by any Master Mason on another.
Knights Templars.-In the early ages of the Christian Church,
a holy veneration for the scenes which had been consecrated by the
sufferings and death of the founder of our religion, led thousands
of pious pilgrims to visit Jerusalem, for the purpose of offering up
their devotions at the sepulchre of the Lord. To such a height
did this religious enthusiasm arrive, that, in 1064, not less than
7,000 pilgrims assembled from all parts of Europe around the
tomb of Christ. At a time when the facilities of intercourse
which now exist were unknown, the journey must have always
been attended with difficulties and dangers, to which the youthful,
the aged, and the infirm, must often have been sacrificed. But when
Palestine was conquered by the Arabs, and the land of pilgrimage
became infested by hordes of barbarous fanatics, inspired with the
* Cours Philosophique, p. 361.
JKNI 179
most intense hatred towards Christianity, these difficulties and
dangers were eminently increased. The tale of the sufferings
inflicted on the pilgrims by the Mussulman possessors of Jerusalem
excited in Europe an enthusiastic indignation, which led to the
institution of the Crusades, wars undertaken solely for the purpose
of recovering the Holy Land from the followers of Mahomet. In
1099 the city of Jerusalem was captured by the Crusaders, the
consequence of which was an increase in the zeal of pilgrimage,
which had been gathering intensity during its long suppression by
the barbarities of the Turcomans. But although the infidels had
been driven out of Jerusalem, they had not been expelled from
Palestine, but they still continued to infest the lofty mountains
bordering on the sea-coast, from whose inaccessible strongholds
they were wont to make incursions into the roads surrounding the
bioly City, and pillage every unguarded traveller.
To protect the pious pilgrims thus exposed to plunder and death,
nine noble knights, who had previously distinguished themselves
at the siege of Jerusalem, united in a brotherhood, and bound
themselves by a solemn compact to aid one another in clearing the
highways of infidels and robbers, and in protecting the pilgrim
through the passes and defiles of the mountains to the Holy City.”
These knights called themselves the Poor Fellow-Soldiers of Jesus
Christ. Baldwin, King of Jerusalem, gave them, in 1118, for a
dwelling, a part of the church which had been built by the Em-
peror Justinian within the site on which the Temple of Solomon
had been erected on Mount Moriah, and adjoining to the temple
which had been built by the Caliph Omar. Thenceforth they
assumed the title of “Poor Fellow-Soldiers of Christ and of the
Temple of Solomon.”t The views of the order now became more
extensive, and they added to their profession of protecting poor
pilgrims, that of defending the kingdom of Jerusalem, and the
whole Eastern Church, from the attacks of infidels. Hugh de
Payens was chosen by the knights their leader, under the title of
the “Master of the Temple.” Their name and reputation spread
rapidly through Europe, and many of the nobles of the West, who
had visited Palestine as pilgrims, aspired to become members of
the order. In 1128 they received a rule or system of regulations
from the pope, which had been drawn expressly for them by St.
Bernard. In the same year Hugh de Payens visited various parts of
Europe, and received from different princes and nobles many liberal
donations of land and money. In England, especially, where the
amount granted was large, he established a branch of the order,
d * The Knights Templars, by C. G. Addison, Esq., of the Inner Temple, p. 6. Lon-
on, 1842.
f Pauperés Commilitiones Christi et Templi Solomonis.
180 KNI
placing a Knight Templar at its head as his procurator and vice-
gerent, with the title of Prior of the Temple. As the English
domains became enlarged, this title was successively changed to
that of Grand Prior, and then to that of Master of the Temple in
England. At this time the rule of St. Bernard, which had been
adopted for their government, prescribed to them a dress, consist-
ing of a white mantle, “that those,” as the rule expressed it, “who
have cast behind them a dark life, may know that they are to
commend themselves to their Creator by a pure and white
life.” To this Pope Eugenius, some years afterwards, added a
red cross as a symbol of martyrdom. Their banner was half black,
half white, called Beauseant, “that is to say, in the Gallic
tongue, Bien-Seant (well-becoming), because they are fair and
favourable to the friends of Christ, but black and terrible to his
enemies.”f
The knights, engaged in continued wars with the infidels, con-
tinued to increase their reputation and enlarge their possessions,
which are esteemed by Dugdale to have produced, in 1185, the enor-
mous annual sum of six millions sterling. But in the beginning of
the fourteenth century, the avarice of Philip le Bel, and the weak-
ness and perfidy of Clement V., conspired to give a blow to their
order, from which it never recovered. Before adverting to that
catastrophe, I shall occupy a few moments in examining the
organization of the order during the most prosperous period of its
existence. .
The order of the Temple, in the twelfth century, was divided
into three classes, knights, priests, and serving brethren. Every
candidate for admission into the first class must have received the
honour of knighthood in due form, and according to the laws of
chivalry, and consequently the Knights Templars were all men of
noble birth. The second class, or the priests, were not originally
a part of the order, but by the bull of Pope Alexander, known as
the bull omne datum optimum, it was ordained that they might be
admitted, to enable the knights more commodiously to hear divine
service, and to receive the sacraments. Serving brothers, like the
priests, were not a part of the primitive institution. They owed
their existence to the increasing prosperity and luxury of the
order.
Over this society, thus constituted, was placed a presiding officer,
with the title of Grand Master. His power, though great, was
limited. He was, in war, the commander-in-chief of all the forces
of the Temple. In his hands was placed the whole patronage of
the order, and as the vicegerent of the pope, he was the spiritual
head and bishop of all the clergy belonging to the Society. He
* Regula., cap. xx. † James de Vitry, Hist. Hierosol.
FCNI 181
was, however, much controlled and guided by the chapter, without
whose consent he was never permitted to draw out or expend the
money of the order.
The Grand Master resided originally at Jerusalem; afterwards,
when that city was lost, at Acre, and finally at Cyprus. His duty
always required him to be in the Holy Land; he consequently
never resided in Europe. He was elected for life, from among the
knights, in the following manner:—On the death of the Grand
Master a Grand Prior was chosen to administer the affairs of the
order until a successor could be elected. When the day which had
been appointed for the election arrived, the chapter usually assem-
bled at the chief seat of the order; three or more of the most
esteemed knights were then proposed, the Grand Prior collected
the votes, and he who had received the greatest number was nomi-
nated to be the electing Prior. An Assistant was then associated
with him in the person of another knight. These two remained
all night in the dº engaged in prayer. In the morning they
chose two others, and these four two more, and so on until the
number of twelve (that of the apostles) had been selected. The
twelve then selected a chaplain. The thirteen then proceeded to
vote for a Grand Master, who was elected by a majority of the
votes. When the election was completed it was announced to the
assembled brethren; and, when all had promised obedience, the
Prior, if the person was present, said to him, “In the name of God
the Father, the Son, and the Holy Ghost, we have chosen, and do
choose thee, brother N., to be our Master.” Then, turning to the
brethren, he said, “Beloved sirs and brethren, give thanks unto
God, behold here our Master.”
The remaining officers were a Marshal, who was charged with
the execution of the military arrangements on the field of battle.
The Prior of Jerusalem, called the Grand Preceptor of the Temple,
was the Treasurer of the order, and had charge of all the receipts
and expenditures. The Draper had the care of the clothing de-
partment, and distributed the garments to all the brethren. The
Standard-Bearer bore the glorious Beauseant to the field. The
Turcopilar was the commander of a body of light horse called Tur-
copoles, who were employed as skirmishers and light cavalry. And
lastly, to the Guardian of the Chapel was entrusted the care of the
ortable chapel, which was always carried by the Templars into
the field.t
Each province of the order had a Grand Prior, who was in it the
representative of the Grand Master; and each house was governed
* See N. Americ. Quart. Mag., vol. vii., p. 328.
f This list is given on the authority of Addison. Other writers vary slightly in
the names and number of these officers.
182 IKNI
by a Prior or Preceptor, who commanded its knights in time of
war, and presided over its chapter in peace. -
The mode of reception into the order is described to have been
exceedingly solemn. A novitiate was enjoined by the canons;
though practically, it was in general dispensed with. The candi-
date was received in a chapter assembled in the chapel of the
order, all strangers being rigorously excluded. The Preceptor
opened the business with an address to those present, demanding
if they knew of any just cause or impediment why the candidate
should not be admitted. If no objection was made, the candidate
was conducted into an adjacent chamber, where two or three of the
knights, placing before his view the rigour and austerities of the
order, demanded if he still persisted in entering it. If he persisted,
he was asked if he was married or betrothed, had made a vow in
any other order, if he owed more than he could pay, if he was of
sound body, without any secret infirmity, and free. If his answers
proved satisfactory, they left him and returned to the chapter, and
the Preceptor again asked, if any one had anything to say against
his being received. If all were silent, he asked if they were willing
to receive him. On their assenting, the candidate was led in by
the knights who had questioned him, and who now instructed him
in the mode of asking admission. He advanced, and kneeling be-
fore the Preceptor with folded hands, said, “Sir, I am come before
God, and before you and the brethren; and I pray and beseech
you, for the sake of God, and our sweet lady, to receive me into
your society and the good works of the Order, as one who, all his
life long, will be the servant and slave of the order.” The Precep-
tor then inquired of him if he had well considered all the trials and
difficulties which awaited him in the order, adjured him on the
Holy Evangelists to speak the truth, and then put to him the
Questions which had already been asked of him in the preparation
room, further inquiring if he was a knight, and the son of a knight
and gentlewoman, and if he was a priest. He then asked him the
following questions:—“Do you promise to God and Mary, and our
dear lady, obedience, as long as you live, to the Master of the
Temple, and the Prior who shall be set over you? Do you promise
chastity of the body? Do you further promise a strict compliance
with the laudable customs and usages of the order now in force,
and such as the Master and knights may hereafter add? Will you
fight for and defend, with all your might, the holy land of Jerusa-
lem, and never quit the order but with the consent of the Master
and Chapter? And lastly, do you agree that you never will see a
Christian unjustly deprived of his inheritance, nor be aiding in
such a deed?” The answers to all these questions being in the
affirmative, the Preceptor then said: “In the name of God, and of
ENI 183
Mary, our dear lady, and in the name of St. Peter of Rome, and of
our Father the Pope, and in the name of all the brethren of the
Temple, we receive you to all the good works of the order, which
have been performed from the beginning, and will be performed to
the end, you, your father, your mother, and all those of your family
whom you let participate therein. So you, in like manner, receive
us to all the good works which you have performed and will per-
form. We assure you of bread and water, the poor clothing of the
order, and labour and toil enow.” The Preceptor then took the
white mantle, with its ruddy cross, placed it about his neck, and
bound it fast. The Chaplain repeated the 133d Psalm; “Behold
how good and how pleasant it is for brethren to dwell together in
wnity;” and the prayer of the Holy Spirit, “Deus qui corda
fidelium;” each brother said a Pater, and the Preceptor and Chap-
lain kissed the candidate. He then placed himself at the feet of
the Preceptor, who exhorted him to peace and charity, to chastity,
obedience, humility, and piety, and so the ceremony was ended.*
But to resume the history of the order. From the time of Hugh
de Payens, to that of Jacques de Molay, the Templars continued
to be governed by a succession of the noblest and bravest knights
of which the chivalry of Chistendom could boast. They continued
to increase in power, in fame, and in wealth, and, what is unfortu-
nately too often the concomitants of these qualities, in luxury, and
pride. In the beginning of the fourteenth century, the throne of
France was filled by Philip the Fair, an ambitious, a vindictive,
and an avaricious prince. In his celebrated controversy with Pope
Boniface, the Templars had, as was usual with them, sided with
the Pontiff and opposed the King; this act excited his hatred: the
order was enormously wealthy; this aroused his avarice: their
power interfered with his designs of political aggrandizement; and
this alarmed his ambition. He therefore secretly concerted with
Pope Clement V, a plan for their destruction, and the appropria-
tion of their revenues. Clement, by his direction, wrote, in June,
1306, to De Molay, the Grand Master, who was then at Cyprus,
inviting him to come and consult with him on some matters of
great importance to the order. De Molay obeyed the summons,
and arrived in the beginning of 1307 at Paris, with sixty knights
and a large amount of treasure. He was immediately imprisoned,
and, on the 13th of October following, every knight in France was,
in consequence of the secret orders of the King, arrested on the
pretended charge of idolatry, and other enormous crimes, of which
a renegade and expelled Prior of the order was said to have con-
fessed that the knights were guilty in their secret chapters. On
the 12th of May, 1310, fifty-four of the knights were, after a mock
* N. Americ. Quart. Mag., ut supra.
184 ENI
trial, publicly burnt, and on the 18th of March, 1314, De Molay,
the Grand Master, and the three principal dignitaries of the order,
suffered the same fate. They died faithfully asserting their inno-
cence of all the crimes imputed to them. The order was now, by
the energy of the King of France, assisted by the spiritual authority
of the Pope, suppressed throughout Europe. But it was not amni-
hilated. De Molay, in anticipation of his fate, had appointed John
Mark Larmenius as his successor in office, and from that time to
the present there has been a regular and uninterrupted succession
of Grand Masters. Of the names of these Grand Masters, and the
date of their election, I annex a list for the gratification of the
curious” —
1. Hugh de Payens,......... 1118 28. Arnold de Braque, ...... 1340
2. Robert of Burgundy, , . , 1139 29. John de Claremont, ... 1349
3. Everard de Barri, ...... 1147 || 30. Bertrand de Guesclin, ... 1357
4. Bernard de Tremellape, 1151 || 31. John Arminiacus, ...... 1381
5. Bertrand de Blanchefort, 1154 || 32. Bernard Arminiacus, ... 1392
6. Andrew de Montbar, ... 1165 || 33. John Arminiacus, ...... 1419
7. Philip of Naplus, ......... 1169 || 34. John de Croy, ............ 1451
8. Odo de St. Amand,...... 1171 || 35. Bernard Imbault,......... 1472
9. Arnold de Troye,......... 1180 || 36. Robert Senoncourt,...... 1478
10. John Terricus, ......... ... 1185 || 37. Galeatius de Salazar, ... 1497
11. Gerard Ridefort, ......... 1187 ||38. Philip Chabot, ............ 1516
12. Robert Sabiaeus, ......... 1191 | 89. Gaspard de Jaltiaco Ta-) 1544
13. Gilbert Gralius, ......... 1196 Vanensis, ...............
14. Philip de Plessis, ......... 1201 | 40. Henry de Montmorency, 1574
15. William de Carnota, ... 1217 || 41. Charles de Valois, ...... 1615
16. Peter de Montagu, ...... 1218 42. James Ruxellius de 1651
17. Armaud de Petragrossa, 1229 tºº." º
18. Herman de Petragrorius 1237 || 43. Duc de Duras, ............ 1681
19. William de Rupefort, ... 1244 |44. Philip Duke of Orleans, 1705
20. William de Sonnac,...... 1247 || 45. Duc de Maine, ............ 1724
21. Reginald Vichierius, ... 1250 |46. Louis Henry Bourbon, 1737
22. Thomas Beraud, ......... 1257 |47. Louis Francis Bourbon, 1741
23. William de Beaujeau, ... 1274 || 48. Duc de Cosse Brissac, 1776
24. Theobald Gaudinius, ... 1291 |49. Claude M. R. Chevil- ? 1792
25. Jacques de Molay, ...... 1298 lon, ..................... Š
26. John Mark Larmenius, 1314 50. Bernard R. F. Pala- 1804
27. Thomas Theobald Alex- 1324 prat, .....................
andrinus, ............... } ** | 51. Sir Sidney Smith,......... 1838
Notwithstanding, therefore, the efforts of the King and the
Pope, the order of Templars was not entirely extinguished. In
Erance it still exists, and ranks among its members some of the
* It may be as well to observe that this is the list given by the order of the Temple
of Paris, who claim to be the lineal descendants of the ancient order. Other Tem-
plars, who do not admit the legality of the Grand Mastership of Larmenius, give dif-
ferent catalogues of Grand Masters.
RCNT 185
most influential noblemen of the kingdom. In Portugal the name
of the order has been changed to that of the “Knights of Christ,”
and its Cross is frequently conferred by the government as the
reward of distinguished merit. In England the Encampment of
Baldwin, which was established at Bristol by the Templars who
returned with Richard I. from Palestine, still continues to hold
its regular meetings, and is believed to have preserved the ancient
costume and ceremonies of the order. This Encampment, with
another at Bath, and a third at York, constituted the three original
Encampments of England. From these have emanated the existing
Encampments in the British Islands and in the United States, so
that the order, as it now exists in Britain and America, is a lineal
descendant of the ancient order.
The connection between the Knights Templars and the Free-
masons has been repeatedly asserted by the enemies of both insti-
tutions, and as often admitted by their friends. Lawrie, on this
subject, holds the following language:—“We know that the Knights
Templars not only possessed the mysteries, but performed the cere-
monies, and inculcated the duties of Freemasons;” and he attri-
butes the dissolution of the order to the discovery of their being
Freemasons, and their assembling in secret to practise the rites of
the order. He further endeavours to explain the manner in which
they became the depository of the masonic mysteries, by tracing
their initiation to the Druses, a Syriac fraternity, which, at the
time of the Crusades, and long after, existed on Mount Libanus.”t
CoSTUME.—At the conclusion of this article a few remarks on
the costume of the order may be acceptable. The present black
dress of the Templars is derived from the Knights of Malta, to
whom, with the Teutonic Knights, their estates were assigned by
Pope Clement on the dissolution of the order, and with whom
many of the knights united themselves. But originally, as we
have already observed, their costume was white. In the Statutes
of the order, as established in Scotland, which were revised in
1856, the ancient costume was exactly adopted. According to
these regulations the dress of the Knights Templars is as follows:—
“1. MEN-AT-ARMs and SERVING BRETHREN are habited in brown
garments.
“2. ESQUIRE.-White woollen mantle to reach the knee in front,
and taper away to the ankle behind, fastened with a white cord
and tassels, no cape or hood; white woollen tunic, reaching to about
three or four inches above the knee; tight white pantaloons; buff
boots with black spurs and leathers; white woollen cap; cross-
hilted sword, with brass guard and black hilt, black leather
Scabbard, black belt, and brass buckle; buff gauntlets. Badge, an
* Hist, of Freemasonry, p. 58. † Ibid., p. 88.
186 EONI
enamelled black cross with white orle, suspended from the neck by
a white ribbon.
“3. KNIGHT.—Mantle and tunic as above, but with a cape, and a
red cross patée on the left shoulder of the mantle and left breast of
the tunic; white stock, with falling shirt collar; pantaloons as above;
boots as above, with buff tops turned over, five inches broad; no
tassels; spurs gilt, with red leathers; sash of white silk, half a yard
in breadth, tied in a knot in front, the ends edged with a white
silk fringe, hanging down, and a small red cross near the extrem-
ities; white woollen cap, with red leather band; sword as above,
but the hilt of white ivory; scabbard of red morocco; belt of red
leather with gilt buckle; gauntlets as above, with a red cross on the
wrist. Badge as above, with the addition of a small red cross
enamelled thereon, suspended from the neck by a red ribbon with
white edges, about two inches broad, passing through the ring of
the badge.
“4. KNIGHT COMPANION.—Mantle as of the Knight, but with a
hood lined with white, and fastened with red silk cord and tassels.
Tunic and stock as above; pantaloons as above, or buff coloured (if
preferred); boots as of the Knight, but with red silk tassels; spurs,
leathers, and sash as above, but the latter terminated by a red silk
fringe; red velvet cap, no ornament of topaz or crystal stone;
gauntlets, Sword, belt, and buckle of Knight; scabbard of red velvet.
Badge as of Knight, and suspended as in that grade.
“5. KNIGHT COMMANDER.—Mantle as above, but with a hood lined
with red. Tunic as above, but instead of the red cross patée an
elongated red cross in front, extending from about two inches from
the collar to within three inches from the bottom; Stock, panta-
loons, spurs, leathers, and sash, as of a Knight Companion; boots as
above, but with the lower half of the turned over tops red; red
velvet cap, with red silk cord and tassels, ornamented in front with
a topaz or crystal stone set in silver; gauntlets, sword, belt, buckle,
and scabbard as above. Badge as above, but surmounted by a gold
crown, suspended as above.
“6. GRAND CROSS.—Mantle as of the Knight Commander, but
fastened by a white and red silk cord, with silver bullion tassels,
and having the badge of the grade (or the same embroidered) on
the centre of the red cross. Tunic as of the Knight Commander,
with the addition of ermine fur round the skirt and wrists; stock
and pantaloons as above; boots as above, but with silver bullion
tassels; Spurs, leathers, and Sash as above, but the latter terminated
with silver fringe; red velvet cap, with band of silver lace, silver
bullion cord and tassels, ornamented as above; gauntlets, sword, belt,
buckle, and scabbard as of Knight Commander. Badge as of Knight
Commander, but suspended from a cordon or broad red ribbon
FCNI 187
with white edges, at least three and a-quarter inches in breadth,
worn over the right shoulder and under the left arm; the Patri-
archal cross may be worn in addition, suspended from a small chain
round the neck.
“7. Grand Office-Bearers and Grand Priors of Langues (not
Grand Crosses), wear the cordon of Grand Crosses, with their badge
suspended therefrom, and also the Patriarchal Cross; in all other
respects they are only entitled to the costume of their own grade.
The Grand Master's mantle has ermine fur round the skirt; his
costume in other respects is that of a Knight Grand Cross.
“8. The half-dress costume of each grade consists of the mantle
and badge.
“9. Every Knight Companion, Knight Commander, and Knight
Grand Cross is entitled to wear above his mantle the badge of his
grade, suspended from a collar composed of seventy-two oval red
beads, separated by nine white ones of a larger size, on which are
the letters I. H. S., enamelled black.
“10. The Grand Master alone wears the collar of steel, in the
form of a chain of eighty-one links, from which hangs the red cross
of the Order, having engraved on the back “Ferro non auro se
muniwnt.”
“11. RING OF PROFESSION.—Every Knight Companion, Knight
Commander and Grand Cross, as soon as he receives his Patent,
Commission, or Creation, ought at all meetings of the Order to
wear on his right hand, as a symbol of his perpetual union with
the Order, a gold ring, on which is enamelled on a white ground
the red cross of the Order; on one side of the cross are engraved
the letters P. D., on the other E.P. ; on the opposite part of the
ring may be the letters V.D.S.A., separated (if wished) by a stone,
on which are engraved the arms of the wearer, according to his
grade; on the inside of the ring is engraved in Latin the name of .
the Knight, and the words Eques Templi prof. consecr. creat., and
the date of his reception expressed in terms of the calendar for
some time used by the Chapter General.”
In America, the dress is very different from that of the ancient
knights. The suit is black, with black gloves. A black velvet
sash, trimmed with silver lace, crosses the body from the left
shoulder to the right hip, having at its end a cross-hilted dagger, a
black rose on the left shoulder, and a Maltese cross at the end.
Where the sash crosses the left breast is a nine-pointed star in
silver, with a cross and serpent of gold in the centre, within a
circle, around which are the words, “In hoc signo vinces.” The
apron is of black velvet, in triangular form, to represent the delta,
and edged with silver lace. On its flap is placed a triangle of
silver, perforated with twelve holes, with a cross and serpent in
I 88 LAB–LAN
the centre; on the centre of the apron are a skull and cross-bones,
between three stars of seven points, having a red cross in the centre
of each. The belt is black, to which is attached a cross-hilted
sword. The caps vary in form and decoration in different Encamp-
ments. The standard is black, bearing a nine-pointed cross of
silver, having in its centre a circle of green, with the cross and
Serpent in gold, and the motto around, “In hoc sigmo vinces.”
L
Labour.—From the time of opening to that of closing, a
lodge is said to be at labour. This is but one of the numerous
instances in which the terms of operative masonry are symbolically
applied to speculative; for as our operative ancestors, when congre-
gated in lodge, were engaged in the building of material edifices,
So Free and Accepted Masons are supposed to be employed in the
erection of a superstructure of virtue and morality, upon the foun-
dation of the masonic principles which they were taught at their
admission into the order. Extending the allusion, the lodge is said
“to be called from labour to refreshment,” whenever, in the course
of the meeting, it adjourns for a definite period, or takes a recess
of a few minutes. During this time the Junior Warden presides
over the craft.
Ladder.—See JACOB's LADDER.
Landmarks,—In ancient times it was the custom to mark the
boundaries of lands by means of stone pillars, the removal of which
by malicious persons would be the occasion of much confusion, men
having no other guide than these pillars by which to distinguish
the limits of their property. To remove them, therefore, was con-
sidered a heinous crime. “Thou shalt not,” says the Jewish law,
“remove thy neighbour's landmark, which they of old time have set
in thine inheritance.” Hence those peculiar marks of distinction
by which we are separated from the profane world, and by which we
are enabled to designate our inheritance as the “Sons of light,” are
called the landmarks of the order. The universal language and
the universal lawst of masonry are landmarks, but not so are the
local ceremonies, laws, and usages, which vary in different countries.
To attempt to alter or remove these sacred landmarks by which
we examine and prove a brother's claims to share in our privileges,
is one of the most heinous offences that a Mason can commit.
* Deuteronomy xix. 14.
f It has been supposed by some authorities, that all laws which were in existence
in 1717, at the re-organization of the Grand Lodge in the south of England, are to
be considered as landmarks. -
LAN–LEB 189
There are, however, certain forms and regulations which, although
not constituting landmarks, are nevertheless so protected by the
venerable claim of antiquity, that they should be guarded by every
good Mason with religious care from alteration. It is not in the
power of any body of men to make innovations in masonry.
Language, Universal,—Freemasons boast, with truth, that they
possess an universal language, which men of all languages can
understand. “An universal language,” says Mr. Locke,” “has
been much desired by the learned of many ages. It is a thing
rather to be wished than hoped for. But it seems the Masons
pretend to have such a thing among them.” We who possess that
language can estimate its value; for we know that its eloquent
tones have often won sympathy from the most unfeeling, and con-
verted the indifferent stranger into the faithful brother.
Lapicida.-A Freemason.—See LATOMUs.
Latin Lodge.—In the year 1784, Brown, the celebrated play-
sician, organized the Roman Eagle Lodge at Edinburgh, the whole
work of which was conducted in the Latin language.
Latomus.-A Latin term derived from the Greek A2 roaos, a stone-
cutter. It is used in the sense of a Freemason in Molart's Latinº
Register, quoted in the notes to Preston, note 17. A purer Latin
word is lapicida, which Ainsworth defines “a stone-cutter, a Free-
mason.”f Architecto is used by some writers.
Laws of Masonry.—The laws of masonry are of two kinds, local
and universal. The local laws are those enacted by Grand and
subordinate lodges for the government of their members. These,
of course, may be altered or annulled at the pleasure of the bodies
who originally framed them. The universal laws are those handed
down by universal consent from times immemorial, and which
govern the fraternity throughout the world. These are irrevocable,
for they constitute a part of the ancient landmarks. We will give
an example of each kind. The rule regulating the amount of the
fee to be paid on the admission of candidates is a local law, and
varies in every country; but the law which declares that no
woman can be admitted is universal, and controls every lodge on
the face of the globe,
Lebanon or Libanus.-A mountain, or rather a range of moun-
tains in Syria, extending from beyond Sidon to Tyre, and forming
* That is, if Leland's Manuscript be authentic.
# The Acta Latomorum, a modern French work, states that the word latimus was
first applied by the Jesuits to designate a Freemason. The use of it in 1429, by
Molart, proves that this is not so. Ragon has very truly said, that the statements of
the Acta Latomorum require verification before they can be received as authentic.
190 LEC
the northern boundary of Palestine. Lebanon is celebrated for the
cedars which it produces, many of which are from fifty to eighty
feet in height, and cover with their branches a space of ground the
diameter of which is still greater. Hiram, King of Tyre, in whose
dominions Mount Lebanon was situated, furnished these trees for
the building of the Temple of Solomon.
Lecture-Each degree of masonry contains a course of instruc-
tion, in which the ceremonies, traditions, and moral instruction
appertaining to the degree, are set forth. This arrangement is
called a lecture. Each lecture, for the sake of convenience, and
for the purpose of conforming to certain divisions in the ceremonies,
is divided into sections, the number of which have varied at dif-
ferent periods, although the substance remains the same. Accord-
ing to Preston, the lecture of the first degree contains six sections;
that of the second, four; and that of the third, twelve. But
according to the arrangement adopted in this country, there are
three sections in the first degree, two in the second, and three in
the third. -
In the Entered Apprentice's degree the first section describes
the proper mode of initiation, and supplies the means of qualifying
us for our privileges, and of testing the claims of others. The second
section rationally accounts for all the ceremonies peculiar to this
degree. The third section explains the nature and principles of
our institution, and instructs us in the form and construction of
the lodge, furnishing, in conclusion, some important lessons on the
various virtues which should distinguish a Freemason.
In the Fellow-Craft's degree the first section recapitulates the
ceremonies of passing a candidate. The second section gives an
account of the ancient division of our institution into operative and
speculative Masons, and, by striking emblems, directs the candidate
to an attentive study of the liberal arts and sciences.
In the Master's degree the first section illustrates the ancient
and proper mode of raising a candidate to the sublime degree. In
the second section the historical traditions of the order are intro-
duced, and an important instance of masonic virtue, is exemplified.
Tn the third section our emblems are explained, and the construc-
tion of Solomon's Temple described.
There does not seem to have been any established system of
lectures, such as now exist, previous to the revival of masonry in
the beginning of the eighteenth century. In 1720 Desaguliers
and Anderson, the compilers of the Book of Constitutions, arranged
the lectures for the first time in a catechetical form, from the old
Charges and other masonic documents that were then extant. Of
this system, Dr. Oliver informs us, that “the first lecture extended

LEC 191
to the greatest length, but the replies were circumscribed within a
very narrow compass. The second was shorter, and the third,
called ‘the Master's Part, contained only seven questions, besides
the explanations and examinations.” The imperfection of these
lectures loudly called for a revision of them, which was accordingly
accomplished in 1732 by brother Martin Clare, a man of talent,
and afterwards a Deputy Grand Master. Clare's amendments,
however, amounted to little more than the addition of a few moral
and scriptural admonitions, and the insertion of a simple allusion
to the human senses, and to the theological ladder.
Subsequently, Thomas Dunckerley, who was considered as the
most intelligent Mason of the day, extended and improved the lec-
tures, and among other things first gave to the theological ladder
its three most important rounds.
The lectures thus continued until 1763, when Hutchinson gave
them an improved form, which was still further extended in 1772
by Preston, who remained for a long time the standard. But at
the union of the two Grand Lodges of England in 1813, Dr Hem-
ming established that system which is now generally practised in
the English lodges.
The lectures of Preston were early introduced into this country,
having been, however, much modified by T. S. Webb, whose sys-
tem has been the basis of all those taught since his day in the
lodges of the United States. No changes of any importance have
been made in the lectures, in this country, since their first intro-
duction.
These constitute the simple text of masonry, while the extended
illustrations which are given to them by an intelligent Master or
Lecturer, and which he can only derive from a careful study of
Scripture, of history, of the manuscript lectures of the philosophical
degrees, and lastly, of the published works of learned masonic
writers, constitute the commentary, without which the simple text
would be comparatively barren and uninstructive. These commen-
taries are the philosophy of masonry, and without an adequate
knowledge of them no brother can be entitled to claim our techni-
cal title of a “bright Mason.” In relation to this subject, the fol-
lowing extract from the Freemason's Quarterly Review,t published at
London, deserves preservation:-
“Our masonic Society has to this day retained many interesting
symbols in its instructions, when properly explained by a scientific
Lecturer, and not garbled by ignorant pretenders, who, by dint
merely of a good memory and some assurance, intrude themselves
on a well-informed assembly of brethren, by giving a lecture not
composed by themselves, but taught them verbatim.”
* Symbol of Glory, lect. i., p. 17. f Vol. ii., p. 274.
192 LEC_LEV
Lecturer.—A brother of skill and intelligence, entrusted with
the task of instructing the lodges in the proper mode of work, in
the ceremonies, usages, legends, history, and science of the order.
When the appointment emanates, as it always should, from a Grand
Lodge, he is called a Grand Lecturer.
Legend,-A legend may properly be defined a traditional tale.”
All countries and all religions have their legends. In the Ancient
Mysteries there was always a legend on which much symbolical
instruction was based. These legends of the mysteries, although
they varied as to the subject of the history in each, yet all agree in
this, that they were funereal in their character—that they comme-
morated the death by violence, and the subsequent resurrection, of
some favourite hero or hero-god—and that beginning with lamenta-
tion they ended in joy.
“In like manner Freemasonry has its legends and allegorical
references, many of them founded in fact, and capable of unques-
tionable proof, while others are based on Jewish traditions, and
only invested with probability, while they equally inculcate and
enforce the most solemn and important truths.”f Of these legends,
the one which may, by way of excellence, be called “The Legend,”
and which more particularly is connected with the Master's degree,
it may be supposed was substituted by our ancient brethren, when
they united themselves at the Temple with the Dionysians for
the pagan and apocryphal legend of Bacchus, celebrated by that
Society.;
Level,-An emblem of equality. In the sight of God, who
alone is great, all men are equal, subject to the same infirmities,
hastening to the same goal, and preparing to be judged by the
same immutable law. In this sense only do Masons speak of the
equality which should reign in the lodge; but as “peaceable sub-
jects to the civil powers,” they deny the existence of that revolu-
tionary equality, which, levelling all distinctions of ranks, would
tend to beget confusion, insubordination, and anarchy in the state.
The level is one of the working tools of a Fellow-Craft, admonish-
ing him, by its peculiar uses, of that vast level of time on which all
men are travelling, to its limit in etermity.
The level is also the jewel worn by the Senior Warden, as the
distinctive badge of his office, reminding him that while he presides
* The word is derived from the Latin legenda, “things to be read,” because it was
formerly the custom to read portions of some of the religious legends which abound
in the Roman Church, to people at morning prayer.
# Oliver's Landmarks, vol. i., p. 399.
f See the account of the union of the Dionysians with the Masons at the Temple,
in the article ANTIQUITY OF MASONRY, in this work.
LEW - 193
over the labours of the lodge, as the Junior Warden does over its
refreshments, it is his duty to see that every brother meets upon
the level, and that the principle of equality is preserved during the
work, without which, harmony, the chief support of our institution,
could not be preserved.
Lewis, or Louveteau. The words lewis and louveteau, which,
in their original meanings, import two very different things, have
in masonry an equivalent signification—the former being used in
England, and the latter in France, to designate the son of a mason.
The English word lewis is a term belonging to operative masonry,
and signifies an iron cramp, which is inserted in a cavity prepared
for the purpose in any large stone, so as to give attachment to a
pulley and hook, whereby the stone may be conveniently raised to
any height, and deposited in its proper position. In this country
the lewis has not been adopted as a symbol of Freemasonry, but in
the English ritual it is found among the emblems placed upon the
Tracing Board of the Entered Apprentice, and is used in that
degree as a symbol of strength, because by its assistance the
operative mason is enabled to lift the heaviest stones with a com-
paratively trifling exertion of physical power. Extending the
symbolic allusion still further, the son of a Mason is in England
called a lewis, because it is his duty to support the sinking powers
and aid the failing strength of his father, or, as Oliver has expressed
it, “to bear the burden and heat of the day, that his parents may
rest in their old age; thus rendering the evening of their lives
peaceful and happy.”
By the constitutions of England, a lewis, or son of a Mason, may
be initiated at the age of eighteen, while it is required of all other
candidates that they shall have arrived at the maturer age of
twenty-one. The Book of Constitutions had prescribed that no
lodge should make “any man under the age of twenty-one years,
wnless by a dispensation from the Grand Master or his deputy.”
The Grand Lodge of England, in its modern regulations, has
availed itself of the license allowed by this dispensing power, to
confer the right of an earlier initiation on the sons of Masons.
The word lowveteau signifies, in French, a young wolf. The
application of the term to the son of a Mason is derived from a
peculiarity in some of the initiations into the Ancient Mysteries.
In the Mysteries of Isis, which were practised in Egypt, the candi-
date was made to wear the mask of a wolf's head. Hence a wolf
and a candidate in these mysteries were often used as synonymous
terms. Macrobius, in his Saturnalia, says, in reference to this
custom, that the ancients perceived a relationship between the sun,
the great symbol in these mysteries, and a wolf, which the can-
O
194 LIB–LIG
didate represented at his initiation. For, he remarks, as the flocks
of sheep and cattle fly and disperse at the sight of the wolf, so the
flocks of stars disappear at the approach of the sun's light. The
learned reader will also recollect that in the Greek language lukos
signifies both the Sun and a wolf.
Hence, as the candidate in the Tsaic mysteries was called a wolf,
the son of a Freemason in the French lodges is called a young wolf,
or a lowveteau.
The louveteau in France, like the lewis in England, is invested
with peculiar privileges. He also is permitted to unite himself
with the order at the early age of eighteen years. The baptism of
a louveteau is sometimes performed by the lodge, of which his father
is a member, with impressive ceremonies. The infant, soon after
birth, is taken to the lodge room, where he receives a masonic
name, differing from that which he bears in the world; he is
formally adopted by the lodge as one of its children, and should
he become an orphan, requiring assistance, he is supported and
educated by the fraternity, and finally established in life.
In this country these rights of a lewis or a lowveteau are not
recognized, and the very names were, until lately, scarcely known,
except to a few masonic scholars.
Libanus.-The Latin name of Lebanon, which see.
Libation.—The libation was a very ancient ceremony, and
among the Greeks and Romans constituted an essential part of
every sacrifice. The material of the libation differed according to
the different deities in honour of whom they were made; but wine
was the most usual. Libations are still used in Some of the higher
degrees of masonry.
Libertine.—The man who lives without the restraint of con-
science, licentiously violating the moral law, and paying no regard
to the precepts of religion, is unworthy to become a member of
that institution which boasts that its principles are intended to
make all its members good men and true; and hence our Old
Charges lay down a rule that “a Mason is obliged, by his tenure, to
obey the moral law; and if he rightly understands the art, he will
never be a stupid atheist nor an irreligious libertine.” The word
“libertine” in this passage is used in its primitive signification of a
freethinker or disbeliever in the truths of religion.
Light-Light was the object, and its attainment the end, of all
the ancient mysteries. In the Grecian system of initiation the
hierophant declared that all mankind, except the initiated, were in
darkness. In the Persian rites the Divine Lights were displayed
before the aspirant at the moment of illumination, and he was in-
LIL 195
structed by the Archimagus, that, at the end of the world, the bad
should be plunged with Ahriman into a state of perpetual dark-
mess, while the good should ascend with Yazdan, upon a ladder, to
a state of eternal light.” The Persians consecrated fire, as contain-
ing the principle of light, and the Druids worshipped the Sun as its
eternal source.
Freemasons, too, travel in search of spiritual light, which can be
found only in the East, from whence it springs, and having attained
its possession, they are thenceforth called “the sons of light.” But
the light of masonry is pure, as emanating from the source of all
purity and perfection; and Masons, remembering that they are
brought out of darkness into light, are admonished to let the light
which is in them so shine before all men, that their good works
may be seen, and the great fountain of that light be glorified.—
See DARKNESs.
Lily.—The white lily is one of the field-flowers of Judea, and
is repeatedly alluded to in the Scriptures, as an emblem of purity.
It occupied a conspicuous place among the ornaments of the temple
furniture. The brim of the molten sea was wrought with flowers
of lilies; the chapiters on the tops of the pillars at the porch, and
the tops of the pillars themselves, were adorned with the same
plant. Sir Robert Ker Porter, describing a piece of sculpture
which he found at Persepolis, says, “Almost every one in this pro-
cession holds in his hand a figure like the lotus. This flower was
full of meaning among the ancients, and occurs all over the East.
Egypt, Persia, Palestine, and India, present it everywhere over
their architecture, in the hands and on the heads of their sculp-
tured figures, whether in statue or in bas relief. We also find it in
the sacred vestments and architecture of the tabernacle and temple
of the Israelites, and see it mentioned by our Saviour, as an image
of peculiar beauty and glory, when comparing the works of nature
with the decorations of art. It is also represented in all pictures
of the salutation of Gabriel to the Virgin Mary; and, in fact, has
been held in mysterious veneration by people of all nations and
times. ‘It is the symbol of divinity, of purity, and abundance,
and of a love most complete in perfection, charity, and benediction;
as in Holy Scripture, that mirror of purity, Susanna, is defined
Susa, which signified the lily flower, the chief city of the Persians,
bearing that name for excellency. Hence, the lily's three leaves
in the arms of France, meaneth Piety, Justice, and Charity.” So
far, the general impression of a peculiar regard to this beautiful
and fragrant flower; but the early Persians attached to it a pecu-
liar sanctity.”
* Oliver, Signs and Symbols, p. 107.
196 W LIN–LOD
Line,—The line is a cord, to the end of which a piece of lead is
attached, so that it may hang perpendicularly. The line is one of
the working tools of a Past Master. Operative masons make use
of the line to prove that their work is duly perpendicular, but by
it the Past Master is taught the criterion of moral rectitude, to
avoid dissimulation in conversation and action, and to direct his
steps to the path which leads to a glorious immortality.
Lines Parallel-See PARALLEL LINEs.
Lingam.—See PHALLUS.
Lion of the Tribe of Judah,--See JUDAH.
Lodge.-The room in which a regularly constituted body of
Freemasons assemble, for the purposes connected with the institu-
tion, is called a lodge.” The term is also used to designate the
collection of Masons thus assembled; just as we use the word
“church” to signify the building in which a congregation of wor-
shippers assembles, as well as the congregation itself.
Our English brethren, in their lectures, define a lodge to be
“an assembly of Masons, just, perfect, and regular, who are met
together to expatiate on the mysteries of the order; just, because
it contains the volume of the sacred law, unfolded; perfect, from
its numbers, every order of masonry being virtually present by its
representatives, to ratify and confirm its proceedings; and regular,
from its Warrant of Constitution, which implies the sanction of the
Grand Master for the country where the lodge is held.”
A lodge of Freemasons must be legally constituted; that is, it
must be in possession of a Charter or Warrant of Constitution,
emanating from the Grand Lodge in whose jurisdiction it is
situated. This warrant must also be in full force; for if it has
been revoked or recalled by the Grand Lodge from which it
emanated, the lodge ceases to be legally constituted, and all its
proceedings are void. A body of Masons assembled to transact
masonic business, without the authority of a warrant of constitu-
tion, or under a warrant whose authority has been revoked, is
styled a “Clandestine Lodge,” and its members are called “Clan-
destine Masons.” In thus meeting they are guilty of a high
masonic misdemeanour, and become, by the very act itself, expelled
from the order.
This restriction in respect to the constitution of a lodge did not
always exist. Formerly any number of brethrent might assemble
* Ragon (Cours Philosophique) says that the word lodge is derived from the
Sanscrit loga, which signifies the world. This is illustrated by our article on the
ForM of THE LODGE.
f Our unwritten laws say that three must rule a lodge, five may hold a lodge, but
only seven can make a lodge perfect.
LOD 197
at any place for the performance of work, and when so assembled,
were authorized to receive into the order brothers and fellows, and
to practise the rites of masonry. The ancient charges were the
only standard for the regulation of their conduct. The Master of
the lodge was elected pro tempore, and his authority terminated with
the dissolution of the meeting over which he had presided, unless
the lodge was permanently established at any particular place. To
the general assembly of the craft, held once or twice a-year, all the
brethren indiscriminately were amenable, and to that power alone.
But on the formation of Grand Lodges, this inherent right of
assembling was voluntarily surrendered by the brethren and the
lodges, and vested in the Grand Lodge. And from this time war-
rants of constitution date their existence.” *
In addition to this charter or warrant of constitution, every well
regulated lodge is also furnished with a Bible, square, and com-
passes, which by their symbolic signification enlighten the mind
of the Mason, and guide him in the path of his duty. A lodge
has also a peculiar form, support, and covering, and is supplied
with furniture, ornaments, lights, and jewels, all of which afford
means of symbolic instruction, and are explained in the third sec-
tion of the first lecture.
Officers.-A lodge of Ancient York Masons is composed of the
following officers:–A Worshipful Master, a Senior and a Junior
Warden, Treasurer, Secretary, Senior and Junior Deacon, and a
Tyler. The latter is not necessarily a member of the lodge. To
these, some lodges add two Stewards, and sometimes a Chaplain.
The Senior Deacon is always appointed by the Master, and the
Junior by the Senior Warden. The Stewards are generally ap-
pointed by the Junior Warden. The Tyler is sometimes elected
by the lodge, and sometimes appointed by the Master. The rest
of the officers are always elected annually.
The officers in a lodge of the French rite are more numerous,
some corresponding, and others bearing no analogy to those in a
York lodge. They are as follows:—Le Venerable or Worshipful
Master, Premier and Second Surveillants, or Senior and Junior
Wardens; Orator, Treasurer, Secretary, Hospitaller or Collector of
Alms; the Expert, combining the duties of the Senior Deacon and
an examining committee; Master of Ceremonies; Architecte, who
attends to the decoration of the lodge, and superintends the finan-
cial department; Archiviste or Librarian, Keeper of the Seal, Master
of the Banquets or Steward, and Guardian of the Temple or Tyler.
In lodges of the Scotch rite, there are, in addition to these, two
Deacons, a Standard-Bearer, and a Sword-Bearer.
* The first warrant granted by the Grand Lodge of England, after its organiza-
tion in 1717, is dated 1718.
198 LOD
In the rite of Misraim the Wardens are called Assessors, and
the Deacons, Acolytes.
Symbolic Signification of the Lodge.—Symbolically a Mason's
lodge is a representation of the world. Its clouded canopy is an
emblem of those mansions of unutterable bliss, where the Grand
Master of the Universe for ever reigns, whose all-seeing eye be-
holds, with unceasing complacency, the efforts of his creatures to
do his will. To that abode of the blessed the Mason is taught to
aspire, while the path is indicated by the theological ladder, whose
principal rounds are faith, hope, and charity. The Sun, the
eternal fountain of light, the unwearied ruler of the day, shines in
the lodge, a bright exponent of his Creator's power, while the
Moon, the glorious orb of night, repeats the lesson of Divine
munificence. Here, too, are we taught, that the vast universe
over which this Omnipotence presides, was no work of chance, but
that its foundations are laid in wisdom, supported by strength,
and adorned with beauty. And as the presence of the Almighty
illuminates with refulgent splendour the most distant recesses of
the universe, so is the lodge enlightened by the presence of his
revealed will. And hence the Bible, as it is of all lights the most
pure, is to the Mason the most indispensable. And, finally, as
this world, vast in its extent and complicated in its motions, is
governed and regulated with unceasing concord and harmony, so
is the lodge controlled and directed by the same spirits of peace,
which, emanating in brotherly love, relief, and truth, find their
full fruition in universal charity.
The lodge, technically speaking, is a piece of furniture made in
imitation of the Ark of the Covenant, which was constructed by
Bezaleel, according to the form prescribed by God himself, and
which, after the erection of the Temple, was kept in the Holy of
Holies. As it contained the table of the laws, the lodge contains
the Book of Constitutions and the warrant of constitution granted
by the Grand Lodge.
Lodge Room.—The Masons on the continent of Europe have a
prescribed form or ritual of building, according to whose directions
it is absolutely necessary that every hall for masonic purposes shall
be erected. No such regulation exists among the fraternity of this
country or Great Britain. Still the usages of the craft, and the
objects of convenience in the administration of our rites, require
that certain general rules should be followed in the construction of
a lodge room. These rules relate to its position, its form, and its
decorations. -
A lodge room should always, if possible, be situated due east and
west. This position is not absolutely necessary, and yet it is so far
LOD 199
so as to demand that some sacrifices should be made, if possible, to
obtain so desirable a position. It should also be isolated, where it
is practicable, from all surrounding buildings, and should always be
placed in an upper storey, No lodge should ever be held on the
ground floor. -
The form of a lodge room should be that of a parallelogram or
oblong square, at least one-third larger from east to west than it is
from north to south. The ceiling should be lofty, to give dignity
to the appearance of the hall, as well as for the purposes of health,
by compensating, in some degree, for the inconvenience of closed
windows, which necessarily will deteriorate the quality of the air
in a very short time in a low room. The approaches to the lodge
room from without should be angular; for, as Oliver says, “A
straight entrance is unmasonic, and cannot be tolerated.” There
should be two entrances to the room, which should be situated in
the west, and on each side of the Senior Warden's station. The
one on his right hand is for the introduction of visitors and mem-
bers, and leading from the Tyler's room, is called the Tyler's, or
the outer door; the other, on his left, leading from the preparation
room, is known as the “inner door,” and sometimes called the
“north-west door.” The situation of these two doors, as well as the
rooms with which they are connected, and which are essentially
necessary in a well-constructed lodge room, may be seen from the
diagram in the following page, which also exhibits the seats of the
officers and the arrangement of the altar and lights.
The whole of the east end of the lodge should be elevated from
the floor by a platform running across the room, and ascended by
three steps. The windows should be either in the roof of the
building, or at least very high from the floor. The Helvetian
ritual prescribes that the lower part of the window should be seven
and a-half feet from the surface of the floor. By these means our
mysteries are adequately secured from the profanation of “prying
eyes.”
The decorations of a lodge should be altogether masonic. The
following directions on this subject are given in the Helvetian
ritual of building:—
“A good lodge may be known by its ornaments. In most lodges
all sorts of decorations are heaped together without the slightest
attention to propriety. There should be no picture, statue, or
emblem of heathen deities, nor any bust or picture of heathen phi-
losophers. The proper images or emblems are to be taken from
the Bible, which alone contains the authentic records of ancient
masonry. The decorations should be masonic emblems, inter-
Secting triangles, the triple tau, square and compasses, death's
* Book of the Lodge, p. 47.
200 $ LOD
EAST
§
Platform for # Platform for
Past Masters, B: Past Masters.
::
*
Senior Deacon.
* Treasurer. Secretary. *
Altar.
tº ‘pień94S 3.
; “uep.IBM JOIUmſ 3:
§ "pi&A64S 3.
24
3 pi
# 3
§ 3;
tº dº
5 § *s
‘ā ā
CD Hºp
door. door.
Preparation Room, Door. Tyler's Room.
Door.

§
WEST.
;
LOG-LUX 201
head, &c.; these, if properly managed, can be made highly orna-
mental.”
The floor of the lodge should be covered with a carpet or oil
cloth, made of a Mosaic pattern; and the ceiling, if painted, should
represent the “clouded canopy.” The curtains, cushions, &c., of a
symbolic lodge, should be of light or sky blue, and those of a chap-
ter room Scarlet.
Logic.—The art of reasoning, and one of the seven liberal arts
and Sciences, whose uses are inculcated in the second degree. The
power of right reasoning, which distinguishes the man of Sane mind
from the madman and the idiot, is deemed essential to the Mason,
that he may comprehend both his rights and his duties. And
hence the unfortunate beings just named, who are without this
necessary mental quality, are denied admission into the order.
Louveteau, See Lewis.
Lowen, An old word, signifying, most probably, a disreputable
erson. Webster defines lown, which seems to be the same word,
without the old Saxon termination en, “a low fellow.” The word is
found in the “Ancient Charges at the constituting of a Lodge,”
belonging to the Lodge of Antiquity, London. “Twelfthly, That
a Master or Fellow make not a mould stone, Square, nor rule, to no
lowen, nor let no lowen worke within their lodge, nor without to
mould stone.”
Lustration.—A purification by water. This was an indispens-
able prerequisite to initiation into all the ancient mysteries. The
lustration in Freemasonry is mental. No aspirant can be admitted
to participate in our sacred rites until he is thoroughly cleansed
from all pollution of guilt. In some of the higher degrees of the
Ancient and Accepted rite a lustration or ablution is practised.
Jux—Light. —Freemasonry anciently received, among other
names, that of “Lux,” because it is to be regarded as the doctrine
of Truth, and in this sense may be said to be coeval with creation
as an emanation from the Divine Intelligence. Among the Rosi-
crucians light was the knowledge of the philosopher's stone; and
Mosheim says that, in chemical language, the + was an emblem of
light, because it contains within its figure the forms of the three
letters, of which LVX or light is composed.
Lux e Tenebris—Light out of darkness. –A masonic motto,
expressive of the object of masonry, and of what the true Mason
supposes himself to have attained.
202 MAA—MAL
M
Maacha, -In the tenth degree of the Scotch 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 ii. 39, we find it recorded that two of the servants of
Shimei fled from Jerusalem to “Achish, son of Maacha king of
Gath.” I am inclined to believe from this passage, that the care-
lessness of the early copyists of the ritual led to the double error of
putting Cheth for Gath, and of supposing that Maacha was its king
instead of its king's father. The manuscripts of the Scotch or
Ancient and Accepted rite, too often copied by unlearned persons,
show many such corruptions of Hebrew names, which modern
researches must eventually correct.
Mac.—A Hebrew word which is said to signify “is smitten,”
from the verb ſtºp nacha, to smite. This is not, however, a pure
derivation. It may be the word pº, mak, “rottenness,” and in its
appropriate place would then signify “there is rottenness,” or “he is
Totten.”
Mah.—The Hebrew interrogative pronoun To, signifying “what?”
Maher-Shalal-Hash-Baz.-Four Hebrew words which the pro-
phet Isaiah was ordered to write upon a tablet, and which were
afterwards to be the name of his son. 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 masonic use,
to be symbolic of the readiness for action which should distinguish
a warrior.
Make-‘‘To make Masons” is a very ancient term, used in the
oldest charges extant, as synonymous with the verb “initiate.”
Mallet.—One of the working tools of a Mark Master, having
the same emblematic meaning as the common gavel in the Entered
Apprentice's degree. It teaches us to correct the irregularities of
temper, and, like enlightened reason, to curb the aspirations of
unbridled ambition, to depress the malignity of envy, and to mo-
derate the ebullition of anger. It relieves the mind from all the
excrescences of vice, and fits it, as a well-wrought stone, for that
exalted station in the great temple of nature, to which, as an ema-
nation of the Deity, it is entitled.
The mallet or setting maul is also an emblem of the third degree,
and is said to have been the implement by which the stones were
set up at the temple. It is often improperly confounded with the
common gavel.
MAN–MAR 203
Manual—Belonging to the hand, from the Latin manus, a hand.
Masons are, in a peculiar manner, reminded by the hand, of the
necessity of a prudent and careful observance of all their pledges and
duties, and hence this organ suggests certain symbolic instructions
in relation to the virtue of prudence.
Mark—It is a plate of gold, silver, pebble, or mother-of-pearl,
worn by Mark Masters. The form is generally that of a Mark
Master's key-stone, within the circular inscription there being
engraved a device, selected by the owner. This mark, on being
adopted by a Mark Master, is recorded in the Book of Marks;
and it is not lawful for him ever afterwards to exchange it for any
other. It is a peculiar pledge of friendship, and its presentation
by a destitute brother to another Mark Master, claims from the
latter certain offices of friendship and hospitality, which are of
Solemn obligation among the brethren of this degree.
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 call it, avºz80Aov,
cannot be better described than in the words of the Scholiast on
the Media of Euripides, v. 613, where Jason promises Medea, on
her parting from him, to send her the symbols of hospitality which
should procure her a kind reception in foreign countries. It was
the custom, says the Scholiast, when a guest had been entertained,
to break a die in two parts, one of which was retained 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 ex-
emplification of the manner in which these tessaroe or pledges
of friendship were used at Rome, whence it appears that the
privileges of this friendship were extended to the descendants of
the contracting parties. Poenulus is introduced inquiring for
Agorastocles, with whose family he had formerly exchanged the
£6SS07-0, '-
“Ag. Antidimarchus' adopted son,
If you do seek, I am the very man.
Paen. How ! Do I hear aright?
Ag. I am the son
Of old Antidamus.
Poen. If so, 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.
Poen. All hail, my welcome guest,
Your father was my guest, Antidamus.
204 MAR
Your father was my honoured guest, and then
This hospitable die with me he parted.” ”
These tesserae, thus used, like the Mark Master's mark, for the
purposes of perpetuating friendship and rendering its union more
sacred, were constructed in the following manner:—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
except the possessor.
The primitive Christians seem to have adopted a similar prac-
tice, and the tessera was carried by them in their travels, as a
means of introduction to their fellow-Christians. A favourite
inscription with them were the letters II. T. A. II., being the
initials of IIztap, Trog, Aylov IIvévézoº, or Father, Son, and Holy
Ghost. The use of these tesseroe, in the place of written certifi-
cates, continued, says Dr. Harris, until the eleventh century, at
which time they are mentioned by Burchardus, Archbishop of
Worms, in a visitation charge.t -
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 Harris, “To him that over-
cometh will I give a pledge of my affection, which shall constitute
him my friend, and entitle him to privileges and honours, of which
none else can know the value or the extent.”:
*Ag. Siquidem Antidimarchi quaeris adoptatitium.
Ego sum ipsus quem tu quaeris.
Poen. Hem quid ego audio?
Ag. Antidamae me gnatum esse.
Poen. Si ita est, tesseram
Conferre si vis hospitalem, eccam, attuli.
Ag. Agedum huc ostende; est per probe; nam habeo domum.
Poen. O mi hospes, salve multum ; nam mihi tuus pater,
Pater tuus ergo hospes, Antidamus fuit:
Haec mihi hospitalis tessera cum illo fuit.
Panul, act v., S. c. 2, ver, 85.
f Harris, Diss. on the Tess. Hospit., § vi. f Ibid., § vii.
MAR 205
Mark Man,—The title given to such Fellow-Crafts as are in
possession of a mark, being merely the adjunct or addition to the
second or Fellow-Craft degree. As a degree, the Mark Man is not
recognized in America, and I am not aware that it is worked as
such in Great Britain.
Mark Master.—The fourth degree in the York rite. We are
told in Holy Writ that Solomon employed not less than 113,600
craftsmen in the construction of the Temple. To control this vast
multitude of workmen, to inspect their work with accuracy, and to
pay their wages with punctuality and correctness, so that harmony
might continue to exist among all, must have required a judicious
system of government, in which every avenue to imposition was
guarded with unceasing vigilance, and the very best means adopted
of rewarding the industrious, and of discovering and punishing the
idle. With such a system alone was it possible to construct an
edifice of the size of Solomon's Temple in but little more than
seven years, while the Temple of Diana, at Ephesus, in every
respect inferior to it, occupied the amazing period of two hundred
and twenty years in building. This system of government, Mark
Masters assert, is preserved in their degree, and its historical
ceremonies consist principally in a recapitulation of the manner in
which this work was conducted, exemplifying, by the relation of
an event which is said to have occurred, the necessity of circum-
spection on the one part, and of honest industry on the other. The
degree also inculcates the virtue of charity, and draws still closer
the bonds of mutual friendship, which unite us into one common
brotherhood of love.
In this country, the Mark Master's is the first degree given in
a Royal Arch Chapter. Its officers are a Right Worshipful Mas-
ter, Senior and Junior Wardens, Secretary, Treasurer, Senior and
Junior Deacons, Master, Senior and Junior Overseers. The de-
gree 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. .
Until lately the degree was not given in England, and Royal
Arch Masons, arriving from that country, were obliged to be
marked, before they could be permitted to enter the American
chapters. Uniformity is, however, now beginning to prevail, as
Mark Masonry is practised in many of the English lodges or chap-
ters, although it is rather by the tolerance than the sanction of the
Grand Lodge. Mark Masters' Lodges were formerly sometimes or-
ganized independently of chapters, deriving their warrants directly
from a Grand Chapter. But such lodges have lately been forbidden
206 MAR
by the revised constitution of the General Grand Chapter of the
United States, and no longer exist in the States which acknow-
ledge the supremacy of that body.
Mark of the Craft.—Masonic tradition informs us that, at the
building of King Solomon's temple, every Mason was provided
with a peculiar mark, which he placed upon his work, to distin-
guish it from that of his fellows. By the aid of these marks the
overseers were enabled, without difficulty, to trace any piece of
defective work to the faulty workman, and every chance of imposi-
tion, among so large an assemblage of craftsmen as were engaged at
the Temple, was thus effectually prevented.
History confirms the truth of this tradition, because it clearly
shows that a similar usage has always existed among operative
masons. These marks have been found at Spire, Worms, Stras-
burg, Rheims, Basle, and other places; and M. Didron, who
reported a series of observations,” on the subject of these Masons'
marks, to the Comité Historique des Arts et Monwmens, of Paris,
believes that he can discover in them references to distinct schools
or lodges of Masons. 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 characters; those
of the second, are of the nature of symbols, such as shoes, trowels,
mallets, &c.
A correspondent of the Freemason's Quarterly Review states that
similar marks are to be found on the stones which compose the
walls of the fortress of Allahabad, which was erected in 1542, in
the East Indies. “The walls,” says this writer, “are composed of
large oblong blocks of red granite, and are almost everywhere
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 Great Britain 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 his opinion, these marks, if collected and com-
pared, might assist in connecting the various bands of operatives,
who, under the protection of the church—mystically united—spread
themselves over Europe during the Middle Ages, and are known as
* Quoted by Godwin, in the Archaeological Transactions, and by Oliver, in his
IIistorical Landmarks. -
MAR–MAS 207
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 sym-
bols, emblems of the Trinity and of eternity, the double triangle,
trowel, square, &c.
. The same writer observes that, in a conversation, 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.” +
Marshal.—An officer common to several masonic bodies, whose
duty is to regulate processions and other public Solemnities.
Martinism.—A rite or modification of masonry, instituted at
Tyons, in France, towards the end of the last century, by the
Marquis de St. Martin. St. Martin was a disciple of Paschalis,
the rite established by whom, in 1754, he attempted to reform.;
The degrees in Martin's rite were ten, divided into two classes or
temples. The first temple comprised the degrees of Apprentice,
Fellow-Craft, Master, Ancient Master, Elect, Grand Architect, and
Master of the Secret. The degrees of the second temple were Prince
of Jerusalem, Knight of Palestine, and Knight Kadosh. Martinism
extended from Lyons into the principal cities of France, Germany,
and even Russia. §
Mason, Derivation of The etymology of the words mason and
masonry have afforded masonic writers an ample opportunity of
exhibiting their research and ingenuity. Some have derived them
from the Persian Magi, or disciples of Zoroaster; while Hutchin-
son offers the conjecture, that they are corrupted from the Greek
Mvaraptov, a mystery, and Mvarns, one initiated into the ancient
mysteries. He seems, too, to think that Mason may proba-
bly come from Moza. Soov, I seek what is safe, and masonry from
Megovgovgo, I am in the midst of heaven, or from the Hebrew Greek
Mozéovg60, one of the constellations of the Zodiac. A writer in the
European Magazine for February, 1792, who signs himself George
Drake, attributing to masonry a Druidical origin, derives Mason
* The Travelling Freemasons, who are described in this work under that title.
# I refer the Masonic student, who desires still further to investigate this interest-
ing subject, to the Fifteenth Lecture of Bro. Oliver's Historical Landmarks, a work
to which I have been deeply indebted in the course of my masonic studies. Godwin
has also written learnedly on this topic, in various articles in the Archaeological
Transactions, The Builder, and other periodicals. One of his articles I have caused
to be re-published in the Southern and Western Masonic Miscellany, vol. ii., No. 12.
f See the word PASCHALIS.
§ Clavel, Hist. Pitt., p. 170.
208 MAS
from what he calls may’s on, or the men of May—on being men, as
in the French on dit, and may’s on are, therefore, the Druids,
whose principal celebrations were in the month of May. Others
assert that it comes from the mediaeval Latin massa, a club; domus
7massata being a club-house, where gentlemen belonging to the club
associate, or, in other words, a tyled house, from the porter at the
door being armed with a club to keep out strangers. The club or
nassa would soon give name to the peculiar subjects (building)
discussed at the meeting, and hence both the French and English
expressions have been originated. Lastly, we may add, as a curious
coincidence, at least, that the Hebrew voº, massang or masan,
signifies a stone quarry. All these suggestions, however, seem to
me to be more fanciful than true; it is more probable that the
word must be taken in its ordinary signification of a worker in
stone, and thus it indicates the origin of the order from a society
of practical artificers.
Masonry.-Masonry is of two kinds, operative and speculative.
Operative masonry is engaged in the construction of material
edifices, by means of stone and marble; speculative masonry is occu-
pied in the erection of a spiritual temple, by means of symbolic
instruction. The latter, which is also called Freemasonry, adopts
and symbolizes, for its sacred purpose, the implements and materials
which are used in the former. Hence operative masonry is an art,
and speculative, a science; and while the objects of the one are
profane and temporal, those of the other are sacred and eternal.
Mason's Daughter.—This is an androgynous degree, invented in
the Western States, and given to Master Masons, their wives, and
unmarried sisters and daughters. It refers to circumstances re-
corded in chapters xi, and xii. of the Gospel of St. John.
Master ad Vitam. Another name for the degree of Grand
Master of all symbolic lodges, which see. -
Master, Grand,-See GRAND MASTER.
Master in Israel.—See INTENDANT OF THE BUILDING.
Master Mason, The third degree in all the different rites. In
this, which is the perfection of symbolic or ancient craft masonry,
the purest of truths are unveiled amid the most awful ceremonies.
None but he who has visited the holy of holies, and travelled the
road of peril, can have any conception of the mysteries unfolded in
this degree. Its solemn observances diffuse a sacred awe, and
inculcate a lesson of religious truth—and it is not until the
neophyte has reached this summit of our ritual, that he can
exclaim with joyful accents, in the language of the sage of old,
(
-*
MAS 209
“Eureka, Eureka,”—I have found at last the long-sought treasure.
In the language of the learned and zealous Hutchinson, somewhat
enlarged in its allusion, “the Master Mason represents a man
under the doctrine of love, saved from the grave of iniquity, and
raised to the faith of Salvation. It testifies our faith in the resur-
rection of the body, and, while it inculcates a practical lesson of
prudence and unshrinking fidelity, it inspires the most cheering
hope of that final reward which belongs alone to the “just made
perfect.”
This was the last and highest of the three degrees in existence
at the construction of the first Temple, and it is, therefore, called
“the perfection of ancient craft masonry.” From the sublimity of
the truths developed in it, and from the solemn nature of the cere-
monies, it has received the appellation of the “sublime degree.”
From this degree alone can the officers of a lodge be chosen; and
though Fellow-Crafts are permitted to speak, the privilege of
voting is confined to Master Masons.
Master of a Lodge.—The presiding officer in a blue or symbolic
lodge is called “the Worshipful Master.” In the French lodges
he is styled “Le Vénérable,” when the lodge is opened in the first or
second degree, and “Le très Vénérable,” when in the third. The
power of a Master in his lodge is absolute. He is the supreme
arbiter of all questions of Order, so far as the meeting is concerned,
nor can any appeal be made from his decision to that of the lodge.
BHe is amenable for his conduct to the Grand Lodge alone, and to
that body must every complaint against him be made. For no
misdemeanour, however great, can he be tried by his lodge; for, as
no one has a right to preside there in his presence except himself,
it would be absurd to suppose that he could sit as the judge in his
own case. This is the decision that has been made on the subject
by every Grand Lodge in the United States which has entertained
the question, and it may be now considered as a settled law of
masonry. He is elected annually, but must have previously pre-
sided as a Warden, except in the case of a newly constituted lodge,
or where every Past Master, and Warden, as well as the present
Master, have refused to serve, or have died, resigned, or been ex-
pelled. He is, with his Wardens, the representative of his lodge
in the Grand Lodge, and is there bound to speak, act, or vote, as
the lodge shall, by resolution, direct him. The right of instruction
forms a part of our ancient regulations. He is to be treated with
the utmost reverence and respect while in the chair, and his com-
mands must be implicitly obeyed. The ancient charges on this
subject are explicit. : “You are not to hold private committees, or
separate conversation, without leave from the Master, nor to talk
P
210 MAS
of anything impertinent or unseemly, nor interrupt the Master;
* * *** but to pay due reverence to your Master, Wardens, and
Fellows, and put them to worship.”—Ancient Charges, § vi., 1.
The jewels and furniture of the lodge are placed under the care
of the Master, he being responsible to the lodge for their safe cus-
tody. It is his duty to see that the landmarks of the order be not
infringed, that the regulations of the Grand Lodge and the by-
laws of his own lodge be strictly enforced, that all his officers
faithfully perform their duties, and that no ineligible candidate be
admitted. He has the right of congregating his lodge whenever he
thinks proper, and of closing it at any time that in his judgment
may seem best. -
With respect to the removal of the lodge, the Master possesses
peculiar privileges, according to the regulations of the Grand Lodge
of England, adopted in 1735. By these no motion for removal of
the lodge can be made during the absence of the Master. But
this is a merely local regulation, and does not appear, generally, to
have been adopted by the fraternity in America.
Lastly, the Master has particularly the charge of the warrant of
constitution, and is empowered to select his Senior Deacon from
among the Master Masons of the lodge.
The jewel of the Master is a square; because, as the square is
employed by operative Masons to fit and adjust the stones of a
building, so that all the parts shall properly agree, so the Master of
the lodge is admonished, by the symbolic meaning of the square
upon his breast, to preserve that moral deportment among the
members which should ever characterize good Masons, so that no
ill-feeling or angry discussions may arise to impair the harmony of
the meeting. *
I cannot better close this article than with the following extract
from the writings of Dr. Oliver, in relation to the qualifications of
a Master of a lodge:– “I am decidedly of opinion that much gene-
ral knowledge is necessary to expand the mind, and familiarize it
with masonic discussions and illustrations, before a brother can be
pronounced competent to undertake the arduous duty of governing
a lodge. A Master of the work ought to have nothing to learn.
He should be fully qualified, not only to instruct the younger
brethren, but to resolve the doubts of those who are more advanced
in masonic knowledge; to reconcile apparent contradictions; to
settle chronologies, and to elucidate obscure facts or mystic legends,
as well as to answer the objections and to render pointless the
ridicule of our uninitiated adversaries.”
Master of Cavalry.—An officer in a Council of Knights of the
* Hist, of Initiation, Pref., p. x.
MAS–MEN 21]
Red Cross, whose duties are, in some respects, similar to those of a
Junior Deacon in a symbolic lodge.
Master of Ceremonies. An officer found in many of the lodges
of England, and in all of those of the Continent. His duties are
principally those of a conductor of the candidate. The office is not
recognized in the York ritual as practised in this country, though
I think it is to be found in some of the lodges of New York, and
perhaps occasionally elsewhere.
Master of Dispatches-The Secretary of a Council of Knights
of the Red Cross.
Master of Finances.—The Treasurer of a Council of Knights of
the Red Cross.
Master of Infantry.—An officer in a Council of Knights of the
Red Cross, whose duties are, in some respects, similar to those of a
Senior Deacon in a symbolic lodge.
Master of the Palace.—An officer in a Council of Knights of
the Red Cross, whose duties are peculiar to the degree.
Mediterranean Pass.-A side degree sometimes conferred in this
country on Knights Templars.
Meetings of a Lodge.—The meetings of lodges are regular, and
extra or emergent. Regular meetings are held under the provision
of the by-laws, but extra meetings are called by the order of the
Worshipful Master. It is one of the ancient laws that no extra
meeting can alter, amend, or expunge the proceedings of a regular
meeting. The meetings of lodges are termed “communications,”
and this word should always be used in the minutes, summonses,
and other masonic documents.
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
Scripture read at the conferring of the degree of High Priesthood.
Some theologians have supposed him to have been Shem, the son
of Noah.
Melita, The ancient name of the island of Malta.
Memphis, Rite of — A masonic rite, established at Paris, in
1839, by J. A. Marconis and E. N. Mouttet. It afterwards ex-
tended to Brussels and Marseilles. It was composed of ninety-one
degrees, and is said to have been a modification of the rite of Mis-
raim. Its existence has been ephemeral, for it is now extinct.
Menatzchim, The overseers at the building of the Temple,
amounting to 3300,—See 1 Kings v. 15, and 2 Chron. ii. 18.
212 MID–MIS
Middle Chamber,-The middle chamber is thus described in the
1st Book of Kings: “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, 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
chamber, and out of the middle into the third ” (1 Kings vi.
5, 6, 8).
º chambers, after the Temple was completed, served for the
accommodation of the priests when upon duty; in them they
deposited their vestments and the sacred vessels. But the know-
ledge of the purpose to which the middle chamber was appro-
priated, while the Temple was in the course of construction, is only
preserved in masonic tradition.
Minutes.—The minutes of the proceedings of the lodge should
always be read just before closing, that any alterations or amend-
ments may be proposed by the brethren; and again immediately
after opening at the next communication, that they may be con-
firmed. But the minutes of a regular communication 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.
Misraim, Rite of.-This rite was composed, in 1805,” by several
Masons who had been refused admission into the Supreme Council
of the Scotch rite, which had been organized during that year at
Milan. In 1814 it was established in France, and in the following
year, the lodge of “Arc-en-ciel ” was constituted at Paris. Unsuc-
cessful attempts were made to extend this rite during the succeed-
ing years to Belgium, Sweden, and Switzerland; and, in 1820, it
was carried over to Ireland, where it is said still to exist, but in a
languishing condition. At present but three lodges at Paris
acknowledge this rite, whose “Puissance Suprême,” or centre of
government, is placed in that city. The Grand Orient of France
has never recognized this rite as a part of masonry. The rite of
Misraim, or, as it is sometimes called, the rite of Egypt, consists of
* Oliver says it was founded in 1782, but I think he confounds the Egyptian
masonry of Cagliostro, with the rite of Misraim. Clavel is my authority for the
date.
MIS 213
90 degrees, divided into 4 series and 17 classes. Some of these
degrees are entirely original, but many of them are borrowed from
the Scotch rite.
For the gratification of the curious inspector, the following list
of these degrees is subjoined. The titles are translated as literally
as possible from the French:—
I. SERIES-SYMBOLIC.
1st Class.-1, Apprentice; 2, Fellow-Craft; 3, Master. 2d Class.
—4, Secret Master; 5, Perfect Master; 6, Master through Curiosity;
7, Master in Israel; 8, English Master. 3d Class.-9, Elect of Nine;
10, Elect of the Unknown; 11, Elect of Fifteen; 12, Perfect Elect;
13, Tllustrious Elect. 4th Class.-14, Scotch Trinitarian; 15,
Scotch Fellow-Craft; 16, Scotch Master; 17, Scotch Pamissière; 18,
Master of the Scotch rite; 19, Elect of Three; 20, Scotch Master
of the Sacred Vault of James VI.; 21, Scotch Master of St.
Andrew. 5th Class.-22, Architect; 23, Grand Architect; 24,
Architecture; 25, Apprentice Perfect Architect; 26, Fellow-Craft
Perfect Architect ; 27, Master Perfect Architect; 28, Perfect
Architect; 29, Sublime Scotch Master; 30, Sublime Scotch Master
of Heroden. 6th Class.-31, Royal Arch; 32, Grand Axe; 33,
Sublime Knight of Election, Chief of the First Series.
IT. SERIES-PHILOSOPHIC.
7th Class.-34, Knight of the Sublime Election; 35, Prussian
Rnight; 36, Knight of the Temple; 37, Knight of the Eagle; 38,
Knight of the Black Eagle; 39, Knight of the Red Eagle; 40,
White Knight of the East; 41, Knight of the East. 8th Class-
42, Commander of the East; 43, Grand Commander of the East;
44, Architect of the Sovereign Commanders of the Temple; 45,
Prince of Jerusalem, 9th Class.-46, Sovereign Prince Rose Croix
of Kilwinning and Heroden; 47, Knight of the West; 48, Sublime
Philosophy; 49, Chaos the first, discreet; 50, Chaos the second,
wise; 51, Knight of the Sun. 10th Class.-52, Supreme Com-
mander of the Stars; 53, Sublime Philosopher; 54, First degree of
the Key of Masonry, Minor; 55, Second degree, Washer; 56, Third
degree, Bellows-blower; 57, Fourth degree, Caster; 58, Freemason
Adept; 59, Sovereign Elect; 60, Sovereign of Sovereigns; 61,
Master of Lodges; 62, Most High and Most Powerful; 63, Knight
of Palestine; 64, Knight of the White Eagle; 65, Grand Elect
Rnight K h; 66, Grand Inquiring Commander, Chief of the
Second Series.
III. SERIES-MYSTICAL.
11th Class.-67, Benevolent Knight; 68, Knight of the Rain-
bow; 69, Knight of B. or Hhanuka, called Hymaroth; 70, Most
214 MIT
Wise Israelitish Prince. 12th Class.—71, Sovereign Prince Talmu-
dim; 72, Sovereign Prince Zadkim; 73, Grand Haram. 13th
Class.—74, Sovereign Grand Prince Haram; 75, Sovereign Prince
Hassidim. 14th Class.-76, Sovereign Grand Prince Hassidim;
77, Grand Inspector Intendant, Regulator-General of the Order,
Chief of the Third Series.
TV. SERIES-CABALISTIC.
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 claim the privilege which, of course, has
never been conceded to them, of directing and controlling all the
other rites of Freemasonry as their common source. From an
examination of a part of its ritual, and the perusal of some of its
official publications, I am inclined to believe the assertion of its
friends, who claim for it an eminently philosophical character. The
organization of the rite is, however, too complicated and diffuse to
have ever been practically convenient. Many of its degrees were
founded upon, or borrowed from, the Egyptian rites, and its ritual
is said to be a very close imitation of the ancient system of initiation.
The legend of the third degree in this rite is abolished. HAB
is said to have returned to his family after the completion of the
Temple, and to have passed the remainder of his days in peace and
opulence. The legend, substituted by the rite of Misraim 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
reported to have been slain by three traitors, Hagava, Hakima, and
Haremda.”
Mithras, Mysteries of.-The mysteries of Mithras were cele-
orated in Persia. They were instituted by Zeradusht, or Zoroaster,
an Eastern Sage, concerning whose era, the learned are unable to
agree, some placing it in the reign of Darius Hystaspes, and others
contending that he lived centuries before the reign of that monarch.
Zoroaster reformed the doctrines of the Magi, and established a
theology which was adopted as the religion of the Persians, Chal-
deans, Parthians, Medes, and other neighbouring nations. Accord-
ing to the Zendavesta, the sacred book in which these doctrines
* See a singular work, published in 1835, at Paris, by Marc Bedarride, one of the
chiefs of the rite, under the title of De l'Ordre Maconnique de Misraim, pp. 25 and 118.
MIT 215
are contained, the Supreme Being, whose name signifies “Time
without bounds,” created Light in the beginning; out of this light
proceeded Ormuzd, or the principle of light, who, by his omnific
word, created the world. He produced also the superior genii,
Amshaspands, who surround his throne, as the messengers of his
will, and the inferior genii, Tzeds, who are the guardian angels of
the world, and whose chief is Mithras. The Supreme Being also
created Ahriman, the principle of darkness, and the Dives, or evil
genii, under him. These are incessantly at war with Ormuzd,
endeavouring to corrupt the virtue and destroy the happiness of
the human race. But their efforts, the Zendavesta declares, are
vain; for, assisted by the Izeds, the triumph of the good principle
has been resolved in the secret decrees of the Supreme Being.
Mithras resided in the sun, and hence that luminary was wor-
shipped as the abode of the God of Light. He was represented as
a young man covered with a Phrygian turban, and clothed in a
mantle and tumic. 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. This was an evident allusion to
the power of the sun when he is in the zodiacal sign of Taurus. In
Persia the mysteries of Mithras were celebrated at the winter
solstice; in Rome, where they were introduced in the time of
Pompey, at the vermal equinox.
They were divided into seven degrees, and the initiation consisted
of the most rigorous trials, sometimes even terminating in the death
of the aspirant. No one, says Gregory Nazianzen, could be initi-
ated into the mysteries of Mithras unless he had passed through
all the trials, and proved himself passionless and pure.” The
aspirant at first underwent the purifications by water, by fire, and
by fasting; after which he was introduced into a cavern represent-
ing the world, on whose walls and roof were inscribed the celestial
signs.t. Here he submitted to a species of baptism, and received a
mark on his forehead. He was presented with a crown on the
point of a sword which he was to refuse, declaring at the same
time, “Mithras alone is my crown.” He was prepared, by anoint-
ing him with oil, crowning him with olive, and clothing him in
enchanted armour, 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, except when the cave was illuminated
by the fitful glare of terrific flashes of lightning. He was hurried
* Orat. Cont. Julian. Appropriately does he call these trials coyoosis, or punish-
7m.077ts.
f According to Tertullian, his entrance was opposed by a drawn sword, from which,
in the obstimacy of his perseverance, he often received more than one wound.
216 MIIT-MOD
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 apart-
ment, 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 and fear were ingeniously varied. He
was made to swim over a raging flood, was subjected to a rigorous
fast, exposed to all the horrors of a dreary desert, and finally, if we
may trust the authority of Nicaetas, 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 dispensers of the mysteries. Here the obligation
of secrecy was administered, and he was made acquainted with the
Sacred words, among which the Tetractys, or ineffable name of God,
was the principal. He received also the appropriate investiture,”
and 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 Senate, and the sacred cave
in which they had been celebrated was destroyed by the Pretorian
prefect.

Mitre.—One of the vestments of the High Priest of a Royal
Arch Chapter.—See HIGH PRIEST OF THE JEWS.
Modern Masons.—The terms Ancient and Modern Masons are
no longer known to the craft as distinctive appellations of any
classes of the fraternity; but the time has not long past when the
masonic world was convulsed by the controversies of the two bodies
who assumed these titles. As an important part of the history of
* This investiture 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, con-
taining a representation of the figures of the zodiac, the pastoral staff or crozier,
alluding to the influence of the sun in the labours of agriculture, and the golden ser-
pent, which was placed in his bosom as an emblem of his having been regenerated
and made a disciple of Mithras, because the serpent, by casting its skin annually,
was considered in these mysteries as a symbol of regeneration.—See Maurice's Indian
Antiquities, vol. v., ch. 4.
MOD 217
oup order, it is therefore necessary that I should briefly relate the
origin of the words Modern and Ancient Masons.” *
In the commencement of the eighteenth century the universal
name by which the whole mystic family was known, was that of
“Free and Accepted Masons.” At that period there were in Eng-
land two Grand Lodges, the Grand Lodge of England, seated at
London, and governing the southern part of the kingdom; and the
Grand Lodge of all England, placed at York, and extending its
jurisdiction over the northern counties. These bodies at first main-
tained a friendly intercourse, which was, however, at length inter-
rupted by the officious interference of the Grand Lodge at London,
in granting warrants to lodges under the jurisdiction of the Grand
Dodge at York. At this time, in 1738, under the Grand Master-
ship of the Marquis of Carnarvon, some of the brethren, becoming
dissatisfied with certain proceedings of the Grand Lodge of Eng-
land, seceded from that body, and assumed, without authority, the
title of York Masons. In the next year, Lord Raymond being
Grand Master, the secessions continuing, the Grand Lodge of Eng-
land attempted to check the evil by passing votes of censure on the
most refractory, and by enacting laws to discourage these irregular
associations. In consequence of these measures the seceders imme-
diately declared themselves independent, and assumed the appella-
tion of Ancient Masons. They propagated an opinion that the
ancient tenets and usages of masonry were preserved by them, and
that the regular lodges, being composed of Modern Masons, had
adopted new plans, and were not to be considered as acting under
the old establishment.f
They therefore organized a Grand Lodge, the authority for
which they professed to derive from the ancient body at York;
called themselves “Ancient York Masons;” and constituted several
subordinate lodges. The brethren who still adhered to the Grand
Lodge of England, continued to style themselves “Free and Ac-
cepted Masons,” but were stigmatized by their opponents with the
name of Moderns, the most opprobrious epithet that can be applied
to a masonic body. The dissensions between these bodies were
disseminated into foreign countries, where each body constituted
lodges, and were continued in England until the year 1813, when
they were happily united during the Grand Mastership of the
Tuke of Sussex. Before that period, in some countries, and shortly
after it in others, the union had elsewhere taken place, and the
* The subject has already been alluded to in the article on GRAND LODGES, and
it is, therefore, unavoidable, that I should here be guilty of repetition for the purposes
of facility of reference, and to preserve the continuity of the narrative.
t Preston's Illust. of Masonry, p. 189.

f They were united in Massachusetts as early as 1792, and in South Carolina
in 1817.
218 MON.—MOO
two terms of Ancient and Modern Masons now exist only in the
records of the past.
With respect to the real differences between these two bodies,
they appear to have existed rather in name than in fact. Dermott,
an Ancient Mason, with an illiberal desire of injuring the reputa-
tion of his opponents, asserts that “a very material difference
exists between the Ancient and Modern Masons;” but Dalcho,
who was also an Ancient York, but acquainted with both systems,
declares that “the difference in point of importance was no greater
than it would be to dispute, whether the glove should be placed first
wpon the right hand or on the left.” The question, however, is
definitely settled by the report of the Committees of Conference of
the two Grand Lodges of Ancient York and Free and Accepted
Masons of South Carolina, who met for the purpose of mutually
examining the work preparatory to the confirmation of the articles
of the Union, which took place between these bodies in 1817. On
that occasion the joint committees reported, “That from the reci-
procal examinations by the several committees already had in
Grand Lodge, it doth appear that there exists no difference in the
mode of entering, passing and raising, instructing, obligating, and
clothing brothers, in the respective Grand Lodges.”
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 instruction in these works is said to be Monitorial,
to distinguish it from esoteric instruction, which is not permitted
to be written, and can be obtained only in the precincts of the
lodge.
Monitor, Secret-See SECRET MONITOR.
Moon.-If the moon is found in our lodges bestowing her light
upon the brethren, and instructing the Master to imitate, in his
government, the precision and regularity with which she presides
over the night, we shall find her also holding a conspicuous place
in the worship of the first seceders from the true spirit of Free-
masonry. In Egypt, Osiris was the Sun, and Isis the moon; in
Syria, Adonis was the sun, and Ashtoroth the moon; the Greeks
adored her as Diana, and Hecate; in the mysteries of Ceres, while
the hierophant or chief priest represented the Creator, and the
torch-bearer the sun, the ho epi bomos, or officer nearest the altar,
represented the moon. In short, moon-worship was as widely dis-
seminated as sun-worship. Masons retain her image in their rites,
because the lodge is a representation of the universe, where as the
sun rules over the day, the moon presides over the night; as the
MOP–MOR - 219
one regulates the year, so does the other the months; and as the
former is the king of the starry hosts of heaven, so is the latter
their queen; but both deriving their heat, and light, and power,
from him, who, as a third and the greatest light, the master of
heaven and earth, controls them both.
Mopses.—In 1738 Pope Clement XII. had issued a Bull, con-
demning and forbidding the practice of the rites of Freemasonry.
Several brethren in the Catholic States of Germany, unwilling to
renounce the order, and yet fearful of offending the ecclesiastical
authority, formed, in 1740, under the name of Mopses, what was
pretended to be a new association, devoted to the papal hierarchy,
but which was in truth nothing else than Freemasonry under a
less offensive appellation. It was patronized by the most illustrious
persons of Germany, and many Princes of the Empire were its
Grand Masters. The title is derived from the German word mops,
signifying a young mastiff, and was indicative of the mutual fidelity
and attachment of the brethren, these virtues being characteristic
of that noble animal.
In 1776 the Mopses became an androgynous order, 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.
Morality of Freemasonry.—No one who reads our ancient
charges can fail to see that Freemasonry is a strictly moral institu-
tion, and that the principles which it inculcates inevitably tend to
make the brother who obeys their dictates a more virtuous man.
What this morality is has been so well defined in a late address
before one of our Grand Lodges, that nothing I could say would
add strength to the sentiment, or beauty to the language.
“The morality of masonry requires us to deal justly with others;
not to defraud, cheat, or wrong them of their just dues and rights.
But it goes farther; regarding all as the children of one great
father, it regards man as bound by piety, masonic morality, and
fraternal bonds, to minister to the wants of the destitute and
afflicted; and that we may be enabled to fulfil this high behest of
humanity, it strictly enjoins industry and frugality, that so our
hands may ever be filled with the means of exercising that charity
to which our hearts should ever dispose us.”
Moriah, Mount.—A hill on the north-east side of Jerusalem,
once separated from the hill of Acra by a valley, which was filled
* Address before the Grand Lodge of Kentucky, by Rev. M. M. Henkle, G. O.,
844.
220 MOS
up by the Asmoneans, and the two hills converted into one. In
the time of David it stood apart from the city, and was under cul-
tivation; for here was the threshing-floor of Ornan the Jebusite,
which David bought for the purpose of erecting on it an altar to
God. Here also Abraham is supposed to have been directed to
offer up his son Isaac. On Mount Moriah Solomon afterwards
erected the Temple, when it was included within the walls of the
city. Mount Gihon, the Hill of Gareb, and especially Mount
Calvary, are to the westward of Mount Moriah.
Mount Moriah is represented by the ground floor of the lodge,
and on it the three grand offerings of masonry were made.—See
GROUND FLOOR OF THE LODGE.
Mosaic Pavement.-Mosaic work consists of innumerable little
stones, of different colours, closely united together, so as to imitate
a painting. The floor of the tabernacle, and the pavement of Solo-
mon's Temple, are said to have been thus constructed.* The Mosaic
pavement, in imitation of this pavement of the Temple, is an Orma-
ment of the lodge, and is illustrated in the Entered Apprentice's
degree. It is surrounded by a richly inlaid or tessellated border,
commonly called the indented tessel, and has in its centre a blazing
star. The variety of colours in the pavement is a fit emblem of
human life, a mingled scene of virtue and vice, of happiness and
misery; to-day “our feet tread in prosperity, to-morrow we totter
on the uneven paths of weakness, temptation, and adversity;” the
tesselated border, rich in the adornments of figure and colour, re-
presents the many blessings which surround us, and of which not
even the most lowly are entirely destitute; while the blazing star,
like that bright meteor which of old directed the steps of the wise
men of the East, still points to that eternal source from which each
blessing flows.
Most Excellent-The style given to a Royal Arch Chapter, and
to its presiding officer, the High Priest.
Most Excellent Master.—The sixth degree in the York rite.
Its history refers to the dedication of the Temple by King Solo-
mon, who is represented by its presiding officer, under the title of
Most Excellent. Its officers are the same as those in a symbolic
lodge.
Most Worshipful.-The style given to a Grand Lodge, and to its
presiding officer, the Grand Master.
* The term Mosaic is supposed to have been derived from the fact that Moses thus
constructed the floor of the tabernacle. Mosaic or tesselated pavements were very
common among the ancients.
MUS—MYS 221
Music.—One of the seven liberal arts and sciences, whose
beauties are inculcated in the Fellow-Craft's degree. Music is re-
commended 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 brethren, that
by the union of friendship and brotherly love, the boisterous pas-
sions may be lulled, and harmony exist throughout the craft.
Mustard Seed, Order of Ordre de la graine de Sénéve.—This
association, whose members also called themselves “The fratermity
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 mysteries 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, “No one of us lives
for himself.” The jewel of the order was a cross of gold, sur-
mounted by a mustard plant, with the words, “What was it before?
Nothing.” This was suspended from a green ribbon.
Mystagogue.-The one who presided at the Ancient Mysteries
and explained the sacred things to the candidate. He was also
called the hierophant.
Mysteries.--This is the name given to those religious assemblies
of the ancients, whose ceremonies were conducted in secret, whose
doctrines were known only to those who had obtained the right of
knowledge by a previous initiation, and whose members were in
possession of signs and tokens by which they were enabled to
recognize each other.” For the origin of these mysteries we must
look to the Gymnosophists of India, from whom they passed
through Egypt into Greece and Rome, and from whom likewise
they were extended, in a more immediate line, to the northern part
of Europe and to Britain. The most important of these mysteries
were those of Mithras, celebrated in Persia; of Osiris and Isis,
celebrated in Egypt; of Eleusis, instituted in Greece; and the
Scandinavian and Druidical rites, which were confined to the
Gothic and Celtic tribes. In all these various 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
* Warburton's definition of the Mysteries is as follows:—“Each of the pagan gods
had (besides the public and open) a secret worship paid unto him; to which none were
admitted but those who had been selected by preparatory ceremonies, called INITIA-
TION. This secret worship was termed the MYSTERIES.”—Divine Légation,
vol. 1, b. ii., § 4, p. 189.
222 MYS
character. They celebrated the death and the resurrection of some
cherished being, either the object of esteem as a hero, or of devo-
tion 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
labour 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 on
the part of the priests of establishing an esoteric philosophy, in
which should be taught the sublime truths which they had derived
(though they themselves at length forgot the source) from the
instruction of God himself through the ancient patriarchs. By
this confinement of these doctrines to a system of secret knowledge,
guarded by the most rigid rites, could they only expect to preserve
them from the superstitions, innovations, and corruptions of the
world as it then existed. “The distinguished few,” says Oliver,
“who retained their fidelity, uncontaminated by the contagion of
evil example, would soon be able to estimate the superior benefits
of an isolated institution, which afforded the advantage of a select
society, and kept at an unapproachable distance the profane scoffer,
whose presence might pollute their pure devotions and social con-
verse by contumelious language or unholy mirth.” And doubt-
less the prevention of this intrusion, and the preservation of these
sublime truths, 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.”t
The Abbe Robin, in a learned workſ on this subject, 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, retiring 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
* History of Initiation, p. 2. f Spence's Anecdotes, p. 309.
# Recherches sur les Initiations Anciennes et Modernes. Paris, 1780.
MYS 223
recluse students invented certain signs to recall to the remem-
brance of the people the times of their festivals and of their rural
labours, 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
associates of their learned labours and sacred functions 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, Brahmins, Gym-
nosophists, Druids, and priests of Egypt, lived thus in sequestered
habitations and subterranean 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 hieroglyphics, that the exuberant fancy of the
Greeks drew much of their mythology.”
The candidates for initiation were not only expected to be of a
clear and unblemished character, and free from crime, but their
future conduct was required to be characterized by the same purity
and innocence. They were therefore obliged, by solemn engage-
ments, to commence a new life of piety and virtue, upon which
they entered by a severe course of penance.f
The mysteries were held in the highest respect by both the
government and the people. It was believed that he who was
initiated would not only enjoy an increased share of virtue and
happiness in this world, but would be entitled to celestial honours
in the next. “Thrice happy they,” says Sophocles, “who descended
to the shades below after having 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 entertain better hopes, both as to the end of life and the
whole of futurity.”
The ancient historians relate many circumstances in illustration
of the sanctity in which the mysteries were held. Livy tells us
the following story:—Two Acarnanian youths, who had not been
initiated, accidentally entered the temple of Ceres during the days
of the mysteries. They were soon detected by their absurd ques-
tions, and being carried to the managers of the temple, though it
* I give these ingenious speculations of the Abbe Robin, although I dissent from
much of his doctrine, because they add another item to the history of the theories on
this interesting subject.
f Warburton, Divine Legation, b, ii., § 4.
224 MIYS
was evident that they had come there by mistake, they were put to
death for so horrible a crime.*
Plutarch records the fact that Alcibiades was indicted for sacri-
lege, because he imitated the mysteries of Eleusis, and exhibited
them to his companions in the same dress in which the hierophant
showed the sacred things, and called himself the hierophant, one of
his companions the torch-bearer, and the other the herald.t *
Lobeck, one of the most learned writers on this subject, has col-
lected several examples of the reluctance with which the ancients
approached a mystical subject, and the manner in which they
shrunk from divulging any explanation or fable which had been
related to them at the mysteries.;
To divulge them was considered a sacrilegious crime, the pre-
scribed punishment for which was immediate death. I would not,
says Horace, dwell beneath the same roof, nor trust myself in the
same frail bark, with the man who has betrayed the secrets of the
Eleusinian rites."
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 two
principal theories. The one is that embraced and taught by Dr.
Oliver, namely, that they are but deviations from that common
Source, both of them and of Freemasonry—the patriarchal mode of
worship established by God himself. With this pure system of
truth he supposes the science of Freemasonry to have been coeval
and identified. 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.]]
That the instruction communicated in the mysteries of Pagan-
ism were an impure derivation from the sublime truths of the
patriarchal theology, I have no hesitation in believing; but that
they were an emanation from Freemasonry, as we now understand
the terms, I am not yet prepared to admit, notwithstanding the
deep veneration in which I hold the learning of Dr. Oliver. I
prefer, therefore, the second theory, which, leaving the origin of the
mysteries to be sought in the patriarchal doctrines, where Oliver
* Liv. Hist., xxi., 14. f Plut., Alcibiad., 22.
f Lobeck's Aglaophamus, vol. i., app., 131, 151; vol. ii., p. 1287.
§ Wetabo, qui Cereris sacrum
Vulgărit arcanae, sub iisdem
Sit trabibus, fragilemgue mecum
Solvat, phaselum.—Carm. iii., 3, 26.
| Signs and Symbols, p. 217.
MYS 225
has placed it, finds the connection between them and Freemasonry
commencing at the building of King Solomon's Temple. Over
the construction of this building, Hiram, the Architect of Tyre,
presided. At Tyre the mysteries of Bacchus had been intro-
duced by the Dionysian Artificers, and into their fratermity Hiram,
in all probability, had, as I have already suggested, been ad-
mitted.* 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 him-
self remarks, was necessary to preserve them from perversion or
pollution.t
This, then, it seems to me, is the true connection between the
mysteries and speculative Freemasonry. They both emanated
from one common source; but the former, soon losing much of
their original purity, were compelled, in order to preserve the
little that was left, to have recourse to the invention of ceremonies
and modes of recognition, and a secret doctrine, by means of which
all but a select and worthy few were excluded. These ceremonies,
and especially this symbolic or secret mode of communicating
instruction, so admirable in themselves, were afterwards adopted
by the Freemasons, who had retained the ancient tenets in their
original purity; but they divested them of their heathen allusions,
and adapted them to the divine system which they had preserved
unimpaired.
A third theory has been advanced by the Abbe Robin, in which
he connects Freemasonry 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. But this theory is utterly untenable and inconsis-
tent with the facts of history, since Freemasonry preceded, instead
of following, the institution of Chivalry, as I have elsewhere shown,
and could not, therefore, have been indebted to this system for its
primal organization.
These mysteries, so important from their connection with Free-
masonry, deserve a still further examination of their origin and
design.
Faber, who sought an Arkite origin for everything, says that “the
initiations into the mysteries scientifically 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
liberation from its dark enclosure. They all equally related to the
allegorical disappearance, or death, or descent of the great father, at
* See ANTIQUITY OF MASONRY, and HIRAM THE BUILDER, in this work.
f Hist, of Initiation, p. 2.
&
226 MYS
their commencement; and to his invention, or revival, or return
from Hades, at their conclusion.”*
“They were,” says Warburton, “a school of morality and reli-
gion, in which the vanity of polytheism and the unity of the First
Cause were revealed to the initiated.”t This opinion of the learned
Bishop of Gloucester is not gratuitous; it is supported by the con-
current testimony of the ancient writers. “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 mysteries of Ceres at Eleusis, the initi-
ated were taught to live happily and to die in the hope of a blessed
futurity. And, finally, Plato informs us, that the hymns of
Musæus, which were sung in the mysteries, celebrated the rewards
and pleasures of the virtuous in another life, and the punishments
which awaited the wicked."
These sentiments, so different from the debased 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. That purer source was the common
original of them and of Freemasonry. -
foonclude 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 Christianity had begun to
triumph. The Pagans, desirous of making converts, threw open
the hitherto inaccessible portals of their mysterious rites. The
strict scrutiny of the candidate's past life, and the demand for
proofs of irreproachable conduct, were no longer deemed indispens-
able. 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 setting, and its rites had become contemptible and corrupt.
Their character was entirely changed, and the initiations were
indiscriminately sold by peddling priests, who wandered 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 at night, excepting, however, from these edicts, the initia-
tions at Eleusis. But, finally, Theodosius, by a general edict of
* Origin of Pagan Idolatry, vol. ii., b. iv., ch. v., p. 384.
f Divine Legislation. 1 Plut., De Oraculis.
§ Plut., Consol, ad wavorem. | Cic. De Legibus.
* Plato in Phaedone.
MYS–NAH 227
proscription, ordered, the whole of the Pagan mysteries to be
abolished, in the four hundred and thirty-eighth year of the Chris-
tian era, and eighteen hundred years after their first establishment
in Greece.*
Mystes.—The mystes was one who had been initiated only into
the lesser mysteries, and who was therefore permitted to proceed
no farther than the vestibule or porch of the temple. When ad-
mitted into the greater mysteries, and allowed to enter the adytum.
or sanctuary, he was called an epopt. A female initiate was called
a mystis.
Mystic Tie-That sacred and inviolable bond which unites men
of the most discordant 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 properly, 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.”
N
Nabiim, Schools of the We repeatedly meet in the Old Tes-
tament with references to the Beni Hanabiim, or sons of the
prophets.f 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 disciples
of the Magi did in Persia, or of Pythagoras in Greece. Of these
institutions Oliver says, that “though little is known of their
internal economy, their rites and ceremonies being strictly con-
cealed, there can be no doubt that they were in many respects
similar to our masonic lodges, and in some of their features they
bore a resemblance to the collegiate institutions of our own
country.”f
Naharda, Fraternity of.-The Jewish Rabbins tell us, that the
tribes which were carried into captivity on the destruction of the
first Temple, founded a fraternity at Naharda, on the river
Euphrates, for the preservation of traditional knowledge, and
* It was not, however, says Clavel, until the era of the restoration, that the
mysteries entirely ceased. During the Middle Ages, the Mysteries of Diana, under
the name of the Courses of Diana, and those of Pan, under the name of Sabbats, Were
practised in the country.
f I refer the reader for this expression to the Second Book of Kings, c. ii., verses
3, 5, 7, 12, 15.
† Historical Landmarks, vol. ii., p. 374. Note.
228 NAM
which they transmitted to a few initiates; and that on the restora-
tion of the Jews by Cyrus, Zerubbabel, with Joshua and Esdras,
carried all this secret instruction to Jerusalem, and established a
similar fraternity in that city. Oliver says that during the cap-
tivity, the Jews practised Freemasonry in regular lodges, until the
time of their deliverance, and they had for this purpose three Col-
leges or Grand Lodges, which were situated at Sora, Pompeditha,
and Naharda. -
Name of God.—In addition to what has been said upon this sub-
ject in the article JEHOVAH, we may observe, that an allusion to
the unutterable name of God is to be found in the doctrines and
ceremonies of other nations as well as the Jews. It is said to
have been used as the pass-word in the Egyptian mysteries. In
the rites of Hindostan it was bestowed upon the aspirant under
the triliteral form AUM,” at the completion of his initiation, and
then only by whispering it in his ear. The Cabalists reckoned
seventy-two names of God, the knowledge of which imparted to
the possessor magical powers. The Druids invoked the omnipo-
tent and all-preserving power under the symbol I. O. W. The
Mohammedans have a science called Ism. Allah, or the science of
the name of God. “They pretend,” says Niebuhr, “that God is
the lock of this science, and Mohammed the key; that conse-
quently none but Mohammedans can attain it; that it discovers
what passes in different countries; that it familiarizes the pos-
sessors with the genii 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.”
Besides the Tetragrammaton, or incommunicable name, there
are other expressive but less holy names of Deity. Maimonides,
for instance, mentions a twelve lettered and a forty-two lettered
name.t
Rosenberg gives the following twelve Cabalistic names:–Ehie,
Jehovah, Elohim, El, Gibbor, Eloah, Sabaoth, Tsebaoth, Shaddai,
Adonai, Makom, Agla.
* Sir William Jones, speaking of this Hindoo name of God, says—“It forms a
mystical word which never escapes the lips of the pious Hindoo. They meditate on
it in silence.”—Dissertations Relative to Asia, vol. i., p. 33. The Brahmins make a
great secret of it, and the Institutes of Menu are continually referring to its peculiar
efficacy as an omnific word. “All rites ordained in the Veda,” says this book,
“oblations to fire and solemn sacrifices, pass away; but that which passes not away
is the syllable AUM, thence called aishara, since it is a symbol of God, the Lord of
created beings.”—Instit. of Menu, p. 28.
f Urquhart (Pillars of Hercules, vol. ii., p. 67) mentions one name of God among
*...* which I have met with nowhere else, viz., EL GIBAL, the master
2/?/067",
NAM 229
Lanci, whose researches on this subject have been surpassed by
no other scholar, and equalled by few, extends his list of divine
names to twenty-six,” which, with their signification, are as fol-
lows:—
1. At-The Aleph and Tau, that is, Alpha and Omega. A name
figurative of the Tetragrammaton.
2. Thoh U –The eternal, absolute principle of creation and de-
3. Hohi, } struction; the male and female principle; the author
and regulator of time and motion.
4. Jah—The Lord and Remunerator.
5. Oh—The severe and punisher.
6. Jao—The author of life.
7. Azazel—The author of death.
8, Jao-Sabaoth—God of the co-ordinations of loves 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 succouring principle.
14. El-cannum—The abhorring principle,
15. Ell—The most luminous.
16. Il—The omnipotent.
17. Ellohim—The omnipotent and beneficent.
18. Elohim—The most beneficent.
19. Elo—The Sovereign; the Excelsus.
20. Adon—The Lord; the dominator.
21. Eloi-The illuminator; the most effulgent.
22. Adonai–The most firm; the strongest.
23. Elion—The most high.
24. Shaddai—The most victorious.
25. Yeshurun—The most generous.
26. Woil-–The most sublime.
The ineffable degrees of masonry record a great variety of the
mames of God, making the whole system, like the Mohammedan
Ism. Allah, a science of the name of God. In fact, the name of
God must be taken in Freemasonry as symbolical of truth, and
then the search for it will be nothing else but the search after
truth—the true end and aim of the masonic science. The subor-
dinate names are the subordinate modifications of truth; but the
ineffable Tetragrammaton will be the sublimity and perfection of
Divine Truth, to which all good Masons and all good men are
seeking to approach, whether it be by the aid of the theological
* I am indebted to my friend, Mr. Gliddon, for this interesting list.
230 NEB—NIN
ladder, or passing through the pillars of Strength and Establish-
ment, or wandering in the mazes of darkness, beset on all sides by
dangers, or travelling weary and worn over rough and rugged
roads, whatever be the direction of our journey or how accom-
plished, light and truth, the Urim and Thummim, are the ultimate
objects of our search as Freemasons.
Nebuchadnezzar.—A king of Babylon, who, in the eleventh
year of the reign of Zedekiah, King of Judah, having, after a siege
of about twelve months, taken Jerusalem, commanded Nebuzara-
dan, one of his generals, to set fire to and utterly consume the
Temple, to reduce the city to desolation, and to carry the citizens
captive to Babylon.—See the entire history under the title of
ROYAL ARCH.
Nebuzaradan,—One of the generals of the King of Babylon,
who by his order entered Jerusalem with a Chaldean army, and
after having taken away everything that was valuable, burned the
city and Temple, and carried all the inhabitants, except a few hus-
bandmen, as captives to Babylon.
Nehemiah, The appellation given to one of the scribes of a
Royal Arch Chapter.
Neophyte.—(From the Greek veow ºbvrov, a new plant). In the
primitive Church it signified one who had recently abandoned
Judaism or Paganism, and embraced Christianity; whence it was
afterwards applied to the young disciple of any art or science.
Freemasons thus sometimes designate the uninstructed candidate.
Ne Warietur—“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 hand-
writing, in the margin, as a precautionary measure, in enabling
distant brethren to recognize the true and original owner of the
certificate, and to detect any impostor who may surreptitiously
have obtained one.
Nine,—If the number three is sacred among Masons, the
number nine, or three times three, is scarcely less so. The Pytha-
goreans, remarking that this number has the power of always
reproducing itself by multiplication,” considered it as an emblem
* Thus 2 9–18, and 1 and 8–9.
3 9–27, and 2 and 7–9.
49—36, and 3 and 6–9.
59–45, and 4 and 5–9.
6 9–54, and 5 and 4—9.
79–63, and 6 and 3–9.
89–72, and 7 and 2–9.
9 9–81, and 8 and 1–9.
NOA 231
of matter, which, though continually changing its form, is never
annihilated. It was also consecrated to the spheres, because the
circumference of a sphere is 360 degrees, and 3 and 6 and 0 are
equal to 9.
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 esteemed as Sacred numbers in the higher degrees.
Noachidaº, or Noachites.—The descendants of Noah. A term
applied to Freemasons. Noah having alone preserved the true
name and worship of God, amid a race of impious idolaters, Free-
masons claim to be his descendants, because they still preserve
that pure religion which distinguished this second father of the
human race from the rest of the world. And even when his
descendants began again, in the plains of Shinar, to forget the
Almighty, and to wander from the path of purity, the principles
of Noah were still perpetuated by that portion of his race whom
the Freemasons of the present day regard as their early prede-
cessors. Hence Freemasons call themselves Noachidae, or the
sons of Noah.
This respect for Noah, as the father and founder of the masonic
system of theology, was not confined to the pure Freemasons, but
extended, even unconsciously, to the seceders from its spirit, those
whom Oliver calls the spurious Freemasons of antiquity. In all
their mysteries they commemorated, even after they had lost the
true history, the descent of Noah into the ark, and his subsequent
exodus. The entrance into initiation was symbolic of his entrance
into the vessel of his salvation; his detention in the ark was repre-
sented by the darkness and the pastos, coffin, or couch in which the
aspirant was placed; and the exit of Noah, after the forty days of
deluge, was seen in the manifestation of the candidate, when, being
fully tried and proved, he was admitted to full light, amid the
rejoicings of the surrounding initiates, who received him in the
sacellum or holy place.
Noachite, or Prussian Knight—Woochite ow Chevalier Prussien.
—The twenty-first degree of the Ancient Scotch rite, called by its
possessors not a degree, but “the very Ancient Order of Noachites.”
In this degree the Knights celebrate the destruction of the Tower
of Babel, and for this purpose they meet on the night of the full
moon of each month. No other light is permitted in the lodge
than what proceeds from that satellite. The records of the order
furnish us with the following history:—The Noachites, at this
day called Prussian Knights, are the descendants of Peleg, Chief

232 NOA–NUM
Architect of the Tower of Babel. Thus they trace the origin of
their order to a more ancient date than the descendants of Hiram,
for the Tower of Babel was built many ages before the Temple of
Solomon. And formerly it was not necessary that candidates for
this degree should be Hiramites or Blue Masons. But a different
regulation was afterwards adopted; and to receive the degree of
Noachite it is now necessary that the candidate shall have per-
formed the duties of a worthy office in a regularly constituted
lodge of Blue Masons. The order of Noachites was established in
Trussia in 1755, and inducted into France by the Count St. Gelaire
in 1757.
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:–
1. 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 it.
The “proselytes of the gate,” as the Jews termed those who lived
among them without undergoing circumcision, or observing the
ceremonial law, were bound to obey the seven precepts of Noah.
i
Nomination.—The nomination of officers, previous to an election,
is contrary to true masonic usage. Officers should be elected in the
manner prescribed under the article ELECTION.
North–The north is masonically called a place of darkness. I
doubt whether I am at liberty to explain the reason. But I may
make this general explanation. 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, receive the rays of the sun only on
its south side, while the north will be entirely in shadow at the
hour of meridian.
Numbers.-The mystical meaning and divine virtue of numbers
formed an important part of the philosophy of Pythagoras, and
from him have been transmitted to the masonic system of sym-
bolism. Pythagoras doubtless brought his doctrines on this sub-
ject from Egypt, in which country he long resided, and with whose
wisdom he was richly embued. In numbers Pythagoras saw the
principle of all things; he believed that the creation of the world
NUM 233
was produced by their harmonious combination, and that they
existed before the world.
According to the doctrine of this sage, numbers are of two kinds,
intellectual and scientific.
Intellectual number has always existed in the divine mind; it is
the basis of universal order, and the link which binds all things.
Scientific number is the generative cause of multiplicity, which
proceeds from and is the result of unity. Scientific numbers are
equal or odd.
Equal numbers are said to be female, and odd ones male; because
even numbers admit of division or generation, which odd ones do
not. Odd numbers, however, are the most perfect.
To each number Pythagoras ascribed a peculiar character and
quality.
ONE–the Monad—represented the central fire, or God, without
beginning and without end, the point within the circle. It also de-
noted love, concord, piety, and friendship, because it is indivisible.
It was the symbol of identity, equality, existence, and universal
preservation and harmony.
Two was unlucky, and as one denoted light and the good prin-
ciple, or God, two denoted darkness and the evil principle. Hence
it was that the Romans dedicated the second month of the year to
Pluto, the god of hell, and the second day of that month to the
manes of the dead. t
THREE referred to harmony, friendship, peace, concord, and tem-
perance, and was so highly esteemed among the Pythagoreans that
they called this number “perfect harmony.”
Four was a divine number; it referred to Deity, and among the
ancients many nations gave to God a name of four letters, as the
Hebrews TTTTY, the Assyrians ADAD, the Egyptians AMUM, the
|Persians SYRE, the Greeks, GEOS, and the Latins DEUS. This,
which was the Tetragrammaton of the Hebrews, the Pythagoreans
called Tetractys, and used it as a most solemn oath.” -
FIVE denoted light, nature, marriage; the latter because it was
made up of the female two and the male three, whence it is some-
times called a hermaphrodite number. The triple triangle, which
was a figure of five lines uniting into five points, was among the
Bythagoreans an emblem of health.
SIX was also an emblem of health, and it was also the symbol of
justice, because it was the first perfect number, that is, one whose
aliquot parts being added together make itself, for the aliquot parts
of six, which are three, two, and one, are equal to six.
SEVEN was highly esteemed, and called a venerable number,
because it referred to the creation of the world.
* See TETRACTYS.
234 NUM
EIGHT was esteemed as the first cube (2 × 2 × 2), and signified
friendship, prudence, counsel, and justice. It designated the primi-
tive law of mature, which supposes all men to be equal.
NINE was called reasing, or perfect, finished, because nine months
is the period required for the perfection of a human being in the
womb before birth.
TEN was denominated heaven, because it was the perfection and
consummation of all things, and was constituted by the union of
ONE, the monad or active principle; Two, the duad or passive prin-
ciple; THREE, the triad or world proceeding from their union; and
Four, the sacred tetractys, thus 1 + 2 + 3 + 4 = 10. Hence Ten
contained all the relations numerical and harmonic.
The Pythagoreans extended still farther their speculations on the
first three numbers, the monad, the duad, and the triad.
The monad was male, because its action produces no change in
itself, but only out of itself. It represented the creative principle.
The duad, for a contrary reason, was female, being ever changing
by addition, subtraction, or multiplication. It represents matter
capable of form.
The union of the monad and duad produces the triad, which
signifies the world formed by the creative principle out of matter.
This world Pythagoras represented by the right angled triangle,
because the square of the longest side is equal to the squares of the
two other sides, and the world as it is formed is equal to the forma-
tive cause and matter clothed with form. Thus:–
|
Monad—Creative Principle.
In symbolic masonry, three, five, and seven, are mystic num-
bers, as is nine in Royal Arch Masonry. In the ineffable degrees,
mine, with its products, such as twenty-seven and eighty-one, are
sacred.
For further observations on some of these numbers, see in this
work the words, FIVE, NINE, SEVEN, THREE, and TETRACTys.

OBE-OBS 235
O
Obedience.—Submission to the constituted authorities, both in
the state and in the craft, is a quality inculcated upon all Masons.
With respect to the state, a Mason is charged to be “a peaceable
subject to the civil powers, wherever he resides or works, and
never to be concerned in plots or conspiracies against the peace
and welfare of the nation, nor to behave himself undutifully to
inferior magistrates.” And with respect to the craft, he is
directed “to pay due reverence to his Master, Wardens, and Fel-
lows, and to put them to worship.”t And another part of the
same regulations directs that the rulers and governors, supreme
and subordinate, of the ancient lodge, are to be obeyed in their
respective stations by all the brethren, with all humility, reverence,
love, and alacrity.;
Oliver, commenting on the emblematic allusion of the Master
to the Sun and Moon, says, “Hence we find that the Master's
authority in the lodge is despotic, as the sun in the firmament,
which was placed there by the Creator, never to deviate from its
accustomed course till the declaration is promulgated that time
shall be no more.”
This spirit of obedience runs through the whole system, and
constitutes one of the greatest safeguards of our institution. The
Mason is obedient to the Master; the Master and the lodge to the
Grand Lodge; and this, in its turn, to the old landmarks and
ancient regulations of the order. Thus is a due degree of subor-
dination kept up, and the institution preserved in its pristine
purity.
Oblong Square-A parallelogram or four-sided figure, all of
whose angles are equal, but two of whose sides are longer than the
others.
This is the symbolic form of a masonic lodge, and it finds its pro-
totype 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,
Observance, Rite of Strict.—The rite of Strict Observance was
a modification of masonry, based on the order of Knights Templars,
and introduced into Germany in 1754 by its founder, the #.
Hunde. It was divided into the following seven degrees:—1. Ap-
prentice; 2. Fellow-Craft; 3. Master; 4. Scotch Master; 5. Novice;
6. Templar; 7. Professed Knight.
* Old Charges, sec. i. + 1bid., sec. ii.
i Ibid., Sec. iv. § Signs and Symbols, p. 205.
236 OBS—ON
According to the system of the founder of this rite, upon the
death of Jacques 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 determined to continue the order. Aumont
was nominated Grand Master, at a chapter held on St. John's Day,
1313. To avoid persecution 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 masonry,
spread rapidly through France, Germany, Spain, Portugal, and else-
where. These events constituted the principal subject of many of
the degrees of the rite of Strict Observance. The others were con-
nected with alchemy, magic, and other superstitious practices. The
great doctrine contended for by the followers of the rite was, “that
every true Mason is a Knight Templar.”
Observance, Clerks of Relaxed.—The Clerks of Relaxed Observ
ance were a schism from the order of Strict Observance, described
above. They claimed a pre-eminence over not only the latter rite,
but over all masonry. The rite was divided into ten degrees, called
Apprentice, Fellow-Craft, Master, African Brother, Knight of St.
Andrew, Knight of the Eagle, Scotch Master, Sovereign Magus,
Provincial Master of the Red Cross, and Knight of Light. This
last degree was divided into five sections, comprehending Knight
Novice of the third year, Knight of the fifth year, Knight of the
seventh year, Knight Levite, and Knight Priest. To be initiated
into the mysteries of the Clerks it was necessary to be a Roman
Catholic, and to have taken all the military degrees of the rite of
Strict Observance. Alchemy was one of the objects of their secret
instruction.f
Offerings, the Three Grand.-See GROUND FLOOR of THE LODGE.
Officers.-See INSTALLATION, JEWELS, LODGE.
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 Psalms xlv. 7, “God hath anointed thee with the oil
of gladness.”—See CORN.
On-An ancient Egyptian word signifying the Sun, which was
at one time worshipped by the Egyptians as the Supreme Deity.
The city of On, in Lower Egypt, which contained a temple dedi-
* Clavel, p. 184. f Clavel, p. 187.
OPE—ORD 237
cated to the worship of this divinity, is called in the Septuagint,
“Heliopolis,” or the city of the Sun, and by Jeremiah (xliii. 13),
“Beth-shemish,” which has the same signification. In Genesis
(xli. 45-50) we are informed that Pharaoh gave Joseph for his wife
Asenath, “the daughter of Poti-pherah, priest of On.” On may
therefore be considered as the equivalent for Jehovah among the
Egyptians, as Jah was among the Syrians and Bel among the Chal-
dees. The modern masonic corruption of this word into “Lun” is
sheer nonsense.
0pening of the Lodge, The ceremony of opening the lodge is
solemn and impressive. Every brother is reminded by it of his
duties and obligations. The necessary precautions are employed
to avoid the intrusion of the profane, and every member being
compelled to assume a share of the necessary forms, is thus
admonished, that masonry is a whole, of which each Mason forms
a part.
*. manner of opening in each degree slightly varies. In the
English system, which seems, according to the Trestle Board, pub-
lished under the sanction of the late Baltimore Masonic Conven-
tion, to have been adopted by that body, the lodge is opened in the
first degree “in the name of God and Universal Benevolence;” in
the second, “on the square, in the name of the Great Geometrician
of the Universe;” and in the third, “on the centre, in the name of
the Most High.”
Operative Masonry.-See MASONRY.
Orator.—An officer in a lodge of the French rite, whose principal
duty is to give instruction to the newly initiated. The duties of
the office are those of a Lecturer.
Order.—An order is defined by Johnson to be, among other
things, “a regular government, a society of dignified persons, dis-
tinguished by marks of honour, and a religious fratermity.” In all
of these senses, masonry may be styled an order. Its government
is of the most regular and systematic 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 word was first used by the ecclesiastical writers of the tenth
century, to signify a certain form or rule of monastic discipline,
and was in that sense applied to the different sects of monks.
Order of Scotland-See ROYAL ORDER OF SCOTLAND.
Orders of Architecture.—A system of the several members,
* See Moore and Carnegy's Trestle Board, ch. iii.
238 ORD.—ORP
ornaments, and proportions of columns and pilasters, is called an
Order. There are five orders of columns, three of which are Greek,
the Doric, Ionic, and Corinthian; and two Italian, the Tuscan and
Composite.—See these respective titles.
Ordo ab Chao—Order out of Chaos.—A motto of the thirty-
third degree, and having the same allusion as LUX E TENEBRIs,
which see.
Orient.—The East. The place where a lodge is situated is called
its Orient. The seat of the Grand Lodge is called the Grand
Orient.” But on the continent of Europe some of the supreme
masonic bodies are called Grand Orients. In these instances
Grand Orient is equivalent to Grand Lodge.
Oriental Chair of Solomon.--The seat of the W. M. in a sym-
bolic lodge, and so called because the Master is supposed symboli-
cally to fill the place over the craft once occupied by King Solomon.
Ornaments of a Lodge.—These are the Mosaic pavement, the
indented tessel, and the blazing star.—See MosAIC PAVEMENT.
Ornan the Jebusite.—He was an inhabitant of Jerusalem at the
time 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 afterwards built. This threshing-floor David bought to erect
on it an altar to God (2 Chron. xxi. 18-25). On the same spot
Solomon afterwards built the Temple.
Orphic Mysteries.—These Grecian rites were only a modification
of the mysteries of Bacchus or Dionysus, and were thus called
because it was said that Orpheus first introduced the worship of
Bacchus into Greece from Egypt. They differed, however, from
the other pagan rites, in not being confined to the priesthood, but
in being practised by a fraternity 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 government of the uni-
verse, under the name of Phanes.
Demosthènes, while reproaching Eschines for having engaged
with his mother in these mysteries, gives us some notion of their
nature.
In the day the initiates were crowned with fennel and poplar,
and carried serpents in their hands, or twined them round their
heads, crying with a loud voice, enos, Sabos, and danced to the
* The term is thus used, because in masonry the East is the seat of light and of
authority. It is the station of the Worshipful Master.
OSI–PAS 239
sound of the mystic words, hyes, attes, attes, hyes. At night the
mystes was bathed in the lustral water, and having been rubbed
over with clay and bran, he was clothed in the skin of a fawn, and
having risen from the bath he exclaimed, “I have departed from
evil, and have found the good.”
The Orphic initiation, because it was not sacerdotal in its char-
acter, was not so celebrated among the ancients as the other
mysteries. It nevertheless existed until the first ages of the
Christian era, and fell, with the remaining rites of paganism, a
victim to the rapid and triumphant progress of the new religion.
Osiris-For the legend of Osiris, see EGYPTIAN MYSTERIES.
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,
P
Parallel Lines.-In every well-regulated lodge there is found a
point within a circle, which circle is embordered by two perpen-
dicular parallel lines. These lines are representatives of St. John
the Baptist and St. John the Evangelist, the two great patrons of
masonry, 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 “Union System,”
established by the Grand Lodge of England in 1815, and where
the dedication is “to God and his service,” the lines parallel repre-
sent Moses and Solomon.—See DEDICATION.
Paschalis, Martinez-The founder of a new rite or modifica-
tion 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, Ap-
prentice; 2, Fellow-Craft; 3, Master; 4, Grand Elect; 5, Apprem-
tice Cohen; 6, Fellow-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 Bordeaux,
and afterwards, in 1767, he extended it to Paris, where, for a short
time, it was rather popular, ranking some of the Parisian literatewrs
among its disciples. It has now ceased to exist.
* Demosth. contra Ctesiph. Orat., pp. 568-9.
240 PAS
Passed.—A candidate, on receiving the second degree, is said to
be “passed as a Fellow-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.
Past Master-An honorary degree conferred on the W. . Master
at his installation into office. In this degree the necessary instruc-
tions are conferred respecting the various ceremonies of the order,
such as installations, processions, the laying of corner stones, &c.
The ceremonies of the degree, when properly conferred, inculcate
a lesson of diffidence in assuming the responsibilities of an office
without a due preparation for the performance of its duties.
When a brother, who has never before presided, has been elected
the Master of a lodge, an emergent lodge of Past Masters, consist-
ing of not less than three, is convened, and all but Past Masters
retiring, the degree is conferred upon the newly-elected officer.
But the degree is also conferred in Royal Arch Chapters, where
it succeeds the Mark Master's degree. The conferring of this degree,
which has no historical connection with the rest of the degrees,
in a chapter, arises from the following circumstance. Originally,
when chapters of Royal Arch Masonry were under the govern-
ment of lodges, in which the degree was then always conferred, it
was a part of the regulations that no one could receive the Royal
Arch degree unless he had previously presided in the lodge as
Master. When the chapters became independent, the regulation
could not be abolished, for that would been an innovation; the
difficulty has, therefore, been obviated, by making every candidate
for the degree of Royal Arch a Past Master before his exaltation.
For several years past the question has been agitated in some of
the Grand Lodges of the United States, whether this degree is
within the jurisdiction of Symbolic or of Royal Arch masonry.
The explanation of its introduction into chapters just given mani-
festly demonstrates that the jurisdiction over it by chapters is
altogether an assumed one. The Past Master of a chapter is only
a quasi Past Master; the true and legitimate Past Master is the
one who has presided over a symbolic lodge.
Past Masters are admitted to membership in many Grand
Lodges, and by some the inherent right has been claimed to sit in
those bodies. But the most eminent masonic authorities have made
a contrary decision, and the general, and indeed almost universal
opinion now is, that Past Masters obtain their seats in Grand
Lodges by courtesy, and in consequence of local regulations, and
not by inherent right.
The jewel of a Past Master in the United States is a pair of
compasses, extended to sixty degrees on the fourth part of a circle,
PAS–PEL 241
with a sun in the centre. In England it was formerly the square
on a quadrant, but is at present the Square with the forty-seventh
problem of Euclid engraved on a silver plate suspended within it.
This degree has never been recognized by the Grand Lodge of
Scotland; it is conferred under the jurisdiction of the Supreme
Grand Royal Arch Chapter. -
Pastos—(Greek, zoo tos, a couch).-The pastos was a chest or
close cell in the pagan mysteries (among the Druids, an excavated
stone), in which the aspirant was for some time placed to comme-
morate the mystical death of the god. This constituted the sym-
bolic death, which was common to all the mysteries. In the Arkite
rites the pastos represented the ark in which Noah was confined.
We may refer it to the coffin among masonic emblems.
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 suggested to the Mason
certain symbolic instructions in relation to the virtue of fortitude.
Pedal.—Belonging to the feet, from the Latin, pes, a foot. The
just man is he who, firmly planting his feet on the principles 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 certain symbolic instructions in relation to the virtue of
Justice.
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 supe-
rior 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.” -
Pelican,—The pelican is one of the symbols of the Rose Croix
degree, and is intended as an allusion to the Redeemer, who shed
his blood for the good of man.
Ragon says, that in the hieroglyphic monuments the eagle was
the symbol of a wise man, and the pelican of a benevolent one;
* 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 repre-
sentations of the pedestals of columns, and should be painted to represent marble
Or Stone,
R
242 IPEN
and therefore he thinks that the eagle and pelican of the Rose
Croix are intended to symbolize perfect wisdom and perfect
charity.”
Penalty.—The ceremony of entering into a covenant among the
ancient Hebrews is alluded to in Jeremiah xxxiv. 18. It was
usual for the parties covenanting to cut a beast in twain, and pass
between the parts thereof. Jeremiah also relates the penalties to
be inflicted upon the people for a breach of their covenant. An
English writer, Brother Goodacre (quoted by Dr. Oliver), thus
fully explains the whole ceremony of making the covenant. The
allusion will not escape the attentive Mason:—
“After an animal had been selected, his throat was cut across
with one single blow, so as to divide the windpipe, arteries, and
veins, without touching any bone. The next ceremony was to tear
the breast open and pluck out the heart, and if there were the
least imperfection the body would be considered unclean. The
animal was then divided into two parts, and placed north and
South, that the parties to the covenant might pass between them
from east to west; and the carcass was then left as a prey to
voracious animals.”
Pencil.-One of the working tools of a Master Mason. Its use
is to draw plans on the tracing board for the guidance and instruc-
tion of the workmen; and, morally, it teaches the craft that all
their thoughts and actions are recorded by the Almighty, to whom
they must at last render up their account.
Penny.−The penny a-day referred to in the Mark degree as the
wages of a workman, was the Roman denarius, equal to about
sevenpence three farthings sterling, or twelve cents and a-half
federal currency.
Pentalpha-A geometrical figure representing an endless triangle
with five points, thus:–

It was used by the Pythagoreans as an emblem of health.-See
FIVE. The pentalpha of Pythagoras is also called the pentangle
of Solomon, and is said to have constituted the seal or signet of
* Cours des Initiations, p. 320.
PER 243
our Ancient Grand Master, and to have been inscribed on the
foundation-stone of masonry.
Perfection—Grand écossais de la vočte sacrée du Jacques VI.-
The fourteenth degree in the Ancient Scotch rite, the twentieth in
the rite of Misraim. In the Scotch rite, as practised in this coun-
try, the degree receives the name we have given it, as well as that
of “Grand Elect, Perfect, and Sublime Mason;” but in France it
is called “Grand Scotch Mason of the sacred vault of James VI.”
This is one of the evidences of the influence exerted by the Pre-
tender and his adherent, Ramsay, over the organization of this rite.
This degree is called by its possessors the ultimate degree of Ancient
Wasonry, and it is indeed the last of the ineffable degrees that
refer to the first Temple. Its officers are a Most Perfect Master,
representing Solomon, two Grand Wardens, a Grand Treasurer,
and Grand Secretary. The following history is connected with
this degree:–
When the Temple was finished, the Masons who had been em-
ployed in constructing it acquired immortal honour. Their order
became more uniformly established and regulated than it had been
before. Their caution and reserve in admitting new members pro-
duced respect, and merit alone was required of the candidate.
With these principles instilled into their minds, many of the
Grand Elect left the Temple after its dedication, and dispersing
themselves among the neighbouring 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 Masons saw this, and were sorely
grieved, afraid that his apostacy would end in some dreadful con-
sequences, 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 defection, God inspired
the heart of Nebuchadnezzar, King of Babylon, to take vengeance
244 PER
on the kingdom of Israel. This prince sent an army with Nebu-
Zaradan, 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 dedication. 4.
When, in after times, the princes of Christendom 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, voluntarily offered their services to the confed-
erates, 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 valour and fortitude of these elected knights was such that
they were admired by, and took the lead of, all the princes of
Jerusalem; 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, became popular and honour-
able, was diffused through their various dominions, and has con-
tinued to spread through a succession of ages to the present day.
The symbolic order of this degree is red, emblematic of fervour,
constancy, and assiduity.
The jewel of the degree is a pair of compasses extended on an
arc of 90 degrees, surmounted by a crown, and with a sun in the
centre.
The apron is white with red flames, bordered with blue, and
having the jewel painted on the flap.
Perfection, Rite of.-In 1754 the Chevalier de Bonneville estab-
lished a chapter of the high degrees, which he called the Chapter
of Clermont, in honour of Louis of Bourbon, Prince of Clermont,
at that time Grand Master of the fraternity in France. The system
of masonry he there practised received the name of the rite of Per-
fection, or rite of Heredom. It consists of twenty-five degrees,
most of which are the same as those of the Ancient Scotch rite.
The degrees are as follows:–1, Apprentice; 2, Fellow-Craft; 3,
Master; 4, Secret Master; 5, Perfect Master; 6, Intimate Secretary;
7, Intendant of the Buildings; 8, Provost and Judge; 9, Elect of
Nine; 10, Elect of Fifteen; 11, Illustrious Elect, Chief of the
Twelve Tribes; 12, Grand Master Architect; 13, 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,
PER 245
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, Illus-
trious Knight, Commander of the Black and White Eagle; 25,
Most Illustrious Sovereign Prince of Masonry, Grand Knight, Sub-
lime Commander of the Royal Secret.
The distinguishing principle of this rite is, that Freemasonry
was derived from Templarism, and that, consequently, every Free-
mason was a Knight Templar. It is still practised, or was a few
years since, in a single lodge in Paris.
Perfect Master—Maitre Parfait.—The fifth degree in the An-
cient Scotch rite. The ceremonies of this degree were originally
established as a grateful tribute of respect to a worthy departed
brother. The officers of the lodge are a Right Worshipful Master,
who represents the Noble Adoniram, the inspector of the works at
Mount Libanus, and a Warden, who is called Inspector. The con-
ductor represents Zerbal, the Captain of the Guards. The symbolic
colour 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 60 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 embroidered or painted, within three circles, a
square stone, in the centre of which the letter J is inscribed.
Perfect Union, Lodge of.-A lodge at Rennes in France, which,
in the last century, created a new modification of masonry, under
the name of the rite of the Elect of Truth. It consisted of four-
teen degrees, divided into three classes, taken with slight altera-
tions from the rite of perfection. The degrees were as follows:—
First Class.-1, Entered Apprentice; 2, Fellow-Craft; 3, Mas-
ter; 4, Perfect Master.
Second Class.-5, Elect of Nine; 6, Elect of Fifteen; 7, Master
Elect; 8, Minor Architect ; 9, Second Architect; 10, Grand Ar-
chitect; 11, Knight of the East; 12, Rose Croix.
Third Class.—13, Knight Adept; 14, Elect of Truth.
This rite at one time had several lodges in various parts of
|Prance.
Perpendicular—In a geometrical sense, that which is upright
and erect, leaning neither one way nor another. In a figurative
and symbolic sense, it conveys the signification of Justice, Forti-
tude, Prudence, and Temperance. Justice, that leans to no side
but that of Truth; Fortitude, that yields to no adverse attack;
Prudence, that ever pursues the straight path of integrity; and
Temperance, that swerves not for appetite nor passion.—See PLUMB.
\
246 BER,
Persecutions,—I enter on the history of the persecutions to
which our order has been subjected, with a reluctance that I have
not felt in the other portions of this work. The record of the
follies and the crimes of his race, furnish no pleasant theme to the
historian. But truth summons me to the task, odious though it be,
of showing that masonry, virtuous as are its principles, charitable as
are its objects, and instructive as are its ceremonies, has, neverthe-
less, been repeatedly exposed to the blinded rage of political hosti-
lity, or of religious bigotry.
One of the first persecutions to which masonry, in its present
organization, was subjected, occurred in the year 1735 in Holland.
On the 16th of October of that year, a crowd of ignorant fanatics,
whose zeal had been enkindled by the denunciations of some of the
clergy, broke into a house in Amsterdam, where a lodge was accus-
tomed to be held, and destroyed all the furniture and ornaments of
the lodge. The States-General, yielding to the popular excitement,
or rather desirous of giving no occasion for its action, prohibited
the future meetings of the lodges. One, however, continuing,
regardless of the 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
exposure 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 designs 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 became members and
zealous patrons of the order. -
In France the fear of the authorities that the Freemasons con-
cealed, within the recesses 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 un-
favourable 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 dispersed, 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 disappointed
curiosity. A portion of this disposition they succeeded in com-
municating to the Empress, Maria. Theresa, who issued an order
PER, 247
for apprehending all the Masons in Vienna when assembled in their
lodges. The measure was, however, frustrated by the good sense
of the Emperor, Joseph I., who was himself a Mason, and exerted
his power in protecting his brethren.
The persecutions of the church in Italy and other Catholic coun-
tries 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
rumour does not permit us to doubt the truth of the report, that
a certain society has been formed, under the name of Freemasons,
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 preserve an inviolable secrecy in
relation to everything 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
thread-bare argument, that if the actions of Freemasons were irre-
proachable they would not so carefully conceal them from the light,
it proceeds to enjoin all bishops, superiors, and ordinaries, to
punish the Freemasons “with the penalties which they deserve, as
people greatly suspected 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 interpretation given to the bull by Cardinal
Firrao in 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 meetings, under
pain of death, and confiscation of goods, the said penalty to be
without hope of pardon.”f -
The bull of Clement met in France with no congenial spirits to
obey it. On the contrary, it was the subject of universal con-
demnation as arbitrary and unjust, and the parliament of Paris
positively refused to enrol it. But in other Catholic countries it
* As late as 1802, in Austria and the Ecclesiastical States, all public functionaries
were compelled, before their installation, to declare upon oath that they were not
members of the order of Freemasons. -
f Clavel gives the original of this most merciful interpretation. I quote it, lest
the severity of the penalty should throw a doubt upon the correctness of my transla-
tion, which my Italian readers may easily verify:—“Che messuno ardisca di radun-
arsi e congregarsi e di aggregarsi, in luogo alcuno, sotto le sudette società, né di
trovarsi presente a tal; radunanze, sota pena della morte e confiscazione de beni, d
incorrersi irremisibilmente, senza speranza di grazia.” -
248 FER,
was better respected. In Tuscany the persecutions were unremit-
ting. A man named Crudeli was arrested at Florence, thrown into
the dungeons of the Inquisition, subjected to torture, and finally
sentenced to a long imprisonment, on the charge of having furnished
an asylum to a masonic lodge. The Grand Lodge of England, upon
learning the circumstances, obtained his enlargement, and sent him
pecuniary assistance. Francis de Lorraine, 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 con-
stitution of several lodges at Florence, and in other cities of his
dominions.
The other sovereigns of Italy were, however, more obedient to
the behests of the holy father, and persecutions continued to rage
throughout the peninsula. Nevertheless, masonry continued to
flourish, and in 1751, thirteen years after the emission of the bull
of prohibition, lodges were openly in existence in Tuscany, at
Naples, and even in the “eternal 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 persecution. In Spain, one
Tournon, a Frenchman, 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, with two companions of his reputed
crime, was sentenced to the galleys, but was finally released by
the interposition of the English ambassador. The work of Cous-
tos, in which he recounts the circumstances of his imprisonment
and trial, is now before me, and the details of the tortures to
which he was subjected, in the hope of extorting the secrets
of Masonry from him, inspire the most tender pity for his suffer-
ings, and the most unqualified admiration of his fortitude and
fidelity. - -
But the persecutions of the order were not confined to Catholic
countries. In 1745 the Council of Berne, in Switzerland, issued a
decree, prohibiting, under the severest penalties, the assemblages of
Treemasons. In 1757, in Scotland, the Synod of Stirling adopted
a resolution debarring all adhering Freemasons from the ordinances
PER—PHA 249
of religion. 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 discharged upon the interposition of the
English minister, but the government prohibited the introduction
of the order into Turkey.
Our own country 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 persecu-
tion 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, for-
ever dispersed, and the bright sun of masonry, once more emerging
from its temporary eclipse, is beginning to bless our land with the
invigorating heat and light of its meridian rays.
Persian Philosophic Rite.-A rite attempted to be established
in France about the year 1819. It consisted of seven degrees,
as follows:–1, Listening Apprentice ; 2, Fellow-Craft Adept,
Esquire of Benevolence; 3, Master, Knight of the Sun ; 4, Archi-
tect of all rites, Knight of the philosophy of the heart; 5, Knight
of eclecticism and of truth; 6, Master Good Shepherd; 7, Venerable
Grand Elect. This rite never contained many members, and is
now abolished.
Petition,-When a new lodge is about to be formed, application
to the Grand Lodge, within whose jurisdiction it is situated, must
be made in the form of petition. The petition must be signed by
at least seven Master Masons, and the masonic and moral character
of the petitioners certified by one or more well known brethren.
Petitions to a Grand Chapter for the formation of Chapters of
JRoyal Arch Masons, require the signature of nine companions; and
for Encampments of Knights Templars and the appendant orders, the
application to the Grand Encampment must be made by nine knights.
Phallus—(Greek boxx03).-The phallus was the wooden image
of the membrum virile, which being affixed to a pole, formed a part
of most of the pagan mysteries, and was worshipped as the emblem
of the male generative principle. The phallic worship was first
established in Egypt. The origin of its institution was this: After
the murder of Osiris, and the mutilation of the body by Typhon,
Isis was enabled to recover all the parts of his body except the
privities. To this part, therefore, in commemoration of its loss,
she paid particular honour. The phallus, its representation, was
made of wood, and carried during the Sacred festivals in the mys-
teries of Osiris, as the emblem of fecundity. It was held by the
250 PHI
people in the greatest veneration, and the sight or mention of it
produced in the minds of the ancients no impure or lascivious
thoughts. From Egypt it was introduced into Greece, and its
exhibition formed a part of the Dionysian mysteries. In the
Indian mysteries it was called the lingam, and was always found
in the most holy place of the temple. It was adopted by the
idolatrous Israelites, who took it from the Moabites when in the
wilderness of Sin, under the name of Baal-peor.” In short, the
veneration of the phallus, under different names, was common to
all the nations of antiquity. We shall again have occasion to
refer to it in the article on the PoſNT WITHIN A CIRCLE, with
which masonic emblem the phallus has been identified by Dr.
Oliver in an elaborate chapter in his Signs and Symbols. The
masonic explanation, however, it will hereafter be perceived, bears
no longer any allusion to the Solar orb, or great principle of
fecundity, except in its form G), a figure still retained by astro-
nomers as the representation of the sun.—See PoſNT WITHIN A
CIRCLE.
Philalethes, Rite of the. The rite of the Philalethes or Searchers
after Truth, was invented in the lodge of Amis Reunis at Paris,
in 1775, by Savalette de Langes, Keeper of the Royal Treasury,
It was compounded of the masonic reveries of Swedenborg and
Paschalis, and was distributed into twelve classes or chambers of
instruction. The names of these classes or degrees were as fol-
lows:–1, Apprentice; 2, Fellow-Craft; 3, Master; 4, Elect ; 5,
Scotch Master; 6, Knight of the East; 7, Rose Croix; 8, Knight
of the Temple; 9, Unknown Philosopher; 10, Sublime Philoso-
pher; 11, Initiate; 12, Philalethes or Searcher after Truth. The
first six degrees were called Petty, and the last six High Masonry.
The rite existed only during the life of de Langes; at his death
in 1788, it ceased to exist, and the lodge of Amis Reunis was
dissolved.
Philosophical Degrees. All the degrees above the Rose Croix
obtain this appellation. They are so called because they are par-
ticularly directed to the philosophical explanation of the system of
masonry, which, in the inferior degrees, receives a moral significa-
tion. They are not to be confounded with the philosophical orders
which arose on the continent of Europe about the close of the
eighteenth century, and whose tendency, in many instances, was
towards natural religion or deism. Barruel and Robinson, how-
ever, have confounded them, and on this error have based many, if
not all of their false charges against Freemasonry.
* Cumberland says Baal-pehor in the Chaldaic signifies the naked god, and is
equivalent to the Roman deity Priapus.
PHI—PIL 251
Philosophic Lodge.—The degree of Knights of the Sun is some-
times thus styled.
Philosophic Scotch Rite—Rite écossais philosophique.—In the
year 1770 one Pernetti founded a rite of Freemasonry, which he
called the “Hermetic rite,” but which was rather an alchemical
than a masonic Society; for its object was, by symbolic lessons, to
instruct its disciples in the art of transmuting metals, and prepar-
ing the elixir of life. One of Pernetti's most ingenious disciples
was a physician of Paris, named Boileau. He modified the sys-
tem of the Hermetic rite, gave it a more purely masonic character,
and established its practice in one of the lodges of Paris, under
the name of the “Philosophic Scotch Rite.” The two rites were
subsequently united, and the Grand Lodge was established in
1776 at Paris. It consists of twelve degrees, as follows:—1, 2, 3,
Knight of the Black Eagle, or Rose Croix, divided into three
parts; 4, Knight of the Phoenix; 5, Knight of the Sun; 6, Knight
of Iris; 7, Freemason; 8, Knight of the Argonauts; 9, Knight
of the Golden Fleece; 10, Grand Inspector, Perfect Initiate;
11, Grand Inspector, Grand Scotch Mason; 12, Sublime Master
of the Luminous Ring. The three degrees of Ancient Craft
Masonry are necessary pre-requisites, though they do not form a
part of the rite. It is still practised in France, but to a very
limited extent. -
We may form some notion of the masonic doctrine 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 Free-
masonry was originally founded by Pythagoras, and in which the
most important portion of the lectures consisted of an explanation
of the peculiar doctrines of the sage of Samos. We may, there-
fore, presume that the same doctrines were taught in the rite
under examination.
Pickaxe.-One of the working tools of a Royal Arch Mason.
For its emblematic signification see SHOVEL.
Pilgrim's Shell.—The shell was an ancient symbol of the Syrian
Goddess Astarte, who was the same as the Venus Pelagia, or
Venus rising from the sea, of the western mythology. The escalop
or scollop shell (the Pecten of Linnaeus) is found in great abundance
on the shores of the Mediterranean, and was worn in the time of
the Crusades by pilgrims to the Holy Land, as a memorial of the
pious pilgrimage they were then performing or had already accom-
plished. Thus Shakspeare makes Ophelia sing:—
252 tº PIL
“And how should I thy true love know,
From any other one?
O! by his scollop shell and staff,
And by his sandal shoon.”
Hence the scollop shell, staff, and sandals, form a part of the cos-
tume of a candidate in the ceremonies of the Templar's degree.
Pillar.—In the earliest times it was customary to perpetuate
remarkable events, or exhibit gratitude for providential favours,
by the erection of pillars, which by the idolatrous races were
dedicated to their spurious gods. Thus Sanconiatho tells us that
Hypsourianos and Ousous, who lived before the flood, dedicated
two pillars to the elements fire and 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-
to Herodotus, they were first raised in honour of the sun, and their
pointed form was intended to represent his rays. Many of these
monuments still remain.
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 predic-
tion 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 the 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
erected a pillar at Bethel, to commemorate his remarkable vision
of the ladder, and afterwards another one at Galeed, as a memorial
of his alliance with Laban. Joshua erected one at Gilgal, to per-
petuate the remembrance 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 honour
of himself.
Pillars of the Porch.-The pillars most remarkable in Scripture
history were the two erected by Solomon at the porch of the
Temple, and which Josephus thus describes:—“Moreover, this
Biram 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 circumference
* Joseph. Antiq., lib. i., c. 2. Josephus says this pillar in his time was still
remaining in the land of Siriad; but Whiston supposes the pillar thus referred to, to
have been erected by Sesostris, King of Egypt.
\
* .
~.
PIL 253
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 (74 feet), round about which there was net-work inter-
woven with small palms made of brass, and covered the lily-work.
To this also were hung two hundred pomegranates, in two rows.
The one of these pillars he set at the entrance of the porch on the
right hand (or south), and called it Jachin, and the other at the left
hand (or north), and called it Boaz.”
It has been supposed that Solomon, in erecting 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 pillar of cloud, and the left hand or
north pillar represented that of fire. Solomon did not simply
erect them as ornaments to the Temple, but as memorials of God’s
repeated promises of support to his people of Israel. For the
pillar jº (Jachin), derived from the words tº (Jah), “Jehovah,”
and jºn (achin), “to establish,” signifies that “God will establish
his house of Israel;” while the pillar hy- (Boaz), compounded of
in (b), “in” and Yv (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 God, and inspired with confidence in his protection and
gratitude for his many acts of kindness to his chosen people.
The construction of these pillars.-There is no part of the archi-
tecture of the ancient Temple which is so difficult to be understood
in its details, as the Scriptural account of these memorable pillars.
Freemasons, in general, intimately 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. With a view to relieve this subject from some of the
difficulties which surround it, I, some time since, published an
essay on these pillars in Moore's Magazine; and as that essay con-
tained all the results of a rather laborious investigation, I shall
transfer so much of it as is appropriate to the present article.
The situation of these pillars, 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.t And this, it will be
* See his treatise entitled A Prospect of the Temple.
# If this position be the correct one, and Lightfoot supports the hypothesis by
strong arguments, then Oliver, as well as most of our lecturers, is wrong in the state-
ment that the pillars were placed before the porch of the temple, and must have been
passed before entering it.—See Oliver's Landmarks, vol. i., p. 451.
254 PIL
remembered in confirmation, is the very spot in which Ezekiel
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.”
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 viii. 15, and in Jeremiah lii. 21, the circumference of each
pillar was twelve cubits. Now, according to the Jewish computa-
tion, 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 adhere to the measure laid down
by the Jewish writers, as probably more correct, and certainly 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 former book it is said that their height was
eighteen cubits, and in the latter it was thirty-five.t. But the
discrepancy is easily reconciled by supposing, which, indeed, must
have been the case, that in the Book of Kings the pillars are
spoken of separately, and that, in Chronicles, their aggregate
height is calculated ; and the reason why, in this latter book, their
united height is placed at thirty-five cubits instead of thirty-six,
which would be the double of eighteen, is because they are there
measured as they appeared with the chapiters upon them. Now,
half a cubit of each pillar was concealed in what Lightfoot calls
“the hole of the chapiter,” that is, half a cubit's depth of the
lower edge of the chapiter covered the top of the pillar, making
each pillar, apparently, only seventeen and a-half cubits high, or
the two thirty-five cubits, as laid down in the Book of Chronicles.
This is a much better method of reconciling the discrepancy than
that adopted by Calcott, who supposes that the pedestals of the
pillars were seventeen cubits high—a violation of every rule of
architectural proportion, with which we would be reluctant to
* Ezekiel xi. 49.
f Whiston observes that the latter height would be contrary to all the rules of
architecture.
| Calcott's Masonry, p. 151.
PIL 255
charge the memory of so “cunning a workman” as Hiram the
Builder. The account in Jeremiah agrees with that in the Book
of Kings. The height, therefore, of each of these pillars was, in
English measure, twenty-seven feet. The chapiter or pomel was
five cubits, or seven and a-half feet more; but as half a cubit, or
nine inches, was common to both pillar and chapiter, the whole
height from the ground to the top of the chapiter was twenty-two
cubits and a-half, or thirty-three feet and nine inches.
Each of these pillars was surmounted by a chapiter, which was
five cubits or seven and a-half feet in height. The shape and con-
struction of this chapiter requires some consideration. The He-
brew word which is used in this place is ninnyº (koteret). Its root
is to be found in the word -no (keter), which signified “a crown,”
and is so used in Esther vi. 8, to designate the royal diadem of the
Ring of Persia. The Chaldaic version expressly calls the chapiter
“a crown,” but Rabbi Solomon, in his commentary, uses the word
ºple (pomel), signifying “a globe or spherical body,” and Rabbi
Gershom describes it as “like two crowns joined together.” Light-
foot says “it was a huge, great oval, five cubits high, and did not
only sit upon the head of the pillars, but also flowered or spread
them, being larger about, a great deal, than the pillars themselves.”
The Jewish commentators say that the two lower cubits of its
surface were entirely plain, but that the three upper were richly
ornamented. To this ornamental part we now arrive.
In the First Book of Kings chap. vii., verses 17, 20, 22, the
Ornaments of the chapiters are thus described:—
“And nets of checker-work, and wreaths of chain-work, for the
chapiters which were upon the top of the pillars: seven for the
One chapiter, and seven for the other chapiter.
“And he made the pillars, and two rows round about upon the
one net-work, to cover the chapiters that were upon the top with
pomegranates: and so did he for the other chapiter.
“And the chapiters that were upon the top of the pillars were
of lily work in the porch, four cubits.
“And the chapiters upon the two pillars had pomegranates also
above, over against the belly, which was by the net-work; and the
pomegranates were two hundred, in rows round about upon the
other chapiter.
“And upon the top of the pillars was lily-work: so was the work
of the pillars finished.” -
Let us endeavour to render this description, which appears
somewhat confused and unintelligible, plaimer and more com-
prehensible:—
The “nets of checker-work,” is the first ornament mentioned.
256 PIL
The words thus translated are in the original Tºyro DN5-ty
IT-ty, which Lightfoot prefers rendering “thickets of branch-
work;” and he thinks that the true meaning of the passage is,
that “the chapiters were curiously wrought with branch-work,
seven goodly branches standing up from the belly of the oval, and
their boughs and leaves curiously and lovelily intermingled and
interwoven one with another.” He derives his reason for this
version from the fact that the same word, Tºntº), is translated
“thicket,” in the passage in Genesis (xxii. 13) where the ram is
described as being “caught in a thicket by his horns,” and in
various other passages the word is to be similarly translated. But,
on the other hand, we find it used in the Book of Job, where it
evidently signifies a net made of meshes, “For he is cast into a
met by his own feet, and he walketh upon a snare” (Job xvii. 8).
In 2 Kings i. 2, the same word is used, where our translators have
rendered it a lattice: “Ahaziah fell down through a lattice in his
upper chamber.” I am, therefore, not inclined to adopt the emen-
dation of Lightfoot, but rather coincide with the received version,
as well as the masonic tradition, that this ornament was a simple
net-work, or fabric consisting of reticulated lines.
The “wreaths of chain-work” that are next spoken of are less
difficult to be understood. The word here translated “wreath,” is
Eººth and is to be found in Deuteronomy xxii. 12, where it
distinctly means fringes, “Thou shalt 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, there-
fore, attached to, and hung down from, the net-work 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 atten-
tion. And here the description of Lightfoot is so clear and evi-
dently correct 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 curious and a large border or circle of lily-work, which stood
out four cubits under the chapiter, and then turned down, every
lily or long tongue of brass, with a meat 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 Masons, 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 pomels or globes” to which our lecture, in the Fellow-Craft's
PLA—PLE 257
degree, alludes. This is evident from what has already been said
in the first part of the preceding description. The maps of the
earth, and the charts of the celestial constellations, which are some-
times said to have been engraved upon these globes, must be
referred to the pillars where, according to Oliver, a masonic tradi-
tion places them—an ancient custom, instances of which we find in
profane history. This is, however, by no means of any importance,
as the symbolic allusion is perfectly well preserved in the shapes
of the chapiters, without the necessity of any such geographical 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, them, of these memorable 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
thickness of the brass three inches. Above the pillar, and cover-
ing 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 lily
petals, which, first spreading around the chapiter, afterwards gently
curved downwards towards 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 net-work was carved, which extended
over its whole upper surface. To the bottom of this net-work was
suspended a series of fringes, and on these again were carved two
rows of pomegramates, one hundred 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 Jeremiah, which relate to these pillars, and the
only one that can give the masonic student a correct conception of
the architecture of these important symbols.
Platonic Academy.—A society instituted at Florence in 1480.
The hall in which its meetings were held still exists, and is said to
be ornamented with masonic emblems. Clavel supposes it to have
been a society founded by some of the honorary members and
patrons of the fraternity of Freemasons who existed in the Middle
Ages, and who, having abandoned the material design of the insti-
tution, confined themselves to its mystic character. If his sugges-
tion be correct, this is one of the earliest instances of the separation
of speculative from operative masonry.
Plenty.—The ear of corn is the masonic symbol of plenty, and
was derived, as nearly all the masonic symbols have been, from the
S
258 PLU
ancient system of symbolism. According to Montfaucon, ears of
corn always accompanied the images of the goddess Plenty in the
ancient gems and medals, of which he gives several examples. The
Hebrew word Shibboleth signifies an ear of corn.
Plumb.-An instrument made use of by operative masons for
the purpose of erecting perpendicular lines, and which, in specula-
tive masonry, constitutes one of the working tools of the Fellow-
Craft. As the building which is not erected on a perpendicular
line, but leans either one way or the other, becomes insecure, and
must eventually fall, by the force of gravity, to the ground, so he
whose life is not supported by an upright course of conduct, but
whose principles are swayed by the uncertain dictates of interest or
passion, cannot long sustain a worthy reputation, and must soon
sink beneath the estimation of every good and virtuous citizen.
But the just, the upright, the unwavering man, who bends not
beneath the attacks of adversity, nor yields to the temptations of
prosperity, but still pursues the “even tenor of his way,” will
stand erect amid the fiercest tempests of fortune, and, like a tall
column, lift his head above the frowns of envy and the slanders of
malignity. To the man thus just and upright, the Sacred Scriptures
attribute, as necessary parts of his character, kindness and liber-
ality, temperance and moderation, truth and wisdom; and the
heathen poet, Horace, pays, in one of his most admired odes, an
eloquent tribute to his stern immutability,+
“The man, in conscious virtue bold,
Who dares his secret purpose hold,
Unshaken hears the crowd's tumultuous cries,
And the impetuous tyrant’s angry brow defies.
Let the loud winds that rule the seas
Their wild tempestuous horrors raise;
Let Jove's dread arm with thunders rend the spheres,
Beneath the crush of world's undaunted he appears.”
- Francis.
The plumb is also the jewel of the Junior Warden, and it seems
here symbolically to instruct us, as the authority of this officer is
exercised only in time of refreshment, when the brethren, having
ceased to labour, are no longer within the Sacred precincts of the
* “Justum et tenacem propositi virum
Non civium ardor prava jubentium,
Non vultus instantis tyranni
Mente quatit solido, neque Auster
Dux inquieti turbidus Adriae :
Nec fulminantis magna Jovis manus.
Si fractus illabatur orbis
Impavidum ferient ruinae.”
Hor, lib. iii., od, 3.
POI 259
lodge-room, that then more particularly, when the eyes of a cen-
Sorious world are upon him, should the Mason walk uprightly and
eschew evil.”
Points of Fellowship.–The pentalpha or triple triangle, was
among the Pythagoreans the emblem of health, because it con-
stituted a figure of five lines and five points; among Masons, in
the form of a five-pointed star, it has been adopted as the symbol
of the most sacred principles of their profession.—See FIVE POINTs
OF FELLOWSHIP and STAR.
Points, Twelve Grand.—See TWELVE GRAND POINTS.
Point within a Circle.—This emblem is to be found in every
well-regulated lodge, and is explained as representing the point,
the individual brother, and the circle, the boundary line of his duty.
But that this was not always its symbolic signification, we may
collect from the true history 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, worshipped 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 Wil-
ford remarks, “That it was believed in India that, at the general
deluge, everything was involved in the common destruction, oxcept
the male and female principles, or organs of generation, which were
destined to produce a new race, and to repeople the earth when
the waters had subsided from its surface. The female principle,
symbolized by the moon, assumed the form of a lunette or crescent;
while the male principle, symbolized by the sun, assuming the form
of the lingam, placed himself erect in the centre of the lunette, like
the mast of a ship. The two principles, in this united form,
floated on the surface of the waters during the period of their pre-
valence on the earth, and thus became the progenitors of a new
race of men.”f Here, then, was the first outline of the point
* It is worthy of notice that, in most languages, the word which is used in a
direct sense to indicate straightness of course or perpendicularity 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 “ i.e46s,” which means straight, standing upright, and also equitable, just,
true; and the Hebrew “tsedek,” which in a physical sense denotes rightness, straightness,
and, in a moral, what is right and just. Our own word RIGHT partakes of this
peculiarity, right being not wrong, as well as not crooked.
f Asiat. Researches, cit, apud Oliver, Sigms and Symbols, 180.
260 * POM
within a circle, representing the principle of fecundity, and doubt-
less the symbol, connected with a different history, that, namely,
of Osiris, was transmitted by the Indian philosophers to Egypt
and to the other nations, who derived, as we have elsewhere
shown, all their rites from the East.
As an evidence of this, we find the same symbol in the Druidical
and Scandinavian rites. The temples of the Druids were circular,
with a single stone erected in the centre. A Druidical monument
in Pembrokeshire, called Y Cromlech, is described as consisting of
several rude stones pitched on end in a circular order, and in the
midst of the circle a vast stone placed on several pillars. Near
Reswick, in Cumberland, says Oliver, 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 centre 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 elevated seat in the centre for Odin. Scandinavian monuments
of this form are still to be found in Scania, Zealand, and Jutland.t
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 signi-
fication. 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 pro-
ductions 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 centre of the lunette, so it stands within the centre 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 G), as their symbol of that luminary.f
The present signification of the point within the circle, among
Masons, is doubtless comparatively modern, and has superseded the
original meaning of this symbol.
Pomegranate.-The pomegranate, as an emblem, was known to
and highly esteemed by the nations of antiquity. In the descrip-
tion of the pillars which stood at the porch of the Temple (see
* Signs and Symbols, p. 174. f Mallet's Worthern Antiquities.
† Fellowes, giving an ancient astronomical signification to this symbol, says that
the point was Deity, the circle the path of the sun, and the two parallels the solstices,
beyond which the Sun cannot pass.
POM 261
1 Kings vii. 16), 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 translated “chapiters,”
and for which, in Amos ix. 1, the word “lintel” has been incor-
rectly substituted (though the marginal reading corrects the error),
signifies an artificial large pomegranate or globe.” It was cus-
tomary 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 indebted for the veneration thus paid to
it. If so, this mystic meaning should be traced into spurious Free-
masonry; for there, after all, if there be any antiquity in our order,
we shall find the parallel of all its rites and ceremonies.
1. The Syrians at Damascus worshipped an idol which they
called Rimmon. This was the same idol that was worshipped by
Naaman before his conversion, as recorded in the Second 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 Phoenicians or of Venus, or, according to Grotius,
in his commentary on the passage in Kings, of Saturn, or what,
according to Statius, seems more probable, of Jupiter Cassius. But
it is sufficient for our present purpose to know that Rimmon is the
Hebrew and Syriac for pomegranate.
2. Cumberland, the learned Bishop of Peterborough, quotes
Achilles Statius, a converted pagan and Bishop of Alexandria, as
saying that, on Mount Cassius (which Bochart places between
Canaan and Egypt) there was a temple wherein Jupiter's image
held a pomegranate in his hand, which Statius goes on to say,
“had a mystical meaning.”f Sanconiatho 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 great number of seeds) signified only, that
those deities were, being long-lived, the parents of a great many
children and families that soon grew into nations, which they
planted in large possessions when the world was newly begun to
be peopled, by giving them laws and other useful inventions to
make their lives comfortable.”
* Vid. Cumberland Origines Gent. Antiq., tract. II., § ii., p. 54. The original
meaning is not preserved in the Septuagint, which has a paleorne, nor in the Vulgate,
which uses sphaerula both meaning simply “a round ball.” But Josephus, in his
Antiquities, has kept to the literal Hebrew.
t Ibid., p. 60.
262 BOM-PRA
3. Pausanias (Corinthiaca, p. 59) says, he saw not far from the
ruins of Mycenae an image of Juno, holding in one hand a sceptre
and in the other a pomegranate; but he likewise declines assign-
ing any explanation of the emblem, merely declaring that it was
“cºoppatorspoº anyos"—a forbidden mystery. That is, one which
was forbidden by the Cabiri to be divulged.
4. In the festival of the Thesmophoria, observed in honour 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. -
The coincidences in the pagan mysteries with respect to this
emblem, might doubtless be extended still further, but I have
neither time nor opportunity to pursue the research. I am, how-
ever, content, if by these few illustrations I have added another to
the many already existing proofs of the antiquity, as well as the
beauty, of our beloved order.
Pomel—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.
Pontifes. The Frères Pontifes were a religious and operative
community, established at Avignon, in Italy, in 1178. They
devoted themselves to the construction of stone bridges. They
existed in the Duchy of Lucca as late as 1590. Their presiding
officer was styled Magister, or Master, John de Medicis was
Master of the order in 1560.
Pot of Incense.-The “sweet smelling savour” of fragrant herbs
has, among all nations and modes of worship, been considered an
acceptable offering in sacrifice to the Deity, as an evidence of the
desire of the worshipper to honour and please the object of his
adoration. Masonry, however, like Christianity, instructs us that
the most pleasing incense that can be offered to the great I AM,
is the incense of a grateful and pious heart. Hence the pot of
incense, with a view to remind us of this truth, has been adopted
as an emblem in the third degree.
Pursuivant-In former times, a messenger who attended upon
the king in the army; among Masons, an officer in some Grand
Lodges, whose principal duty is to announce the names of visitors.
Prayer.—All the ceremonies of our order are prefaced and ter-
minated with prayer, because masonry is a religious institution, and
because we thereby show our dependence on, and our faith and
trust in God, - -
PRE_PRI 263
Precedency of Lodges.-The precedency of lodges is always de-
rived from the date of their Warrants of Constitution, the oldest
lodge ranking as No. 1. --
Prelate.-The fourth officer in an encampment of Knights Tem-
plars in this country. His duties are important, and well known
to all knights. He is seated on the right of the Generalissimo in
the East. His jewel is a triple triangle, as the emblem of Jehovah,
and his title is “Most Excellent.”
Priest, High.-See HIGH PRIEST.
Primitive Rite of Narbonne,—A rite established at Narbonne,
in France, in 1780. Most of its degrees were taken from the other
rites. The rite was philosophical, and assumed as its object the
reformation of intellectual man and his restoration to his primitive
rank and privileges.
Primitive Scotch Rite—Rite écossais primitif—A rite founded
on the rite of Perfection, and established at Namur, in Belgium,
by a brother Marchot, an advocate at Nivelles. It never extended
far beyond the walls of the city in which it was organized. It is
still practised in Belgium, and its principal seat is at Namur, in the
lodge of “Bonne Amitie.” It consists of thirty-three degrees, as
follows:–1. Apprentice; 2. Fellow-Craft ; 3. Master; 4. Perfect
Master; 5. Irish Master; 6. Elect of Nine; 7. Elect of the Un-
known; 8. Elect of Fifteen; 9. Illustrious Master; 10. Perfect
Elect ; 11. Minor Architect; 12. Grand Architect; 13. Sublime
Architect; 14. Master in Perfect Architecture; 15. Royal Arch;
16. Prussian Knight; 17. Knight of the East; 18. Prince of Jeru-
salem; 19. Master of All Lodges; 20. Knight of the West; 21.
Knight of Palestine; 22. Sovereign Prince of Rose Croix; 23.
Sublime Scotch Mason; 24. Knight of the Sun; 25. Grand Scotch
Mason of St. Andrew; 26. Master of the Secret; 27. Knight of the
Black Eagle; 28. Knight of K h; 29. Grand Elect of Truth;
30. Novice of the Interior; 31. Knight of the Interior; 32. Prefect
of the Interior; 33. Commander of the Interior.
Prince of Jerusalem—Prince de Jérusalem.—The sixteenth de-
gree in the ancient Scotch rite, . The legend of this degree is
founded on certain incidents which took place during the build-
ing of the second Temple, when the Jews were so much incom-
moded by the attacks of the Samaritans and other neighbouring
nations, that an embassy was sent to King Darius to implore his
favour and protection, which was accordingly obtained.
The meetings of this degree are called councils. The officers of a
council of Princes of Jerusalem are, a Most Equitable, representing
264 PRI
Zerubbabel, a Senior and Junior Most Enlightened, a Grand Trea-
surer, and Grand Secretary. $ºe
In the Scotch rite, councils of this degree are invested with
important privileges. They are styled “Chiefs in Freemasonry,”
and have the control of all the subordinate degrees as far as the
fifteenth, or Knights of the East; and all charters for the constitu-
tion of lodges, chapters, or councils of any of these degrees, must
emanate from a council of these princes. Yellow is the emblem-
atic colour of the degree, and the jewel is a gold medal, on which
are inscribed a balance, a two-edged sword, five stars, and the
letters D and Z. The apron is white, lined and bordered with
yellow, with a yellow flap, on which is inscribed a balance with the
same letters that are on the jewel.”
Prince of Libanus.-See KNIGHT OF THE ROYAL AXE.
Prince of Mercy—Prince du Merci.—The twenty-sixth degree
of the Ancient Scotch rite, sometimes called “Scotch Trinitarian.”
This is a philosophical degree, whose ceremonies are very impres-
sive. Its meeting is styled a chapter; the chief prince, whose title
is “Most Excellent,” represents Moses. The Senior Warden re-
presents Aaron, the Junior, Eleazar, and the candidate, Joshua.
The jewel is a gold equilateral triangle, within which is a heart of
gold, inscribed with the Hebrew letter n, one of the symbols of the
tetragrammaton. It is suspended from a tri-coloured ribbon of
green, white, and red. The apron is red, bordered with white
fringe, and with a blue flap. On the flap is painted the jewel.
It is a Christian degree, and speaks, in the course of its construc-
tion, of the triple covenant which the Eternal made first with
Abraham by circumcision; next, with the Israelites in the wilder-
mess, 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 Scotch Trinitarian and Prince of Mercy, and not, as Ragon
supposes, from any reference to the Fathers of Mercy, a religious
Society formerly engaged in the ransoming of Christian captives at
Algiers.
Prince of Rose Croix—Souverain Prince Rose Croia.-The de-
gree of Rose Croix is one of the most important and generally
diffused of the higher degrees of masonry. It is to be found in
several of the principal rites, and even in those in which it does
not exist by name its place is, for the most part, supplied by some
other whose symbolic allusions do not differ materially from it.
* The first Grand Council of Princes of Jerusalem, in the United States, was
formed at Charleston, S. C., by three inspectors, on the 20th February, 1788.
PRI 265
Thus, although it is not known in the York rite, an excellent sub-
stitute for it is found in the Royal Arch, while it constitutes the
eighteenth degree of the Ancient and Accepted or Scotch rite, the
seventh and last of the French rite, and the forty-seventh of the
rite of Misraim. Among European Masons, where all these rites
are practised, the degree of Rose Croix is consequently well known;
and even in this country, although its possession is circumscribed
to those brethren who have made some advancement in the Scotch
rite, it is so often spoken of, that its name, at least, is familiar to
almost every Mason of any intelligence, and much curiosity is often
expressed in relation to its history and character.
The degree is known by various names; sometimes its possessors
are called “Sovereign Princes of Rose Croix,” sometimes “Princes
of Rose Croix de Heroden,” and sometimes “ Knights of the Eagle
and Pelican.” In relation to its origin masonic writers have made
many conflicting statements; some giving it a much higher anti-
Quity than others, but all agreeing in supposing it to be one of the
earliest, if not the very earliest, of the higher degrees. The name
has, undoubtedly, been the cause of much of this confusion in rela-
tion to its history; and the masonic degree of “Rose Croix” has,
perhaps, often been confounded with the cabalistical and alchemi-
cal 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.
Notwithstanding the invidious attempts of Baruell and other foes
of masonry to confound the two orders, there is a great distinction
between them. Even their names, although somewhat similar in
Sound, are totally different in signification. The Rosicrucians, 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 power-
ful solvent of gold, and crua, the cross, a chemical hieroglyphic of
light.
Baron Westerode, who wrote in 1784, in the Acta Latomorum,
gives the earliest origin of any masonic writer to the degree of Rose
Croix. He supposes that it was instituted among the Knights
Templars in Palestine, in the year 1188, and he adds that Prince
Edward, the son of Henry III. of England, was admitted into the
order by Raymond Lulle, in 1196. Westerode names Ormesius,
an Egyptian priest, who had been converted to Christianity, as its
founder. -
Others have attributed the origin of this degree to a learned and
pious monk, John Valentine Andreae, Abbot of Adelberg, who
died in 1564, and among whose writings are to be found several
266 DRI
treatises which relate to this subject.” Ragon says of Andreae,
that, profoundly grieved at seeing the principles of the Christian
religion forgotten in vain disputes, and science made subservient
to the pride of man, instead of contributing to his happiness, he
passed his days in devising what he supposed to be the most
appropriate means of restoring each to its legitimate moral and
benevolent tendency. It may be that with this view the eminently
Christian degree of Rose Croix was invented by him. But not-
withstanding the authority of Ragon, sustained as it is by that of
Nicolai in his work on the Crimes imputed to the Templars, we are
inclined to suspect that the labours and the writings of the Abbot
of Adelberg referred rather to the Rosicrucian alchemists than to
the Rose Croix Masons.
Other authors have supposed that they could find the origin of
the Rose Croix, or at least of its emblems, in a book published in
1601, by Jacobus Typotus, the historiographer to Rhodolph the
Second. The book of Typotus, on which rests any claims which
may be made to his paternity of the Rose Croix degree, is entitled
Symbola divina et humana pontificum, imperatorum, regum, and it
is in that part of it which is devoted to the “symbol of the holy
cross,” that the allusions are found which seem to indicate the
author's knowledge of this degree. Ragon, however, who appears
to have seen the work, utterly refutes the idea of any connection
between the emblems of Typotus and those of the Rose Croix.
Clavel, with his usual boldness of assertion, which is too often
independent of facts, declares that the degree was invented by the
Jesuits, for the purpose of countermining the insidious attacks of
the free-thinkers upon the Roman Catholic religion, but that the
philosophers parried the attempt by seizing upon the degree and
giving to all its symbols an astronomical signification. Clavel's
opinion is probably derived from one of those sweeping charges of
Professor Robison, in which that systematic enemy of our institu-
tion declares, that about the beginning of the eighteenth century
the Jesuits interfered considerably with masonry, “insinuating
themselves into the lodges, and contributing to increase that reli-
gious mysticism that is to be observed in all the ceremonies of the
order.”t But there is no better evidence than these mere vague
assertions of the connection of the Jesuits with the Rose Croix
degree.
Oliver says that the earliest notice that he finds of this degree is
in a publication of 1613, entitled La Reformation universelle dw
monde entier avec la fama fraternitatis de l’Ordre respectable de la
* Two especially, one entitled Judicorum de Fratermitate R. C. Chaos, and the
other Noces chemiques de Rozen-Crutz.
f Proofs of a Conspiracy, p. 21.
IPRI 267
Rose Croix. 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 among the Jews and Moors in times more
recent.”
Oliver, however, undoubtedly, in the latter 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 another part of his writings respecting an order to which
we are now about to allude, and which, it seems probable to us,
had as much as any other to do with the institution of the degree
in question.
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, in the year 1314, this monarch insti-
tuted the Royal Order of H. R. M. and Knights of the R. S.Y.C.S.,
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 connection
between the two systems; they both claim the kingdom of Scot-
land 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 similarity in the names of the
degrees of Rose Croix de Heroden 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. -
The subject, however, is in a state of inextricable 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 a masonic grade.
No matter, however, where precisely it received its origin, nor
who has the honour of having been its inventor, it is, at least, cer-
tain that the degree of Rose Croix is to be placed among the most
ancient of the higher degrees of masonry; and that this antiquity,
in connection with the importance of its design and the solemnity
of its ritual, has given to it a universality in the masonic world,
inferior only to the degrees of Ancient Craft Masonry. It is to be
found, as I have already said, in nearly all the rites, under some
name and in some modification, and in many of them it is placed
at the summit of the ritual.
* Oliver's Landmarks, vol. ii., p. 81, n. 35.
26S PRI
In the Ancient and Accepted Scotch rite, whence nearly all the
Rose Croix Masons of this country have derived the degree, it is
placed as the eighteenth on the list. Some idea of the importance
of the degree may be obtained from a brief detail of the preparatory
ceremonies which are necessary to be performed by all candidates
who make application for it.
The ceremonies and history of a chapter of Rose Croix are of
such a nature as to render it impossible to give any account of
them here. The presiding officer is called “Ever Most Perfect
Sovereign,” and the two Wardens are styled “Most Excellent and
Perfect Brothers.” The annual feast of the order is on Shrove
Tuesday, and must be celebrated by every member. There are five
other obligatory days of meeting, viz., Ascension Day; St. John
the Baptist's Day, Pentecost; St. John the Evangelist's Day;
Tuesday after Easter; and All Saints' Day.
The degree is conferred in a body called a “Chapter of the Sove-
reign Princes of Rose Croix,” which derives its authority immedi-
ately from the Supreme Council of the Thirty-third, and which
confers with it only one other and inferior degree, that of
“Rnights of the East and West.” The aspirant for the degree of
Rose Croix, who must, of course, have received all the preparatory
degrees, applies at the door of the chapter with a petition for ad-
mission; and if his prayer be granted, the time and place of his
reception are made known to him, when he retires to return on the
appointed day. -
On his second application, before admission he is called upon to
make the following engagements:–1. That he will never reveal
the place where he was received, nor the names of those who were
present at his reception; 2. That he will conform to all the ordin-
ances of the chapter, and keep himself uniformly clothed as far as
he is able; 3. That he will acknowledge his master at all times and
in all places, and never confer this degree without permission from
proper authority, as well as answer for the probity and respect-
ability of those whom he may thereafter propose; 4. That he will
be extremely cautious in granting the degree, so that it may not
be unnecessarily multiplied.
There are two kinds of aprons. The first, or mourning apron, is
white, bordered with black; on the flap are a skull and cross-bones
between three red roses; on the apron is a globe surrounded by
a serpent, and above the letter J. The second apron, used on
festive occasions, is red, lined and bordered with the same; on it a
triple triangle of gold, with three squares within three circles, and
a J in the centre; above these the compasses extended, one point
resting on the triangle, the other on the circles. This is the apron
of the Scotch rite. The first apron in the French rite is black,
PRI 269
with a red cross. The second is white, bordered with red, and
inscribed with the jewel of the degree. The collar is red, with the
eagle of the degree embroidered on it.
The jewel of the Rose Croix is a golden compass, extended on
an arc to the sixteenth 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 of the circle; its centre 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 exhibited, 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 arc of the
circle the P.'. W... of the degree is engraved in the cipher of the
order.
In this jewel are included the most important symbols of the
degree. The cross, the rose, the pelican, and the eagle, are all im-
portant symbols, the explanation of which will go far to a compre-
hension of what is the true design of the Rose Croix order.
Of these emblems the eagle is perhaps the least important, and
its application the most difficult to explain. The symbol, however,
is of great antiquity. In Egypt, Greece, and Persia, this bird was
sacred to the sun. Among the pagans it was an emblem of Jupiter,
and with the Druids it was a symbol of their supreme God. In the
Scriptures a distinguished reference is in many instances made to
the eagle; especially do we find Moses representing Jehovah as
saying, in allusion to the belief that this bird assists its feeble
young in their flight by bearing them upon its own pinions:—
“Ye have seen what I did to the Egyptians, and how I bare you
on eagles' wings, and brought you unto myself.” Hence the eagle
in the Rose Croix is very appositely selected as a symbol of Christ
in his divine character, bearing the children of his adoption on his
wings, teaching them with unequalled love and tenderness to poise
their unfledged wings, and soar from the dull corruptions of earth
to a higher and holier sphere. And for this reason the eagle in
the jewel is very significantly represented as having the wings dis-
played, as if in the very act of flight.
The same allusion to Christ, but still more significantly, is found
in the pelican feeding its young, which occupies the other side of
the jewel. As this bird was formerly supposed to wound its own
breast, that it might with its blood feed its young, so has it been
adopted as an emblem of the Saviour, who shed his blood for the
salvation of the human race. The pelican, therefore, on the jewel
* Exodus xix, 4.
270 PRI
of the Rose Croix, is a fitting symbol of Christ in his mediatorial
character. Ragon* says that in the hieroglyphic monuments the
eagle was the symbol of a wise man, and the pelican of a benevolent
one; and, therefore, he thinks that the eagle and pelican of the
Rose Croix are intended to symbolize perfect wisdom and perfect
charity. But this explanation, applying these attributes to Christ,
is not at all inconsistent with the one we have advanced.
It is scarcely necessary to speak of the cross as a Christian
emblem. Although it is an ancient symbol of eternal life, and is
to be found in use even among the Egyptians with that significa-
tion long before the days of Moses, yet, since the crucifixion, it has
been peculiarly adopted as an emblem of Him who suffered on it.
In this restricted sense, then, and not in that more general One of
immortality, in which it is used in other parts of masonry, is the
cross adopted as one of the emblems of the Rose Croix degree.
The rose, in ancient mythology, was consecrated to Harpocrates,
the god of silence; and in the mysteries the hierophant wore a
crown of roses. Hence this flower was considered as the emblem of
silence and secrecy; and when anything was intended to be kept
secret, it was said to be delivered sub rosa, or “under the rose.”
Ragon, in explaining the jewel of the Rose Croix, says that, as
the cross was in Egypt an emblem of immortality, and the rose of
secrecy, the rose followed by the cross was the simplest mode of
writing the “secret of immortality.” But he subsequently gives a
different explanation, namely, that, as the rose was the emblem of
the female principle, and the cross or triple phallus of the male,
the two together, like the Indian lingam, symbolized universal
generation. But Ragon, who has adopted the theory of the astro-
nomical origin of Freemasonry, like all theorists, often carries his
speculations on this subject to an extreme point. A simpler allu-
sion will better suit the character of the degree, and be more in
accordance with what we have already said of its other symbols.
The rose is, in many places of Scripture, applied as a figurative
appellation of Christ. This is familiar to all readers; thus, in the
Book of Canticles, he is called “the rose of Sharon.” The cross,
of course, alludes, as we have already shown, to his death; the rose
on the cross is, therefore, an emblem of the death of the Saviour
for the sins of mankind.
From this brief review of the symbols of the Rose Croix, it will
be evident that it is, in the strictest sense, a Christian degree.t
* Cours des Initiations.
f The documents of this degree always commence with these words: “In the
name of the Holy and Undivided Trinity,” and end with the salutation: “In the
peaceful union of the sacred numbers.” The members place R.'. f at the end of
their names.
BRI 271
This must, of course, mark it as one of comparatively modern
origin, because all the ancient degrees are of universal application
as to religion. The Rose Croix is, indeed, 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 Zerubbabel,
a third, that to which Christ alluded 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 sojourning
on earth. Everything, in short, about the degree is Christian.
Viewed, then, in this light as a modern invention, and as form-
ing no part of Ancient Freemasonry, we cannot fail to admire it as
an ingenious and beautiful adaptation of a universal system to a
more contracted principle, and as a pardonable, if not indeed a
praiseworthy, attempt to apply the sublime principles of our all-
tolerant order to the illustration of that last and most perfect
dispensation under which we are now living.
Prince of the Royal Secret, —See SUBLIME PRINCE OF THE
ROYAL SECRET.
Prince of the Tabernacle—Prince du Tabernacle.—The twenty-
fourth degree of the Ancient Scotch rite. This degree is intended
to illustrate the directions given for the building of the tabernacle,
the particulars of which are recorded in the twenty-fifth chapter of
Exodus. The lodge is called a Hierarchy, and its officers are a
Most Powerful Chief Prince, representing Moses, and three
Wardens, whose style is Powerful, and who respectively repre-
sent Aaron, Bezaleel, the son of Uri, and Aholiab, the Son of
Ahisamach.”
The jewel is the letter A, in gold, suspended from a broad crimson
ribbon. The apron is white, lined with scarlet and bordered with
green. The flap is sky-blue. On the apron is depicted a repre-
sentation of the tabernacle.
Principal Officers. The Worshipful Master and the two War-
dens are styled the three principal officers of the lodge.
Principals.-The officers of a Royal Arch Chapter, known in
* Levit. xxv. 23; 1 Chron. xxix. 15; Ps. Xxxix. 12.
272 PRI—PRO
America as the High Priest, King, and Scribe, are in British
Chapters called First, Second, and Third Principals,
Principal Sojourner.-An officer in a Royal Arch Chapter,
whose duties are similar to those of a Senior Deacon in a symbolic
lodge.
The Hebrew word ->, ger, which we translate a sojourner, signi-
fies 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 represented by this officer, performed, as the incidents
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.
Priory.—The body of Knights Templars which, in this country,
is called an Encampment, in Scotland, under the revised statues
of the order, is styled a Priory. The presiding officer of a Priory
is called a Prior; he is, therefore, equivalent to our Commander.
The organization of the Templars in Scotland is very different
from that which exists in America. For a brief account of it, see
SCOTLAND, RNIGHTS TEMPLARS OF.
Processions.— Processions in masonry are entirely under the
charge of the Grand Lodge. No subordinate lodge has a right to ap-
pear in public on any occasion, without the consent and approbation
of the Grand Lodge, or of its representative, the Grand Master.”
The object of this salutary regulation is, that the reputation of the
order shall not suffer by the ill-timed or injudicious appearance of
the brethren, when any small number of them, inspired by a love
of display or other unworthy or unwise motives, might choose to
exhibit themselves, and the jewels and ornaments of the order, to
the public gaze. For, on such an occasion, not the lodge alone,
but the whole fraternity suffers; for the world is unable to make
the distinction, and they often heedlessly and unjustly condemn
the craft in general for the errors or transgressions of an individual
brother, or of a single lodge. To avoid, therefore, any occasion of
giving scandal, the Grand Lodge, which is composed of experienced
Past Masters, has wisely reserved to itself the right of appointing
the time when, the place where, and the manner in which public
displays of the order may take place.
When, however, this consent has been obtained, if a single lodge
walks in procession, the Master occupies the place of precedence,
* This rule is, however, dispensed with, in the case of masonic funerals, in places
distant from the seat of the Grand Lodge, or residence of the Grand Master.
PRO 273
and may have the Bible, Square, and Compasses carried on a blue
velvet cushion borne before him. If two or more lodges are pre-
sent, the Master of the oldest lodge presides. If a Past or Present
Grand Master, or Deputy Grand Master, or the Grand Wardens,
join the procession of a subordinate lodge, proper attention is to be
paid to them. Their place in the procession is immediately after
the Master of the lodge. A Grand Warden must be supplied with
two Deacons. When a Grand Master or Deputy Grand Master is
present, the Book of Constitutions must be borne before him. But,
unless the Grand or Deputy Grand Master is present, the Book
of Constitutions can never be carried in a procession of a private
lodge.
The brethren in a Masonic procession always walk two and two.
They should be dressed in proper masonic costume, which is a suit
of black, with shoes and white stockings, white gloves, and white
leather aprons. Silk or satin aprons constitute no part of a Mason's
dress. The apron must be of lamb's skin.
Proficiency.—One of the requisite qualifications for advancement
to a higher degree is, suitable proficiency in the preceding. Un-
fortunately, this qualification is not always sufficiently insisted on.
Formerly, there was a regulation requiring that the candidate
who desired to be passed or raised should be examined in open
lodge on his proficiency in the preceding degree. This salutary
regulation is even now adhered to by some lodges, who look rather
to the quality than to the quantity of their members, and who think
that a lodge had better consist of a few skilful than many ignorant
members. Some Grand Lodges, viewing the necessity of due pro-
ficiency in its proper light, have strengthened the ancient regula-
tion by express rules. -
The proficiency of officers is also an important requisite. No
brother should accept office in a lodge unless fully qualified to per-
form its duties. An ignorant Master and unskilful Wardens reflect
discredit not only on their own lodge, but, by their incapacity to
explain the peculiar tenets of the order, on the whole fraternity. In
February, 1844, the Grand Lodge of Ireland adopted, on this subject,
resolutions, declaring that no brother should be considered eligible
for, or admissible to, the office of Junior or Senior Deacon until,
by strict examination in open lodge, he shall have proved himself
able to administer the mysteries of initiation to a candidate in the
first degree; nor for the office of Junior or Senior Warden, until,
by a like examination, he has proved that he is able to pass a can-
didate to the second degree; nor for the office of Master, until he
has proven his ability to enter, pass, and raise a candidate through
the three degrees.
T
274 PRO–PRU
A regulation of this kind ought to be adopted by every Grand
Lodge in the universe.
Provincial Grand Master.—An officer under the Grand Lodge,
the appointment of whom is invested in the Grand Master or Grand
Lodge. He presides over a province as its Grand Master, and is
empowered to constitute lodges within its jurisdiction. He is,
however, enjoined to correspond with the Grand Lodge, and to
transmit, at least yearly, an account of his proceedings. The office
was first established in 1726, “when the increase of the craftsmen,
and their travelling into distant parts, and concerning themselves
in lodges, required an immediate head, to whom they might apply
in all cases where it was not possible to wait the decision of the
Grand Lodge.” *
Provost and Judge—Prévôt et Juge.—The seventh degree of the
Ancient Scotch rite. The history of the degree relates that it was
founded by Solomon, K. of I., for the purpose of strengthening his
means of preserving order among the vast number of craftsmen
engaged in the construction of the Temple. Tito, Prince Harodim,
Adoniram, and Abda, his father, were first created Provosts and
Judges, who were afterwards directed by Solomon to initiate his
favourite and intimate secretary, Joabert, and to give him the keys
of all the building. 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 colour is red.
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.
Proxy.—The representative of a lodge in the Grand Lodge.
Every lodge is entitled to be represented by its Master and War-
dens. But when a lodge is too far distant from the seat of the
Grand Lodge for those officers conveniently to attend, it may
depute one or more Past Masters, under the seal of the lodge and
the signature of the Worshipful Master and Secretary, to represent
it in the Grand Lodge. A proxy has all the power that the
Master and Wardens would have, if present. He may vote to the
best of his judgment for the interest of the lodge and the honour,
of the craft, unless instructed by the lodge, in which case he is
bound to obey the expressed will of the lodge which he represents.
It is not necessary that a proxy should be a member of the lodge
which has appointed him. On the contrary, he generally is not.
Prudence,—One of the four cardinal virtues, the practice of
* Anderson, Const., p. 340.
TUR.—PYT 275
which is inculcated upon the Entered Apprentice. Prudence,
which, in all men, is a virtue highly to be commended, as teaching
them to live agreeably to the dictates of reason, and preserving to
them by its cautious precepts the realities of temporal welfare, and
the hopes of eternal happiness, is to the Mason absolutely necessary,
that, being governed by it, he may carefully avoid the least occa-
sion, by sign or word, of communicating to the profane those im-
portant secrets which should be carefully locked up only in the
repository of faithful breasts. Hence is this virtue, in the lecture
of the first degree, intimately connected with, and pointedly refer-
red to, a most important part of our ceremonies of initiation.
Purple.—The colour of one of the veils in the tabernacle, and
the emblematic colour of the three intermediate degrees between
the Master Mason and the Royal Arch. Purple, in Royal Arch
Masonry, is the emblem of union, because it is produced by the
combination of blue, which is the characteristic colour of the sym-
bolic degrees, and scarlet, which is that of the Royal Arch degree.
It reminds the wearer, therefore, to cultivate between these dif-
ferent members of the masonic family, a spirit of union and
harmony.
Pythagoras.-Masons, looking to the purity of the principles
inculcated in the school of this Grecian sage, to the peculiar char-
acter of the ceremonies with which he clothed and concealed his
doctrines, and to the great respect which he paid to the science of
geometry, have delighted to hail him as an “ancient brother;” and
there is no doubt that his mysteries, improved by his long expe-
rience, chastened by his own virtuous character, and enlarged by
his extensive researches into the systems of other countries, “were
the most perfect approximation to the original science of Free-
masonry which could be accomplished by a heathen philosopher,
bereft of the aid of revelation.”
Pythagoras was born at Samos, about five hundred and sixty-
eight years before the Christian era. Having at an early age
distinguished himself in the Olympic games, and obtained the
prize for wrestling, he began his travels in pursuit of knowledge;
retiring into the East, he visited Chaldea, and Egypt, the seats of
learning and philosophy, and, gaining the confidence of the priests,
he obtained from them a knowledge of their mysteries and their
symbolic writings. He is said to have been instructed in the sacred
things of the Hebrews by the prophet Ezekiel.f
* Oliver, Init., p. 123.
† Some say by Daniel. He met the Jews at Babylon, where he visited during the
captivity; and Oliver says, “was initiated into the Jewish system of Freemasonry.”
—Landmarks, vol. ii., p. 412.
276 PYT
TJpon his return to Europe, he settled at the town of Crotona,
in Magma Grecia, where he established the school which afterwards
rendered him so illustrious as a teacher of philosophy.
His instruction, like that of all the ancient philosophers, was of
two kinds, exoteric or public, and esoteric or private. To the former,
all persons indiscriminately were admitted, but none but pupils,
selected by himself for their virtue and capacity, were permitted to
enjoy the benefits of the latter.
To be received as a novice in the school of Pythagoras was no
easy task. The most rigid examination was made into the character
of the candidate. If he was accepted, he deposited his property in
the common fund of the Society, and commenced his probation,
which was of an exceedingly severe description. The novitiate
lasted five years, during which period the aspirant was enjoined to
be abstinent in food, and to preserve an uninterrupted silence. If
he succeeded in obeying these instructions, he was permitted to
aspire to the degrees, which were three in number, the Acousmatici,
the Mathematici, and the Pythagoreans,—in the last of which he
was clothed in a white garment, and fully instructed in the secret
doctrine. -
Pythagoras was perhaps the most virtuous, and taught the
purest doctrines of all the heathen philosophers. The school which
he established was distinguished for the piety as well as the attain-
ments of his disciples. They were animated only by a reverence for
the Deity, and a love for their fellow-beings. Their respect for the
Divine Being was such, that they never pronounced his name in
their oaths;” and their brotherly love was such, that they were
accustomed to adopt the noble sentiment, “My friend is my other
Self.”-f
Silence and secrecy were the first lessons taught by Pythagoras
to his disciples. The five years' novitiate of the candidate was
passed in total silence, during which he learned to repress his curi-
osity, and to employ his thoughts on God. When admitted to the
fellowship of the society, an oath of secrecy was propounded to him
on the Sacred tetractys.
Implicit obedience was another lesson prescribed to the Pytha-
goreans. Avrog 80%, “he, the master, has said it,” was considered as
the most sufficient of reasons in all questions of propriety.
The institutions of Pythagoras resembled the masonic in other
respects besides its principles. His assemblies were arranged due
east and west, because, he said, that motion began in the east and
proceeded to the west. He had adopted a system of signs whereby
his disciples, dispersed through various countries, made themselves
known to each other at first sight, and became as familiar at the
* Jamblichus, Vit. Pythag., c. 33. f Porph., Vit. Pythag.
PYT 277
first interview as if they had been acquainted from their birth.
And so closely, says Jamblichus, were their interests united, that
many of them passed over seas, and risked their fortune to re-
establish that of one of their brethren who had fallen into distress,
Jamblichus relates the following incident, which is in evidence
both of their brotherly love and of their means of mutual recogni-
tion:—A. Pythagorean, travelling in a distant country, fell sick and
died at a public inn. Previous, however, to his death, being unable
to compensate the landlord for the kindness and attention with
which he had been treated, he directed a tablet, on which he had
traced some enigmatical characters, to be exposed on the public
road. Some time after another disciple of Pythagoras passed that
way, perceived the tablet, and being informed by its enigmatical
characters that a brother had been there sick and in distress, and
that he had been treated with kindness, he stopped and reimbursed
the innkeeper for his trouble and expense.”
The symbols adopted by Pythagoras in his secret instruction
were principally derived from geometry. A notice of a few of
them may be interesting.
The right angle was an emblem of morality and justice.
The equilateral triangle was a symbol of God, the essence of Light
and Truth. The square, like the tetractys, referred to the Divine
mind. . The cube was the symbol of the mind of man, after it had
been purified by piety and acts of devotion, and thus prepared for
mingling with the celestial gods. The point within a circle, and
the dodecahedron, or figure of twelve sides, were symbols of the
universe. The triple triangle was an emblem of health; and the
letter Y a representation of the course of human life, in which
there are two diverging paths, the one of virtue, leading to happi-
ness, and the other of vice, conducting to misery.
Among the doctrines peculiar to the school of Pythagoras was
that of the metempsychosis, or the transmigration of souls, which
he derived, during his travels, from the Brahmins of India. He
forbade the eating of flesh, and the offering of animals in sacrifice.
He taught that the universe was created out of the passive prin-
ciple of matter by the Divine Being, who was its mover and source,
and out of whose substance the Souls of men were formed. He
believed in the universal influence of numbers, which he supposed
to be the controlling principle of all things. He perceived in the
human mind not only propensities to vice and passion, but the
better seeds of virtue. These he sought to cultivate and cherish
by labour, study, and abstinence of life. In short, he appears to
have extracted from the various sects of heathen philosophy all
that was good, and to have rejected all that was bad, forming
* Jamblichus, ut supra,
278 QUA
thereby an eclectic system, which approached nearer to light and
truth than any that had ever, before his day, emanated from the
unassisted wisdom of man. *
Q
Qualifications of Candidates.—The prerequisite qualification of
candidates for admission into the mysteries of Freemasonry are
of three kinds—mental, moral, and physical.
The mental qualifications are—that the candidate shall be a man
of same mind; that is, neither a fool, an idiot, nor a madman, but
one responsible for his actions, and competent to understand the
obligations, to comprehend the instructions, and to perform the
duties of a Mason. The mental qualifications refer to the security
of the order.
The moral qualifications are—that he shall be no “irreligious
libertine,” but an obeyer of the moral law; that is, he must be
virtuous in his conduct and reputable in his character, lest the
dignity and honour of the institution suffer by the admission of
unworthy persons. Neither must he be an atheist, but an humble
believer in the wisdom, power, and goodness of God—a belief which
constitutes the religious creed of Freemasonry, and which is essen-
tially necessary to a Mason as a check upon vice and a stimulus to
virtue. Another important moral qualification is, that the candi-
date must come of his “ own free will and accord.” Masonry does
not delight in proselytism. Though our portals are open to all
who are worthy, yet we are unwilling that any should unite with
us, except they be persuaded to the act by their uninfluenced con-
victions of the beauty and utility of our institution. The moral
qualifications refer to the respectability of the order.
The physical qualifications are—that the candidate shall be
twenty-one years old or more, free born and no bondsman, of able
body, and “ of limbs whole as a man ought to be.”
This is one of the oldest regulations of our ancient craft. It
arises from the originally operative nature of our institution.
Whatever objections some ultra liberal brethren may make to the
uncharitable nature of a law which excludes a virtuous man from
our fellowship, because he has been unfortunate enough to lose a
leg or an arm, we have no right to discuss the question. The
regulation constitutes one of the many peculiarities that distinguish
our society from all others; its existence continues to connect the
present speculative with the former operative character of the
institution; it is an important part of our history; and is, in short,
by universal consent, one of the landmarks of the order. It can
QUA 279
never, therefore, be changed. The physical qualifications refer to
the utility of the order.
The most ancient charges in which these regulations are to be
found are those which were collected from the old records, and
ordered to be printed by the Grand Lodge of England, 1722, and
the manuscript charges in the possession of the Lodge of Antiquity,
London. As they are brief, but important, I may be excused for
inserting them here.
“A Mason is obliged, by his tenure, to obey the moral law; and
if he rightly understands the art, he will never be a stupid atheist
nor an irreligious libertime.*
“No master should take an apprentice unless he has sufficient
employment for him, and unless he be a perfect youth, having no
maim or defect in his body that may render him incapable of learn-
ing the art, of serving his master's lord, and of being made a
brother, and then a Fellow-Craft in due time, even after he has
served such a term of years as the custom of the country directs;
and that he should be descended of honest parents, that so, when
otherwise qualified, he may 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.t
“Thirdly, that he that be made be able in all degrees; that is,
free born, of good kindred, true, and no bondsman, and that he
have his right limbs as a man ought to have.”;
In the Constitution, published under the sanction of the Grand
Lodge of Maryland, by Brother Samuel Cole, the physical disabi-
lities are set forth still more minutely, with an assignment of what
is probably the true reason for their existence. They say, “No
person is capable of becoming a member, unless he is free born, of
mature and discreet age, of good report, of sufficient matural endow-
ments, and the senses of a man, with an estate, office, trade, occu-
pation, or some visible way of acquiring an homest livelihood, and
of working in his craft, as becomes the members of this most
ancient and honourable fraternity, who ought not only to earn
what is sufficient for themselves and families, but likewise some-
thing to spare for works of charity, and supporting the true dignity
of the royal craft. Every person desiring admission must also be
wpright in body, not deformed or dismembered at the time of mak-
ing, but of hale and entire limbs, as a man ought to be.”$
In an able report made by Brother W. S. Rockwell, Deputy
Grand Master to the Grand Lodge of Georgia, he traces the exis-
* Old Charges, sec. i.-See Anderson, Constitutions. # Ibid., Sec. iv.
f MS. in Lodge of Antiq.—See Preston, p. 273. Note.
§ See Cole, Freemas. Lib., p. 69. Constitutions, ch. i., Sec. iv.
280 QUE
tence of the law prohibiting the initiation of maimed candidates
to that early period of Egyptian history, in which a personal defect
would exclude from the priesthood—a law which is again to be
found in the Mosaic ritual, from which the masonic institution is
more immediately derived. Looking to the symbolic character of
speculative masonry as referring to the material Temple for its
archetype, he explains the present existence of the law in the fol-
lowing language, with the sentiments of which I cordially concur:—
“It was eminently proper that a temple erected for the worship
of the GoD of TRUTH, the unchangeable I AM, should be con-
structed of white stones, perfect stones, the universally recognized
symbols of this, his great and constant attribute. The symbolic
relation of each member of his order to its mystic temple forbids
the idea that its constituent portions, its living stones, should be
less perfect, or less a type of their great original, than the inanimate
material which formed the earthly dwelling-place of the God of
their adoration.” º
Questions of Henry VI.-This is a document which has been so
often printed in various masonic publications as to have become
familiar to the fraternity. Its full title is, “Certayne questions, with
answeres to the same, concernynge the mystery of maconrye; wryt-
tene by the hande of Kynge Henry the Sixthe of the name, and
faythfullye copied by me, Johan Leylande Antiquarius, by the com-
maunde of His Highnesse.” It first appeared in the Gentleman's
Magazine for 1753, where it purports to be a reprint of the
pamphlet published five years before at Frankfort.” It is there
stated to have been, copied by one John Collins, from a MS. in
the Bodleian Library, and to have been enclosed in a letter from
the celebrated John Locke, the author of the Essay on Human
Understanding, to Thomas, Earl of Pembroke, and bearing date
May 6, 1696. Preston afterward incorporated these questions
into his work, and appended to them a section of remarks on the
manuscript, as well as on the annotations of Mr. Locke. This
work has always been received as genuine among the craft; and in
the life of Leland its authenticity is positively asserted. But this
has lately been denied by Mr. Halliwell, in a small work, entitled
The Early History of Freemasonry in England, published at
London in 1840. The document, purporting to come from the
Bodleian Library, is so well known to most Masons that I should
* The title of the paper, as found in the Gentleman's Magazine for 1753, page 417,
is as follows:—“Copy of a small pamphlet, consisting of twelve pages, in 8vo,
printed in Germany in 1748, entitled ‘Ein Brief von dem beriichmten herrn heron
Johann Locke betreffend die Frey-Maurreren. So aufeinem Schrieb-Jisch eines ver-
strorbnen Bruders ist gefunden worden.”
QUE 281
have passed it over without notice in this work, were it not that I
deemed it necessary to bring the doubts of Mr. Halliwell before
my readers, many of whom may have no opportunity of seeing
the original work in which the subject is discussed. The views of
Mr. Halliwell will, perhaps, be best conveyed in the words of the
doubter himself:-
“It is singular,” says Mr. Halliwell, “that the circumstances
attending its publication should have led no one to suspect its
authenticity. I was at the pains of making a long search in the
Bodleian Library last summer, in the hopes of finding the original,
but without success. In fact, there can be but little doubt that
this celebrated and well-known document is a forgery!
“In the first place, why should such a document have been
printed abroad? Was it likely that it should have found its way
to Frankfort nearly half a century afterwards, and been published
without any explanation of the source whence it was obtained?
Again, the orthography is most grotesque, and too gross ever to
have been penned either by Henry the Sixth or Leland, or both
combined. For instance, we have Peter Gowere, a Grecian, ex-
plained in a note by the fabricator—for who else could have
solved it!—to be Pythagoras! As a whole, it is but a clumsy
attempt at deception, and is quite a parallel to the recently dis-
covered one of the first Englishe Mercurie.”
Such are the objections of Mr. Halliwell to the authenticity of
this celebrated antiquarian document. Let each estimate their
value for himself. Fortunately, the dignity of masonry is not at all
connected with the dispute: The questions throw but little light
upon the history of the order, and its antiquity depends not on
them alone for proof.
Questions to Candidates.—Every candidate, before being admit-
ted to participate in our mysteries, is bound to answer certain
questions respecting the motives that have influenced his applica-
tion. These questions are generally proposed in the following
form —
“Do you seriously declare upon your honour that, unbiassed by
friends against your own inclination, and uninfluenced by mercen-
ary motives, you freely and voluntarily offer yourself as a candidate
for the mysteries of Freemasonry? t
“Do you seriously declare upon your honour, that you are solely
prompted to solicit the privileges of masonry by a favourable opinion
conceived of the institution, a desire of knowledge, and a sincere
wish of being serviceable to your fellow-creatures?
“Do you sincerely declare, upon your honour, that you will
* IIalliwell, Hist, of Freemasonry, p. 40.
282 RAB–RAM
cheerfully conform to all the ancient established usages and customs
of the fratermity?”
These questions should be propounded to the candidate by the
Senior Deacon, in the preparation room, before initiation, and in
the presence of the stewards or preparers.
R.
Rabboni. This word may be translated as signifying “a most
excellent master or teacher.” Jahn tells us (in his Biblical Archae-
ology, § 106) that the Jews, in imitation of the Greeks, had their
seven wise men, who were called Rabboni, Yºn. 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 piaoqo@ot. The word occurs once as applied
to Christ in the New Testament (John xx. 16) : “Jesus saith unto
her, Mary. She turned herself, and saith unto him, Rabboni;
which is to say, Master.”
Raised.—This term is used to designate the reception of a can-
didate into the third degree of masonry. It conveys an allusion to
a particular part of the ceremonies, as well as to the fact of his
being elevated or raised to that degree, which is universally acknow-
ledged to be the summit of Ancient Craft Masonry.
Ramsay.-The name of the Chevalier Ramsay is conspicuous in
the masonic history of the last century. He was born at Ayr, in
Scotland, in 1686, and died at Germain-en-Laye, in France, in
1743. He was a man of extensive erudition, and the friend of the
great and good Fenelon. One of the most faithful followers of the
Pretender, he sought to identify the progress of Freemasonry with
the house of Stuart. For this purpose he endeavoured to obviate
the objections of the French nobility to the mechanical origin of
the institution, at which their pride revolted, by asserting that it
arose in the Holy Land during the Crusades, as an order of chivalry.
His theory was, that the first Freemasons were a society of knights,
whose business it was to rebuild the churches which had been
destroyed by the Saracens; that the Saracens, with the view of pre-
venting the execution of this pious design, sent emissaries among
them, who, disguised as Christians, became confounded with the
builders, and paralyzed their efforts; that the knights having dis-
covered the existence of these spies, became in future more careful,
and instituted signs and words for the purpose of detection; and
that as many of their workmen were newly converted Christians,
they adopted symbolic ceremonies with the view of instructing their
proselytes more readily in their new religion. Finally, the Saracens
becoming more powerful, the Knights Masons were compelled to
REC 283
abandon their original occupation; but being invited by a king of
England to remove into his dominions, they had accepted the
invitation, and there devoted themselves to the cultivation and
encouragement of architecture, sculpture, painting, and music.
Ramsay attempted to support his system by the fact of the build-
ing of the College of Templars in London, which was actually con-
structed in the twelfth century by the fraternity of Masons who had
been in the holy wars.”
In 1728 Ramsay attempted to lay the foundation of a masonic
reform according to this system. He, therefore, proposed to the
Grand Lodge of England to substitute, in the place of the three
degrees of Apprentice, Fellow-Craft, and Master, three others of
his own invention, those of Scotch Mason, Novice, and Knight of
the Temple, which he pretended were the only true and ancient
ones, and had their administrative centre, from time immemorial,
in the Lodge of St. Andrew, at Edinburgh. His views were at
once rejected by the Grand Lodge of England, which has always
been the guardian of the purityt of Ancient Craft Masonry. But
he carried them to Paris, where they met with amazing success,
and gave rise to those higher degrees which have since been known
by the name of the Ancient Scotch rite.}-See a further account of
Ramsay under the title INNovATIONs.
Received.—After the completion and dedication of the Temple,
those brethren who consented to remain and keep that magnificent
structure in repair were, according to masonic tradition, as a reward
for their attachment, received and acknowledged as Most Excellent
Masters. Hence, the terms are used to express the reception of a
candidate into the sixth or Most Excellent Master's degree of the
Ancient York rite.
Recommendation,--The letter of every applicant for initiation
must be recommended by at least one well-known brother, who
should be, if possible, a member of the lodge, and vouched for by
another.—See Vouch.ING.
Recorder.-An officer in an Encampment of Knights Templars,
and a Council of Royal and Select Masters equivalent to a Secre-
tary in a blue lodge.
* Robison, Proofs of a Conspiracy, p. 33.
f With the single exception of admitting the Past Master degree in connection with
Craft Masonry.
f Clavel, p. 165. I find the following paragraph in the Gentleman's Magazine for
the year 1738:— & ſº
“There was lately burnt at Rome, with great solemnity, by order of the Inquisi-
tion, a piece in French, written by the Chevalier Ramsay (author of the Travels of
Cyrus), entitled, “An Apologetical and Historical Relation of the Secrets of Freema-
sonry, printed at Dublin by Patric Odinoko.” This was published at Paris 1Il 80 SW ºf
to a pretended catechism printed there by order of the Lieutenant de Police.”
284. RED–REF
Red Cross Knight-See KNIGHT OF THE Red CRoss.
Red Cross of Rome and Constantine.—A degree founded on
the circumstances of the vision of a cross with the inscription EN
TO NIKA, which appeared in the heavens to Constantine while on
a march.
Reflection, Chamber of—Cabinet des Reflexions.—In French
lodges the preparation room in which the candidate remains until
he is introduced. It is thus called because the gloomy furniture
and the moral inscriptions on the walls are calculated to produce
in his bosom reflections of the most serious nature,
A similar apartment is used in the ceremonies of the degree of
Rnight Templar.
Reformed Rite.—This rite was established in 1782 by a conven-
tion of Masons, who assembled at Wilhelmsbad, under the presi-
dency of Ferdimand, Duke of Brunswick, who was elected its Grand
Master. The members of this rite assumed the title of “Order of
Charitable Knights of the Holy City.” It was a reformation of
the rite of Strict Observance, which had been established in 1754,
and differed from it principally in rejecting all connection with the
Enights Templars, of whom the members of the rite of Strict
Observance had declared that Freemasons were the successors. The
rite of Martinism was merged in this rite, whose system the lodges
of Martinists universally adopted ; and thus constituted, it spread
with astonishing rapidity over France, Switzerland, and Italy, but
met with inconsiderable success in Germany, where the Templar
system appears to have been for a long time the favourite.
The Reformed rite consisted of five degrees:—1. Apprentice; 2.
Fellow-Craft ; 3. Master; 4. Scotch Master; 5. Charitable Knight
of the Holy City. The last degree was subdivided into three sec-
tions,—namely, Novice, Professed Brother, and Knight, which
actually gives seven degrees in all.
It is still practised in France by one lodge, and in Switzerland
by five. Its supreme body is situated at Zurich, in the latter
country, under the title of the “Directory of Switzerland.”
Reformed Helvetic Rite.-The rite described in the preceding
article was introduced into Poland in 1784, by brother Glayre, of
Tausanne, the minister of King Stanislaus, and who was also the
Provincial Grand Master of this rite in the French part of Switzer-
land. But, in introducing it into Poland, he subjected it to several
modifications, and called it the Reformed Helvetic rite. The
system was adopted by the Grand Orient of Poland.
Refreshment.--When a lodge is temporarily adjourned, the
adjournment is performed in a manner peculiar to Masons, and the
REI-REL 285
lodge is then said to be “called from labour to refreshment.” Dur-
ing refreshment the column of the W. . should also be down, and
that of the S. ... be up, to indicate that the Junior Warden, not the
Senior, now superintends the craft. Calling from labour to refresh-
ment differs from closing, in this, that in the former mode the lodge
is still open, nor when the labour is resumed is there any ceremony
of opening. Neither does the re-assembling of the brethren require
º other summons or notification than the simple command of the
High twelve or noon was the hour at the Temple when our
ancient brethren were regularly called from labour to refreshment.
The tradition is that they worked twelve hours a-day, and six days
in the week.
Reinstatement. — When a Mason who had been expelled or
suspended by a lodge is reinstated by the lodge which had expelled
or suspended him, he is at once restored to all his masonic rights
and privileges, just as if no such sentence had ever been passed
upon him. But no lodge has the power of reinstating, except
the one which inflicted the original punishment. This rule, how-
ever, does not apply to the Grand Lodge, which, as the Supreme
masonic tribunal, may reinstate any expelled or suspended Mason
within its jurisdiction whenever the circumstances of the case may
seem to warrant such an exercise of prerogative.
Rejection.—One black ball, with a good reason assigned, of the
sufficiency of which the Master shall be a competent judge, or two
black balls,” without any reason at all being assigned, will reject a
candidate for initiation. If a candidate be rejected he can apply
in no other lodge for admission. If admitted at all, it must be in
the lodge where he first applied. But the time for a new applica-
tion has never been specified, so that it is held that a rejected cam-
didate may apply for a reconsideration of his case at any time.
The unfavourable report of the committee to whom the letter was
referred, or the withdrawal of the letter by the candidate or his
friends, is considered equivalent to a rejection.
Relief–Of the philanthropic tendency of masonry abundant
evidence is afforded in every country in which a lodge exists. Its
charities are extended to the poor and destitute, to the widow and
the orpham, with a liberal hand; and its numerous institutions for
improving the physical and moral condition of the human race prove
that “Brotherly Love, Relief, and Truth,” are not the mere idle
* Most of the Grand Lodges in the United States require unanimity in the ballot.
I}ut the old Constitutions permitted as many as "three black balls, if the lodge
desired it. In Great Britain the practice varies in every lodge ; some require unani-
mity, some only a majority.
286 REL
and unmeaning language of a boastful motto, but the true and
guiding principles of our association. In our own land several of
the Grand Lodges have established colleges and schools for the
education of the children of Masons. Some of these have been
but lately organized, yet are they all in a prosperous condition. In
Europe, where the order has been longer in operation, the means
of bestowing aid upon the destitute are still more perfect. Among
these the “Royal Freemasons' School for Female Children,” in
London, is worthy of all commendation. It was instituted in 1788,
and the present building erected at an expense of more than
fă,000, in the year 1793. The object of the charity is to main-
tain, clothe, and educate an unlimited number of female children
and orphans of reduced Freemasons. It now extends its bounty
to sixty-five children, who are received into the school between the
ages of eight and eleven, and are wholly supported until they attain
their fifteenth year.
The “Asylum for worthy aged and decayed Freemasons,” in the
same city, is another institution reflecting high honour on the
society which gave it birth. It was founded in 1835, and its
praiseworthy objects are sufficiently designated by its title.
In Germany we find “A Lying-in Hospital” for the wives of
indigent Freemasons, established at Schleswig ; an almshouse and
orphan-house at Prague ; a public school at Berlin; an institute
for the blind at Amsterdam; and a multitude of libraries, schools,
and hospitals, scattered throughout the German cities.
In Sweden there is an orphan-house, established in 1753, at
Stockholm, by the private contributions of the Swedish lodges.
Ireland has also an orphan-house. But one of the most philan-
thropic institutions of our order is the “Society for patronizing
poor children,” established at Lyons, in France. Its object is to
diminish the primary causes of pauperism. For this purpose it
commences with the child at birth; it selects for him a patron from
its members, whose duty it is to advise with and assist the parents
in the government and education of the child. He sees that the child
is well fed, comfortably clothed, and properly educated. When
ready for a trade, he directs him in its selection, and binds him
as an apprentice. And when the period of apprenticeship has
expired, he furnishes him with his outfit in life.
Of the private relief afforded in individual cases, where the sole
claim to sympathy or assistance was the possession of the name of
brother, it is unnecessary here to speak. The annals of masonry
are crowded with such instances of masonic relief. TRUTH may be
said to be 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
REL 287
fraternal affection; and RELIEF, the column of beauty, whose orna-
ments, more precious than 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.
Religion.—Freemasonry does not profess to interfere with the
religious opinions of its members. It asks only for a declaration
of that simple and universal faith, in which men of all nations and
all sects agree—the belief in a God and in his superintending pro-
vidence. Beyond this, it does not venture, but leaves the minds of
its disciples, on other and sectarian points, perfectly untrammelled.
This is the only religious qualification required of a candidate, but
this is most strictly demanded. The religion, then, of masonry, is
pure theism, on which its different members engraft their own
peculiar opinions; but they are not permitted to introduce them
into the lodge, or to connect their truth or falsehood with the truth
of masonry.
On this subject the present Constitution of the Grand Lodge of
England holds the following language:—
“A mason is obliged, by his tenure, to obey the moral law; and
if he rightly understand the art, he will never be a stupid atheist
nor an irreligious libertine. He, of all men, should best under-
stand that God Seeth not as man seeth; for man looketh at the
outward appearance, but God looketh to the heart. A Mason is,
therefore, particularly bound never to act against the dictates of
his conscience. Tet a man’s religion, or mode of worship, be what
it may, he is not excluded from the order, provided he believe in
the glorious Architect of heaven and earth, and practise the sacred
duties of morality. Masons unite with the virtuous of every per-
suasion in the firm and pleasing bond of fraternal love : they are
taught to view the errors of mankind with compassion, and to
strive, by the purity of their own conduct, to demonstrate the
superior excellence of the faith they may possess. Thus masonry
is the centre of union between good men and true, and the happy
means of conciliating friendship amongst those who must otherwise
have remained at a perpetual distance.”
This tolerant principle is, however, unfortunately not practised
in all masonic lodges. The three Grand Lodges at Berlin, in
Prussia,” and the Grand Lodges of Hanover and Hamburg, refuse
not only to initiate Jews, but even to admit as visitors their
Israelitish brethren, who have been made in other countries.
The Grand Lodges of this country have taken this subject into
consideration, and several of them have already passed resolutions
* The Grand Lodge of the Three Globes, the Royal York Grand Lodge of Friend-
ship, and the Grand Lodge of Prussia.
288 R.E.M.–REP
condemning the proceedings of the Prussian and German Masons,
which may possibly have some effect in restoring them to the
purity and liberality of masonic tolerance. The Grand Lodge of
Germany, at Hamburg, which works only in the three degrees of
Ancient Craft Masonry, and derives its Constitutions from the
Grand Lodge of England, is happily actuated by a more enlight-
ened spirit.
Removal,—No lodge can remove from its usual place of meeting
without the consent of the Grand Lodge thereto. Formerly no
proposition could be made, nor vote taken on the question of
removal, unless the Worshipful Master was present. But this
regulation appears now to have become obsolete.
Repeal,—A lodge cannot, at an extra communication, repeal,
annul, or alter a resolution, that has been adopted at a previous
regular one.
Representative System.—The representative system originated
in this country with the Grand Lodge of New York. Its organiza-
tion is as follows:–It is proposed that each Grand Lodge in the
|United States, or, if it can be sufficiently extended, in the world,
shall appoint a worthy and intelligent Mason, to reside near and
represent it in every other Grand Lodge. These representatives
are required to attend regularly the meetings of the Grand Lodges
to which they are accredited, to communicate to their constituents
an abstract of the proceedings, and such other masonic matter of
interest, such as expulsions, rejections, establishment of clandestine
lodges, &c., as may occur in the respective jurisdictions in which
they reside. Their costume is that of the Grand Lodge which
they represent, and they are also entitled to bear a banner with its
colours.
This system has not met with universal approbation, and has, as
yet, but partially succeeded. Its friends argue, in its favour, the
closer union which will thereby be cemented between the various
masonic bodies thus represented, and the greater facility of com-
munication.”
But, on the other side, its opposers have offered weighty objec-
tions against its adoption. Besides the heavy expense which would
Inecessarily attend the universal adoption of the system, there is
one which certainly claims the attentive consideration of every
brother. One of the most intelligent of these objectors is Brother
Moore, the editor of the Freemason's Monthly Magazine, published
* The arduous duty of an extensive correspondence, which had formerly been con-
fided to one officer, the Grand Secretary, being now divided between several.
RES 289
at Boston, in whose words, rather than in my own, I desire to pre-
sent the character of this objection to the reader.
“Another objection that presents itself to our mind is, that the
proceedings of the Grand Lodges would go forth in an unofficial
form, and be liable to lead to error and confusion. It is hardly to
be presumed that the representatives would all take the same view
of every subject that might come under discussion, or that they
would understand it alike in all its bearings. They would un-
doubtedly faithfully represent the matter to their constituents, as
they should respectively understand it. But their understanding
it would probably, in many cases, clash with the annual report of
the official officer. Their representations would not, therefore,
furnish safe grounds of action. The Grand Lodges would still be
constrained to wait for the official report. Again, there is danger
that the representatives might not always be able to discriminate
between what it would be proper to communicate, and what is
strictly of a local character. There is not, probably, a Grand Lodge
in the country which has not before it, at every communication,
some subject which it would prefer to keep within the limits of its
own jurisdiction. And it is one of the errors of human nature,
that there should be an ambitious desire on the part of the repre-
sentatives to communicate everything which, in their judgment,
might tend to raise them in the estimation, or contribute to the
interest of their constituents. They might not always discriminate
wisely.”
These objections are certainly important, and seem to have de-
terred some of the Grand Lodges from appointing representatives.
Whether the system will ever become universal is exceedingly
problematical. The enthusiasm on the subject, which existed in
some parts of the country when it was first proposed, appears mow
considerably to have abated. -
Resignation.-No brother should be allowed to resign, unless
he be at the time in good standing. Some lodges, however, from a
mistaken feeling of kindness, have permitted a member to resign,
rather than resort to the penalty of suspension or expulsion. This
is manifestly wrong. If a Mason be too bad to belong to a parti-
cular lodge, he is too bad to belong to the order in general. Be-
sides, the acceptation of a letter of resignation is a kind of tacit
acknowledgment that the character of the resigning member is free
from reproach. Hence, other lodges are thus deceived into the
admission of one who should originally have been cured or cut
offt by the lodge from which he had resigned.
* Moore's Magazine, vol. i., p. 196,
f “Qua sanari poterunt, quacunque ratione sanabo ; qual resecanda erunt, non
patiar ad perniciem civitatis manare.”—Cicero in Catalin.
U.
290 R.E.S.–RIG
The resignation of a member dissolves all connection between
himself and his former lodge, but it does not at all affect his gene-
ral relations with the order, or his obligatory duties as a Mason.
—See on this subject the article DEMIT.
Resurrection.-A resurrection from the grave and a future im-
mortality were the great lessons which it was the design of the
ancient mysteries to inculcate. In like manner, by a symbolic
ceremony of great impressiveness, the same sublime truths are
made to constitute the end and object of Freemasonry in the third
degree, or as it has been called by Hutchinson, “the Master's
Order.”
Returns of Lodges.—Every subordinate lodge must make an
annual return, at some period specified in the local regulations, to .
the Grand Lodge from which it derives its Warrant, of the num-
ber and names of its members, and of the initiations, rejections,
suspensions, and expulsions which have taken place during the
year. By this means, each Grand Lodge is made acquainted with
the state of its subordinates, and the progress of the order within
its jurisdiction.
Rhetoric-The art of embellishing language with the ornaments
of construction, so as to enable the speaker to persuade or affect
his hearers. It supposes and requires a proper acquaintance with
the rest of the liberal arts; for the first step towards adorning a
discourse, is for the speaker to become thoroughly acquainted with
its subject, and hence the ancient rule, that the orator should be
acquainted with all the arts and sciences. Its importance as a
branch of liberal education is recommended to the Mason in the
Fellow-Craft's degree.
Right Angle,_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 uprightness of conduct, the right angle has been
adopted by Masons as an emblem of virtue. Such was also its sig-
nification among the Pythagoreans. The right angle is represented
in the lodges by the square, as the horizontal is by the level, and
the perpendicular by the plumb.
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 obligation were almost
deemed synonymous terms. Thus, among the Romans, the expres-
sion “fallere deatram.”—to betray the right hand—also signified to
violate faith, and “jungere deatras”—to join right hands—meant
RIG 291
to give a mutual pledge. Among the Hebrews ſº, iamin—the
right hand—was derived from ps, aman—to be faithful.
The practice of the ancients was conformable to these peculiari-
ties of idiom. Among the Jews, to give the right hand was con-
sidered as a mark of friendship and fidelity. Thus St. Paul says,
“When James, Cephas, and John, who seemed to be pillars, per-
ceived the grace that was given unto me, they gave to me and
Barnabas the right hand of fellowship, that we should go unto
the heathen, and they unto the circumcision” (Gal. ii. 9). The
same expression also occurs in Maccabees. We meet, indeed, con-
tinually in the Scriptures with allusions to the right hand, as an
emblem of truth and fidelity. Thus in Psalm czliv. 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
Ring of Sodom, “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 na-
tions, the right hand, in taking an oath, was laid upon the horms
of the altar, and sometimes upon the hand of the person adminis-
tering 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 extend-
ing 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 uni-
versal mode at this day in all Christian 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, whose date is the year 529, the ceremony is distinctly
laid down as a necessary part of the formality of the oath.*
This constant use of the right hand in the most sacred attesta-
tions and solemn compacts, was either the cause or the consequence
of its being deemed an emblem of fidelity. Dr. Pottert thinks it
was the cause, and he supposes that the right hand was naturally
used instead of the left, because it was more honourable, as being
the instrument by which superiors give commands to those below

* The words of Justinian are, “tactis sacrosanctis Evangeliis”—the Holy Gospels
being touched.—Lib. ii., tit, 53, lex. 1.
i Archæologia Graca, p. 229.
292 RIG – RIN
them. Be this as it 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 female 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 adhere to
the compact.
The joining of the right hands was esteemed among the Persians
and Parthians as conveying a most inviolable obligation of fidelity.
Hence, when King Artabanus desired to hold a conference with
his revolted 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 promise of safety in going and coming.
And when Asineus sent his brother Asileus to the proposed con-
ference, the king met him and gave him his right hand, upon which
Josephus 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.” f
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 universal,
—a fact which will account for the important station which it occu-
pies among the symbols of Freemasonry.
Right Side and Left 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. Deacter, or right, signified also propitious, and sinister, or
left, unlucky, In the Scriptures we find frequent allusions to this
superiority of the right. Jacob, for instance, called his youngest
and favourite child Benja-min, the son of his right hand, and
Bathsheba, as the king's mother, was placed at the right hand of
Solomon.
Ring, Luminous-The Academy of Sublime Masters of the
* By a strange error for so learned a man, Oliver mistakes the name of this goddess,
and calls her Faith. “The spurious Freemasonry,” 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.
f Joseph. Ant, Jud, lib. xviii., cap. ix.
RIT 293
Luminous Ring was a pseudo-masonic Society founded in France
in 1780. Its ritual was divided into three degrees. The first two
were occupied with the history of Freemasonry, and the last with
the peculiar dogmas of the institution, which were essentially
Pythagorean.
Rite.—A modification of masonry, in which the three ancient
degrees and their essentials being preserved, there are varieties in
the ceremonies and number and names of the additional degrees.
A masonic rite is, therefore, in accordance with the general signi-
fication of the word, the method, order, and rules observed in the
performance and government of the masonic system.
Anciently there was but one rite, that of the “Ancient, Free, and
Accepted Masons,” consisting only of the three primary degrees of
Entered Apprentice, Fellow-Craft, and Master Mason, hence called
the degrees of Ancient Craft Masonry. But on the Continent
of Europe, and especially in France and Germany, the ingenuity
of some and the vanity of others have added to these an infinite
number of high degrees, and of ceremonies unknown to the original
character of the institution. Some of these rites lived only with
their authors, and died when their paternal energy in fostering
them ceased to be exerted. Others have had a more permanent
existence, and still continue, nominally, to divide the masonic
family. I say, only nominally; for the fact that they are all,
no matter what be their unessential difference, based upon the
three ancient degrees, enables a brother of any rite to visit the
symbolic lodges of all the other rites. A Master Mason is, in
all rites and all countries, acknowledged as such, and entitled to
all the privileges which that sublime degree confers.
The following are the mames of the rites of Freemasonry now
practised in Europe and America. The first three are the most
important, oldest, and most extensive ; and the first, or York rite,
approaches nearest in its construction to Ancient Craft Masonry.
The degrees conferred by each of these rites, and the places where
they exist, will be found under their respective titles in this work:
. York rite.
French, or modern rite.
Ancient and Accepted Scotch rite.
. Philosophic Scotch rite.
Primitive Scotch rite.
Ancient Reformed rite.
. Fessler's rite.
. Rite of the Grand Lodge of the Three Globes at Berlin.
Rite of Perfection.
. Rite of Misraim.
l
294 BIT-ROM
11. Rite or order of the Temple.
12. Swedish rite.
13. Reformed rite.
14. Schroeder's rite.
15. Rite of Swedenborg.
16. Rite of Zinnendrof.
Ritual,—The ritual of Freemasonry comprises the forms of
opening and closing a lodge, of initiating candidates, and of con-
ducting the other peculiar ceremonies of the order. The ritual
differs in various places, and is not always the same in the same
rite. Thus the lodges of England and America practise the same
rite, the York, so far as the three symbolic degrees, and yet the
rituals of the two countries vary considerably. An intimate
acquaintance with the ritual constitutes what is technically called
a “bright Mason.”
Roll,—The roll, or record of members' names, is borne by Secre-
taries in public processions of the order. At the funeral of a
brother his name, during a portion of the funeral ceremonies,
should be inscribed in the roll of the lodge to which he belonged.
The rolls, or insignia of office, carried by Secretaries in a funeral
procession, are thrown into the grave.
Roman Colleges of Artificers—Collegia artificum.—Numa col-
lected the various arts and trades which, during his reign, existed
at Rome, into separate companies or societies, having their respective
halls, courts, and religious exercises. The principal of these collegia,
artificum was the college of architects, whose members he brought
out of Attica for the purpose of organization. From this time,
says Clavel, is to be dated the establishment of the mysteries of
Bacchus at Rome.
The eighth of the twelve tables contained laws applicable to the
Roman colleges. These associations, which were called Sodalitates,
or fratermitates, had the right of making contracts, and of enacting
laws for their own government; and a few of the most distinguished
(among which were the college of architects) were exempted from
taxation.
The Roman colleges were, in their character, both civil and
religious institutions. Their assemblies were held with closed
doors, and the profane were carefully excluded. Their maceride, or
halls, were situated in the neighbourhood of those temples whose
divinities they particularly worshipped, and whose priests employed
them as artificers in making the necessary repairs. In their
assemblies they deliberated on the works entrusted to their con-
struction, and initiated candidates into their society by mysterious
FOS 295
ceremonies, and by symbolic instruction, derived from the working
tools of their art. The brothers were divided into the usual classes
of Apprentices, Craftsmen, and Masters. They contracted an
obligation to render each other mutual assistance when necessary,
and were enabled to recognize each other by secret signs. Their
presidents, who were elected for five years, were called Magistri, or
Masters. Besides these, there were seniores or elders, treasurers,
Secretaries, and other necessary officers.
These colleges became, in time, the depositories of all the foreign
methods of initiation which were afterwards introduced into Rome.
And it was through them that the most learned masonic writers
have supposed that the Hebrew mysteries were transmitted, from
the Jewish artists, who visited Rome in great numbers during the
reign of Augustus, to the travelling Freemasons, by whom all the
religious edifices of the Middle Ages were constructed.
The colleges of artificers, and especially those which professed
architecture, spread from Rome throughout the provinces and
principal cities of the empire. They existed in vigorous activity
until the fall of the Roman Empire, and continued to decline during
the ages which succeeded the invasions of the barbarians, until they
are supposed to have revived in the architectural associations known
as the “Travelling Freemasons of the Middle Ages,”—an account
of which will be found in another part of this work.”
Rosaic Rite.-A rite instituted in Germany by M. Rosa, a
Lutheran clergyman, under the patronage of the Baron de Prinzen.
It was at first exceedingly popular, but was superseded by the Strict
Observance rite of Baron Hunde.
Rose.--For an explanation of the Rose as a masonic symbol, see
the article PRINCE OF ROSE CROIx.
Rose Croix,−See PRINCE OF ROSE CROIx.
IRose, Knights and Nymphs of the -This was an order of
Adoptive or Androgynous Masonry, invented in France towards the
close of the eighteenth century. M. de Chaumont, the masonic
secretary of the Duc de Chartres, was its author. The principal
seat of the order was at Paris. The hall of meeting was called the
Temple of Love. It was ornamented with garlands of flowers, and
hung round with escutcheons, on which were painted various devices
and emblems of gallantry. There were two presiding officers, a
male and female, who were styled the Hierophant and the High
Priestess. The former initiated men, and the latter women. In
the initiations the Hierophant was assisted by a conductor or
* I have gladly availed myself of the industry of Clavel, who has collected every-
thing of importance that has been written on the subject of these associations.
296 ROS
deacon, called Sentiment, and the High Priestess by a conductress
or deaconess, called Discretion. The members received the title
of Knights and Nymphs. The Knights wore a crown of myrtle,
the Nymphs a crown of Roses. The Hierophant and High
Priestess wore, in addition, a rose-coloured scarf, on which were
embroidered two doves within a wreath of myrtle. During the
time of initiation the hall was lit with a single dull taper, but
afterwards it was brilliantly illuminated by numerous wax candles.
When a candidate was to be initiated he or she was taken
in charge according to the sex, by the conductor or conductress,
divested of all weapons, jewels, or money, hoodwinked, loaded with
chains, and in this condition conducted to the door of the Temple
of Love, where admission was demanded by two knocks. Brother
Sentiment then introduced the candidate by order of the Hierophant
or High Priestess, and he or she was asked his or her name, country,
condition of life, and, lastly, what he or she was seeking. To this
the answer was “Happiness.” *
The next question proposed was, “What is your age?” The
candidate, if a male, replied, “The age to love;” if a female, “The
age to please and to be loved.”
The candidates were then interrogated concerning their private
opinions and conduct in relation to matters of gallantry. The
chains were then taken from them, and they were invested with
garlands of flowers, which were called “the chains of love.” In
this condition they were made to traverse the apartment from one
extremity to another, and then back in a contrary direction over a
path inscribed with love-knots. The following obligation was then
administered:—
“I promise and swear by the Grand Master of the Universe
never to reveal the secrets of the order of the Rose; and should I
fail in this my vow, may the mysteries I shall receive add nothing
to my pleasures; and, instead of the roses of happiness, may I find
nothing but the thorns of repentance.”
The candidates were then conducted to the mysterious groves in
the neighbourhood of the Temple of Love, where the knights
received a crown of myrtle, and the nymphs a simple rose. During
this time a soft melodious march was played by the orchestra.
After this the candidates were conducted to the altar of mystery,
placed at the foot of the Hierophant's throne, and there incense
was offered up to Venus and her son. If it was a knight who had
been initiated, he now exchanged his crown of myrtle for the rose
of the last initiated nymph; and if a nymph, she exchanged her
rose for the myrtle crown of Brother Sentiment. The Hierophant
now read a copy of verses in honour of the God of Mystery, and the
bandage was at length taken from the eyes of the candidate. Deli-
ROS 297
cious music and brilliant lights now added to the charms of this
enchanting scene, in the midst of which the Hierophant communi-
cated to the candidate the modes of recognition peculiar to the
Order.”
Rosicrucians.—Of the secret society of the Rosicrucians, Bailey
gives the following account:—
“Their chief was a German gentleman, educated in a monastery,
where, having learned the languages, he travelled to the Holy
Land anno 1378; and being at Damascus and falling sick, he had
heard the conversation of some Arabs, and other Oriental philoso-
phers, by whom he is supposed to have been initiated into this
mysterious art. At his return into Germany he formed a society,
and communicated to them the secrets he had brought with him
out of the East, and died in 1484.
“They were a sect or cabal of hermetical philosophers, who
bound themselves together by a solemn secret, which they swore
inviolably to observe; and obliged themselves, at their admission
into the order, to a strict observance of certain established rules.
“They pretended to know all sciences, and especially medicine,
of which they published themselves the restorers; they also pre-
tended to be masters of abundance of important secrets, and among
others, that of the philosopher's stone; all which they affirmed they
had received by tradition from the Ancient Egyptians, Chaldeans,
the Magi, and Gymnosophists.
“They pretended to protract the period of human life by means
of certain nostrums, and even to restore youth. They pretended to
know all things; they are also called the Invisible Brothers, be-
cause they have made no appearance, but have kept themselves
$ncog, for several years.”t
The society of the Rosicrucians, thus engaged in the wild studies
of alchemy, protracted their existence until the middle of the
eighteenth century, when they at length ceased to meet, in conse-
quence of the death of Brun, their chief. Their association was
well organized, being divided, like the society of Jesuits, into bodies,
having each its particular chief, with a general chief at the head of
all. Their system of initiation was divided into nine degrees, as
follows:—1. Zelator; 2. Thericus; 3. Practicus; 4. Philosophus;
5. Adeptus Junior; 6. Adeptus Major; 7. Adeptus Exemptus;
8. Magister; 9. Magus.
Out of this society was formed, in 1777, an association, calling
itself “The Brothers of the Golden Rosy Cross,” whose system was
* I have given the above details in compliance with a promise made in the article
on ANDROGYNous MASONRY, and for the gratification of the curious. I am in-
debted for them to the industry of Clavel, -
f Bailey, Dict, in voce.
298 ROY
divided only into three degrees. This society was very numerous
in Germany, and even extended into other countries, especially
into Sweden. A second schism from the Rosicrucians was the
society of “The Initiated Brothers of Asia,” which was organized
in 1780, and whose pursuits, like those of the parent institution,
were alchemy and the natural sciences. In 1785 it attracted the
attention of the police, and, two years later, received a fatal blow,
in the revelation of all its secrets, by one Rolling, a treacherous
Imember of the association.
The Rosicrucians, as this brief history indicates, had no connec-
tion whatever with the masonic fraternity. Notwithstanding this
fact, Baruel,” the most malignant of our revilers, with a character-
istic spirit of misrepresentation, attempted to identify the two
institutions. This is an error into which others might unwittingly
fall, from confounding them with the Princes of Rose Croix, a
masonic degree, somewhat similar in name, but entirely different
in character. To correct this error where it may have been com-
mitted, is the object of this article, which, otherwise, would not
have been entitled to a place in a masonic lexicon.t
Royal Arch.-More properly called the Holy Royal Arch. . It is
the seventh degree in the York rite as practised in this country, and
by some styled the summit of Ancient Masonry. Dermott says of
it, “This I firmly believe to be the root, heart, and marrow of
masonry.” And Hutchinson, speaking of it, uses the following
remarkable language:—“As Moses was commanded to pull his
shoes from off his feet on Mount Horeb, because the ground
whereon he trod was sanctified by the presence of the Divinity, so the
Mason who would prepare himself for this exalted stage of masonry,
should advance in the naked paths of truth, be divested of every
degree of arrogance, and approach with steps of innocence, humility,
and virtue, to challenge the ensigns of an order whose institutions
arise on the most solemn and sacred principles of religion.”
This degree brings to light many essentials of the craft which
were for the space of 470 years buried in darkness, and at the
same time impresses on the mind of the possessor the belief in a
Supreme Being, and the reverence due to his holy name.
This is the proper place to introduce a brief account of the
* Memoirs of Jacobinism.
f The Rosicrucians do not derive their name, like Rose Croix Masons, from the
Rose and Cross; for they have nothing to do with the rose; but from the Latin ros,
dew, and cruz, the cross, as a hieroglyphic of light, which Mosheim explains as fol-
lows:–“Of all natural bodies dew was esteemed the most powerful solvent of gold;
and the cross, in chemical language, is equivalent to light, because the figure of a +
exhibits at the same time three letters, of which the word LVX, or light, is com-
pounded. Hence a Rosicrucian philosopher is one who, by the assistance of the dew,
seeks for light, or the philosopher's stone.
ROY 299
Temple from its destruction by Nebuchadnezzar, and its re-erection
Seventy years afterwards by Zerubbabel.
After the death of Solomon, ten of the twelve tribes revolted
from his son Rehoboam. The tribes of Judah and Benjamin, how-
ever, continued faithful to the house of David, and were ruled by
the descendants of Solomon, until, in the eleventh year of the reign
of Zedekiah, the city was taken, after a siege of eighteen months, by
Nebuchadnezzar, King of Babylon, who destroyed the city, set fire
to the Temple, and carried away most of the inhabitants as cap-
tives to Babylon, 416 years after the Temple had been dedicated
to Jehovah by King Solomon.
The tribes of Judah and Benjamin remained in captivity seventy
years at Babylon, until Cyrus, in the first year of his reign, com-
miserating the calamity of the Jews, issued an edict, permitting
them to return to Jerusalem and rebuild the house of the Lord. This
they did under the care of Zerubbabel, Prince of Judah, and
Joshua, the High Priest, who superintended the work, while
Haggai, the Scribe, instigated his countrymen, by his eloquence, to
zeal and diligence in the pious labour.
Until the year 1797, as no grand chapters were in existence, a
competent number of companions, possessed of sufficient abilities,
proceeded, under the Sanction of a Master's warrant, to confer the
degree of the Royal Arch, with the preparatory degrees. But in
that year a convention of delegates from the several chapters in
Pennsylvania met, and after mature deliberation resolved to
Organize a Grand Chapter, which was accordingly done. Since
that period the jurisdiction of Royal Arch Masonry has been sepa-
rated from that of the symbolic degrees.
The officers in a chapter of this degree” are a Most Excellent
High Priest, King, Scribe, Captain of the Host, Principal Sojour-
ner, Royal Arch Captain, three Grand Masters of the Veils, Secre-
tary, Treasurer, and Sentinel.
he true origin of the Royal Arch is an important question that
has lately engaged the attention of masonic writers. Some have
asserted that it was brought by the Templars from the Holy Land;
others say that it was established as a part of Templar masonry
in the sixteenth century; and others again assert that it was
unknown before the year 1780. Dr. Oliver, in a work of profound
research on this subject, says that “there exists sufficient evidence
to disprove all their conjectures, and to fix the era of its introduc-
tion to a period which is coeval with the memorable schism amongst
the English Masons about the middle of the last century.”f
* In America.
f Some Account of the Schism which took place during the last century amongst the
Free and Accepted Masons in England, showing the Presumed Origin of the Royal
Arch Degree, &c., p. 4.
300 ROY
It seems to me, as the result of a careful examination of the
evidence adduced, that, before the year 1740, the essential element
of the Royal Arch constituted a part of the third degree, and that
about that year it was severed from that degree and transferred to
another, by the schismatic body calling itself “the Grand Lodge
of England according to the old Constitutions.”
The Royal Arch in England is at present practised as a fourth
degree, and the possession of the Past Mastership is not, as in this
country, considered as a necessary qualification for exaltation.
Any worthy Master Mason is now considered as eligible for the
honours of the Royal Arch. The Royal Arch, in that country, is
not considered as “essentially a degree, but the perfection of the
third.” The time and circumstances of the degree as conferred in
England coincide with the ritual in this country in the most im-
portant particulars. There is, however, an anomaly in the intro-
duction of Ezra and Nehemiah as the companions of the three
principal officers.
The Royal Arch, as conferred in Ireland, differs very materially
from the degree in England and America. The Irish system
consists of three degrees, -the Excellent, Super-Excellent, and
Royal Arch; and the Past Master's degree is indispensable as
a qualification for exaltation. The Excellent and Super-Ex-
cellent degrees refer to events connected with the legation of
Moses. The events commemorated in the Royal Arch of Ireland
refer to 2 Chronicles, chap. xxxiv., and expressly to the 14th
verse of that chapter: “And when they brought out the money that
was brought into the house of the Lord, Hilkiah the priest found
a book of the law of the Lord given by Moses.” The date of their
degree is, therefore, 624 B.C., or ninety years earlier than ours.
In Scotland the era of the legend of the Royal Arch is the same
as in England and America, but the organization of the system is
very different. The Mark and Past Master, which are called
“Chair Master degrees,” are indispensable qualifications, and can-
didates having had these degrees conferred receive another, termed
the Excellent Master, as preparatory to the Arch. Chapters
in Scotland also confer on Royal Arch Masons the degrees of
Royal Ark Mariner and the “Babylonish Pass,” composed of the
three degrees or points called Knight of the Sword, Knight of the
East, and Knight of the East and West, independent and different
degrees from those practised under a similar designation in other
rites. The Scotch Masons contend that the Royal Arch, with its
subsidiary degrees, constitutes a part of Templar Masonry.f
* Freemason's Quart. Rev., 1843, p. 464.
+ General Regulations for the Government of the Order of Royal Arch Masons in
Scotland. Iºdinburgh, 1845.
ROY 301
Badge of the Royal Arch-The badge of a Royal Arch Mason is
the apron and sash. In America the apron is a white lambskin,
bordered with scarlet edging. The sash is of scarlet silk or velvet,
on which is inscribed the words, “Holiness to the Lord.” The
colour is emblematic of fervency and zeal; the words are those
which were worn in front of the High Priest's mitre. In Great
Britain the apron and sash are of purple, radiated with crimson,”—
the former implying awe and reverence, and the latter, justice tem-
pered with mercy. The triple tau is delineated on the apron.
Jewel of the Royal Arch-In this country we have lost sight of
the jewel, though I hope to see it yet restored. The English
Royal Arch jewel is a double triangle within a circle of gold. In
the centre of the two triangles a sun with diverging rays, and
underneath, or suspended to this, the triple tau. The intersecting
triangles denote the elements of fire and water, the circle, infinity
and eternity, and the sum is an emblem of Deity. So important
is the triple tau considered, that it is called “the emblem of all
emblems, and the Grand Emblem of Royal Arch Masonry.”
In Scotland the jewel is different, as will be perceived by the
annexed figure. It is worn on the left breast, suspended by a
white ribbon for Companions, a red ribbon for Installed Principals,
and the tri-coloured (purple, crimson, and pale blue) for Grand
Principals and Superintendents.
The office-bearers in a Royal Arch chapter in Scotland are, the
* Finch says the colours are purple, red, and blue, the blue implying truth and
constancy. This agrees better with the colours of our Royal Arch.

302 ROY
three Principals, Z. H. and J.; two Scribes, E. and N.; Treasurer;
and three Sojourners.
Royal Arch, Ancient-See KNIGHT OF THE NINTH ARCH.
Royal Arch Captain,_The sixth officer in a chapter of the Royal
Arch degree, whose duties and station are, in some respects, similar
to those of a Junior Deacon in a symbolic lodge.
Royal Arch of Enoch. —This is more usually known as the
degree of KNIGHT OF THE NINTH ARCH, which see.
Royal Art.-Masonry is called a royal art, not only because it
received its present form from the royal hands of Solomon, King
of Israel, and Hiram, King of Tyre, and has since enrolled among
its members the proudest and most powerful potentates of the
earth; but more especially because of the dignity and majesty of
the principles which it inculcates, and which elevate it above all
other arts, as a king is elevated above his subjects.
Royal Master.—A degree by no means of ancient origin, inti-
mately connected with the degree of Select Master, and with it, as
explanatory of the Royal Arch degree, sometimes given in chapters
preparatory to that degree,” and sometimes conferred on Royal
Arch Masons by a distinct and independent body, called “A
Council of Royal and Select Masters.” The legend of the degree
is brief, but interesting.
Royal Order of Scotland.—This is an order composed of two
parts, viz., that of H. R. M. and R. S. Y. C. S. 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 chief 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, or nearly the same period as the introduc-
tion of Freemasonry itself into Scotland. The Culdees, as is well
Known, introduced Christianity into Scotland, and, from their
known habits, there are good grounds for believing that they pre-
served among them a knowledge of the ceremonies and precautions
* Such is the case in the Chapters of R. A. Masons in Virginia; but the Grand
Council of R. and S. Masters in Alabama have taken exception to this course, and
declared all R. and S. Masters, thus made, clandestine, and ineligible to admission into
their Councils.
RUL 303
adopted for their protection in Judea. In establishing this 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 Architects 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
masonry is intended for all, whether Jew or Gentile, who acknow-
ledge a Supreme God.
The second part, or R. S. Y. C. S., is an order of Knighthood,
and perhaps the only genuine one in connection with masonry,
there being in it an intimate connection between the Sword and
the trowel, which others try to shun. The lecture consists of a
figurative description of the ceremonial both of H. R. M. and
R. S. Y. C. S. in simple rhyme, modernized, of course, by oral tradi-
tion, and breathing the purest spirit of Christianity.
These two degrees constitute, as has been already said, the Royal
Order of Scotland, the Grand Lodge of which can alone be held
in Scotland. Lodges or Chapters cannot legally meet elsewhere,
unless possessed of a charter from it, or the Grand Master or his
depute. The office of Grand Master is vested in the person of the
King of Scotland (now of 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 distinction which was so characteristic of the Continent
during the latter half of last century.
Rule.—An instrument with which straight lines are drawn, and
therefore used in the Past Master's degree as an emblem, admonish-
ing 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
gauge is often used in giving the instruction as a substitute for this
working tool. But they are entirely different; the twenty-four-
inch gauge is one of the working tools of an Entered Apprentice,
and requires to have the twenty-four inches marked upon its sur-
face; 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 enabled to
lay down on the trestle-board the designs for the craft to work by.
304 SAB-SAI
S
Sabbath.-God having created the world in six days, rested on
the seventh and proclaimed it holy. It is the type of that time of
refreshment which he only should expect who has well and faith-
fully fulfilled the days of his labour. Hence, with the virtuous
Mason, the Sabbath-day has ever been esteemed as an occasion on
which he might contemplate the works of creation and humbly
adore the great Creator. -
Saint Andrew, Grand Scotch Knight of Grand Ecossais de
Saint André – The twenty-ninth degree of the Ancient and
Accepted Scotch rite, and may be considered as preparatory to
the Kadosh. It is founded on the legend which we have recorded
in the sketch of the Chevalier Ramsay, given in this work. It is
the first of the three degrees which he undertook to substitute in
the place of the ancient symbolic degrees. This degree is some-
times called “Patriarch of the Crusades,” in allusion to its sup-
posed origin during those wars, and sometimes “Grand Master of
Light,” on account of the masonic instructions it contains.
The officers are a Master and two Wardens. The lodge is hung
with red, and illuminated with eighty-one lights disposed by mines.
The jewel proper is the square and compasses with a poignard in
the centre, within a triple triangle, the whole surrounded by a sun.
There is another jewel, which is a cross of St. Andrew, having a Y
within a triangle, surrounded by a circle in the centre of the cross,
and one of these letters B. J. M. N. On each of its extremities.
Saint John of Jerusalem.-The primitive, or mother lodge, was
held at Jerusalem, and dedicated to St. John, and hence was called
“The lodge of the holy St. John of Jerusalem.” Of this first lodge
all other lodges are but branches, and they therefore receive the
same general name, accompanied by another local and distinctive
one. In all masonic documents the words ran formerly as follows:
“From the lodge of the holy St. John of Jerusalem, under the
distinctive appellation of Solomon’s lodge, No. 1,” or whatever
might be the local name. In this style foreign documents still
run; and it is but a few years since it has been at all disused in
this country.” Hence we say that every Mason hails from such a
lodge, that is to say, from a just and legally constituted lodge.t
* I would certainly recommend the renewal of this masonic style, especially in
diplomas.
f In the degree of Grand Master of all Symbolic Lodges, the reason assigned is,
“Because in the time of the Crusades the Perfect Masons communicated a know-
ledge of their mysteries to the Knights of St. John of Jerusalem, whereupon it was
determined to celebrate their festival annually on St. John's Day, as they were both
under the same law.”
SAI–SAM 305
Saint John's Masonry. — A term used like “Ancient Craft
Masonry,” to designate the three primitive degrees. They are
so styled by the Grand Lodge of Scotland. “The Grand Lodge
of Scotland practises no degrees of masonry but those of Appren-
tice, Fellow-Craft, and Master Mason, denominated St. John's
TMasonry.”
Saint John the Almoner-The saint to whom Encampments of
Enights Templars are dedicated. He was the son of the King of
Cyprus, and was 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, who published a Manual of Free-
masonry in 1811, at Paris, thinks that it is this saint, and not St.
John 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 Jerusalem, that he might
generously aid and assist the knights and pilgrims. He founded
an hospital and organized a fraternity to attend upon sick and
wounded Christians, and to bestow pecuniary aid upon the pil-
grims who visited the Holy Sepulchre. St. John, who was worthy
to become the patron of a society whose only object is charity,
exposed his life a thousand times in the cause of virtue. Neither
war, nor pestilence, nor the fury of the infidels, could deter him
from pursuits of benevolence. But death, at length, arrested him
in the midst of his labours. Yet he left the example of his virtues
to the brethren, who have made it their duty to endeavour to
imitate 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.”f -
Saints John, St. John the Baptist, whose festival falls on the
24th of June, and St. John the Evangelist, whose festival occurs
on the 27th of December, have been selected by Christian Masons
as the patrons of their order; and to them, under the appellation
of the “Holy Saints John,” all Christian lodges should be dedi-
cated.—See, for the author's theory on the subject of this dedica-
tion, the article DEDICATION in this work.
Samaritan, Good-The Good Samaritan is a side degree given
to Royal Arch Masons and their wives. Of all the side degrees it
is decidedly the most beautiful and impressive. It is founded on
* Constitutions of the Grand Lodge of Scotland, c. ii., § i.
f Manuel du Franc Maçon, p. 144.
X
306 SAN–SCA
the tenth chapter of St. Luke, verses 30-35. A Good Samaritan
is bound, when duly summoned, to nurse a companion in sickness.
Sanctuary.--That part of the Temple, being two-thirds of its
length, which was in front of the Holy of Holies, and between it
and the porch.-See TEMPLE.
Sanctum Sanctorum—Holy of Holies.—The innermost part of
the Temple, into which, after its dedication, none entered but the
High Priest. It was twenty cubits square, and was separated from
the sanctuary by a door of cedar and four curtains of blue, purple,
Scarlet, and fine linen. It contained the ark of the covenant, with
its mercy seat and overshadowing cherubim.—See TEMPLE.
Sash.--The old regulation on the subject of wearing sashes in a
procession, is in the following 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
wearing 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 colour, with the words, “Holiness to the
Lord,” inscribed upon it. These were the words placed upon the
mitre of the High Priest of the Jews.
The sash, or scarf, seems to have been derived from the Zennar,
or sacred cord, placed upon the candidate in the initiation into the
mysteries of India, and which every Brahmin was compelled 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.
Scandinavian Mysteries.-The rites of initiation practised in
Scandinavia, were introduced there from Scythia, by Sigge, a
Cymrian warrior, who afterwards assumed the name of Odin, with
whom we are all familiar as the Gothic representative of Mercury
or Hermes. This origin of these rites accounts for their general
resemblance in legend and ceremonies to the Eastern mysteries.
In them was celebrated the death of Balder, who was killed by
Loke, who fatally wounded him with a branch of mistletoe.
Balder was the sun, Loke the principle of winter, to which season
the mistletoe belongs. The ceremonies of initiation represented
the wailings of the gods for the death of Balder, the search for his
body, in which the candidate was made to engage, and its final
discovery, and his restoration to life and vigour. The ceremonies
were accompanied by all the paraphernalia of dismal noises and
hideous sights, which was calculated to inspire the aspirant with
terror and confusion, and were terminated by the administration
SCA 307
to the initiate of a solemn oath, in which he swore to pay due sub-
mission to the chief officers of state, to practise devotion to the
gods, and to protect and defend his initiated companions, at the
hazard of his life, from all their enemies, and if slain to avenge
their death.
The legend of the death of Balder, which we can scarcely doubt
was the subject of initiation, is thus related:—Balder was invul-
nerable; for Odin and Friga (the Gothic Venus) had exacted, in
his favour, an oath of safety from everything in nature except the
mistletoe, whose promise of immunity, in contempt of its ignoble
qualities, they had neglected to obtain. Loke, the principle of
evil, had discovered this exception, and on a day when Balder was
sportively offering himself as a mark to the skill and dexterity of
the gods, Loke presented Hoder, who was blind, with a branch of
mistletoe, with which he pierced the body of Balder, who instantly
fell dead. His body was then placed in a boat, and set afloat on the
waters, while all the gods mourned for his decease.” The reader
who is familiar with the other mysteries of paganism will readily
detect in this legend an obvious relation to the murder of Adonis
by the boar, of Osiris by Typhon, and of Bacchus by the Titans.
The ceremonies of initiation were very similar to those which
have already been described in this work, as appertaining to the
other rites. The candidate having been previously prepared by the
necessary purifications, was conducted into the sacred cavern of
initiation, his feet being naked, and led by a winding descent, amid
the howling of dogs and appearance of phantoms, to the tomb of
the prophetess Volva. Here, having been properly instructed, he
inquires of her respecting the fate of Balder. The prophetess now
foretells the circumstances which have already been related in the
legend above cited. The candidate presses onward, and soon hears
the bewailings for the death of Balder. He is now confined in the
pastost until a term of penance is completed, when he is directed
to search for the body of Balder, and to use his utmost endeavours
to raise him from death to life. He now descends through nine
subterranean passages, where sights and sounds of the most terrific
character conspire to excite his imagination. He finally enters the
sacellum, or holy place, and finds Balder enthroned in a distin-
guished seat. The aspirant was now received, as in the mysteries
of Egypt, with acclamations of joy and welcome, and the Scalds, or
sacred bards, like the priests of Isis, chanted hymns descriptive of
the generation of the gods and the creation of the world. The
initiation was then terminated by the administration of the oath of
fidelity already described:
* Oliver, Hist. Initiat., p. 256. f See the article CoFFIN.
† Oliver, Hist, of Initiat, lect, x.
308 SCA–SCO
Scarlet-The emblematic colour of the Royal Arch degree. It
is significant of the zeal and ardour which should inspire the pos-
sessors of that august summit of our ritual. It was also the colour
of one of the veils in the sacred tabernacle. The Hebrew words
carmil, shani, and tolahht, are indifferently rendered by our trans-
lators, as crimson, or scarlet. The words appear to have been
synonymous among the Jews, and to have signified a bright red
colour. The colour was much worn by great men.
Schroeder's Rite.--This is a rite consisting of the three degrees
of Ancient Craft Masonry, and several higher ones, containing a
mixture of magic, theosophy, and alchemy. It was invented by
an impostor, of the name of Schroeder, who, having founded at
Marburgh, in 1766, a chapter of “True and Ancient Rose Croix
Masons,” afterwards established, in 1779, in a lodge of Sarreburg, a
school of the above named pseudo-sciences. Clavel calls Schroeder
the Cagliostro of Germany. The rite is still practised by two
lodges under the Constitution of the Grand Lodge of Hamburg.
Sciences, Liberal,—See ARTS, TIBERAL.
Scotch Mason—Ecossais.-The fifth degree of the French rite.
In this degree is related the manner in which the sacred word was
preserved, through the skill and wisdom of our ancient brethren.
The American degree of “Select Master” appears to be little more
than a modification of this interesting degree.—See ECOSSAIS.
A tradition contained in this degree may be interesting to the
1Master Mason. We there learn that HAB engraved the W.'.
upon a triangle of pure metal, and fearing that it might be lost,
he always bore it about his person, suspended from his neck, with
the engraved side next to his breast. In a time of great peril to
himself, he cast it into an old dry well, which was in the South-east
corner of the Temple,” where it was afterwards found by three
Masters. They were passing near the well at the hour of meridian,
and were attracted by its brilliant appearance; whereupon, one of
them descending by the assistance of his comrades, obtained it, and
carried it to King Solomon. What was his disposition of it is
known to the Royal Arch Mason.
Scotch Rite, Ancient and Accepted.—This rite, which was or-
ganized in its present form in France, early in the eighteenth
century, derives its title from the claim made by those who
established it in that country, that it was originally instituted in
Scotland, a claim whose validity is now generally disputed. It
is, next to the York rite, perhaps the most extensively diffused
* The Ineffable degrees of the Ancient Scotch rite say in the north side of the
Temple, which is more consistent with probability.
SCO 309
throughout the masonic world. Supreme Councils, or lodges of
this rite, exist in England, Scotland, Ireland, France, Belgium, the
United States, and many other countries. The administrative
power of the rite is deposited in Supreme Councils of Sovereign
Grand Inspectors General, one of which Councils only can exist in
a nation, except in the United States of America, where there are
two—one at Charleston, in South Carolina, for the South, and one
at Boston, for the North.*
The Scotch rite, or as it is now more usually designated, the
Ancient and Accepted rite, consists of thirty-three degrees, divided
as follows:—
1. Entered Apprentice.
2. Fellow-Craft.
3. Master Mason.
These degrees are conferred in a symbolic lodge, and differ only
in a few points from the same degrees as conferred in a lodge of the
York rite.
Secret Master.
Perfect Master.
Intimate Secretary.
Provost and Judge.
Intendant of the Buildings.
Elected Knights of Nine.
10. Illustrious Elect of Fifteen.
11. Sublime Knights Elected.
12. Grand Master Architect.
13, Knight of the Ninth Arch.
14. Grand Elect, Perfect, and Sublime Mason.
These degrees are conferred in a body called a Lodge of Perfec-
tion, the presiding officer of which must be in possession of the
sixteenth degree.
15. Knight of the East.
16. Prince of Jerusalem.
These two degrees are conferred in a body called a Council of
Princes of Jerusalem.
17. Knight of the East and West.
18. Sovereign Prince of Rose Croix.
These two degrees are conferred in a body called a Chapter of
Princes of Rose Croix.
19. Grand Pontiff.
20. Grand Master of all Symbolic lodges.
21. Noachite, or Prussian Knight.
22. Knight of the Royal Axe, or Prince of Libanus.
23. Chief of the Tabernacle.
* See SUPREME CouncIL.
i
310 SCO—SEA.
24. Prince of the Tabernacle.
25. Knight of the Brazen Serpent.
26. Prince of Mercy, or Scotch Trinitarian.
27. Sovereign Commander of the Temple.
28, Knight of the Sun.
29. Grand Scotch Knight of St. Andrew.
30. Grand Elect Knight K h.
31. Grand Inquiring Commander.
32. Sublime Prince of the Royal Secret.
These degrees, from the nineteenth inclusive, are conferred in a
body designated as a Consistory of Princes of the Royal Secret; but
they confer the thirtieth, thirty-first, and thirty-second, only as the
proxies of the Supreme Councils.
33. Sovereign Grand Inspector General.
This degree is given in a body called the Supreme Council, which
is the administrative head of the rite.
For further details, see the article SUPREME CouncIL.
Scotch Trinitarian,—See PRINCE OF MERCY.
Scribe.—The Scribe is the third officer in a Royal Arch Chapter,
and is the Representative of Haggai. The Sophar, 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 Great Britain the Scribes E. and N. are the fourth and fifth
officers in a Royal Arch Chapter.
Scythe-This is one of the melancholy emblems of masonry,
reminding us of the rapid flight of time, and that death, with
inexorable haste, will visit alike the prince's palace and the pea-
Sant's hut.
Seal,—No masonic document is valid beyond the jurisdiction in
which the lodge from which it emanates resides, unless it have
appended to it the seal of the Grand Lodge. Foreign Grand
Lodges never recognize the transactions of subordinate lodges out
of their jurisdiction, unless the good standing of the said lodges is
guaranteed by the seal of their Grand Lodge, and the signatures of
the proper officers. .
Seal of Solomon.--This is supposed to have been either a pent-
angle, or, as the archaeologists more generally think, a double
* Introduction to Scriptures, iii., 93.
SEC 311
triangle. Richardson, in his Persian and Arabic Dictionary, says,
that the muchra Salimani, or Seal of Solomon, was two triangles
interlaced. The Orientalists attributed many virtues to this seal,
and the Talmudists say that it was inscribed on the foundation-
stone of the Temple.
Secrecy.-The objection which has been urged against Free-
masonry on the ground of its secret character, is scarcely worthy
of serious refutation. It has become threadbare, and always has
been the objection only of envious and illiberal minds. Indeed, its
force is immediately destroyed, when we reflect that to no worthy
man need our mysteries be, for one moment, covered with the veil
of concealment, for to all the deserving are our portals open. But
the traditions and esoteric doctrines of our order are too valuable
and too sacred to be permitted to become the topic of conversation
for every idler who may desire to occupy his moments of leisure
in speculations upon subjects which require much previous study
and preparation to qualify the critic for a ripe and equitable judg-
ment. Hence are they preserved, like the rich jewel in its casket,
in the secret recesses of our lodge, to be brought forth only when
the ceremonies with which their exhibition is accompanied, have
inspired that solemnity of feeling with which alone they should be
approached.
Secretary.--An officer who records the proceedings and conducts
the correspondence of the lodge. The office of Grand Secretary, in
the Grand Lodge, was created in the year 1722, under the Grand
Mastership of the Duke of Wharton, the duties having been
previously performed by the Grand Wardens.”
Secret Master.—The fourth degree of the Ancient Scotch rite,
and the first of what are called the “Ineffable or Sublime de-
grees.” In it is explained the mystic meaning of those things
which are contained in the Sanctum Sanctorum. The Master
represents Solomon coming to the Temple to elect seven experts to
replace the loss of an illustrious character. He is styled Most
Powerful. There is one Warden who represents the noble Adoni-
ram, who had the inspection of the workmen on Mount Libanus,
and who was the first Secret Master. The lodge is clothed with
black, and enlightened with eighty-one lights, arranged by nine
times nine.
The jewel of this degree is an ivory key, on which is engraved
the letter Z, suspended with a white ribbon edged with black.
The apron is white, edged with black; the flap blue, and an All-
Seeing Eye engraved thereon. The white is emblematic of candour
and innocence, the black of grief.
* See Anderson's Constitutions, p. 205.
312 SEC–SEL
Secret Monitor.—A side degree very extensively known in the
TJnited States, and which is intended to strengthen the bonds of
fraternal affection which should exist among all Masons. During
its ceremonies, which are very simple, the beautiful and affecting
history of the friendship between David and Jonathan, which is
contained in the twentieth chapter of the First Book of Samuel, is
recited.
Seeing—One of the five human senses, whose importance is
treated of in the Fellow-Craft degree. By sight things at a dis-
tance are, as it were, brought near, and the obstacles of space over-
come. So in Freemasonry, by a 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 neces-
sary assistance of light ; for in darkness we are unable to see. So
in the Mason, the peculiar advantages of masonic sight require, for
their enjoyment, the blessing of masonic light. Illuminated 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 knowledge and understanding.
Select Master.—The same observations that have been made in
relation to the degree of Royal Master are applicable to this, as
they are both intimately connected. It records the traditions
connected with the concealment of important mysteries at the
building of the first Temple, and furnishes an important link in
the great chain of history which connects the incidents of Ancient
Craft Masonry with those that constitute the essence of the Royal
Arch. -
In the United States the Royal Arch is considered as the seventh
degree, those of “Mark,” “Past,” and “Most Excellent Master,”
being interposed between it and the third. In one or two of the
States, however, the degrees Royal and Select Master have been
inserted after the “Past” and before the “Most Excellent,” and
within a few years an attempt has been made to make this innova-
tion general.
This has arisen from a recent controversy on the subject of
jurisdiction. The Royal and Select degrees belonged originally to
the Supreme Councils of the Ancient and Accepted rite, and were
conferred under their authority, and by their deputies. This
authority and jurisdiction the Supreme Councils still claim; but,
for many years past, through their negligence, the Councils of
Royal and Select Masters, in some of the States, have been placed
under the control of independent jurisdictions called Grand Coun-
SEN-SER 313
cils. Like all usurped authority, however, this claim of the State
Grand Councils does not seem to have ever been universally
admitted, or to have been very firmly established. Repeated
attempts have been made to take the degrees out of the hands of
the Councils, and to place them in the Chapters, there to be con-
ferred 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 dis-
claimed all control over them, and forbade the Chapters under its
jurisdiction to confer them.
There is no doubt in my own mind that the true jurisdiction of
these degrees is vested in the Supreme Councils of the Ancient and
Accepted rite, and that they should be conferred rather as illus-
trations of, than as preparatory to the Royal Arch. The Royal
Arch degree itself contains the most essential parts of the legends
of these degrees, and can be understood without them, although
they furnish many additional particulars which it would be in-
teresting to the masonic student to know.
Senior Warden.-See WARDENs.
Senses.—The five human senses are Seeing, Hearing, Feeling,
Smelling, and Tasting; of which the first three are, for certain
well-known reasons, held in great estimation among Masons. Their
nature and uses form a part of the instruction of the degree of
Fellow-Craft.—See them under their respective titles.
Sentinel,-An officer in a Royal Arch Chapter, in a Council of
Enights of the Red Cross, and in an Encampment of Knights
Templars, whose duties are similar to those of a Tyler in a Sym-
bolic Lodge.
Serpent.—The serpent obtained a prominent place among the
symbols of the Spurious Freemasonry of the earliest ages. Among
the Egyptians, 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 with, it is presumed, the same signification, is
several times repeated on the Isiac table, which shows the univer-
sality of the symbol. In fact, serpent worship was one of the
earliest deviations from the true system, and in almost all the
ancient rites we find some allusion to this reptile. At the Orgies
314 SEW
of Bacchus” the serpents were carried in the hands, or crowned
the heads of the Bacchamalians, while frequent cries of “Eva,
Eva,” were frantically uttered. One of the ceremonies in the rites
of Jupiter Sabasius was to let a serpent slip down the back of the
person to be initiated. According to Plutarch, the women of
Mount Haemus, in Thrace, practised similar rites. According to
Bryant, the worship of the serpent began in Chaldea, and thence
passed into Egypt, where the serpent-god was called Can-oph,
Can-eph, and C'neph. The Ethiopians introduced it into Greece.
And so long did the serpent-worship continue, that it is mentioned
by Tertullian and other fathers, as one of the early heresies of the
Church, and practised by a sect called Ophites. Oliver says that
in Christian masonry the serpent is an emblem of the fall and sub-
sequent redemption of man. I do not, however, myself deem it
as a pure masonic symbol. When used, I suppose it to be with its
ancient signification of Divine Wisdom and Eternity, accordingly
as it is exhibited in a lengthened form, or convoluted with its tail
in its mouth.
Seven.--The number seven, among all nations, has been con-
sidered as a sacred number, and in every system of antiquity we
find a frequent reference to it. The Pythagoreans called it a
venerable number, because it referred to the creation, and because
it was made up of the two perfect figures, the triangle and the
square. Among the Hebrews, the etymology of the word shows
its sacred import; for, from the word vity (shebang), “seven,” is
derived the verb vºtº (Shabang), “to 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 Abimelecht
(Gen. 21–28). Hence, there is a frequent recurrence to this number
in the Scriptural history. The Sabbath 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 persons accompanied him into the ark; the ark rested on
Mount Ararat in the seventh month; the intervals between de-
spatching the dove, were, each time, seven days; the walls of
* The Greek name of Bacchus is Dionysius, an account of whose mysteries is to
be found in this volume. Wilford (“Essay on Egypt,” in the Asiatic Researches)
supposes this deity to have been identical with the Hindoo god, Deva-Nahusha,
popularly called Deo-Naush. Now Faber (Horae Mosaica) derives Dionysius from
this Deo-Naush, and Naush from the Hebrew word, wri), or Naash, a “serpent,”
making Dionysius, or Deo-Nash, equivalent, therefore, to the god Naash, or the
serpent-god.
t The radical meaning of whip, is sufficiency or fulness, and the number seven was
thus denominated, because it was on the seventh day that God completed his work
of creation; and “hence,” says Parkhurst, “seven was both among believers and
heathens the number of sufficiency or completion.”—Leavic, N. T. in voc, ‘Ezra.
SEW 315
Jericho were encompassed seven days, by Seven priests, bearing seven
rams' horns; Solomon was seven years building the Temple, which
was dedicated 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 elevated seven
storeys before the dispersion.
Among the heathens, this number was equally sacred.” A few
instances of their reference to it may be interesting. There were
seven ancient planets, seven Pleiades, and seven Hyades; seven
altars burnt continually before the god Mithras; the Arabians had
seven holy temples; the Hindoos 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 Gothic mysteries the candidate met with seven
obstructions, 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.t
* Cicero, in his Dream of Scipio, calls it the binding knot of all things : “Qui
numerus rerum omnium ferè nodus est.”—Som., Scrip., 5. And Plato, in his Timaeus,
taught that the soul of the world, “anima mundana,” was generated out of the
number seven.
f An anonymous writer adds the following to the list above cited, of the conse-
crations of the number seven :-
“In six days earth's creation was perfected—the seventh was consecrated to rest.
If Cain be avenged sevenfold, Lamech seventy and sevenfold. Abraham pleaded
seven times for Sodom; he gave seven ewe lambs to Abimelech for a well of water.
Jacob served seven years for Rachel, and also another seven years. Joseph mourned
seven days for Jacob. Laban pursued after Jacob seven days’ journey. The seven
years of plenty, and the seven years of famine, were foretold in Pharaoh's dream by
the seven fat and lean beasts, and the seven ears of blasted corn. The children of
Israel were to eat unleavened bread seven days. The young of animals were to
remain with the dam seven days, and at the close of the seventh to be taken away.
By the old law, man was commanded to forgive his offending brother seven times,
but the meekness of the Saviour extended his forbearance to seventy times seven. On
the seventh month a holy observance was commanded to the children of Israel, who
fasted seven days, and remained seven days in tents. Every seventh year was
directed to be a year of rest for all things, and at the end of seven times seven years
commenced the jubilee; they were to observe a feast seven days, after they had
gathered in their corn and wine; seven days they were to keep a solemn feast, as
they had been blessed in the work of their hands. Every seventh year the land lay
fallow. Every seventh year there was a general release from all debts, and bonds-
men were set free. Every seventh year the law was directed to be read to the people.
If they were obedient, their enemies should flee before them seven ways; if disobe-
dient, their enemies should chase them seven ways. Hannah, the mother of Samuel,
in her thanks, says, that the barren hath brought forth seven, as some Jewish writers
say that his name answers to the value of the letters in the Hebrew word, which sig-
nify seven. Seven of Saul's sons were hanged, to stay a famine. Jesse had seven
sons, the youngest of whom ascended the throne of Israel. The number of animals
316 SHE–SHI
In Freemasonry, seven is an essential and important number,
and throughout the whole system the Septenary influence extends
itself in a thousand different ways.
Shekel.—A weight among the Hebrews, of which there were
two kinds, the king's shekel and that of the Sanctuary—the latter
being double the value of the former. The common or king's
shekel, which is the one alluded to in the Mark degree, was worth
about half a dollar. The shekel was not a coin, but a definite
weight of gold or silver, which, being weighed out, passed as
current money among the Hebrews. The half shekel has been
adopted as the value of a mark, because it was the amount paid by
each Israelite, after he arrived at manhood, towards the support of
the Temple, and was hence called tribute money.
Shekinah.-The Divine presence manifested by a visible cloud
resting over the mercy-seat in the Holy of Holies. It first appeared
over the ark when Moses consecrated the Tabernacle; and was
afterwards, upon the consecration of the Temple by Solomon,
translated thither, where it remained until the destruction of that
building.
Shibboleth. The word nºw, in Hebrew, has two significa-
tions—1, An ear of corn; and 2, A stream of water. This is the
word which the Gileadites, by the order of Jephthah, required the
Ephraimites to pronounce. As the latter were desirous of crossing
the river Jordan, and as the word signifies a stream of water, it is
probable that this meaning suggested it as an appropriate test word
on that occasion. The proper sound of the first letter of this word
is sh, a harsh breathing which is exceedingly difficult to be pro-
nounced by persons whose vocal organs have not been accustomed
to it. Such was the case with the Ephraimites, who substituted
for the aspiration the hissing sound of S. Their organs of voice
were incapable of the aspiration, and, therefore, as the record has
it, they “could not frame to pronounce it right.” The learned
Burder remarks, 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.” Hutchinson, speaking of this
word, rather fancifully derives it from the Greek ouéo, I revere, and
7.460s, a stone, and therefore, he says, “S130x1309, Sibbolithon, Colo
Lapidem, implies that they (the Masons) retain and keep inviolate
in sundry of their oblations were limited to seven. Seven days were appointed for
an atonement on the altar, and the priest's son was appointed to wear his father's
garment seven days.”
Were it necessary, the list might be still further enlarged.
* Burder's Oriental Customs, vol. ii., number 782.
SHO—SIG 317
their obligations, as the Juramentum per Jovem Lapidem, the most
obligatory oath held among the heathem.”
Shoe. Among the Ancient Israelites, the shoe was made use of
in several significant ways. To put off the Shoes, imported reverence,
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 kinsmen 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, “Now this was the manner in former
time in Israel, concerning redeeming, and concerning changing, for
to confirm all things; a man plucked off his shoe, and gave it to
his neighbour: and this was a testimony in Israel. Therefore the
kinsman said unto Boaz, Buy it for thee: So he drew off his shoe,”
(Ruth iv. 7, 8).
As to the ancient custom of taking off the shoes as a mark of
reverence, the reader is referred to the article DISCALCEATION.
Shovel,-One of the working tools of a Royal Arch Mason. The
working tools of this degree are the Crow, Pickaxe and Shovel, which
may be thus explained.
The crow is an implement used to raise heavy stones, the pickaxe
to loosen the soil and prepare it for digging, and the shovel to remove
rubbish. But the Royal Arch Mason is speculatively taught to
use them for a more glorious and exalted purpose. By them he is
admonished to raise his thoughts above the corrupting influence of
worldly-mindedness, loosening from his heart the hold of evil habits,
and removing the rubbish of passions and prejudices, that he may
be fitted, when he thus escapes from the captivity of sin, for the
search and the reception of Eternal Truth and Wisdom. -
Side Degrees,—These are degrees which have generally been
the invention of Grand Lectures, but which have no connection
with the ritual of masonry, and whose legality is not acknowledged
by Grand Lodges. Some of them are very interesting, with an
evident moral tendency, while others again, are trifling, and with no
definite nor virtuous object in view. The worst of them, however,
can only be considered, in the language of Preston, as “innocent and
inoffensive amusements.”
Signature.-A Mason receiving from a lodge a certificate, is
required to affix in the margin his signature in his usual hand-
writing, as a means of identifying the true owner from a false pre-
* Hutchinson, Spirit of Masonry, p. 113.
318 SIG-SOL
tender, in case the certificate should be lost, and thus come into the
possession of any one not legally entitled to it.—See NE WARIETUR.
Signet,_A private seal set in a ring. The ancient Orientalists
engraved names and sentences on their seals, a custom which the
modern Mohammedans continue to follow. Many of these signet
rings have, within a few years past, been dug up in Egypt, having
the letters of a name cut in cameo on one side, and a figure of the
Sacred beetle on the other. A signet was often given by the owner
to another person, and served in such a case as a pass, investing the
receiver with all the authority possessed by the giver.
Signets were originally engraved altogether upon stone, and,
according to Pliny, metal ones did not come into use until the
time of Claudius Caesar. The signet of Zerubbabel was, therefore,
most probably of stone. The signet of Solomon is said to have been
a pentalpha or endless triangle within a circle, and having the name
of God engraved thereon.
Situation of the Lodge.—See EAST.
Six Periods, the Grand Architect's.-* The Grand Architect's
six periods” is an expression used by Masons to designate the six
days of the Creation. Our masonic books dilate upon them as a
proper means of stimulating the Mason to industrious labour
during the week, that he may be enabled to rest upon the Sabbath,
to contemplate the glorious works of Creation, and adore their great
Creator.
Skirret.-It is an instrument which acts on a centre pin, from
which a line is drawn, chalked, and struck, to mark out the ground
for the intended building. In a speculative sense it points out that
straight and undeviating line of conduct laid down in the Sacred
volume. It is one of the working tools of the Master Mason.
Smelling.—One of the five human senses, and as the recipient of
the numerous fragrant odours that arise from the flowers of the
field and other objects of nature and art, a source of enjoyment to
Iſlan.
Solomon.-King of Israel and First Grand Master of Free-
masonry. His history is full of interest to the fraternity. He was
the son of David and Bathsheba, and was born in the year of the
world 2871. Of him it had been prophesied to his father, “Behold,
a son shall be born to thee, who shall be a man of rest; and I will
give him rest from all his enemies round about : for his name shall
be Solomon, and I will give peace and quietness unto Israel in his
days. He shall build an house for my name; and he shall be my
son, and I will be his father; and I will establish the throne of his
kingdom over Israel for ever,” (1 Chron. xxii. 9, 10).
SOL 319
Solomon had scarcely commenced his reign when he began to
prepare for the fulfilment of his father's last solemn injunctions to
build a temple to the Most High. With this view he applied for
help to the most powerful of his allies, Hiram, King of Tyre, a
prince of a liberal disposition, who, far from envying Solomon's
wealth and fame, cordially assisted him, and supplied him, not only
with the proper materials, but also with labourers, and above all
with an architect of surpassing skill in every kind of cunning work-
manship. Solomon now appointed a tribute to be laid on all the
people, of 30,000 labourers, whom he divided into three classes, of
10,000 in each. Each of these classes worked one month in cutting
timber on Mount Lebanon, and then rested two. Over these he
placed Adoniram as Junior Grand Warden. There were also
80,000 masons, and 70,000 labourers or men of burden, the remains
of the old Canaanites, who are not reckoned among the masons,
and 3,300 overseers, with 300 rulers, making in all 183,600 persons
engaged upon the Temple, of whom 113,600 were masons.
The Temple was begun on Monday, the second day of the month
Zif, corresponding to the 21st of April, in the year of the world
2992, and 1012 years before the Christian era, and was completed
in a little more than seven years, on the 8th day of the month Bul,
or the 23d of October, in the year of the world 2999, during
which period no sound of axe, hammer, or other metallic tool was
heard, everything having been cut and framed in the quarries, or
on Mount Lebanon, and brought properly prepared to Jerusalem,
where they were fitted up by means of wooden mauls.
“The Old Constitutions aver” (I here quote from Anderson),
“ that some short time before the consecration of the Temple, King
Hiram came from Tyre, to take a view of that mighty edifice, and
to inspect the different parts thereof, in which he was accompanied
by King Solomon and the Deputy Grand Master, Hiram Abif; and
after his view thereof declared the Temple to be the utmost stretch
of human art. Solomon here again renewed the league with Hiram,
and made him a present of the Sacred Scriptures, translated into
the Syriac tongue, which, it is said, is still extant among the
Maronites and other Eastern Christians, under the name of the old
Syriac version.”
Solomon next employed the craft in the construction of other
works, such as his two palaces at Jerusalem, and his house of the
forest of Lebanon, besides several cities, the most magnificent of
which was Tadmor or Palmyra.
But although Solomon had now become the most renowned of
all the princes of his time, exceeding in riches and wisdom all
who had gone before him, he at length forsook the law of his
fathers, and began to worship the false gods of his strange wives.
320 SOR—SOW
During his idolatry he built temples to Chemosh, Moloch, and
Ashtaroth. But, repenting of his grievous sin, about three years
before his death, he exclaimed, “Vanity of vanities; all is vamity!”
He died at the age of fifty-eight, in the year of the world 3029, and
before Christ 975.
Solomon is supposed to preside, or rather the Master is his repre-
sentative, in Lodges of Fellow-Crafts, Master Masons, Mark, Past,
and Most Excellent Masters, and in Councils of Select Masters, and
also in several of the Ineffable degrees.—See more on this subject
under the title TEMPLE, ORGANIZATION AT THE.
Sorrow Lodges.—It is the custom among Masons on the con-
tinent of Europe to hold special lodges at stated periods, for the
purpose of commemorating the virtues, and deploring the loss of
their departed members, and other distinguished worthies of the
fraternity who have died. These are called Funeral, or Sorrow
Lodges. In Germany they are held annually; in France at longer
intervals. A French lodge in New York, “L’Union Française,”
holds them decennially. Sorrow Lodges have also, but not lately,
been held by a French lodge in Charleston, S.C., “La Candeur.”
The custom has been pursued by two lodges in New York, “Pytha-
goras, No. 86,” and “St. John’s, No. 6;” but I know of no other
instances of Sorrow Lodges being held in the United States. The
custom is, however, a good one, eminently consistent with the
principles of Freemasonry, and which I should rejoice to see uni-
versally adopted by American lodges. On these occasions the lodge
is clothed in the habiliments of mourning, and decorated with the
emblems of death; Solemn music is played, funeral dirges are chanted,
and eulogies on the life, character, and masonic virtues of the dead
are delivered.
South.-When the sun is at its meridian height, his invigorating
rays are darted from the south. When he rises in the east, we are
called to labour; 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
summoned to refreshment.
Sovereign Commander of the Temple—Souverain Commandeur
du Temple.—The twenty-seventh degree of the Ancient Scotch rite.
The presiding officer is styled “Most Illustrious and Most Valiant,”
the Wardens are called “Most Sovereign Commanders,” and the
|Knights “Sovereign Commanders.” . The place of meeting is called
a “Court.” The apron is flesh-coloured, lined and edged with
black, with a Teutonic cross, encircled by a wreath of laurel, and
a key beneath, all inscribed in black upon the flap. The scarf is
red, bordered with black, hanging from the right shoulder to the
SOW 321
left hip, and suspending a Teutonic cross in enamelled 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 embroidered with four Teutonic crosses.
Vassal, Ragon, and Clavel are all wrong in connecting this degree
with the Knights Templars, 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 deserve to be classed in
the Scotch 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 celebrated.” ”
Sovereign Grand Inspector General.-The thirty-third and last
degree of the Ancient and Accepted Scotch rite. Its members
constitute a Supreme Council, which is the chief tribunal of masonry
in that rite. This degree was instituted in the year 1786, under
the following circumstances:—By the constitutions of the Scotch
rite, which were ratified on the 25th of October, 1762, the King of
Prussia was proclaimed as its chief, with the title of Sovereign
Grand Inspector General and Grand Commander. The higher
councils and chapters could not be opened without his presence,
or that of a substitute appointed by him. All the transactions of
the Consistory of the thirty-second degree, then the highest, required
his sanction, or that of his substitute, and various other masonic
prerogatives were attached to his office. No provision had, how-
ever, been made in the constitutions for his successor; and, as it was
absolutely necessary that some arrangement should be made, by
which the supreme power should not become extinct on his death,
the king established the thirty-third degree, out of the possessors of
which the Supreme Council is formed,—a body possessing all the
masonic rights and prerogatives formerly exercised by the King of
Prussia.-See SUPREME COUNCIL,
The order or badge of the degree is a white sash, four inches
broad, edged with gold fringe, and suspended from the right
shoulder to the left hip. At the bottom is a red and white rose,
and on the part that crosses the breast must be a triangle of gold,
surrounded by a sun, and within the triangle the figures 33. On
each side of this emblem, at the distance of two inches, must be a
drawn dagger.
The jewel is a black double-headed eagle of Prussia, with golden
beaks, and crowned with an imperial crown of gold, holding a naked
sword in his claws.
* Vassal, Cours Maçonique, p. 507.
Y.
322 SOV. SPU
There is no apron worn in this degree.
The motto of the order is Deus mewmque Jus—“God and my
right.”
Sovereign Master.—The presiding officer in a Council of Knights
of the Red Cross. He represents Darius, King of Persia.
Speculative Masonry.—Freemasonry is called speculative ma-
sonry, to distinguish it from operative masonry, which is engaged
in the construction of edifices of stone. Speculative masonry is a
science which, borrowing from the operative art its working tools
and implements, sanctifies them, by symbolic instruction, to the
holiest of purposes—the veneration of God and the purification
of the soul.
The operative mason constructs his edifice of material substances;
the speculative mason is taught to erect a spiritual building, pure
and spotless, and fit for the residence of him who dwelleth only with
the good. The operative mason works according to the designs
laid down for him on the trestle board by the architect ; the
speculative is guided by the great trestle board, on which is in-
scribed the revealed will of God, the Supreme Architect of heaven
and earth. The operative mason tries each stone and part of the
building by the square, level, and plumb; the speculative mason
examines every action of his life by the square of morality, seeing
that no presumption nor vain glory has caused him to transcend
the level of his allotted destiny, and no vicious propensity has led
him to Swerve from the plumb-line of rectitude. And, lastly, as it is
the business of the operative mason, when his work is done, to prove
everything “true and trusty,” so is it the object of the speculative
mason, by a uniform tenor of virtuous conduct, to receive, when
his allotted course of life has passed, the inappreciable reward,
from his Celestial Grand Master, of “Well dome, thou good and
faithful servant.”
Sphinx,−A fabulous monster, to which the ancients give the
face of woman and the body of a lion. It is found in great abund-
ance on Egyptian monuments; and Plutarch says that it was
always placed before the temples of the Egyptians, to indicate that
their religion was enigmatical. As a symbol of mystery it has
been adopted as a masonic emblem.
Spurious Freemasonry.--Dr. Oliver, one of the most learned
and philosophic Masons of this or perhaps any other time, con-
tends that “the science which we now denominate Speculative
Masonry was coeval, at least, with the creation of our globe, and
that the far-famed mysteries of idolatry were a subsequent institu-
tion, founded on similar principles, with the design of conveying
SPU 323
unity and permanence to the false worship, which it otherwise
could never have acquired.” This schism from the pure and
original source has been designated by the name of the Spurious
Freemasonry of Paganism, to distinguish it from the purer system,
which this theory supposes to have descended in a direct and un-
interrupted line to the Freemasons of the present day.
In a later work, Dr. Oliver still further explains his idea of the
spurious Freemasonry. The legends and truths which were trans-
mitted pure through the race of Seth, were altered and corrupted
by that of Cain, and much confusion arose in consequence of the
frequent intercommunications of these two races before the deluge,
though the truth would still be understood by the faithful. Of
these was Noah, who, out of all these deviations of the ante-
diluvians, was enabled to distinguish truth from falsehood, and to
transmit the former in a direct line, according to Rosenberg,
through Shem, Abraham, Isaac, Jacob, Levi, Kelhoth, Amram,
Moses, Joshua, the Elders, the Prophets, and the wise men to
Solomon. Hence Freemasons are sometimes called Noachidae,
the descendants and disciples of Noah.
But Ham had been long familiar with the corruptions of the
system of Cain, and with the gradual deviations from truth which
had crept into the system of Seth, and after the deluge he propa-
gated the worst features of both systems among his descendants,
out of which he or his immediate posterity formed the institution
known, by way of distinction, as the Spurious Freemasonry.*
Such is the theory advanced on this subject, which is now very
generally admitted by Masonic writers. The doctrine is, however,
imperfect, unless we advance one step farther.
The spurious Freemasonry had descended through the Gymno-
Sophists of India to Egypt, and thence into Greece, and perhaps by
a different route to Scandinavia and the northern nations of
Europe. Among all these it appeared in the form of imitiations
and mysteries, whose legends bore just so much of the remains of
truth as to evince their divine origin, and yet so much of false-
hood as to demonstrate their human corruption.
There was, in after times, a communication between one branch
of this spurious Freemasonry and the true system. This took place
at the Temple of Solomon, between the Jewish Masons and the
Dionysian Artificers, when true Freemasonry borrowed its pre-
sent organization from the greater practical wisdom of the Diony-
sian, without, however, surrendering any of its truth. And the
bond of this union between the two bodies, which had so long
divided the world, was Hiram Abif, who was himself a member of
both systems—of the true system by birth, as the son of Jewish
* Oliver's Histor. Landmarks, i., 60.
324 SQU-STA
parents, and of the spurious by profession and residence, as an
artificer of Tyre.
Square.-The square is an angle of ninety degrees, or the fourth
part of a circle. It is one of the working tools of a Fellow-Craft,
and the distinctive jewel of the Master of a lodge. The square is
an important implement to operative masons; for by it they are
enabled to correct the errors of the eye, and to adjust with pre-
cision the edges, sides, and angles of their work. The micest joints
are thus constructed, and stones are fitted with accuracy, to fill
their destined positions. Not less useful is this instrument to
speculative masons, as a significant emblem of morality. As, by
the application of the Square, the stone is tried and proved, so,
by the application of the principles of morality, each action
of human life is judged, and approved or condemned, as it coincides
with or deviates from those eternal and immutable principles.
And as the stone that on inspection with the square does not
prove “true and trusty,” is rejected, or its defects amended, so each
action that is not consistent with the dictates and rules of morality
is carefully avoided by him who wishes to erect a mental structure
of virtue that shall afford him honour in life and repose in death.
And hence, as it is the duty of the Master of the lodge to pre-
serve among its members a strict attention to moral deportment,
and to mark and instantly correct the slightest deviation from the
rules of propriety and good conduct, the square is appropriately
conferred upon him as the distinctive jewel of his office.
Masons are said to part on the square, because, having met to-
gether, their conduct should be such that, when they part, no
unkind expression or unfriendly action shall have deranged that
nice adjustment of the feelings which alone unites them in a band
of brothers—an adjustment which can only be preserved by a con-
stant application of the square of morality.
Standard-Bearer.—An officer in an Encampment of Knights
Templars, whose duty is sufficiently explained by his title. A
similar officer exists in a Council of Knights of the Red Cross.
Star.—The star with five points, which is found among the
emblems of the Master's degree, is an allusion to the five points of
fellowship, or summary of a Mason's duty to his brother.”
* It is dangerous to differ in opinion on a masonic subject from Brother Moore,
the editor of the Magazine published at Boston (a work my numerous obligations to
which I may as well take this opportunity of acknowledging); but in his opinion of
the five-pointed star I cannot, unfortunately, agree with him. In his Magazine (vol.
iv., No. 5), he remarks that “it has no explanation in the degree, and is not a
masonic emblem, as genuine masonry is practised in this country.” The star of five
points, so far as my opportunities reach, has been adopted in all our lodges, and if no
STA. 325
The blazing star in the centre of the Mosaic pavement is an
emblem of that Divine Being whose beneficence has chequered the
dark field of human life with brighter spots of happiness. Those
brethren who delight to trace our astronomical symbols to the
cradle of that science, Egypt, and to the Egyptian priests, its ear-
liest cultivators, find in the seven stars depicted on the Master's
Carpet a representation of the Pleiades, and in the blazing star an
allusion to the dog-star, which the Egyptians called Anubis, or the
barker, because its rising warned them of the inundation of the
Nile, which always quickly followed its appearance, and thus
admonished them to retire from the lower grounds, just as the
barking of a dog admonishes his master of approaching danger.
In the English ritual, and formerly in our own, the star is said
to be commemorative of that star which appeared to guide the wise
men of the East to the place of our Saviour's birth.
In the Spurious Freemasonry of the Egyptians the blazing star
was the symbol of Horus, the son of Isis—the sum—the primordial
principle of existence.
Statistics of Masonry.-The universality of masonry is not more
honourable to the order than it is advantageous to the brethren.
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 men have left their footprints, there have
our temples been established. 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. The Mason, indi-
gent and destitute, may find in every clime a brother, and in every
land a home.
The evidence of these assertions will be found in the following
table of the countries in which Freemasonry is openly and avow-
explanation of it is given in our lectures, its manifest allusion is well understood. It
is, therefore, as much a masonic emblem as the equilateral triangle, which has the
same universal acceptation among the fraternity, without receiving any notice in our
lectures.
While on the subject of the star with five points, I cannot refrain from recording
an interesting historical document, for which, by the by, I am indebted to the work
in which this emblem is denounced as unmasonic. At a celebration of the Festival
of St. John the Baptist, in 1844, at Portland, Maine, R.'. W.'. Brother Teulon, a
member of the Grand Lodge of Texas, in reply to a toast complimentary to the
Masons of that republic, observed, “Texas is emphatically a masomic country: all
our Presidents and Vice-Presidents, and four-fifths of our State officers, were and are
Masons: our national emblem, the ‘Lone Star, was chosen from among the emblems
selected by Freemasonry, to illustrate the moral virtues—it is a five-pointed star,
and alludes to the five points of fellowship.”—See Moore's Freemason's Mag., vol. iii.,
p. 309. -.
i
326 STE
edly practised, by the permission of the public authorities. Such
places as Italy, where, owing to the suspicious intolerance of the
government, the lodges are obliged to be holden in private, are not
mentioned:—
I.—EUROPE.
Anhalt-Bernburg. Holland. Saxe.
Anhalt-Dessau. Holstein, Oldenburg. Saxe-Coburg.
Bavaria. Ionian Islands. Saxe-Gotha.
Belgium. Ireland. Saxe-Hilberghausen.
Bremen. Jersey, Isle of. Saxe-Meningen.
|Brunswick. Lubeck. Saxe-Weimar.
Denmark. Luxemburg. Saxony.
England. Malta. Schwartzenberg-Rudol-
France. Mecklenburg-Schwerin. stadt.
Frankfort-on-Maine. Norway. Scotland.
Guernsey, Isle of. Portugal. Spain.
Hamburg. Posen, Duchy of. Sweden.
Hanover. Prussia. Switzerland.
Hesse-Darmstadt. Prussian-Poland. Wurtemburg.
II.-ASIA.
Ceylon. India. Pondicherry.
China (Canton). Persia. - Prince of Wales' Island.
III.-OCEANICA.
Java. Sandwich Islands. Sumatra.
New South Wales.
IV.-AFRICA.
Algeria. Goa. Mozambique.
Bourbon, Isle of. Guinea. Senegambia.
Canary Islands. Mauritius. St. Helena.
Cape of Good Hope.
W.—AMERICA.
Antigua. Grenada. St. Bartholomew's.
Earbadoes. Guadeloupe. St. Christopher's.
Bermudas. Hayti. St. Croix.
Brazil. Jamaica. St. Eustatia.
Canada. Labrador. St. Martin.
Colombia. Martinico. St. Thomas.
Curacoa. New Brunswick. St. Vincent.
Dominica. Nova Scotia. Trinidad.
Dutch Guiana. Panama. United States.
English Guiana. |Peru. Venezuela.
French Guiana. Rio de la Plata.
Stewards,--Officers in a symbolic lodge, whose appointment is
generally vested in the Junior Warden. Their duties are, to assist
in the collection of dues and subscriptions; to provide the neces-
STE SUB - 327
sary refreshments, and make a regular report to the Treasurer;
and generally to aid the Deacons and other officers in the perform-
ance of their duties. The jewel of the office is a cornucopia.
Stewards' Lodge. — The Stewards' or Grand Stewards' Lodge,
which still exists in some jurisdictions under peculiar local regula-
tions, as a Standing Committee on Grievances, Charity, &c., was
originally instituted on the 24th of June, 1735. In that year,
says Anderson, upon an address from those that had been Stewards,
the Grand Lodge, in consideration of their past services and future
usefulness, ordained that they should be constituted a lodge of
Masters, to be called the Stewards' Lodge; to be registered as such
in the Grand Lodge book and printed lists, with the times and
place of their meetings; and that they should have the privilege of
sending twelve representatives to the Grand Lodge, namely, a
Master, two Wardens, and nine more.
Stone of Foundation,-Masonry contains a legend of a cubical
stone on which was inscribed the sacred name within a mystical
diagram. This stone is known as the “stone of foundation.”—For
its history, see CUBICAL STONE.
Strength, One of the three principal supports of masonry. It
is represented by the Doric column and the S.'. W.", because the
T}oric is the strongest and most massy of the orders, and because it
is the duty of the S. W. ., by an attentive superintendence of the
craft, to aid the W. M.. in the performance of his duties, and to
strengthen and support his authority, Hiram, King of Tyre, is also
considered as the representative of the column of strength which
supported the Temple.
Sublime.—In York masonry this is the epithet applied to the
Master's degree. It alludes to the sublime nature of the doctrines
taught in that degree, which are the resurrection of the body and
the immortality of the soul.
Sublime Grand Lodge.—Sometimes called the Ineffable Lodge,
or Lodge of Perfection. It is, in the Ancient Scotch rite, the
lodge which confers the degrees from the fourth to the fourteenth
inclusive. It must derive its Warrant of Constitution from a
Grand Council of the Princes of Jerusalem, or from a higher coun-
cil, or Sovereign Grand Inspector General.
Sublime Knight Elected—Sublime Chevalier &lu.—The eleventh
degree in the Ancient Scotch rite, sometimes called “Twelve Illus-
trious Knights.” After vengeance had been taken upon the traitors
already mentioned in the decrees of Elected Knights of Nine and
Illustrious Elected of Fifteen, Solomon, to reward those who had
exhibited their zeal and fidelity in inflicting the required punish-
328 SUB
ment, as well as to make room for the exaltation of others to the
degree of Illustrious Elected of Fifteen, appointed twelve of these
latter, chosen by ballot, to constitute a new degree, on which he
bestowed the name of Sublime Knights Elected, and gave them
the command over the twelve tribes of Israel. The Sublime
Rnights rendered an account each day to Solomon of the work
that was done in the Temple by their respective tribes, and received
their pay. The lodge is called a Grand Chapter. Solomon pre-
sides, with the title of Thrice Puissant, and instead of Wardens,
there are a Grand Inspector and a Master of Ceremonies. The
room is hung with black, sprinkled with white and red tears.
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
Scotch rite. In the French rite they have been condensed into
one, and make the fourth degree of that ritual, but not, as Ragon
admits, with the happiest effect.
Sublime Prince of the Royal Secret—Souverain Prince du Royal
Secret.—The thirty-second degree, and until the year 1786, when the
thirty-third was instituted by Frederick, King of Prussia, the sum-
mit of the Ancient Scotch rite. The members are styled the
Guardians of the Treasure of the Temple. Its meetings are called
Consistories. The thirty-second degree can only be conferred by
authority of the Supreme Council of the thirty-third. This degree
furnishes a history, peculiar to itself, of the origin of masonry, and
an explanation of the symbolic meaning of the preceding degrees.
Its officers are numerous. The principal ones are a Thrice Illus-
trious Grand Commander, two Thrice Illustrious Lieutenant Grand
Commanders, a Minister of State, Grand Chancellor, Grand Trea-
surer, and Grand Secretary.
The hangings of a Consistory are black, strewed with tears.
The jewel is a Teutonic cross. The apron is white, bordered
with black, and on it is inscribed the tracing-board of the degree.
On the flap of the apron is a double-headed eagle.
Substitute word. The true English translation of this most
important word has been most miserably distorted and corrupted
by illiterate lecturers. A moderate acquaintance with the Hebrew
language would have shown its correct meaning, and that when
first used it was but a natural expression of horror and astonish-
ment uttered by King Solomon. Its signification may be discovered
by a reference to the separate syllables of which it is composed, and
SUC–SUP 329
which are to be found in their alphabetical order in the present
work. The intelligent mason, by putting them together in their
proper order, will obtain the whole sentence. On such a subject I
cannot, of course, be more explicit. It may, however, be ob-
served, in conclusion, that there can be no doubt that the word
originally consisted of four syllables, by which an equal, alternate
division was made, and that in its present form it has been sub-
jected to much corruption, the fourth or last syllable being now
altogether omitted in pronunciation.
Succoth.-A town of Judea, thirty-four miles north-east of Jeru-
salem, near which Hiram Abif cast the sacred vessels of the Temple.
—See CLAY GROUNDS.
Sun and Moon.-The sun and the moon, with the Master of the
lodge, are depicted in the lodge by the three lesser lights, whose
presence are to instruct the last that he should exercise the same
regularity and precision in the Superintendence of his lodge, as the
two others exhibit in their government of the day and night.
In all the Pagan initiations we find traces of these symbols,
which, as in masonry, were represented by the three superior offi-
cers of the mysteries. In Greece the Hierophant, or revealer of
sacred things, the Daduchus or torch-bearer, and Ho epi bomos, or
altar-server, were the representatives of the Creator, the sun and
moon, while the Ceryx or herald, as a Deacon, represented Mercury,
who was the messenger of the gods. 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. 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.* -
The sun and the moon are preserved in Our lodges as emblems
of the wisdom, and power, and goodness of God, who made the
one to rule the day, and the other to govern the night; but the
heathens, in departing from the true light, which masonry has pre-
served, confounded the creature with the Creator, and gave that
adoration to the instruments which should only have been paid to
the First Great Cause.
Hence the origin of sun-worship, which was one of the first devia-
tions from pure and patriarchal religion, and the evidence of which
is to be found in the earliest mysteries of Osiris in Egypt, of Adonis
in Phoenicia, and of Mithras in Persia.
Super Excellent Master.—A degree which was formerly con-
* Oliver, Signs and Symbols, p. 203.
330 SUP
ferred in Councils of Select Masters. It is founded on circumstances
that occurred at the destruction of the Temple by Nebuchadnezzar,
|Ring of Babylon. Its presiding officer is called “Most Excellent
Ring,” and represents Zedekiah, the last King of Judah. The his-
torical incidents of this degree, but less in detail, are to be found
in the first part of the Royal Arch.
I have the ritual of another degree of Super Excellent, given
in Ireland, preparatory to the Royal Arch. But it is, or seems to
be, a modification of the Most Excellent Master of the York rite,
and the Perfect Master of the Ancient Scotch rite.
Supports of the Lodge.--The institution of masonry, venerable
for its antiquity and its virtuous character, is said to be supported
by Wisdom, Strength, and Beauty; for the wisdom of its eminent
founders was engaged in its first design; the strength of its organiza-
tion has enabled it to survive the fall of empires, and the changes
of languages, religions, and manners, which have taken place since
its formation; and the beauty of holiness is exhibited in the purity
and virtue that it inculcates, and in the morality of life which it
demands of all its children.
Our lodges, thus supported, will find in these columns another
analogy to their great prototype, the Temple of Jerusalem. For
that mighty fabric was designed by the wisdom of Solomon, King
of Israel, who found strength to carry on the great undertaking in
the assistance and friendship of Hiram, King of Tyre; and beauty
to adorn the structure in the architectural skill and taste of Hiram,
the widow's son.
Supreme Council of Grand Inspectors General.—The supreme
masonic authority of the Ancient Scotch rite. It was established
in 1786, by Frederick II., King of Prussia, for the purpose of exer-
cising, after his death, the masonic prerogatives which he personally
possessed as the acknowledged head of the rite. Not more than
one Supreme Council can exist in each nation,” and it must be
composed of nine members, called Sovereign Grand Inspectors
General, five of whom, at least, must profess the Christian religion.
Not less than three constitute a quorum for the transaction of
business. Its officers are as follows, all of whom are elected for
life – º
A Most Puissant Grand Commander, who is the representative
of Frederick II., King of Prussia.
A most Illustrious Lieutenant Grand Commander, representing
Louis of Bourbon.
An Illustrious Treasurer General of the Holy Empire.
* Two are permitted in the United States.
37 SUP 331
An Illustrious Secretary General of the Holy Empire.
An Illustrious Grand Master of Ceremonies,
An Illustrious Captain of the Guards.
The following account of the institution of the Supreme Council
I have condensed from Dalcho,” and other authorities:–
In 1761, the lodges and councils of the superior degrees being
extended throughout the continent of Europe, Frederick II., King
of Prussia, as Grand Commander of the order of Prince of the
Royal Secret, was acknowledged as the head of the Scotch rite.
The Duke of Sudermania was his deputy in Sweden, and Louis of
Bourbon in France.
On the 25th of October, 1762, the Grand Masonic Constitutions
were finally ratified in Berlin, and proclaimed for the government
of all masonic bodies working in the Scotch rite over the two
hemispheres.
In the same year they were transmitted to Stephen Morin, who
had been appointed in August, 1761, Inspector General for the
New World, by the Grand Consistory of Princes of the Royal
Secret, convened at Paris, under the presidency of Chaillon de Join-
ville, Substitute General of the order. iº
When Morin arrived if the West Indies, he, agreeably to his
patent, appointed a Deputy Inspector General. This honour was
conferred on M. Hayes, with the power of appointing others where
necessary.
Hayes appointed Isaac Da Costa Deputy Inspector General for
the State of South Carolina, who, in 1783, established a Sublime
Grand Lodge of Perfection in Charleston. After Da Costa's death
Joseph Myers was appointed to succeed him by Hayes, who also
appointed Solomon Bush Deputy Inspector General for Pennsyl-
vania, and Barend M. Spitzer for Georgia; which appointments
were confirmed by a Council of Inspectors that convened in Phila-
delphia on the 15th of June, 1781. -
On the 1st of May, 1786, the Grand Constitutions of the Suprem
Council of the thirty-third degree were ratified by the King of
Prussia, by which the masonic prerogatives of Inspectors were de-
posited in a council consisting of nine brethren in each nation.
On the 20th of February, 1788, a Grand Council of Princes of
Jerusalem was opened in Charleston, by Myers, Spitzer, and A.
Eorst, Deputy Inspector General for Virginia.
In 1795 Col. John Mitchell was appointed by Spitzer a Deputy
Inspector General, in the place of Myers, who had removed; but he
was restricted from acting until after Myers' death, which took
place in the following year.
On the 31st of May, 1801, the Supreme Council of the thirty-third
* Orations, p. 68.
332 SUS—SWE
degree was opened in Charleston with the grand honours of masonry,
by John Mitchell and Frederick Dalcho, Sovereign Grand Inspec-
tors General, and in the course of the succeeding two years, the
whole number of Inspectors General was completed.
On the 5th day of August, 1813, a similar Supreme Council was,
in accordance with the Secret Constitutions, duly and lawfully
established and constituted at the city of New York,” by Emanuel
De La Motta, as the representative, and under the sanction and
authority of the council at Charleston. The masonic jurisdiction
of the New York council is distributed over the northern, north-
western, and north-eastern parts of the United States. And this,
with the council at Charleston, are the only recognized councils
which exist, or can exist, according to the Secret Constitutions in
the United States.
This was the origin of the Scotch rite in the United States, of
which there now exist two Supreme Councils; one at Charleston,
S. C., and the other in the city of Boston, both bodies being in
active operation.
Suspension.—A masonic punishment, by which a party is
temporarily deprived of his rights and privileges as a mason. Sus-
pension may be definite or indefinite in the period of its duration.
A mason who has been indefinitely suspended can be restored only
by a vote of the body which suspended him. One who has been
suspended for a definite period is restored by the termination of that
period, without any special action of the lodge.
Swedenborg, Rite of.-We have seen, in the article “Illuminati
of Avignon,” that the religious dogmas of Swedenborg were brought,
in the middle of the eighteenth century (the great season of rite-
making), to the aid of masonry, for the purpose of manufacturing a
new rite. In 1783 the Marquis de Thomé modified the system
which has been adopted in the lodge of Avignon, to suit his peculiar
views, and thus instituted what is properly known as the rite of
Swedenborg. It consists of six grades, namely: 1. Apprentice; 2.
Fellow-Craft; 3. Master Theosophite; 4. Illuminated Theosophite;
5. Blue Brother; 6. Red Brother.
It is still practised in some lodges in the north of Europe.
Swedish Rite.-The rite practised by the Grand Lodge of Sweden
consists of twelve degrees, the fifth of which gives the possessor the
rank of civil nobility in the state. The degrees are as follows:–
1. Apprentice; 2. Fellow-Craft; 3. Master; 4. Apprentice and
Fellow-Craft of St. Andrew; 5. Master of St. Andrew; 6. Brother
Stuart; 7. Favourite Brother of Solomon; 8. Favourite Brother
* The seat of this Council has lately been removed to Boston.
SWO_SYM 333
of St. John, or White Ribbon; 9. Favourite Brother of St. Andrew,
or Violet Ribbon; 10. Member of the Chapter; 11. Dignitary of
the Chapter; 12. Reigning Grand Master.
Sword-Bearer, An officer in a council of Knights of the Red
Cross, and in an encampment of Knights Templars, whose 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 Grand Commander,
and see them promptly obeyed. He is also to assist in the pro-
tection of the banners of his order. His jewel is a triangle and
cross swords.
The Grand Sword-Bearer is also an officer of a Grand Lodge,
whose duty it is to carry the Sword of State in public processions.
In some Grand Lodges he receives the title of Grand Pursuivant.
Sword Pointing to the Naked Heart-A symbol of that Divine
justice which must, sooner or later, overtake all who have sinned,
for, though man looketh to the outward appearance, God looketh
to the heart alone, which, concealing its inmost passions from the
world, is naked and open to his ALL-SEEING EYE.
It is an emblem of the Master's degree.
Symbol,-A sensible image used to express an occult but ana-
logical signification. Almost all the instruction given in masonry
is by symbols. Such was also the case in the ancient mysteries.
“The first learning in the world,” says Stukely, “consisted chiefly
in symbols. The wisdom of the Chaldeans, Phoenicians, Egyptians,
Jews, of Zoroaster, Sanchoniathom, Pherecydes, Syrus, Pythagoras,
Socrates, Plato, of all the ancients that is come to our hand, is
symbolical. It was the mode, says Serramus, on Plato's Symposium,
of the ancient philosophers to represent truth by certain symbols
and hidden images.”
Symbols were first adopted by the Egyptian priests for the pur-
pose of secrecy; they concealing, by their use, those profound specu-
lations which constituted the apporeta of their mysteries, and which
they were unwilling to divulge to the unprepared and uninitiated
vulgar. From the Egyptians Pythagoras received a knowledge of
this symbolical mode of instruction, and communicated it to the
sect of philosophy which he afterwards instituted.
According to Porphyry, there was this distinction between the
hieroglyphic and symbolic method of writing among the Egyptians,
that the former expressed the meaning by an imitation of the thing
represented, as when the picture of smoke ascending upwards de-
noted fire; and the latter allegorizing the subject by an enigma; as... .
when a hawk was used to signify the sun, or a fly to express th?:::
334 SYM
º
º
tº
tº
• , .
tº e
r
&
quality of impudence.* The former of these methods was open to
all who chose to learn it; the latter was reserved by the priests for
the purpose of mystic instruction, and was, as I have already said,
communicated only to the initiated. £h
The symbols, says Warburton,t were of two kinds, tropical and
enigmatical. The tropical, which were the more natural, were
made by employing the more unusual properties of things to ex-
press subjects. Thus, a cat signified the moon, because the pupil
of her eye was observed to be dilated at the full, and contracted at
the decrease of that satellite. The tropical were constituted by
the mystical assemblage of two or more things whose combined pro-
perties expressed a particular quality. Thus, a beetle, with a round
ball in its claws, denoted the sun, because this insect makes a ball of
dung, which he rolls in a circular direction, and with his face look-
ing towards the Sun."
But the priests, in adopting the symbol as a depository of their
secret doctrines, were not contented with the use of it to designate
only substances: their mystic instruction was of too elaborate a
nature to be satisfied with so circumscribed an alphabet. They next,
therefore, had recourse to sensible objects, as a means of expressing
mental and moral qualities; thus, destruction was expressed by
the mouse, impurity by the goat, aversion by the wolf, knowledge
by the ant; and the reason of the signification, as well as the thing
signified, formed a part of their apporeta, or secrets.
This is the highest and most intellectual method of applying
symbols, and it is the method adopted in Freemasonry, which, in
its use of symbolic instruction, is an exact counterpart of the
ancient mysteries. &
Symbolic Degrees.—The first three degrees of Freemasonry, the
Entered Apprentice, Fellow-Craft, and Master Mason, are called in
the York rite symbolic degrees, because they abound in symbolic
instruction, not to be found in the remaining degrees, which are
principally historical in their character.
Symbolic Lodge.—A lodge in which the symbolic degrees are
conferred; that is, a lodge of Entered Apprentices, Fellow-Crafts,
or Master Masons.
* Töv gºv (Yegºzárov isé07/wvºux09) zolvox.oyovſzávay 22 rà gianaty, rôy 33 (avg-
£oxazov) &Axayogvažvoy zarz rivés aſvygovg. —De Wit. Pythag., xi., 15.
† Divine Legation, vol. iii., 141.
f Such is Plutarch's account of this symbol; but I am not aware that modern
zoologists support this theory of lunar influence. N'importe, the Eygptians believed
it, and that is all that the argument requires.
: $.Clem. Alexand. Stromata.
* @
TAB-TAL 335
T
Tabernacle.—The tabernacle was the place of worship repre-
senting a temple which God commanded Moses to construct in
the wilderness for the religious service of the Jews, and in which
the ark of the covenant and sacred vessels were kept until Solomon
removed them into the Temple. The tabernacle was so contrived as
to be taken to pieces and put together again at pleasure. The
tabernacle was in shape a parallelogram, fronting the east, thirty
cubits, or forty-five feet, in length, and ten cubits, or fifteen feet, in
height and breadth. The inside was divided by a richly embroidered
veil of fine linen, into two parts, the holy place and the Holy of
holies; in the latter of which was placed the ark of the covenant.
Besides this veil of fine limen which separated the most holy
place, the tabernacle was furnished with other veils of divers
colours: namely, of blue and purple, and scarlet and fine twined
limen, from which are derived the emblematic colours of the several
degrees of masonry.”
The room in which a Chapter of Royal Arch Masons meets is
called the tabernacle, and is a representation of that temporary
tabernacle which was erected by Zerubbabel near the ruins of the
old Temple, while the Jews, under his direction, were constructing
the new one.
Tabernacle, Chief of the.-See CHIEF of THE TABERNACLE.
Tabernacle, Prince of the.-See PRINCE OF THE TABERNACLE.
Talmud. As many of the traditions of masonry are to be found
in the Talmud, some acquaintance with the character of that work
is essential to the masonic student. -
The Talmud, which is a Hebrew word, Toºn, signifying doctrine,
is a collection of treatises written by the rabbins and wise men,
and embodying the civil and canonical law of the Jews. Moses
is believed to have received two kinds of law on Mount Sinai–the
one written and the other oral. The written law is to be found in
the Pentateuch. The oral law was first communicated by Moses to
* According to Josephus (Antiq. Jud., lib. iii., c. 7), the tabernacle was a symbol
of the universe. The twelve loaves placed on the table were emblematic of the twelve
months of the year; the seventy branches of the candlesticks represented the seventy
decani, or divisions of the planets; and the seven lamps, the seven planets. The
veils of the tabernacle, composed of four different colours, were emblematic of the
four elements; the fine linen, made of flax, the produce of the earth, represented the
earth; the purple represented the sea, because it was stained by the blood of a marine
shell-fish, the murea; the blue represented the air, it being the colour of the sky; and
the scarlet represented fire.
336 TAS
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 committed 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 signi,
fying 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.
Towards the end of the fourth century, Rabbi Jochanan, the pre-
sident of a school at Tiberias, in Palestine, collected their several
opinions on the Mishna into one book of commentaries, which he
called the “Gemara,”—a word signifying completion, because the
Gemara completes the work. The Mishna and the Gemara united
constitute the Talmud,
The Jews in Chaldea, not being satisfied with the interpretations
in the work of Rabbi Jochanan, composed others, which were col-
lected together by Rabbi Asche into another Gemara. The work
of Rabbi Jochanan has since been known as the “Jerusalem Tal-
mud,” and that of Rabbi Asche as the “Babylonian 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 com-
mentary, 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. This work, although it contains many puerilities,
is, however, 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 legends, especially of the higher degrees, are either found in or
corroborated by the Talmud. The treatise entitled “Middoth,”
for instance, gives us the best description extant of the Temple of
Solomon.
Tassels-The tracing-board of the Entered Apprentice's degree,
when properly constructed, has a border or skirting around it, and
at each corner a tassel attached to a cord or cable tow. These
refer to the four perfect points and to the four cardinal virtues, and
* Morin, however, in his Exercitationes Biblicae, assigns the sixth century as the
date of the composition. There is much controversy on this subject among scholars.
I have, in this article, given the dates agreed upon by the greater number.
TAS–TAU 337
are called the guttural, pectoral, manual, and pedal tassels. They
are also said, in the English ritual, to refer to the four rivers of
Paradise.
Tasting.—One of the five human senses of but little importance
in masonry, except as one of the sources of our enjoyment and
protection, by enabling us to distinguish food which is pleasant
and wholesome from that which is disagreeable and unhealthy.
Hence, for this as well as for every blessing of life, are we taught
to be thankful to Him who is the “author of every good and
perfect gift.”
Tatnai and Shethar-Boznai-The names of two Persian gover-
nors who opposed the attempts of the Jews to rebuild the Temple.
When, by the command of Artaxerxes, Zerubbabel and his fol-
lowers had discontinued the rebuilding of the Temple, which they
had commenced by permission of Cyrus, his predecessor, they re-
mained quiet until the reign of Darius, who succeeded Artaxerxes.
They then recommenced the work; but Tatnai, the Persian gover-
nor on the Jewish side of the Euphrates, accompanied by Shethar-
Boznai and his companions, not being aware of the previous edict
of Cyrus, permitting the Jews to rebuild, proceeded to Jerusalem,
and demanded by what right they were rebuilding the Temple;
and when the Jews informed them that they were working under
the authority of a former decree of Cyrus, the Persian governors
wrote to Darius, giving an account of these circumstances, and
inquiring if such a decree was in existence, and if it was the king's
pleasure that it should still be obeyed. Tarius, influenced by his
friendship for Zerubbabel, who visited him on the occasion of this
interference, gave orders, not only that the Jews should not be
molested, but that they should receive every assistance from the
Persian officers in their pious undertaking of rebuilding the house
of the Lord.
Tau Cross.-The tau cross, or Cross of St. Antony,” is a cross
in the form of a Greek T. It was among the ancients a hierogly-
phic of eternal life. It was the form of the Nilometer, or measure
of the Nile, used to ascertain the height of the inundation, upon
which the prosperity of the country and the life of the inhabitants
depended; and was, in consequence, used among the Egyptians as
an amulet, capable of averting evil. Hence it was a favourite
symbol of the Egyptians, and under the form of the crua, ansata.
was to be seen in all their temples, very often held in the hands of
* So called, because it is said to have been the cross on which that saint suffered
martyrdom.
Z
338 . TAU
their deities, or suspended from their necks. Jablonski” says it is
the Egyptian representation of the phallus, considered by some as
the symbol of the Deity, and by others as that of eternal life.
Kircher thinks that the crwa, ansata was a monogram denoting
Mercury or Phtha, who was the conductor of the souls of the dead;
and Dr. Clarket says, that the tau cross was a monogram of Thoth,
“the symbolical or mystical name of hidden wisdom among the
ancient Egyptians; the OEO2 of the Greeks.” In the initiation in
Bindostan the tau cross, under the name of “tiluk,” was marked
upon the body of the candidate, as a sign that he was set apart for
the sacred mysteries. The same mark was familiar to the ancient
Hebrews; for, in the vision of Ezekiel, it is thus alluded to: “Go
through the midst of the city, and set a mark (in the original,
Yn, taw) upon the foreheads of the men that sigh and that cry for
all the abominations that be done in the midst thereof.” This
mark was to distinguish them as persons to be saved on account of
their sorrow for sin, from those who, as idolators, were to be slain;
and its form was that of the Hebrew letter tau, which, in the
ancient Phoenician alphabet, and on the coins of the Maccabees,
has the shape of a cross.
Among the Druids it was the custom to consecrate a tree, by
cutting the form of a tau across upon its bark. In ancient times
it was set as a mark on those who had been acquitted by their
judges, and by military commanders on such of their soldiers as had
escaped unhurt from battle, and hence it was considered as an
emblem of life.' Finally, observe that the tau is the last letter of
the Hebrew alphabet, as the aleph is the first, and that the tau
assumes in the ancient Phoenician and Samaritan alphabets the
form of a cross; and we see another consecration of this symbol in
the expression, “I am the Alpha and the Omega, the beginning
and the end,” which, spoken in the Hebrew language, would be,
“I am the Aleph and the Tau.”|
We are not, therefore, to be surprised that the tau cross has
been adopted as one of the symbols of Freemasonry; and that in
the form of the triple tau it constitutes the most sacred emblem
of the Royal Arch, symbolizing the fact that the possessors of that
degree are consecrated and separated, or set apart as the recipient
of a sublime but hidden wisdom.—See TRIPLE TAU. -
* Panth. Ægypt., i., p. 282. † Travels, vol. v., p. 311.
i Ezekiel ix. 4. The Septuagint has ro ongºlov, the mark, which Lowth suggests
should read row a nº suoy, the mark tau.
§ Oliver, Landmarks, ii., p. 621. -
| My esteemed friend, George R. Gliddon, Esq., the celebrated Egyptian Archæo-
logist, first called my attention to this illustration, which he extended still further,
but on a subject irrelevant to the present occasion.
TEM 339
Temperance,—One of the four cardinal virtues, the practice 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 the most solemn portion of the initiatory ceremony.
Templars.-See KNIGHTS TEMPLARS.
Templars of Scotland.—By the Statutes of the Grand Priory
of the Knights of the Temple of Scotland, the Knights Templars
have an organization very different from that existing in any part
of the world where this ancient and honourable order is to be
found. Some account of it may therefore not be uninteresting.
“The religious and military order of the Temple,” in Scotland,
consists of two classes:–1. Novice and Esquire; 2. Knight Tem-
plar. The Knights consist of four grades:–1. Knights created by
Priories; 2. Knights elected from the Companions, on memorial to
the Grand Master and Council, supported by the recommendation
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 consists of the Grand Officers, the Knights Grand
Crosses, and the Knights Commanders. One Chapter is held
annually, at which the Grand Master, if present, acts as President,
At this meeting (11th March being the anniversary of the deat
of Jacques de Molay) 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
Rnights Grand Crosses. -
The Grand Officers, with the exception of the Past Grand Mas-
ters, who remain so for life, and the Grand Master, who is elected
for five years, and the Grand Aides-de-Camp, who are appointed
by him and removed at his pleasure, are elected annually. They
are as follows:—
Grand Master.
Past Grand Masters.
Grand Semeschal.
Preceptor and Grand Prior of Scotland.
340 TEM
Grand Constable and Mareschal.
Grand Admiral.
Grand Almoner or Hospitaller.
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 Grand Conclave 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
Grand Conclave.
A Priory, which is equivalent to our Encampments, consists of
the following officers:–
Prior.
Sub-Prior. -
Mareschal or Master of Ceremonies.
Hospitaller or Almoner.
Chancellor.
Treasurer.
Secretary.
Chaplain and Instructor.
Beaucennifer or Bearer of the Beauseant.
Bearer of the Red-Cross Banner or Vexillum Belli.
Chamberlain. *
Two Aides-de-Camp.
The Chapter General, or Grand Priory, may unite two or more
Priories into a Commandery, to be governed by a Provincial Com-
mander, who is appointed by the Chapter General.
The costume of the Knights, with the exception of a few slight
variations to designate difference of rank, is the same as that
described as the ancient costume in page 185 of this work.
Temple of Solomon. The Temple of the Lord” at Jerusalem
was commenced by Solomon, King of Israel, in the year of the
world 2992, and being finished in seven years and six months, was
* It is called in Scripture hekal Adonai, “the palace of Jehovah,” to intimate that
its splendour and magnificence were not intended to reflect honour on those who con-
structed it, but only to prepare it as a fit dwelling for Him who is the “King of
kings and Lord of lords.”
TEM 34i
dedicated to the service of the Most High in the year 3000. It
stood on Mount Moriah, one of the eminences of the ridge called
in Scripture Mount Zion, and was originally the property of Ornan
the Jebusite, who used it as a threshing-floor, and from whom it
was purchased by King David for the purpose of erecting an altar.”
It retained its original splendour only thirty-four years, when
Shishak, King of Egypt, to okaway its richest treasures;t it was
afterwards, in the eleventh year of the reign of Zedekiah, plun-
dered and burnt by the Chaldeans, under Nebuchadnezzar. After
the captivity the Temple was rebuilt by Zerubbabel, with greater
extent, but inferior glory.
The Temple was originally built on a very hard rock, encom-
passed with frightful precipices. The foundations were laid very
deep, with immense labour 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 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 circumference. 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 porticos or cloisters, above which were galleries or
apartments, supported 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, into 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
rayer. -
Within the court of the Israelites, and separated from it by a
wall one cubit in height, was the court of the priests. In the
centre 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.
The PORCH 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,
* See 2 Sam. xxiv. 23, 24; 1 Chron. xxi. 25.
f 2 Chrom. xii. 9. I See CAPTIVITY.
342 TEM
which had been constructed by the architect whom the King of Tyre
had sent to Solomon, and which are thus described by Josephus:–
“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, and their
circumference twelve cubits; but there was cast with each of their
chapiters lily-work that stood upon the pillar, and it was elevated
five cubits, round about which there was net-work, interwoven
with small palms made of brass, and covering the lily-work. To
this also were hung two hundred pomegranates in two rows.”
From the porch you entered the SANCTUARY by a portal, which,
instead of folding doors, was furnished with a magnificent veil of
many colours, which mystically represented the universe. The
breadth of the sanctuary was twenty cubits, and its length forty,
or just twice that of the porch and Holy of holies. It occupied,
therefore, one-half of the body of the Temple. In the sanctuary
were placed the various utensils necessary for the daily worship of
the Temple—such as the altar of incense, on which incense was
daily burnt by the officiating priest ; the ten golden candlesticks;
and the ten tables on which the offerings were laid previous to
the sacrifice.
The Holy OF HOLIES, or innermost chamber, was separated from
the sanctuary by doors of olive, richly sculptured and inlaid with
gold, and covered with veils of blue, purple, Scarlet, and the finest
linen. The size of the Holy of holies was the same as that of the
porch, namely, twenty cubits square. It contained the ark of the
covenant, which had been transferred into it from the tabernacle,
with its overshadowing cherubim and its mercy-seat. Into the
most sacred place the High Priest alone could enter, and that only
once a-year, on the day of atonement.
The Temple, thus constructed, must have been one of the most
magnificent structures of the ancient world. For its erection
David had collected more than four thousand millions of dollars,t
and one hundred and eighty-four thousand six hundred men were
engaged in building it for more than seven years; and after its
completion it was dedicated by Solomon, with solemn prayer, and
seven days of feasting ; during which a peace-offering of twenty
thousand oxen and six times that number of sheep, was made, to
consume which the holy fire came down from heaven.
Thirty-three years after its completion this beautiful edifice was
despoiled, in the reign of Jeroboam, by Shishak, King of Egypt,
and finally burnt to the ground by Nebuchadnezzar, King of Baby-
* Antiq., lib. viii., c. 3.
+ One hundred and eight thousand talents of gold, and one million seventeen thou-
sand talents of silver.
TEM 343
lon, and the inhabitants of Jerusalem carried as captives to that
city in the year 588 B.C., during the reign of Zedekiah.
Temple, Classification of the Workmen at the. In 2 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 numbering wherewith David his father had
numbered them ; and they were found an hundred and fifty thou-
sand, and three thousand and six hundred.
“And he set threescore and ten thousand of them to be bearers of
burdens, and fourscore thousand to be hewers in the mountain, and
three thousand and six hundred overseers to set the people a-work.”
The same numerical details are given in the 2d verse of the same
chapter. Again, in 1 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 thousand 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 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 constructs the following table of the craftsmen at the
Temple:—
Harodim, Princes, Rulers, or Provosts, . e 300
Menatzchim, Overseers or Master Masons, e 3,300
Ghiblim, Stone Squarers,
Ischotzeb, Hewers, all Fellow-Crafts, . 80,000
Benai, Builders,
All the Freemasons employed in the work of º 113,600
Temple, exclusive of the two Grand Wardens, 5
Besides the Ish Sabbal, or men of burden, the remains of
the old Canaanites, amounting to 70,000, who are not
numbered among Masons.
In relation to the classification of these workmen, Anderson
says, “Solomon partitioned the Fellow-Crafts into certain lodges,
with a Master and Wardens in each, that they might receive com-
mands in a regular manner, might take care of their tools and
jewels, might be regularly paid every week, and be duly fed and
clothed; and the Fellow-Crafts took care of their succession by
educating Entered Apprentices.”
* Constitutions, p. 22, ed. 1769.
344 TEM
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 burdens, only 110,000.
A work published in 1764, entitled the Masonic Pocket-Book,
gives a still different classification. The number, according to this
work, was as follows:—
Harodim, e & o * g e 300
Mematzchim, . g tº * e . 3,300
Ghiblim, tº e w g ge . . 83,000
Adoniram, . ſº º * g . 30,000
Total, . 116,600 Masons,
which, with the 70,000 Ish Sabbal, or labourers, will make
a grand total of 186,600 workmen.
According to the authority of Webb, there were three Grand
Masters, 3,300 Overseers, 80,000 Fellow-Crafts, and 70,000 Entered
Apprentices. This account makes no allusion to the 300 Harodim,
nor to the levy of 30,000. It is therefore manifestly incorrect.
Indeed, I doubt whether we have any certain authority for the
complete classification of the workmen, as neither the Bible nor
Josephus gives any account of the number of Tyrians employed.
Oliver,” however, has collected from the masonic traditions an
account of the classifications of the workmen, which I shall insert,
with a few additional facts, taken from authorities in my posses-
SIOIl.
According to these traditions, the following was the classification
of the Masons who wrought in the quarries of Tyre :—
6 Super Excellent Masons.
48 Excellent Masons.
8 Grand Architects.
16 Architects.
2,376 Master Masons.
700 Mark Masters.
1,400 Markmen.
53,900 Fellow-Crafts.
58,454 Total.
These were arranged as follows:—The Super Excellent 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 Super Excellent
Masons, who acted as Master. The eight Grand Architects consti-
* See the whole subject treated at length in the fifteenth lecture of his Historical
Landmarks.
TEM 345
tuted one lodge, and the sixteen Architects another. The Grand
Architects were the Masters, and the Architects the Wardens of
the lodges of Master Masons, which were eight in number, and
consisted, with the officers, of three hundred each. The Mark
Masters were divided into fourteen lodges of fifty in each, and the
Markmen into fourteen lodges, also of one hundred in each. The
Mark Masters were the Masters, and the Markmen the Wardens
of the lodges of Fellow-Crafts, which were seven hundred in num-
ber, and, with these officers, consisted of eighty in each.
The classification in the forest of Lebanon was as follows:—
3 Super Excellent Masons.
24 Excellent Masons.
4 Grand Architects.
8 Architects.
1,188 Master Masons.
300 Mark Masons.
600 Markmen.
23,100 Fellow-Crafts.
10,000 Entered Apprentices.
35,227 Total.
These were arranged as follows:—The three Super Excellent
Masons formed one lodge. The Excellent Masons were divided
into three lodges of nine each, including one of the Super Excellent
Masons as Master. The four Grand Architects constituted one
lodge, and the eight Architects another, the former acting as Mas-
ters and the latter as Wardens of the lodges of Master Masons,
which were four in number, and consisted, with these officers, of
three hundred in each. The Mark Masters were divided into six
lodges of fifty in each, and the Markmen into six lodges of one
hundred in each. These two classes presided, the former as Mas-
ters and the latter as Wardens, in the lodges of Fellow-Crafts,
which were three hundred in number, and were composed of eighty
each, including these officers.
After three years had been occupied in “hewing, squaring, and
numbering” the stones, and “felling and preparing” the timbers,
these two bodies of Masons united for the purpose of properly
arranging 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 HAB, 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 been therefore at rest, and who were added to the
lodges of Entered Apprentices, making three hundred in each; so.
346 TEM
that the whole number engaged at Jerusalem amounted to two
hundred and seventeen thousand two hundred and eighty-one, who
were arranged as follows:—
Nine lodges of Excellent Masons, nine in each, are . © 81
Twelve lodges of Master Masons, three hundred in each, are 3,600
One thousand lodges of Fellow-Crafts, eighty in each, are 80,000
Four hundred and twenty lodges of Tyrian Fellow-Crafts,
eighty in each, are .. tº e e e e
One hundred lodges of Entered Apprentices, three hun-
dred in each, are , . e © © G ſº . 30,000
Seventy thousand Ish Sabbal, or labourers, are. . . 70,000
33,600
Total, G & e . 217,281
Such is the system adopted by our English brethren; the Ameri-
can ritual has greatly simplified the arrangement. According to
the system now generally taught, the workmen at the building of
the Temple were classed as follows:—
Three Grand Masters.
Three hundred Harodim, or chief superintendents, who may be
called Past Masters.”
Three thousand three hundred Master Masons, divided into
lodges of three each.
Eighty thousand Fellow-Crafts, who were also divided into
lodges of five each. -
Seventy thousand Entered Apprentices, divided into lodges of
seven each.
According to this account there must have been—
One thousand one hundred lodges of Master Masons.
Sixteen thousand lodges of Fellow-Crafts.
Ten thousand lodges 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 of Hiram,
whom the English ritual places at thirty-three thousand six hun-
dred, and most of whom were, as I suppose, members of the Diony-
siac fraternity. On the whole, the American system seems too
defective to meet all the demands of the student, an objection to
which the English is not so obnoxious. I should be rejoiced, there-
fore, to see this latter system, with some modifications, generally
adopted by our Grand Lecturers.
Temple of Zerubabbel.-Cyrus, King of Persia, having liberated
the Jews, seventy years from the commencement of their captivity,
* They cannot, according to our ritual, be Most Excellent Masters, because, accord-
ing to the legend of that degree, it was not established until the Temple was com-
pleted.
TEM 347
in the reign of Jehoiakim, and fifty-two years after the destruction
of the Temple, forty-two thousand three hundred and sixty of the
liberated captives, by permission of the king, returned to Jerusalem
under the guidance of Joshua the High Priest, Zerubbabel the
Prince or Governor, and Haggai the Scribe; and two years after,
à. e., 535 years B.C., they laid the foundations of the second
Temple. They were, however, much disturbed in their labours by
the Samaritans, whose offer to unite with them in the building
they had rejected. Artaxerxes, known in profane history as
Cambyses, having succeeded Cyrus on the throne of Persia, he for-
bade the Jews to proceed with the work, and the Temple remained
in an unfinished state until the death of Artaxerxes and the suc-
cession of Darius to the throne. As in early life there had been a
great intimacy between this sovereign and Zerubbabel, the latter
proceeded to Babylon, and obtained permission from the monarch
to resume the labour. Zerubbabel returned to Jerusalem; and
notwithstanding some further delays, consequent upon the enmity
of the neighbouring nations, the second Temple, or, as it may be
called by way of distinction from the first, the Temple of Zerubbabel,
was completed in the sixth year of the reign of Darius, 515 years
B.C., and just twenty years after its commencement. It was then
dedicated with all the solemnities that accompanied the dedication
of the first.
This second Temple did not equal the first in the glory and
splendour of its decorations—the ark of the covenant was lost,
although, by the precautions of our ancient Grand Masters, an exact
copy of it had been preserved amid the ruin and desolation of
Jerusalem. Both the Shekinah, the glory of God, and the Bathkol,
or oracle, were departed for ever.” Still there is much to interest
the people in this second house of the Lord. The masonic stone of
foundation, which had been safely deposited by the wisdom of the
first Masons, was found, and made the chief corner-stone; and all
the holy vessels were returned by order of the King of Persia. The
Tyrians again furnished timbers from the forest of Lebanon; and at
length the cope-stone, on which seven eyes had been engraved by
the express command of God, was celebrated with sacrifices and
rejoicings.
Temple, Order of the. A masonic institution in France, whose
members claim to be the lineal descendants of the Knights Templars.
It appears, however, that this claim is unfounded, and that the
* The Jews say that there were five things wanting in the second Temple which
had been in the first—namely, the Ark, the Urim and Thummim, the fire from
heaven, the divine presence, or cloud of glory, and the spirit of prophecy and power
of miracles.
348 TES_TET
society is only a masonic rite, in which something that they call a
continuation of the order of the Templars is engrafted on degrees
borrowed from the Ancient Scotch rite. Originally, the order of
the Temple consisted of the following six degrees:—1. Apprentice;
2. Fellow-Craft; 3. Master; 4. Master of the East; 5. Master of
the Black Eagle of St. John; 6. Perfect Master of the Pelican.
But in 1808, to disguise this evident masonic origin, the degrees
received the following names:—1. Initiate (this is the degree of the
Entered Apprentice); 2. Initiate of the Interior (this is the degree
of Fellow-Craft); 3. Adept (this is the Master); 4. Adept of the
East (the Illustrious Elected of Fifteen of the Scotch rite); 5. Grand
Adept of the Black Eagle of St. John (the Elected Knights of
Nine)—these constitute the House of Initiation; 6. Postulant of
the Order (Perfect Adept of the Pelican)—this is called the House
of Postulance, and is nothing but the Rose Croix of the Scotch
rite; 7. Esquire; 8. Knight or Levite of the Interior Guard.
These last degrees are called the Covenant, and are the same as the
Scotch degree of the Knight of K–h.”
Tesselated Border.—The skirting which surrounds the mosaic
pavement. A late masonic writer suggests that the proper term is
“tasseled border;” the word tasSeled alluding, he thinks, to the four
tassels that are placed at the corners of the tracing-board. The
suggestion is ingenious, but not correct. Tesselated means inlaid
with various kinds of colours, or variegated with flowers, &c., and
the word alludes to the variegated ornaments of the border.—See
MOSAIC PAVEMENT.
Tetractys (Greek reté2xtvé, four).-The tetractys was a sacred
symbol of the Pythagoreans, which was expressed by
ten jods disposed in the form of a triangle, each side
containing four, as in the annexed figure. This they
, , , , explained as follows:–
The one point represented the Monad, or active principle.
The two points, the Duad, or passive principle.
The three, the Triad, or world arising from their union.
The four, the Quaternary, or the liberal sciences. &
On this figure the oath was propounded to the aspirant in the
esoteric school of Pythagoras. Jamblichus gives this oath in his
life of Pythagoras:--
“Ov go. oºrten yºven, zzezbovitz are razzarvy
IIzyzy assvgov pugios, gºoga' r'szovozy.”
“By that pure quadrilit'ral name on high,
Nature's eternal fountain and supply,
The parent of all souls that living be,
By it, with faithful oath, I swear to thee.”
* Clavel, Hist, Pittoresq., pp. 66, 214-219.
TET THR 349
The tetractys was undoubtedly borrowed by Pythagoras from
the tetragrammaton of the Jews” when he visited Babylon, and
was instructed by Ezekiel in the Jewish mysteries.
Tetragrammaton (Greek).-The word of four letters. The in-
communicable name of God in Hebrew, TIT, which, as consisting
of four letters, was thus called.—See JEHOVAH.
T.'. G.'...A.'.0..T.'. U.’.—The Grand Architect of the Universe—
A very common abbreviation of the name of God, used by masonic
writers.
Theological Wirtues.—These are Faith, Hope, and Charity,
which, as forming the principal rounds of the masonic ladder, con-
stitute a part of the instruction of the Entered Apprentice. Of
these, Faith may be explained to be the first round, because faith
in God is the first requisite qualification of a candidate for masonry;
Hope is the second, because hope in immortality is a necessary
consequence of faith in a divine being; and Charity is the third,
because the mind that is elevated by such a faith, and the heart
that is warmed by such a hope, cannot fail to be stimulated by
that universal love of the human race which is but another name
for Charity.
Again, Charity is the highest round, because Charity is the
greatest of these virtues. Our Faith may be lost in sight—“Faith
is the evidence of things not seen”—he that believes only on the
evidence of his senses, believes from demonstration, and not from
faith, and faith in him is dead. Hope ends in fruition; we hope
only for that which we desire, but do not possess, and the attain-
ment of the object is the termination of our hope. But Charity
extends beyond the grave through the boundless realms of eternity;
for there, even there, the mercy of God, the richest of all charities,
throws a veil over our transgressions, and extends to the repentant
sinner the boon of that forgiveness which Divine justice must have
denied.
Thirty-third Degree.—See SUPREME CouncIL.
Three.—One of the sacred numbers of Freemasonry. Three was
considered among all the Pagan nations as the chief of the mystical
numbers, because, as Aristotle remarks, it contains within itself a
beginning, a middle, and an end. Hence we find it designating
some of the attributes of almost all the gods. The thunder-bolt of
Jove was three-forked; the sceptre of Neptune was a trident;
Cerberus, the dog of Pluto, was three-headed; there were three
* Cudworth (Intellectual System, p. 376) thinks there is no doubt of this, and the
most learned writers have generally agreed with him in the opinion.
350 TEIR
Pates and three Furies; the sun had three names, Apollo, Sol, and
Liber; and the moon three also, Diana, Luna, and Hecate. In all
incantations three was a favourite number, and hence the poet
says, “Numero Deus impari gaudet.” A triple cord was used, each
cord of three different colours, white, red, and black, and a small
image of the subject of the charm was carried thrice round the
altar, as we see in Virgil's eighth eclogue:—
“Ternatibi ha-c primum triplici diversa colore
Iicia circumdo, terque haec altaria circum
Effigiem duco.”
The Druids paid no less respect to this sacred number. Through-
out their whole system a reference is constantly made to its influ-
ence; and so far did their veneration for it extend, that even their
Sacred poetry was composed in triads.
In all the mysteries from Egypt to Scandinavia we find a sacred
regard for the number three. In the rites of Mithras the Empy-
rean was said to be supported by three intelligences—Ormuzd,
Mithra, and Mithras. In the rites of Hindostan 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 number three is the most important and
universal in its application of all the mystic numbers. Thus we
find it pervading the whole ritual. There are three degrees of
Ancient Craft Masonry—three principal officers of a lodge—three
supports—three ornaments—three greater and three lesser lights—
three movable and three immovable jewels—three principal tenets—
three rounds of Jacob's ladder—three working tools of a Fellow-Craft
—three principal orders of architecture—three important human
senses—three ancient Grand Masters—three recreant F.'. C. . ; and
indeed so many instances of the consecration of the number that it
would exceed the limits of this volume to record them.
Three Globes, Rite of the Grand Lodge of.-The lodge of
“Three Globes” was established at Berlin in 1746, and in 1765
was constituted as a Grand Lodge. It, for a long time, practised
only the three primitive degrees of Ancient Craft Masonry; but
afterwards adopted seven others, borrowed from France. The
three ancient degrees are under the control of the Grand Lodge,
but the seven higher ones are governed by an Internal Supreme
Orient, whose members are, however, elected by the Grand Lodge.
The rite of the Grand Lodge of the Three Globes is practised by
one hundred and seventy-seven lodges in Germany.
Three Steps.-The three steps on the Master's carpet are emble-
matic of the three stages of human life—youth, manhood, and old
THR-TRA 351
age; and allude to the three degrees which are respectively repre-
sentations of these three stages.
Threshing-floor.—The threshing-floor of Araumah, or Ornan the
Jesubite, was on Mount Moriah. It was purchased by David for
a place of Sacrifice for six hundred shekels of gold, and on it the
Temple was afterwards built.—See ORNAN THE JEBUSITE.
Thummim. See URIM AND THUMMIM.
, Tiler.—See TyEER.
Tito.--Tito, Prince Harodim, was one of the especial favourites
of King Solomon. He presided over the lodge of Intendants of
the Building, and was one of the twelve Illustrious Knights who
were set over the twelve tribes, that of Naphtali being placed under
his care.
Token-This word, in Hebrew, n\S, oth, is frequently used in
Scripture to signify a sign or memorial 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 covenant 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 memo-
rial 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.
Tracing-Board.—A painting representing the emblems peculiar
to a degree, arranged for the convenience of the lecturer. Each
degree of Symbolic Masonry has its tracing-board, which are dis-
tinguished as tracing-boards the first, second, and third. It is,
therefore, the same as the flooring or carpet.
Traditions,—The legends or traditions of Freemasonry constitute
a very considerable and important part of its ritual. In many
instances these traditions have been corrupted by anachronisms
and other errors, which have naturally crept into them during a
long series of oral transmission. No one, therefore, can for a mo-
ment contend that all the legends and traditions of the order are,
to the very letter, historical facts. All that can be claimed for
them is, that in some there is a great deal of truthful narrative,
more or less overlaid with fiction; in others, simply a mere sub-
stratum of history; and in others, nothing more than an idea, to
which the legend or myth is indebted for its existence, and of
which it is, as a symbol, the exponent.
352 TRA
The intelligent Mason will always, however, be able, after a little
consideration, to separate the substratum of truth from the super-
structure of fiction which has been imposed upon it. And then,
what is presented as a tradition will often be found to be a mere
myth or allegory, whose symbolic teaching is of great beauty and
importance. It is a part of the science of Freemasonry to elaborate
out of these traditions the truth, symbolic or historical, which they
are intended to convey, and to distinguish a tradition founded in
fact from one which is based upon a myth, so as to assign to the
annals and the poetry of the order their respective portions.
Transient Brethren.—Transient brethren, when they visit a
lodge, are to be cordially welcomed and properly clothed. But on
no occasion are they admitted until, after the proper precautions,
they have proved themselves to be “true and trusty.”—See VISIT,
RIGHT OF.
Transient Candidate.—A transient candidate is one not living
in the place where he applies for admission. If well recommended
by two or more members of the lodge, a ballot may take place on
the same night that he applies; whereas, in the case of a permanent
resident, the letter must be referred to a committee, and lie over
for at least a month.
Travelling Freemasons,—There is no portion of our annals so
worthy of investigation as that which is embraced by the middle
ages of Christendom, when the whole of Europe was perambulated
by our brethren in associations of travelling artisans, under the
name of “Free and Accepted Masons,” for the purpose of erecting
religious edifices. There is not a country of Europe which does
not at this day contain honourable 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 travelling architects.
Clavel, in his Histoire Pittoresque de la Franc-Maçonnerie, has
traced the organization of these associations to the collegia arti-
ficum, 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 purpose of embellishing
the city over which he reigned.
These associations existed in Rome in the time of the emperors.
They were endowed with certain privileges peculiar to themselves,
such as a government by their own statutes, the power of making
contracts as a corporation, and an immunity from taxation. Their
meetings were held in private, like the esoteric schools of the
* See Roman CoILEGEs, in this work.
TRA 353
philosophers. Their presiding officers were called Magistri.
They were divided into three classes, corresponding with the three
degrees of Freemasonry; and they admitted into their ranks, as
honorary members, persons who were not, by profession, operative
masons. Finally, they used a symbolic language drawn from the
implements of masonry, and they were in possession of a secret mode
of recognition.
In time, the collegia artificum became the repository of all the
rites which were brought to Rome from foreign countries, and thus
we may suppose the Hebrew Mysteries, or Temple Masonry, to have
been introduced into that country. This supposition may derive
some support from the fact, that, in the time of Julius Caesar, the
Jews were first permitted to open their synagogues, and worship
the God of their fathers, without restraint, at Rome, a toleration
for which they were, probably, indebted to their fraternization
with the members of the colleges of artificers; and in the reign
of Augustus many of the Roman knights embraced Judaism, and
publicly observed the Sabbath.
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
Christian Church became their patrons, and under their guidance
they devoted themselves to the building of churches and monas-
teries. In the tenth century they were established as a free guild
or corporation in Lombardy. The most celebrated of these cor-
porations in Italy was that of Como, and the name of Magistri
Comacini, or Masters of Como, became at length, says Muratori,
the generic name for all these associations of architects.
From Lombardy, which they soon filled with religious edifices,
they passed beyond the Alps, into all the countries where Chris-
tianity, but recently established, required the erection of churches.
The popes encouraged their designs, and more than one bull was
despatched, conferring on them privileges of the most extensive
character. A monopoly was granted to them for the erection of all
religious edifices; they were declared independent of the sovereigns
in whose dominions they might be temporarily residing, and subject
only to their own private laws; they were permitted to regulate the
amount of their wages; were exempted 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.
And in one of the papal decrees on the subject of these artisans, the
supreme pontiff declares that these regulations have been made “after
the example of Hiram, King of Tyre, when he sent artisans to King
Solomon for the purpose of building the Temple of Jerusalem.”
- 2 A
354 TRA
After filling the Continent with cathedrals, parochial churches,
and monasteries, and increasing their own numbers by accessions of
new members from all the countries in which they had been labour-
ing, they passed over into England, and there introduced their
peculiar style of building. Thence they travelled to Scotland, and
there have rendered their existence 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.
The government of these fratermities, wherever 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 ma-
terials, and no careless loss of implements. Over the whole a
Surveyor, or Master, called, in their old documents, Magister, pre-
sided, and directed the general labour.
The Abbé Grandidier, in a letter at the end of the Marquis
Luchet's Essai Sur les Illuminés, has quoted from the ancient
register of the Masons at Strasburg, the regulations of the associa-
tion which built the splendid cathedral of that city. I have not
been successful in my efforts to obtain a sight of the original work;
but the elaborate treatise of Clavel furnishes us with the most
prominent details of all that Grandidier has preserved. The
cathedral of Strasburg was commenced in the year 1277, under
the direction of Hervin de Steinbach. The Masons who, under
his directions, were engaged in the construction of this noblest
specimen 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 imple-
ments of masonry as emblems, and wore them as insignia. They
had certain signs and words of recognition, and received their new
members with peculiar and secret ceremonies, admitting into their
ranks many eminent persons who were not operative Masons by
profession.*
* The correspondent of the Boston Atlas gave, in 1847, the following details of
the cathedral at Cologne, another labour of the travelling Freemasons of the
Middle Ages:—
“There stood the huge mass, a proud monument to Gerhard, Master of the Cologne
Lodge of Freemasons, and resisting, as it does, the attacks of nature and the labour
of man,—a symbol of that mystic brotherhood which, to use the words of Lafayette,
TRA 355
The fraternity of Strasburg became celebrated throughout Ger-
many; their superiority was acknowledged by the kindred associa-
tions, and they in time received the appellation of the Haupt Hutte,
or Grand Lodge, and exercised supremacy over the hutten of Suabia,
Hesse, Bavaria, Franconia, Saxony, Thuringia, 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, declaring the chief of the Strasburg cathedral the
only and perpetual Grand Master of the General Fraternity of Free-
masons of Germany.
Similar institutions existed in France and in Switzerland. In
the latter country the Grand Lodge was established originally at
Berne, about the middle of the fifteenth century, during the con-
struction of the cathedral at that place, but in 1502 it was trans-
ferred to Zurich.
The details of the proceedings of the travelling Freemasons in
England are more familiar, as well as more interesting to us. They
entered that kingdom at an early period. We have already seen
that their organization in Italy, as a free guild, took place early in
the tenth century; and we know, from undoubted documents, that
Prince Edwin assembled the English Masons at York in 926,
when the first English Grand Lodge was constituted. It is from
this general assembly of our ancestors at York that all the existing
constitutions of our English and American lodges derive their
authority. From that period the fraternity, with various inter-
“owes a double lustre to those who have cherished, and to those who have perse-
cuted it.’
3% §: 3. % % 3:
“During the interval between 1248 and 1323, there were not only fifty Masters,
and three times as many Fellow-Crafts, daily employed, but a large number of Entered
Apprentices, from all parts of Christendom, who had come to study both the operative
and speculative branches of the art, and carried home with them the principles which
directed the erection of almost every Gothic monument of the age; others, which pre-
pared the way for the light of the Reformation:
“They dreamt not of a perishable home
Who could thus build.'
“After the secession of the Freemasons from the Church, the works were suspended,
leaving only the choir, with its side aisles, completed. Saxatile creepers covered the
other foundations, and after remaining untouched, except by the iron hand of Time, for
nearly five centuries, it could but remind one of a ‘broken promise to God.' In 1829
the attention of the King of Prussia was directed to it, and the work recommenced
with such skill, that an association was formed in 1842 for the purpose of continuing
it vigorously. % 3% * $º The original plans, which were taken from
the lodge by the French in 1794, have been recovered, and are strictly adhered to by
the architect, M. Zmerner, who has even adopted the ancient and accepted division of
the workmen. The first class receives fifty-seven cents per diem, the second forty-
eight cents, and the third, forty-one cents, those in the two latter receiving promotion
when their industry and ability merit it.”
356 TRA
missions, continued to pursue their labours, 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 patrons, and their labours 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 indi-
cates that they were originally drawn up for associations strictly and
exclusively operative in their character. -
In glancing over the history of this singular body of architects,
we are struck with several important peculiarities.
In the first place, they were strictly ecclesiastical in their con-
stitution. The Pope, the supreme Pontiff of the Church, was their
patron 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. Like their
ancestors who were engaged in the erection of the magnificent
Temple of Jerusalem, they devoted themselves to labour for the
“House of the Lord.” Masonry was then, as it had been before,
and has ever been since, intimately connected with religion.
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 cultivated taste might adorn, the plans
which they by their practical skill were to carry into effect. Hence
the germ of that speculative masonry, which once dividing the cha-
racter 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 explanation only
in the fact, that their construction was committed throughout the
whole of Europe, if not always to the same individuals, at least to
members of the same association. The remarks of Mr. Hope on
this subject, in his History of Architecture (p. 239), 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 same central school; obeyed in
their designs the same hierarchy; were directed in their construc-
tions 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 im-
provement the property of the whole body, and a new conquest of
the art. The result of this unanimity was, that at each successive
TRA 357
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 particular 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 essential characteristics.”
In conclusion, we may remark, with some pride as their
descendants, 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 architecture. This style—so different from the
Greek or 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 acknowledged to be the invention of the travelling
Freemasons of the Middle Ages.
Travelling Warrants, – These are Warrants of Constitution
granted to lodges, empowering the members to remove their lodge
at pleasure, and to open it, and transact lodge business in any part
of the world in which they may be stationed. Such Warrants are
granted generally to lodges in the army. In 1779 the Massachusetts
Grand Lodge granted a warrant to General Patterson and others
to hold a travelling lodge in the American army, to be called
“Washington Lodge.” In 1756 R. W. Richard Gridley was
authorized to “congregate all Free and Accepted Masons in the
expedition against Crown Point, and form them into one or more
lodges.” In 1738 St. John's Grand Lodge, at Boston, granted a
travelling warrant to a lodge to be holden in his Majesty's 28th
regiment, then stationed at Louisburg.” Todges of this character
are still very common in the British army.t -
In the London Review, 1834, two interesting anecdotes are
recorded of Lodge No. 227, attached to the 46th regiment of the
British army, and working under a travelling warrant from the
Grand Lodge of Ireland. During the Revolution, “the masonic
chest of the 46th, by the chance of war, fell into the hands of the
Americans: the captors reported the circumstance to General
Washington, who embraced the opportunity of testifying his admir-
ation of masonry in the most marked and gratifying manner, by
directing that a guard of honour, under the command of a distin-
guished officer, should take charge of the chest, with many articles
of value belonging to the 46th, and returned them to the regiment.
* Moore's Magazine, vol. i., p. 15. º
+ During the late war between the United States and Mexico, travelling warrants
were granted to some of the regiments of volunteers in the American army.
358 TRE–TRI
In 1805 the chest was captured again in Dominica, by the French,
who carried it on board their fleet, without knowing its contents.
Three years afterward, the chest, at the request of the officers who
had commanded the expedition, was returned by the French govern-
ment, with several complimentary presents.”
Treasurer.--The fourth officer of a symbolic lodge, whose duty
it is to receive all money from the hands of the Secretary, or other-
wise, and pay it out again by the order of the Worshipful Master,
and with the consent of the lodge. He is a responsible officer, and
is generally required to give security for the faithful performance of
his duties.
Trestle-Board.—A trestle-board, from the French tresteau, is a
board placed on a wooden frame of three legs, Masonically, it
means the board on which the master workman lays his designs, to
direct the craft in their labours. In speculative Freemasonry it is
symbolical of the books of nature and revelation, in which the
Supreme Architect of the Universe has developed his will, for the
guidance and direction of his creatures in the great labour of their
lives, the erection of a temple of holiness in the heart.
Triangle, Double.—The double triangle is described by some
writers as identical with the pentalpha of Pythagoras, or pentangle
of Solomon. This, however, is not the case. The pentalpha has
five lines and five angles, and the double triangle
has six lines and six angles. The former was
among the Pythagoreans an emblem of health,
and among Masons it is the outline or origin of
the five-pointed star, the emblem of fellowship;
the latter is a symbol of Deity. In Christian
Churches the double triangle is used as a symbol
of the twofold nature of Christ.

Triangle, Equilateral,—This, as the most perfect of figures, was
adopted by all the ancient nations as a symbol of the Deity. It
still retains that allusion as an emblem of Freemasonry. Among
the Hebrews, a jod in the centre of an equilateral triangle was
one of the emblems of Jehovah. In the system of Pythagoras the
obligation was administered to the candidate on the tetractys, which
was expressed by ten jods arranged in the form of a triangle, which,
with them, was the symbol of Deity, as embracing in himself the
three stages of time, past, present, and future; he was, he is, and
he shall be. Among the Hebrews, a jod in the centre of a triangle
was one of the modes of expressing the incommunicable name of
Jehovah, and was supposed by some authors to refer to the triune
God. This allusion to Deity it still preserves in the masonic ritual,
TRI 359
Triangle, Triple.—This is another of the numerous forms in
which the triangle is arranged, and, like all the
others, it is used as a symbol of Deity, though
perhaps it is here made to assume a still more

Sacred character from its triple form. As such,
it has been adopted as the most appropriate jewel
of the Illustrious Prelate in an Encampment of
Knights Templars.
Triple Tau-The Tau Cross, or Cross of St. Antony, 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 beam of an H. This emblem
is not adopted in American Freemasonry, but placed in the centre
of a triangle and circle—both emblems of the Deity; it constitutes
the jewel of the Royal Arch, as practised in England, where it is so
highly esteemed as to be called the “emblem of all emblems,” and
“the grand emblem of Royal Arch Masonry.” The original signi-
fication of this emblem has been variously explained. Some sup-
pose it to include the initials of the Temple of Jerusalem, T. H.,
Templum Hierosolymoe; 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. A writer in Moore's Magazine ingeniously supposes
it to be a representation of three T squares, and that it alludes to
the three jewels of the three Ancient Grand Masters. It has also
been said that it is the monogram of Hiram of Tyre, and others
assert that it is only a modification of the Hebrew letter shin, ty,
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 lec-
tures say, that “by its intersection it forms a given number of
angles that may be taken in five several combinations; and,
reduced, their amount in right angles will be found equal to the
five Platonic bodies, which represent the four elements and the
sphere of the universe.” Amid so many speculations I need not
hesitate to offer one of my own. I have already stated, under the
article TAU CROSS, that the Prophet Ezekiel speaks of the tau 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 favourable
distinction; and with this allusion we may, therefore, suppose the
triple tau to be used in the Royal Arch degree as a mark designat-
ing and separating those who know and worship the true name of
God from those who are ignorant of that august mystery.
360 *. TRO–TRU
Trowel,-An implement of operative masonry, which has been
adapted by speculative 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 dispersed over the globe, into one
companionship of Brotherly Love, Relief, and Truth.
This implement is also very appropriately devoted to the Master's
degree, because as Master Masons only do we constitute the recog-
nized members of the great brotherhood of masonry. The Entered
Apprentice and Fellow-Craft are not considered as members of the
masonic family.
Again is this implement considered the appropriate working
tool of a Master Mason, because, in operative masonry, while the
Apprentice is engaged in preparing the rude materials, which
require only the gauge 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, Company of the A society composed of learned and
eminent persons, instituted at Florence in 1512. Its emblems
were the trowel, the gavel, and the square, and its patron was St.
Andrew. Clavel thinks the institution was derived from the
society of Travelling Freemasons, and was organized by persons of
quality, who had been admitted as honorary members of that
operative association.
True Masons, Order of the, A branch of the Hermetic rite of
Pernetti, under the name of the order of True Masons, was estab-
lished at Montpelier in 1778, by Boileau, who subsequently intro-
duced the Philosophic Scotch rite. It consisted of six degrees:—
1. The True Mason; 2, the True Mason in the right way; 3. Knight
of the Golden Key; 4. Knight of the Rainbow; 5. Knight of the
Argonauts; 6. Knight of the Golden Fleece.
Truth, Truth is one of the three principal tenets of our order,
Brotherly Love and Relief being the other two. To be “true and
trusty” is one of the first lessons in which the aspirant is instructed.
All other things are mortal and transitory; but truth alone is
TRU_TWE - 361
immutable and eternal: it is the attribute of Him in whom there is
no variableness nor shadow of changing.
Tubal Cain.—The son of Lamech, the first who wrought in iron
and brass. He was the inventor of edge-tools, and introduced
many arts into Society which tended towards its improvement and
civilization. Tubal Cain is the Vulcan of the Pagans, and is
thought to have been closely connected with Ancient Freemasonry.
Faber says that “all the most remarkable ancient buildings of
Greece, Egypt, and Asia Minor, were ascribed to Cabirean or
Cyclopean Masons,” the descendants of Vulcan, Dhu Balcan, the
god Balcan, or Tubal Cain. Oliver says, “In after times Tubal
Cain, under the name of Vulcan and his Cyclops, figured as workers
in metals and inventors of the mysteries; and hence it is probable
that he was the hierophant of a similar institution in his day,
copied from the previous system of Seth, and applied to the improve-
ment of schemes more adapted to the physical pursuits of the race
to which he belonged.” For these reasons Tubal Cain has been
consecrated among Masons of the present day as an ancient brother.
His introduction of the arts of civilization having given the first
value to property, Tubal Cain has been considered among Masons
as a symbol of worldly possessions.
Tuscan Order.—One of the five orders of Architecture, and of
comparatively modern date, having been invented by the Italians.
It so much resembles the Doric, that it has been considered by
most writers as merely a variety of that order. Its want of anti-
quity causes it to be held in but little esteem among Freemasons.
Twelve Grand Points of Masonry.—The old English lectures
contain the following passage:—“There are in Freemasonry twelve
original points which form the basis of the system, and compre-
hend 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 all these twelve forms and ceremonies, not only in the
first degree, but in every subsequent one.”
Important as our ancient brethren deemed the explanation of
these points, the Grand Lodge of England thought proper, in 1813,
to strike them from its ritual, and as they were never introduced
into this country, a synopsis of them may not be uninteresting or
unacceptable.
These twelve points refer the twelve parts of the ceremony of
initiation to the twelve tribes of Israel, in the following manner:-
* Oliver, Landmarks, ii., p. 213.
362 TWE
1. To Reuben was referred the opening of the lodge, because he
was the first-born of his father.
2. To Simeon was referred the preparation of the candidate,
because he prepared the instruments of destruction for the slaughter
of the Shechemites. - -
3. To Levi was referred the report, because he gave a signal or
report to his brothers when they assailed the men of Shechem.
4. To Judah was referred the entrance of the candidate, because
this tribe first entered the promised land.
5. To Zebulun was referred the prayer, because the prayer and
blessing of his father was conferred on him in preference to his
brother Issachar.
6. To Issachar was referred the circumambulation, because, as
an indolent and thriftless tribe, they required a leader to advance
them to an equal elevation with the other tribes.
7. To Dan was referred the ceremony of advancing to the altar,
as a contrast with the rapid advance of that tribe to idolatry.
8. To Gad was referred the obligation, because of the vow of
Jephthah, a member of that tribe.
9. To Asher was referred the time when the candidate was
entrusted, because Asher, by the fertile soil of its district, was
represented by fatness and royal dainties, which were compared to
the riches of masonic wisdom which the candidate then received.
10. To Naphtali was referred the investment, when the candi-
date, having received his apron, was declared free, because the tribe
of Naphtali had a peculiar freedom attached to them in confor-
mity with the blessing pronounced by Moses.
11. To Joseph was referred the north-east corner, because, as this
reminds us of the most superficial part of masonry, so the two half
tribes of Ephraim and Manasseh, of which the tribe of Joseph was
composed, were accounted more superficial than the rest, inasmuch
as they were only the grandsons of the patriarch Jacob.
12. To Benjamin was referred the closing of the lodge, because he
was the last son of Jacob. -
These points, as I have already observed, are now obsolete; but
they afford instruction, and will be found worthy of attention.
Twelve Illustrious Knights-See SUBLIME KNIGHT ELECTED.
Twenty-four Inch Gauge.—An instrument made use of in
operative masonry, for the purpose of measuring and laying out
work, and which, in speculative masonry, constitutes one of the
working tools of the Entered Apprentice. The twenty-four inches
which are marked upon its surface are emblematical of the twenty-
four hours of the day, which, being divided into three parts,
instruct the mason to give eight hours to labour, eight hours to
TWE—UNA 363
the service of God and a worthy distressed brother, and eight
to refreshment and sleep. William of Malmsbury tells us that this
method of dividing the day is the same that was adopted by King
Alfred. Why the twenty-four inch gauge has been adopted as the
working tool of an Entered Apprentice, may be seen by a reference
to the word IMPLEMENTS.
Tyler-An officer in a symbolic lodge, whose duty it is to guard
the lodge against the intrusion of the profane. As in operative
masonry, the tyler, when the edifice is erected, finishes and covers
it with the roof, so, in speculative masonry, when the lodge is duly
organized, the Tyler closes the door, and covers the Sacred precincts
from all intrusion. The Tyler is not necessarily a member of the
lodge, but should always be a worthy Mason, and skilful in the
craft. He generally receives a moderate compensation for his
services.
Tyre.—A city of Phoenicia, on the coast of the Mediterranean
Sea, ninety-three miles north of Jerusalem. It is distinguished in
masonic history for the part taken by Hiram, its king, in supplying
workmen and materials for the building of the Temple. This
magnificent place, once the richest and most powerful of the cities
of the coast, has long since been demolished, and on a part of
its ruins the insignificant village of Sur has been founded by the
Metoualies.
U
Unanimity.—Unanimity in the choice of candidates is considered
so essential to the welfare of the fraternity, that the old regulations
of the Grand Lodge of England have expressly provided for its
preservation in the following words:– -
“But no man can be entered a brother in any particular lodge,
or admitted a member thereof, without the unanimous consent of
all the members of the lodge then present when the candidate is
proposed, and when their consent is formally asked by the Master.
They are to give their consent in their own prudent way, either
virtually or in form, but with unanimity, Nor is this inherent
privilege subject to a dispensation, because the members of a parti-
cular lodge are the best judges of it, and because, if a turbulent
member should be imposed upon them, it might spoil their har-
mony, or hinder the freedom of their communication, or even break
and disperse the lodge, which ought to be avoided by all true and
faithful.”*—See BALLOT.
* Revised Regulations, anno 1767.
364 UNIF_UPI
Unfavourable Report.—The unfavourable report of a committee
on the application of a candidate is equivalent to a rejection, and
precludes the necessity of a ballot.—For the reason, see ELECTION.
Universi Terrarum Orbis Architectonis per Gloriam Ingentis,
—By the Glory of the Grand Architect of the Universe.—This is the
caption to all balustres or documents emanating from a Sovereign
Inspector, or Supreme Council, of the thirty-third degree of the
Ancient Scotch rite.
Upright Posture—To man alone, of all the inhabitants of the
earth, has his Creator given an upright and erect posture, to elevate
his mind by the continual sight of the heavenly host, and by the
noble thoughts that his matural attitude inspires, to draw him from
the grovelling cares of earth to a contemplation of the divine
sources from whence he sprang. In the human race this erect
stature is the foundation of their dominion and superiority over all
the rest of the animal world.”
“Thus while the mute creation downward bend
Their sight, and to their earthly mother tend,
Man looks aloft, and with eternal eyes
Beholds his own hereditary skies.”f
The man who has planted his feet upon the immutable square of
morality, and whose body is erect in the proud consciousness of
virtue, is indeed worthy of the dominion which has been given him
over the beasts of the field and the fowls of the air. And the
Mason, remembering that “God hath made man upright,”; should
constantly endeavour to preserve that upright posture of his body
and his mind.
Urim and Thummim.—Two Hebrew words, tº n\S and thron
Aurim and Thummim, signifying, as they have been translated in
the Septuagint, “Light and Truth.” They were sacred lots worn
in the breast-plate of the High Priest, and to be consulted by him
alone for the purpose of obtaining a revelation of the will of God
in matters of great moment. What they were, authors on Jewish
antiquities have not been able to agree. Some suppose that the
augury consisted in a more splendid appearance of certain letters of
the names of the tribes inscribed upon the stones of the breast-plate;
others, that it was received by voice from two small images which
* Turner, Sac. His. World. I. lett. 21, p. 420.
† Pronaque cum spectant animalia caetera terram
Os homini sublime dedit: coelumque tueri
Jussit, et erectos ad sidera tollere vultus.
Ovid. Met., b. i., p. 84.
f Ecclesiastes, vii. 29. § Ahwazis wºu &A#4siz.
TJ RN-WIET 365
were placed beyond the folds of the breast-plate. A variety of other
conjectures have been hazarded; but as Godwyn observes, “He
spoke best who ingeniously confessed that he knew not what Urim
and Thummim was.”
But the researches of Egyptian archaeologists have thrown much
light upon this intricate subject, and relieved it of many of its
difficulties. It is now known that the Egyptian judges wore
breast-plates, having inscribed on them two figures, the one of the
Sun Ra, in a double sense, that of physical and intellectual light,
and the other that of the goddess Thºme, in her twofold capacity
of truth and justice.
Now, in Hebrew, the double capacity of anything is expressed
by the plural form of the noun. But the Egyptian Ra, the sum or
light, is in Hebrew Aw, and Thºme, truth is Thºme. A wr, in the
plural, is Aurim. Thºme, in the plural, is Thºmim. Now it seems
to me, and I have the high authority of the Egyptian archaeologists
with me, that the Aurim and Thummim of the Hebrew breast-plate
were borrowed from the breast-plates of the Egyptian judges.
Moses, we know, was versed in all the learning of the Egyptians,
and these very breast-plates had already been consecrated in the
eyes of the Jews by their seeing them worn as tokens of official
dignity by the ministers of justice, who were also High Priests in
that Egypt which had formerly been the land of their task-masters.
Urn.-The urn has been adopted as a memorial of death;
because, formerly, it was the custom, instead of burying corpses, to
burn them upon a funeral pyre, and deposit the ashes in an urn.
This custom was sometimes adopted by the Jews, as in the case of
Saul, whose body was burnt by the men of Jabesh, though their
usual method was that of inhumation. .
V
Weils. The veils of the tabernacle were of four colours, blue,
purple, scarlet, and white, or fine linen. These colours have been
adopted as the symbolic colours of masonry. White is the emblem
of innocence, and is found in the gloves and apron; blue is the
emblem of universal friendship, and is appropriated to the symbolic
degrees; Scarlet is the emblem of zeal and fervency, and is appro-
priated to the Royal Arch; purple, which is the union of blue and
Scarlet, is thence the emblem of unity and concord, and has been
adopted as the colour of the intermediate degrees between the
symbolic and the Royal Arch. The Jews, according to Josephus,
gave to these veils an astronomical signification, and supposed them
* Moses and Aaron, b. iv., ch. 8.
366 VEI–VIS
to represent the four elements. Fine white linen was a symbol of
the earth, because it was made out of flax, a production of the
earth; the blue, as the colour of the sky, was a symbol of the air;
the purple, of the sea, because it derived its colour from the murex,
a shell-fish that inhabits the sea; and the scarlet was the natural
symbol of fire.”
Weils, Masters of the Three officers of a Royal Arch Chapter,
who, being armed with a sword, and bearing a banner of the
appropriate colour, are stationed at the blue, purple, and Scarlet
veils. The white veil is guarded by the Royal Arch Captain.
Werger.—An officer in a Council of Knights of the Holy
Sepulchre, corresponding to the Senior Deacon in a symbolic lodge.
Visitation.—The official visit of the Grand Master and his
officers to a subordinate lodge, for the purpose of inspecting its
books and mode of work, is called a visitation. On this occasion
the lodge should be opened in the Master's degree; the Grand
Officers should be received with all the honours of masonry, and
the seats of the officers of the lodge should be surrendered to the
corresponding Grand Officers. This last is done as an acknow-
ledgment of the authority from which the lodge derives its Warrant
of Constitution.
The Grand Master and the Deputy Grand Master are entitled,
in all their visits to subordinate lodges, to certain privileges, which
are thus laid down in the English Constitutions:—
“The Grand Master has full authority to preside in any lodge,
and to order any of his Grand Officers to attend him; his Deputy
is to be placed on his right hand, and the Master of the lodge on .
his left hand. His Wardens are also to act as Wardens of that
particular lodge during his presence.”—P. 30.
“The Deputy Grand Master has full authority, unless the Grand
Master or Pro-Grand Master be present, to preside in every lodge
which he may visit, with the Master of the lodge on his right hand.
The Grand Wardens, if present, are to act as Wardens.”—P. 33.
But this power of presiding, in an informal visit, does not seem
to have been extended to the Grand Wardens; though, of course,
if the visit be official, and the Grand and Deputy Grand Masters
be absent, the Senior Grand Warden will preside as Deputy
Grand Master, and the Master of the lodge will, in that case, sit
on the right.
Visit, Right of.-Every Mason who is a working brother, that is
to say, who is a subscribing member of a lodge, has a right to visit
* Josephus, Antiq. Judaic, lib. iii., c. 7.
VIS 367
any other lodge as often as it may suit his convenience or his
pleasure.”
This right is guaranteed to every Mason by the most ancient
regulations. In the “Ancient Charges at the Constitution of a
lodge,” contained in a MS. of the Lodge of Antiquity in London, it
is directed, “That every Mason receive and cherish strange fellowes
when they come over the countrie, and sett them on worke, if they
will worke, as the manner is; that is to say, if the mason have any
mould-stone in his place he shall give him a mould-stone, and sett
him on worke; and if he have nome, the mason shall refresh him
with money unto the next lodge.”
This regulation is explicit. It not only infers the right of visit,
but it declares that the strange brother shall be welcomed. It refers,
however, only to the case of “strange fellowes,” whom we now
denominate transient brethren. But in the case of brethren who
reside in the place where the lodge is situated to which they
demand admittance, other and subsequent regulations have been
created. In this case it seems to be necessary that the visiting
brother shall be a member of some other lodge. This doctrine is
expressed in the following sections of the Constitution of the Grand
Lodge of England:—“A brother who is not a subscribing member
to some lodge shall not be permitted to visit any one lodge in the
town or place where he resides more than once during his secession
from the craft.”—P. 89.
A non-subscribing brother 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 pre-
fer working. But afterwards he is excluded, in order to discoun-
tenance those brethren who wish to continue members of the Order
and to partake of its benefits, without contributing to its support.
Another regulation on this subject is, that no visitor can be
admitted into a lodge, unless he is personally vouched for by a
brother present, or has submitted to a due examination.
A fourth regulation, and one that has lately given occasion to
considerable discussion, is, that a strange brother shall furnish the
lodge he desires to visit with a certificate of his good standing in
the order. The regulation requiring certificates has been said by
some to be an innovation. That it is not so, but, on the contrary,
was in force at an early period, will appear from the following
extract from the “Regulations made in General Assembly, December
27, 1663,” under the Grand Mastership of the Earl of St. Albans:–
“3. That no person hereafter who shall be accepted a Freemason
* I shall not enter upon the question that has been mooted by Brother Moore
(Freemason's Mag., vol. iii., p. 225), whether this is an inherent right. It will be
sufficient, as seen above, that the right is secured by the oldest regulations.
368 WOT_WAG
shall be admitted into any lodge or assembly until he has brought
a certificate of the time and place of his acceptation from the lodge
that accepted him, unto the Master of that limit or division where
such a lodge is kept.” This regulation has since been reiterated on
several occasions by the Grand Lodge of England in 1772, and at
subsequent periods by several of the Grand Lodges of this and
other countries.
The right of visit is, therefore, regulated by the following prin-
ciples:–Transient brethren may visit lodges, provided they prove
themselves qualified by a voucher or by examination, and by the
possession of a certificate; and resident brethren, after the first
visit, only while they are contributing members to the order.
Voting.—Voting in lodges viva voce is an innovation. The
ancient method was by holding up one of the hands. In the Regu-
lations of the Grand Lodge of England, revised in 1767, it is said,
“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 on such occasions.”
Vouching.—To vouch is to bear witness; vouching for a brother
is, therefore, bearing witness that he is a true and trusty Mason.
And no one can, of course, give this testimony of a stranger's
character, unless he has personally satisfied himself of his qualifi-
cations.
A candidate's letter must be signed by two brethren, one of
whom vouches for his possessing the necessary qualifications,
moral, mental, and physical, and is hence called the voucher; and
the other, upon this vouching, recommends him to the lodge; and
no candidate, unless thus properly vouched for, can be suffered to
enter upon the ceremonies of initiation.
W
Wages.—There are various masonic traditions respecting the
wages paid to the workmen at the building of the Temple. The
whole is stated to have been equal to £140,000,000 sterling, but
the authorities differ as to the proportion in which it was distri-
buted. Of course, the higher the degree the higher must have
been the amount of wages. A Master must have received more
than a Fellow-Craft.
There was an old tradition among the English Masons, that the
men were paid in their lodges by shekels—a silver coin of about the
value of 2s. 3d. Sterling—and that the amount was regulated by
WAR 369
the square of the number of the degree that the workman had
attained. Thus, the Entered Apprentice received one shekel per
day; the Fellow-Craft, who had advanced to the second degree,
received the square of 2, or 2 × 2 = 4 shekels; and the Mark Man,
or third degree, received the square of 3, or 3 × 3 =9 shekels; whilst
the ninth degree, or Super Excellent Mason, received the square of
9, or 9 + 9 = 81 shekels.
According to this tradition, the pay-roll would be as follows:—
An Entered Apprentice received 1 shekel or £0 2 3
A Fellow-Craft, 35 4 , . () 9 0
A Mark Man, . 25 9 , 1 0 3
A Mark Master, 35 16 , I 16 0
A Master Mason, 35 25 ,, 2 16 3
An Architect, 32 36 ,, 4. 1 0.
A Grand Architect, 25 49 ,, 5 10 3
An Excellent Mason, , 64 , 7 4 0
A Super Excellent Mason, 81 , . 9 2 3
But this calculation seems to have been only a fanciful specula-
tion of some of our ancient brethren.
The traditions preserved among us relate only to the pay of the
Fellow-Crafts, and carry with them a much greater air of pro-
bability.
According to these, such of the Fellow-Crafts as worked in the
quarries, and had been made the possessors of a mark, received
their wages in specie, at the rate of a half shekel a-day, and were
paid on the sixth day of the week, at the office of the Senior Grand
Warden of their lodge. But all the other Fellow-Crafts received
theirs in the middle chamber, and were paid in corn, wine, and oil,
according to the stipulation of King Solomon with Hiram, King of
Tyre: “And, behold, I will give to thy servants, the hewers that
cut timber, twenty thousand measures of beaten wheat, and twenty
thousand measures of barley, twenty thousand measures of wine,
and twenty thousand baths of oil.”—(2 Chron. ii. 10).
Wardens,—Two officers in a symbolic lodge, whose duty it is to
assist the Worshipful Master in the government of the craft. The
first of these officers is called the Senior, and the second the Junior
Warden.
Senior Warden.—The duties of a Senior Warden are highly im–
portant. He is, under the Master, to superintend the craft during
labour, and, in his absence, to preside over the lodge. With
the Worshipful Master and the Junior Warden, he represents
the lodge in the Grand Lodge. The Senior Warden has the privi-
lege of appointing the Junior Deacon; and to him, when the Mas-
ter is otherwise engaged, are all reports to be made by that officer.
2 B -
370 WAR
His jewel is a level—an emblem of the equality and harmony which
should exist among Masons in the lodge while at work. Before the
Senior Warden is placed, and he carries in all processions, a column,
which is a representation of the right-hand pillar that stood at the
porch of King Solomon’s Temple.
In case of the death, removal from the State, or expulsion of the
Master, the Senior Warden presides-over the lodge for the remainder
of his term of office. During the temporary absence of the Master,
the Senior Warden will sometimes, through courtesy, resign the
chair to a former Past Master; yet, in this case, the latter officer
derives his authority from the Warden, and cannot act until this
officer has congregated the lodge. The same thing is applicable to
the Junior Warden, in case of the absence both of the Master and
the Senior Warden. This rule arises from the fact that the War-
rant of Constitution is granted to the Master, Wardens, and their
successors in office, and not to the members of the lodge. A lodge,
therefore, cannot be legally congregated without the presence of at
least one of these officers, or a Past Master.
Junior Warden.—The Junior Warden presides over the craft
during refreshment, and in the absence of the Worshipful Master
and Senior Warden he performs the duties of presiding officer.
The jewel of the Junior Warden is a plumb, emblematic of the
rectitude of conduct which should distinguish the brethren when,
during the hours of refreshment, they are beyond the precincts of
the lodge. His seat is in the S. ..., and he represents the Pillar of
Beauty. He has placed before him, and carries in procession, a
column, which is the representative of the left-hand pillar which
stood at the porch of Solomon's Temple.”
One other regulation in relation to these officers requires to be
mentioned. When the lodge, by death or otherwise, is deprived of
the services of any of the other officers, an election may be imme-
diately held, under the dispensation of the Grand Master, to supply
the vacancy. But no election can be had to supply the place ad
'nterim of either the Master or Wardens, while one of the three
remains. If two of them, as, for example, the Master and Senior
Warden, have died or been deposed, the Junior Warden must
occupy the chair during the remainder of the term, and appoints
his Wardens pro tempore at each communication, until the regular
constitutional night of election. It is only in the case where the
whole three have died, or otherwise left the lodge, that a dispensa-
* The two columns, which in the York rite are small, and placed upon the
pedestals of the two Wardens, are much better represented in the French rite,
There, two large pillars of bronze, ornamented with net-work, lily-work, and pome-
granates, are placed on each side of the entrance of the lodge, in the west, and at
their bases are placed two triangular tables, at which the Wardens are seated.
WAR, 371
tion can be granted for an election to supply their place. Because,
by the regulation granting to them only the Warrant of Constitu-
tion, without at least one of them to preside, and to assume the
authority delegated by the Warrant of Constitution, the lodge is
virtually extinct.
The situation of the three superior officers in the lodge differs
somewhat in the different rites. In the French rite they are
placed in the east, in a triangular form; in the Scotch rite the
Wardens are in the west; in the York rite, their respective situa-
tions are well known. -
The Senior and Junior Wardens are also officers in an Encamp-
ment of Knights Templars, whose duties are, in some respects,
similar to those of the Senior Deacon in a symbolic lodge.
Wardens, Grand.—The Grand Wardens, who are the assistants
of the Grand Master in the government of the Grand Lodge, must
be Past Masters of skill and good report. In the absence of the
Grand and Deputy Grand Master, the Senior Grand Warden takes
the chair, and in his absence, the Junior. And, in case of the
death of the Grand Master, the same order of precedence is to be
observed, until a new Grand Master is elected.
In visitations, when the Grand Master and his Deputy are
absent, the Senior or Junior Grand Warden may preside; but in this
case he acts only as a Deputy, and must be received with the honours
due to his rank, the Master of the lodge sitting on his right hand.
When a Grand Warden attends in the procession of a private
lodge, he takes place immediately after the Master of the lodge,
and two Deacons, with black rods, are to attend him; but the Book
of Constitutions is not borne before him : this can only be carried
in a procession where the Grand Master or his Deputy is present.
Warder.—An officer in an Encampment of Knights Templars,
whose duties are similar in general to those of the Junior Deacon
of a symbolic lodge.
Warrant of Constitution,-No assemblage of Masons can be
legally congregated for work, as a lodge, except under the authority
of a Warrant of Constitution, granted by some Grand Lodge. This
regulation has been in existence ever since the present organization
of Grand Lodges, though formerly, a sufficient number of brethren
meeting together within a certain district, with the consent of the
civil authorities of the place, were empowered to make Masons,
and to practise the rites of Freemasonry; and this privilege was
inherent in them as individuals: it was, however, on the organiza-
tion of the order in its present form, resigned into the hands of the
Grand Lodges. -
372 WEL–WHI
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. 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.
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 proceed 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 Constitution be taken out of the room,
during the session of the lodge, the authority of the Master
instantly ceases.
It is called a “Warrant of Constitution,” because it is the instru-
ment which authorizes or warrants the persons therein named to
open and constitute a lodge.
Welcome. It is the duty of every lodge to welcome and clothe
every worthy and well-qualified brother who visits it;-that is, to
receive him with the honours due to his rank, and to furnish him,
if necessary, with the proper, investiture; and a particular officer,
the Senior Deacon, is directed to see that this duty is performed.
West.—In the early ages of the world the wisdom of men was
concentrated in the easternmost parts of the earth; and the nations
which had disseminated themselves along the shores of the Medi-
terranean, to the west of the plains of Shimar, were obliged to
return towards the East in search of the knowledge of their fore-
fathers. The West was then a place of darkness, and he who
sought light was obliged to leave it and travel to the East. In
astronomy there is the same peculiarity in relation to the course
of light. The earth revolves upon its axis from west to east. But
the sun rises in the latter point, and while the eastern hemisphere
is enjoying the light of day, the western parts of the globe are
enveloped in darkness; until, by the diurnal revolution of the
earth, they are brought towards the East, and placed within the
influence of the enlightening rays of the Solar orb. Masons do not
forget these facts in history and Science; and they know that he
who, being in the darkness of the West, would seek true light,
must travel to the East.
White.—One of the emblematic colours of masonry, which is
WID—woM 373
preserved in the apron and gloves with which the initiate is
invested. It is a symbol of innocence and purity. The white
investiture, as may be seen throughout this work, was a part of the
ceremonies of all the ancient mysteries.
Widow's Son-One of the most illustrious personages in masonic
history is so called, because he is described in Scripture as having
been “the son of a widow of the tribe of Naphtali.”
Winding Stairs.-These constitute an important part of the
esoteric instruction of masonry. We are told in 1 Kings vi. 8,
that “they went up with winding stairs into the middle chamber.”
Masonic tradition tells that there were fifteen steps, divided into
unequal courses. The English Masons formerly said that there
were twenty-seven, divided into one, three, five, seven, and eleven,
but they have now abandoned the eleven of the last course, and
leave but sixteen. The one they refer to the unity of God.
Wisdom.—One of the three principal supports of masonry. It
is represented by the Corinthian column, and the W. M...;
because the Corinthian column wisely combines the strength with-
out the massiveness of the Doric, as well as the grace, elegance,
and beauty of the Ionic; and because it is the duty of the W. M...
to superintend, instruct, and enlighten the craft by his superior
wisdom. Solomon, King of Israel, is also considered as the column
of wisdom that supported the Temple.
Woman—The objection so often made by the fair sex, that they
are most ungallantly refused an entrance into our order, and a know-
ledge of our secrets, is best answered by a reference to the originally
operative character of our institution. That woman is not admitted
to a participation in our rites and ceremonies, is most true. But it
is not because we deem her unworthy or unfaithful, or deny her
the mind to understand, or the heart to appreciate our principles;
but simply because, in the very organization of masonry, man alone
can fulfil the duties it inculcates, or perform the labours it enjoins.
Free and speculative masonry is but an application of the art of
operative masonry to moral and intellectual purposes. Our ances-
tors worked at the construction of the Temple of Jerusalem ; while
we are engaged in the erection of a more immortal edifice—the
temple of the mind. They employed their implements for merely
mechanical purposes; we use them symbolically, with more exalted
designs. .
Thus, in all our emblems, our language, and our rites, there is a
beautiful exemplification and application of the rules of operative
masonry, as it was exercised at the building of the Temple. And as
Ring Solomon employed in the construction of that edifice only
374 WOR-XER,
hale and hearty men, and cunning workmen, so our lodges, in imi-
tation of that great exemplar, demand as the indispensable requisite
to admission, that the candidate shall be free-born, of lawful age,
and in the possession of all his limbs and members, that he may be
capable of performing such work as the Master shall assign to him.
Hence it must be apparent that the admission of women into
our order would be attended with a singular anomaly. As they
worked not at the Temple, neither can they work with us. But we
love and cherish them not the less. One of the holiest of our mystic
rites inculcates a reverence for the widow, and pity for the widow's
son. The wife, the mother, the sister, and the daughter of the
Mason, exercise a peculiar claim upon each Mason's heart and
affections. And while we know that woman’s smile, like the mild
beams of an April sun, reflects a brighter splendour on the light of
prosperity, and warms with grateful glow the chilliness of adversity,
we regret, not the less deeply because unavailingly, that no ray of
that sun can illume the recesses of our lodge, and call our weary
Workmen from their labours to refreshment.
Work-See LABOUR.
Working Tools—In Great Britain, are divided into three classes:
first, those made use of in blocking out stones—viz., the twenty-four-
inch-gauge, the gavel, and the chisel, which appropriately belong to
the Apprentice; second, those made use of in joining the stones so
as to form walls, buildings, &c., are peculiarly assigned to the
Fellow-Craft—they are the square, level, and plumb-rule; whilst,
third, those requisite for the Architect to lay out his ground and
draw plans are assigned to the Master Mason—they are the skirret,
pencil, and compasses.—See also IMPLEMENTs.
Worshipful.-The title given to a symbolic lodge, and to its pre-
siding officer, the Master. Past Masters, after leaving the chair,
still retain the title of Worshipful. In the French rite the lodge
is called “Respectable,” and the Master “le Vénérable.”—See
MASTER OF A LODGE, for the duties of this officer.
X
Xerophagists.-Pope Clement XII. having issued a Bull forbid-
ding the practice of Freemasonry, the Masons of Italy, who con-
tinued to meet, for the purpose of avoiding the penalties of the
Bull, called themselves Xerophagists. The word means literally
dry livers—persons who do not drink; and they adopted the title,
because they introduced something like the principle of total absti-
mence from intoxicating drinks into the institution.
YEA—ZED 375
Y
Year of Light—Anno Lucis.—The date used by symbolic Ma-
sons, as being the era of the creation, when LIGHT was called into
existence by the fiat of the Almighty, and when the true principles
which distinguish our order first received their birth. Masons do
not now adopt this era because they any longer believe that Free-
masonry, as it now appears, is to be dated from the creation; but
simply because the great moral and religious system which masonry
has preserved amid ages of darkness is coeval with the hour when
the Supreme Will called light and life into existence.
York.-A city in the north of England, memorable for being the
place where Freemasonry was officially re-established in that king-
dom, and the first Grand Lodge formed in 926, by Prince Edwin,
the brother of King Athelstane, from whom he purchased a free
charter for that purpose.”
York Rite.—The Ancient York rite is that practised by all Eng-
lish and American lodges, though it has deviated somewhat from its
original purity. It derives its name from the city of York, where
the first Grand Lodge of England was held.
The Ancient York rite originally consisted of but the three
primitive degrees of Ancient Craft Masonry; but in America four
others have been added to it; and its degrees, as it is at present
practised, are as follows:–1. Entered Apprentice; 2. Fellow-
Craft; 3. Master Mason; 4. Mark Master; 5. Past Master; 6. Most
Excellent Master; 7. Holy Royal Arch. In some of the United
States two other degrees are also given in this rite, those of Royal
and Select Master. The order of High Priesthood is also given, as
an honorary degree appertaining to the presiding officer of a Royal
Arch Chapter.
The York rite is the mother of all the other rites; from it they
have separated as so many schisms: it is the most ancient, the most
simple, and most scientific; and so far as my knowledge of the
other rites extends, with the principal of which I am sufficiently
acquainted, I may be permitted to say, that it is the only one in
which the true system of symbolic instruction has been preserved.
Z
Zedekiah. The last King of Judah, before the captivity of
Babylon, in whose reign the Temple was destroyed by Nebuchad-
mezzar. The eyes of Zedekiah were put out, and being loaded with
* See this work, p. 115.
376 ZEN-ZIN
chains of brass, he was carried a captive to Babylon, where he
afterwards died. *
Zenith-That point of the heavens situated immediately over
the head of the spectator, and which the sun reaches at meridian.
The Supreme Councils of the thirty-third degree of the Ancient
Scotch rite do not date their documents, as other Masons do, from
the Orient, but from the Zenith.
Zeredatha.-A town of Judea, thirty-five miles north of Jerusa-
lem, in the clay ground near which Hiram Abif cast the sacred
vessels of the Temple.—See CLAY GROUNDs.
Zerubbabel.-The grandson, though called by Ezra, the son, of
Salathiel, who was the son of Jecomiah, King of Judah. He was
therefore of the royal race of David. He was born at Babylon, as
the Hebrew signification of his name imports, and returned to
Jerusalem in the beginning of the reign of Cyrus, with the Sacred
vessels of the Temple, which Cyrus had committed to his care, as
the chief of the Jews who were in captivity at Babylon. He laid
the foundations of the second Temple, and restored the worship of
the Lord and the usual sacrifices. He is represented by the second
officer in the Royal Arch degree. The incidents of Zerubbabel's
life are also referred to in several other degrees, such as Knight of
the Red Cross, Knight of the East, and Prince of Jerusalem.
In Britain, the title of the superior or presiding officer of a Royal
Arch Chapter.
Zinnendorf, Rite of Count Zinnendorf, chief physician of the
Emperor Charles VI., invented a new rite, which was a modifica-
tion of the Illuminism of Avignon, adding to the mysteries of
Swedenborg, of which this latter rite was principally composed,
several things taken from the Scotch, German, and Swedish degrees,
as well as from Templar Masonry. His system consisted of seven
degrees, divided into three sections, as follows:—
I. Blue, or St. John’s Masonry, 1. Entered Apprentice; 2.
Fellow-Craft ; 3. Master Mason.
II. Red Masonry, 4, Scotch Apprentice and Fellow-Craft ;
5. Scotch Master. .
III. Capitular Masonry, 6. Favourite of St. John ; 7. Elected
Brother.
Zinnendorf died in the year 1800, having attempted, without
success, to introduce his system into England.
APPENDIX.
CEREMONIAL, AS PRACTISED IN SCOTLAND, AT CONSECRATING
A NEW LODGE, OR A LODGE-ROOM ONLY, OR BOTH ; AND ALSO
AT THE USUAL INSTALLATION OF OFFICE-BEARERS OF A LODGE.
CEREMONIAL TO BE OBSERVED AT THE CONSECRATION AND
ERECTION OF A DAUGHTER LODGE.*
THE Lodge-Room having been properly tyled, and it having been
ascertained that none but Masons are present, the Grand Lodge or
Provincial Grand Lodge will be opened in the first degree, by the
M. W. the Grand Master, the R. W. the Provincial Grand Mas-
ter, or presiding Brother (as the case may be). The W. W. the
Grand or Provincial Grand Chaplain shall then commence the
ceremony of constituting and consecrating the Lodge by offering
up the following prayer:—
O adorable Lord God, Maker of all things, and Judge of all
men, regard, we humbly beseech Thee, with Thy special favour,
this our present undertaking, and grant that the work which we
now commence in Thy name may conduce to Thy glory, and to the
good, temporal and eternal, of Thy dependent creatures. Let a
scrupulous regard to the obligation which, in Thy name, and under
Thine all-seeing eye, shall be herein entered into, distinguish all
upon whom the privileges of Initiation shall be conferred,—that
they, abounding in all holy conversation and godliness, may become
true and worthy members of our venerable Order, and that their
practice may, in all things, correspond with their profession.
Response by the Brethren.—So mote it be
BIONOURS.
SOLEMN MUSIC,
Then shall be read Psalm czXxiii.
HONOURS.
* This ceremonial, with some few additions and alterations, will serve also for the
consecration of a Hall, or building set apart for the purposes of Masonry,
378 APPENDIX.
Oration on the “Nature and Objects of Masonry” by the W. W.
the Grand or Provincial Grand Chaplain.
ANTHEM.
When earth's foundation first was laid
By the Almighty Artist's hand,
'Twas then our perfect, our perfect laws were made,
Established by his strict command. .
CHORUS.—Hail! mysterious, hail! glorious masonry,
That makes us ever great and free.
In vain mankind for shelter sought,
In vain from place to place did roam,
Until from Heaven, from Heaven he was taught
To plan, to build, to fix his home.
Hail! mysterious, &c.
Illustrious hence we date our Art,
Which now in beauteous piles appear;
And shall to endless, to endless time impart,
How worthy and how great we are.
Baill mysterious, &c.
Nor we less fam'd for every tie
By which the human thought is bound;
Love, truth, and friendship, and friendship socially
Unite our hearts and hands around.
Hail! mysterious, &c.
Our actions still by virtue blest,
And to our precepts ever true,
The world admiring, admiring shall request
To learn, and our bright paths pursue,
Hail! mysterious, &c.
The R. W. the Grand Secretary or Provincial Grand Secretary
(as the case may be), will read the charter in favour of the Lodge
(here insert name of Lodge).
[The jewels, clothing, &c., of the Lodge will then be delivered to
the M. W. the Grand Master, the R. W. the Provincial Grand
Master, or presiding Brother (as the case may be); after which the
Master and other Officers Elect will be presented by the Grand
APPENDIX. 379
Secretary or his representative, and the Brethren will be asked if
they are satisfied with each and all of them. The M. W. the
Grand Master or presiding Brother will then direct their Secretary
to read the minutes of their previous meetings.]*
Then shall be read or chanted Psalm xcv., verses 1 to 7,-
O come, let us sing unto the Lord: let us make a joyful noise to
the Rock of our salvation.
Let us come before His presence with thanksgiving, and make
a joyful noise unto Him with psalms.
For the Lord is a great God, and a great King above all gods.
In His hand are the deep places of the earth: the strength of the
hills is His also.
The sea is His, and He made it; and His hands formed the dry
land.
O come, let us worship and bow down: let us kneel before the
Lord our Maker.
For He is our God; and we are the people of His pasture, and
the sheep of his hand.
Glory be to God on high
As it was in the beginning, is now, and ever shall be, world
without end; (or) For His mercy endureth for ever. Amen.
The W. W. the Grand or Provincial Grand Chaplain will then
offer up the following prayer:-
Great Architect of the universe! Maker and Ruler of all
worlds! deign, from Thy celestial Temple, from realms of light
and glory, to bless us in all the purposes of our present assembly.
We humbly invoke Thee to give us at this, and at all times,
wisdom in all our doings, strength of mind in all our difficulties,
and the beauty of harmony in all our communications.
Permit us, O Thou Centre of light and life, great Source of love
and happiness, to erect this Lodge, and now solemnly to consecrate
it to Thy honour and glory !
If the Hall or Lodge-Room is to be consecrated the Chaplain
will here pause, and the following be introduced :—
Response by the M. W. the G. M., or the R. W. the Prov. G. M.–
Glory be to God on high
Response by the Brethren.—As it was in the beginning, is now,
and ever shall be, world without end. Amen.
The consecration elements are then sprinkled on the Lodge-
Room; after which the Chaplain resumes:
Grant, O Lord our God, that they who are [now about to
* The above paragraph, marked thus [ ], is to be omitted when a Hall or Lodge-
Room only is to be consecrated.
380 APPENDIX.
be”] invested with the government of this Lodge may be endued
with wisdom to instruct their Brethren in all duties, May
brotherly love and charity always prevail among the members of
this Lodge; and may this bond of union continue to strengthen
the lodges throughout the world ! .
Bless all our Brethren wheresoever dispersed, and grant speedy
relief to all who are either oppressed or distressed.
We humbly commend to Thee all the members of Thy whole
family: may they increase in the knowledge of Thee, and in the
love of each other.
Finally, may we finish all our works here below with Thine
approbation; and then have our transition from this earthly abode
to Thy heavenly Temple above, there to enjoy light, glory, and
bliss ineffable.
Response by the M. W. the G. M. or the R. W. the Prov. G. M.–
Glory be to God on high
Response by the Brethren.—As it was in the beginning, is now,
and ever shall be, world without end. Amen.
BIONOURS.
SOLEMN MUSIC.
* During which the members of the new Lodge, passing round,
do homage to the Grand or Provincial Grand Lodge.
* The M. W. the Grand Master, or presiding Brother (as the
case may be) will then cause the Grand Director of Ceremonies to
proclaim the Lodge as follows:—
* BRETHREN,-I am directed by the Most Worshipful (here insert
the name) Grand Master Mason of Scotland, to make proclama-
tion, that by virtue of the power and authority of the Grand Lodge
these Brethren are now constituted a regular Lodge of Free and
Accepted Masons, by the title and designation of the Lodge (here
insert the name), to be holden in (here insert the place). And from
henceforth they are fully empowered to exercise all their rights
and privileges, agreeably to the tenure of their charter, the laws of
the Grand Lodge, and the ancient usages of the fraternity; and
may God be with them.
* Response by the Members of the Grand or Provincial Grand
Lodge only.—So mote it be.t
Part of 2d Chronicles, chapter vi., verses 12, 14, 17-21, 33 middle,
41; chapter vii., verses 1, 3, 12-18;—or, of 1st Kings, chapter viii.,
verses 22, 23, 26-30, 43 middle, 60; and chapter ix., verses 3-5,-
*To be omitted when the Hall only is to be consecrated.
f The paragraphs marked thus * are to be omitted when the Hall, or Lodge-
Room only, is to be consecrated.
APPENDIX. 381
will then be read by the Very Worshipful the Grand or Provincial
Grand Chaplain.
ANTHEM, ACCOMPANIED BY MUSIC.
To Heaven's high Architect all praise,
All praise, all gratitude be given;
Who deign'd the human soul to raise,
By mystic secrets sprung from Heaven.
CHORUS.
Sound aloud the Great JEHOVAH's praise;
To Him the dome, the temple raise.
HONOURS.
CEREMONIAL TO BE OBSERVED AT THE INSTALLATION OF
THE OFFICE-BEARERS OF A LODGE.
[Formerly no one obtained the degree of Master Mason until he became, or was
about to become, the Master of a Lodge; but since the beginning of the
eighteenth century all Craftsmen, after a short probation, received it to qualify
them for that high office. In England and Ireland the Master Elect receives
certain secret instructions in presence of those only who have “passed the
Chair,” or been installed Masters of Lodges, in order to distinguish him from
the non-official Masters; but in Scotland the Grand Lodge has uniformly held
that giving these instructions separately is an innovation on the ancient land-
marks of St. John's Masonry.]

The Lodge having been opened in the first degree,_Entered
Apprentices being allowed to be present, and the jewels, cloth-
ing, &c., of the Lodge placed before the presiding or installing
Brother,” he will desire the Master Elect, as well as his Depute
and Substitute Masters, to come forward, and address them as
follows:—
BRETHREN,-Having been elected by the members of your Lodge
to the respective offices of Master, Depute Master, and Substitute
Master, I shall have much pleasure in installing you therein; but
previous to your installation it is requisite that you assent to some
of the charges and regulations which point out the duty of a
Master of a Lodge. These will now be read to you:-
1. You agree to be a good man and true, and strictly to obey
the moral law.
* At the consecration of a new Lodge the charges ought to be read by the Grand
(or Provincial Grand) Secretary; but at the usual or annual installation, the
presiding Brother, or a Past Master, does so, as the Secretary is not yet installed.
382 Arrespix.
2. You agree to be a peaceable subject, and cheerfully to con-
form to the laws of the country in which you reside.
3. You promise not to be concerned in plots or conspiracies
against government, but patiently to submit to the decisions of the
Supreme legislature. -
4. You agree to pay a proper respect to the civil magistrate;
to work diligently, live in credit, and act honourably with all men.
5. You agree to hold in veneration the original rulers and patrons
of the Order of masonry, and their regular successors, Supreme and
subordinate, according to their stations; and to submit to the
awards and resolutions of your Brethren, in Grand Lodge assem-
bled, in every case consistent with the constitutions of the order;
and that you will not, in Scotland, practise or recognize in connec-
tion with Lodges of St. John's Masonry, any degrees except those
of Apprentice, Fellow-Craft, and Master Mason.
6. You agree to avoid private quarrels, and to guard against all
intemperance and excess.
7. You agree to be cautious in your behaviour, courteous to your
Brethren, and faithful to your Lodge. -
8. You promise to respect true and faithful Brethren, and to
discountenance all impostors and dissenters from the original plan
of the institution.
9. You agree to promote the general good of society, to cultivate
the social virtues, and to propagate the knowledge of the art of
Masonry, so far as your influence and ability can extend.
10. You admit that it is not in the power of any man, or body
of men, to make alteration or innovation in Masonry.
11. You promise to submit to the M. W. the Grand Master for
the time being, and to his officers, when duly installed; and strictly
to conform to every regulation of the Grand Lodge that is not
subversive of the principles of Masonry.
12. You admit that no lodge can be constituted without a
charter from a Grand Lodge, or other supreme body entitled to
grant them, nor any countenance given to an irregular lodge, or
to any person clandestinely initiated therein; and that no proces-
sion, consecration, or other ceremonial of Masons, clothed with the
badges of the order, can take place without the special license of
the Grand Lodge, or of the Provincial Grand Master of the dis-
trict, or (in his absence) of his Depute or Substitute.
13. You admit that no person can be regularly made a Mason,
or admitted a Mason, of any lodge, without previous notice, and
due inquiry into his character.
14. You promise that no visitors shall be received into your
Lodge without due examination, or producing proper vouchers of
initiation in a regular lodge. -
APPENDIX. 383
The presiding Brother then addresses the Masters Elect thus:—
Do you now, Brethren, cheerfully submit to these several
charges and regulations of the Grand Lodge of Free and Accepted
Masons of Scotland, and promise to support them, as all good
Masters have done?
The Masters Elect having signified their assent, the presiding
Brother shall then proceed as follows:—
Then, Brethren, in consequence of the recommendation I have
received of you, and your cheerful conformity to the charges and
regulations rehearsed, and since it is the will and pleasure of the
Brethren of this Lodge that you become Masters thereof for the
usual time, as they confide in your known good behaviour, and
think you fit and proper persons to discharge the duties of Said
office, I must inform you that you are not only to walk uprightly
before God and man, and strictly to follow the rules and constitu-
tions of Masonry in general, but also to adhere to the by-laws of
this Lodge in particular.
You will now step forward to the altar, and take the oath de
fideli, viz.:- -
“I, ............ in the presence of the G. A. of the U., do solemnly
“promise to perform the duties of the office of Master or Depute
“Master, or Substitute Master (as the case may be), faithfully, zeal-
“ously, and impartially, to the best of my ability, during the
“ensuing twelve months, unless a successor shall have been pre-
“viously appointed and installed in my stead: That while in the
“chair I will not permit or suffer any deviation from the ancient
“customs and landmarks of the order recognized by the Grand
“Lodge of Scotland, nor administer, or cause to be administered,
“any ceremony contrary to, or subversive of our constitutions: .
“That I will maintain pure and unsullied the genuine tenets of
“ the order: That I will observe, and as far as lies in my power
“strictly enforce those charges and regulations to which I have
“ now given my assent, and otherwise conscientiously perform my
“ duty as Master of the Craft. So help me God!”
Brother [A, B.], you have been elected Master of this Lodge. I
invest” you with this jewel belonging to that office. It consists of
the square and compasses, an arc of a circle, and a star represent-
ing the Swn. The square denotes in a moral sense that you are to
regulate your actions by rule and line, and to harmonize your con-
duct by the principles of morality and virtue; and the compasses,
that although you have been called to the high position of Master
* The Master is installed as the representative of the absent Master Masons of the
Lodge; the Senior Warden as that of the absent Craftsmen, and the Junior Warden
of the Entered Apprentices.
384 APPENDIX.
of this Lodge, you are not to rule tyrannically, but to behave cour-
teously to the Brethren. As the compasses on the arc of a circle
indicate that it is the duty of every Master to lay down plans for
his workmen, so they teach that however exalted be your station
in society you have certain duties to perform to those who are not
so fortunate as yourself, and for the fulfilment of which you must
one day give an account to the All-seeing Eye, on which, typified
by the sun or star on the jewel, you ought at all times to place
your reliance. [The Holy Bible, which is never shut in a lodge,
teaches us to love God; and unless our motives be founded on that
love, and our actions spring from it, all the morality in the world
is of no avail.]*
Brother [C. D.], I invest you, as Depute Master, with this square
and compasses, being the insignia of your office. The square has
the two ends of unequal length, the short one pointing to time, the
other to eternity; so the compasses, combined with the square,
will teach you not only to be contented with your lot on earth, and
thankful for what your Heavenly Father bestows on you in this
world, but that you should press forward in the paths of virtue,
and have in view the attainment of a blessed immortality. In the
absence of the Master (and of any Past Master of the Lodget) you
will take upon you the duties of the chair.
Brother [E. F.], I invest you as Substitute Master. It is your
duty to preside in the Lodge when the Master or his Depute can-
not be present. Your jewel is the square, which denotes in a
moral sense that you are worthy of the office they have conferred
upon you; and in its emblematic sense, that as when applied to
work it shows whether it be straight, level, and correct, so you are
to observe that your conduct and actions, as well as those of the
Brethren (at least in lodge assembled), are guided by the stern
principles of justice. --
Again, addressing the Right Worshipful Master Elect :—
Right Worshipful Sir, I now place in your hand this mallet; or
maul: it has for long been the symbol of authority over the
Brethren. As the chisel demonstrates to us the advantage of dis-
cipline, and the mallet, when applied to it, lopes off excrescences
and smoothes surfaces, we are thus taught to correct irregularities,
and reduce man to a proper level; so that, by quiet deportment, he
may, in the school of discipline, learn to be content. What the
* When a Chaplain is to be afterwards invested, the sentence marked [ ] may be
here omitted, and inserted into the address to him.
# To be omitted at the consecration of a new Lodge.
f This is the mallet of the Lodge, not that of the Installing Brother, which he does
not relinquish until the conclusion of the whole ceremonial,
APPENDIX. 385
mallet is to the workman, enlightened reason is to the passions; it
curbs ambition, depresses envy, moderates anger, and checks every
rising frailty. -
I have now to wish you happiness and prosperity, and I pray the
Grand Architect of the universe, of His infinite mercy and good-
ness, to guide and direct you in all your actions, and to preserve
you from any breach of the duties of the high office to which you
have been called.
The new Master is then conducted to the chair of his Lodge (in
front of that of the Installing Brother), his Depute and Substi-
tute standing on his right and left. The members of the new
Lodge then advance in procession, paying due homage to the new
Master, and signify their subjection and obedience by the usual
salutations in the first degree.
BIONOURS.
This part of the ceremony being concluded, the Wardens and
other Office-bearers are requested to advance to the altar, and the
Installing” Brother will then take their oaths de fideli, viz.:-
“I, ........... ... do hereby agree to accept of the office of Senior
“Warden or Junior Warden, &c. (as the case may be), of the Lodge
& 6 , and solemnly promise, to the best of my ability, to dis-
“charge faithfully, zealously, and conscientiously, its duties during
“ the ensuing twelve months, unless a successor shall be previously
“appointed and installed in my stead, and that I will do my
“utmost to forward the interests of the Lodge, and support the
“Master in his various duties. So help me God.”
The Office-bearers are then invested, in succession, with the
insignia or jewels of their office, and addressed as follows:—
Brother [G. H.], you are, by the consent of this Lodge, elected
Senior Warden thereof for the usual time, in consequence of which
I now invest you with this jewel as the insignia of your office.
Observe, it is a level, to denote to you, in its moral sense, that we
are descended from the same stock, partake of the same nature, and
share the same hope ; and that though distinctions among men are
necessary to preserve subordination, yet no eminence of station can
make us forget that we are Brethren; and, in its emblematic sense,
that in all masonic concerns you are to consider your Brethren as
strictly on a level with you. Your early and regular attendance
* When the Most Worshipful the Grand Master and his Officers attend to consti-
tute a new Lodge, the Grand Wardens may invest the Wardens, the Grand Treasurer
invest the Treasurer, and so on. Sometimes the new Master enters immediately on
the duties of his office by administering the oath de fideli to, and investing the
Wardens, &c.; but it is more convenient in practice, that at all installations the pre-
siding or Installing Brother conduct the whole ceremonial.
2 C
386 APPENDIX.
at your Lodge is particularly necessary, in order to assist to the
utmost in your power and skill in the good management thereof.
Brother [I. J.], you have been, by the consent of this Lodge,
elected Junior Warden thereof for the usual time, in consequence
of which I invest you with this jewel as the insignia of your office.
Observe, it is a plumb-rule, with a plummet affixed, to denote to
you, in its moral sense, that you owe your promotion to your up-
rightness and integrity, and that you are at all times to be upright
in your conduct; and, in its emblematic sense, that in the discharge
of the many duties of this difficult and arduous office, and in all
masonic concerns, you are to take especial care to act with perfect
uprightness, so that if your jewel should be figuratively applied, it
will be found so.
Worshipful Senior and Junior Wardens, those columns,” the
badges of your office, I entrust to your care, not doubting your
vigilance and attention.
The Senior and Junior Wardens are then conducted to their
seats and saluted.
The Treasurer is then invested with the insignia of his office:–
Brother [K. L.], by investing you with this jewel, I have to re-
mind you that it is your duty to collect subscriptions and other
fees, and keep an exact account of the Lodge expenses. You are
also to transmit to the Grand Lodge the dues for recording entrants
and the Annual Certificates, and this whether the Lodge sanction it or
not, THESE MONIES NOT BEING LAWFULLY. ITS PROPERTY, BUT THAT
OF THE GRAND LODGE OF SCOTLAND ALONE, AND FOR WHICH YOU
ARE PERSONALLY RESPONSIBLE. Your regular and early attendance
will afford the best proof of your zeal and attachment.
The Secretary is then invested with the insignia of his office —
Brother [M. N.], you have been elected Secretary of this Lodge;
it is your province to record the minutes, issue the summonses
for our regular meetings, and make the due returns of officers
and members to the Grand Lodge; your good inclinations to
Masonry and this Lodge I hope will'induce you to discharge your
office with fidelity, and by so doing you will merit the esteem and
approbation of your Brethren.
The Deacons are then invested:—
Brother [O. P.], I invest you with the jewel of Senior Deacon;
it is the mallet, and ought to teach you that skill without exertion
is of little avail, that labour is the lot of man; for the heart may
* When the work of Masonry in the Lodge is carrying on, the column of the
Senior Warden is raised; when the Lodge is at refreshment the column of the Junior
Warden is raised, -
APPENDIX, 387
conceive and the head may devise in vain if the hand be not
prompt to execute the design.
Brother [Q. R.], your jewel of office, as Junior Deacon, is the
trowel, which teaches us to spread the cement of brotherly love and
affection—that cement which unites us all into one sacred band, a
Society of friends and brothers, among whom no contention should
ever exist but that noble contention, or rather emulation, of who
can best work and who can best agree.
Brothers [O. P.] and [Q. R.], it is your province to attend on the
Worshipful Master and Wardens, and to act as their assistants in
the active duties of the Lodge; such as in the reception of candi-
dates into the different degrees of Masonry, and in the immediate
practice of our rites. I commit to you these rods as your badges
of office.
The Stewards are next invested:—
Brothers [S. T.] and [U. V.], you have been appointed Stewards
of this Lodge. The duties of your office are to introduce visitors,
and see that they are accommodated; as also, to see that the
tables are properly furnished at refreshment, and that every
Brother is suitably provided for; and, generally, to assist the
Deacons and other Office-bearers in performing their respective
duties.
The Inner Guard is then invested as follows:—
Brother [W. X.], the cross-swords with which I invest you indi-
cate that you are to suffer none to pass or repass but such as are
duly qualified; and, emblematically, to set a guard over our
thoughts, a watch at our lips, and post a sentinel over our actions.
Your duty is to admit Masons on proof, to receive candidates in
due form, and to obey the commands of the Junior Warden.
The Tyler is then brought forward and invested with the jewel
and instrument of his office:—
Brother [Y. Z.], I commit this sword into your hands, to enable
you effectually to guard against the approach of cowans and eaves-
droppers, by which we are reminded we ought to prevent the
approach of every unworthy thought or deed, and to preserve a
conscience void of offence towards God and towards man.
The ceremonial of investiture having come to a close, the pre-
siding Brother will then give a general address to the Master,
Wardens, and Brethren, in the following manner” —
R. W. SIR,-The Brethren having committed the Lodge to your
* Any other similar address may be given. At the erection of a new lodge, al-
though the investiture of the Wardens and inferior Office-bearers be performed by
the new Master, the address ought to be given by the Brother who presides on the
occasion.
3SS APPENDIX.
care, you cannot be insensible to the importance of the charge, and
to your responsibility for the faithful discharge of the duties
annexed to the appointment. The honour, the reputation, and the
usefulness of this Lodge will materially depend on the skill and
ability with which you manage its concerns, whilst the happiness
of the Brethren will be generally promoted by the zeal and assi-
duity with which you promulgate the genuine tenets and principles
of the order. As a pattern for your imitation, consider that glori-
ous luminary which regularly diffuses light and lustre to all; in
like manner it will be your province to communicate light and
instruction to the Brethren of your Lodge, impress on them the
dignity and high importance of Masonry, and charge them to prac-
tise out of the Lodge those excellent precepts which they are
taught in it, so that, when any one is said to be a Freemason, the
world may know that he is one to whom the burdened heart may
pour forth its sorrows, to whom the distressed may prefer their
suit, whose heart is guided by justice, and whose hand is extended
by benevolence.
W. WARDENs, You are too well acquainted with the laws of
Freemasonry to warrant any distrust that you will be found want-
ing in the proper discharge of the duties of your respective offices;
suffice it to observe, that what you have seen praiseworthy in others
you will carefully imitate, and what in them may have appeared
defective, you will in yourselves amend. You ought to be patterns
of good order and regularity, as it is only by a due observance of
the laws yourselves that you can expect obedience to them from
others. You are assiduously to assist the Master in the discharge
of the important duties of his situation, and carefully instruct those
whom he may place under your charge. From the zeal you have
shown towards our excellent institution, and the desire you have
evinced to promote its best interests, I entertain no doubt that
your conduct will be such as to merit the approbation of your
Brethren, and the testimony of a good conscience.
BRETHREN,-Such is the nature of our constitution, that as some
must of necessity rule and teach, so others must, of course, learn
to submit and obey. Humility in both is an essential duty. The
Brethren who have been appointed to assist in the government of
the Lodge are too well acquainted with the principles of Masonry
and the rules of good manners to extend the power with which
they are entrusted; and you are too sensible of the propriety of
their appointment, and of too generous dispositions, to envy their
preferment. From the knowledge I have of both officers and
members, I trust that all will have but one aim—to please each
other, and unite in the great design of communicating happiness.
APPENDIX. 3S9
May you all enjoy every satisfaction and delight which disinter-
ested friendship can give, within these sacred walls! May Free-
masonry flourish in every part of the globe, and rise superior to all
opposition 1 May it become influential in diffusing the light of
wisdom, aiding the strength of reason, dispensing the beauties of
virtue, and lessening the aggregate of human misery and vice
May it teach us to measure our actions by the rule of rectitude,
Square our conduct by the principles of morality, and guide our
very thoughts within the compass of propriety | Hence we learn
to be meek, humble, and resigned, and to moderate the passions,
the excess of which deform and disorder the very soul; and the
Brother who has thus far discharged his duty as a Mason, can
patiently await the arrival of that awful moment when the soul
shall take wing to the boundless and unexplored mansions above.
Brethren, such are the genuine tenets and principles of our
order. May they be transmitted through the Lodge pure and un-
Sullied through all generations ! To obtain this end, let us continue
to cultivate the great moral and social virtues laid down on our
masonic tracing-board, and improve ourselves in everything that is
good, amiable, and useful. And may the Great Architect of the
universe preside over our Temple, and under His all-seeing eye let
us ever act with a dignity becoming the high and venerable
character of our institution.
The new Master now thanks the presiding Brother.
- IHONOURS.
Then shall be sung Psalm c., accompanied by music.
Thanksgiving by the W. W. the Grand or Provincial Grand
Chaplain:
Blessed be Thy name, O Great Architect of the universe, that
it hath pleased Thee to put it into the hearts of Thy servants to
found this Lodge to Thy honour and glory. Bless them, O Lord,
with Thine especial blessing, and grant that all who shall enjoy
the benefit of this pious work may continue Thy faithful servants
unto their lives' end. Let their practice shadow forth the blessed
principles of Faith, Hope, and Charity; and when Thou shalt be
pleased to call them hence, and the earthly house of this tabernacle
shall be dissolved, give them a building of God, an house not made
with hands, eternal in the heavens.
Response by the Brethren.—So mote it be.
HONOURS.
Refreshments served, preceded and followed by the usual altera-
tions.
THE MASONIC ANTHEM.
390 APPENDIX.
After which the Lodge shall be closed in due form, and in the
third degree.*
REGULATIONS OBSERVED IN SCOTLAND AT LAYING
|FOUNDATION-STONES.
1. In all cases when the Grand Lodge is called upon to officiate
at the laying of foundation-stones, the application must be made
through the Grand Secretary or Grand Clerk; either of whom shall
convene a meeting of the Grand Committee within eight days, and
lay the same before it ; which shall have power, if it sees fit, to take
steps to carry the same into effect, and order the Grand Secretary
to summon a meeting of the Grand Lodge for the occasion, at the
place and date specified.
2. When the use of the Grand Lodge jewels, paraphernalia, &c.,
are required by Provincial Grand Lodges, for the ceremony of
laying foundation-stones, or other masonic demonstrations, the
application must be made through the Provincial Grand Master, as
before provided, through the Grand Secretary or Grand Clerk; all
expenses connected with the transmission of the jewels, &c., to be
defrayed by the parties applying. \
3. Where foundation-stones are to be laid in the provinces with
masonic honours, at which the Grand Lodge may not find it con-
venient, or may not have been invited to attend, the Provincial
Grand Master shall preside, and make all necessary arrangements;
or in his absence, the Depute or Substitute Provincial Grand
Master, or Senior or Junior Provincial Grand Warden; whom fail-
ing, the Master of the Senior Lodge of the district. In the event
of the Provincial Grand Lodge being dormant, it shall be in the
power only of the Grand Lodge or Grand Committee to appoint a
Brother to preside, who may select the other Office-bearers for the
OCCàSIOI).
4. All masonic processions at laying foundation-stones shall be
carried into effect as nearly as the circumstances will permit, as
provided for in Appendix U to the Grand Lodge Laws.
5. No lodge in the Edinburgh district shall be permitted to con-
duct the ceremony of laying a foundation-stone without the sanction
of the Grand Lodge or Grand Committee being first obtained; or,
if in the provinces, that of the Provincial Grand Master.
* The preceding ceremonials may be abridged or extended at pleasure, provided
nothing be introduced that can give offence to any Brother either in religion or
politics; the material points, however, are on no account to be omitted. It is, per-
haps, unnecessary to add that the presiding Brother ought to commit the whole to
memory, it being quite contrary to the spirit of Scottish Masonry to read any portion,
except the Charge and Regulations, at pages 381 and 383.
APPENDIX. 391
ORDER OF PROCESSION, AND CEREMONIAL TO BE OBSERVED
AT LAYING. A. FOUNDATION-STONE.
The Grand Lodge having been opened at a convenient place, and
the necessary directions and instructions given, it is adjourned.
The Brethren being in their proper clothing and jewels, and
wearing white gloves, the procession moves in the following
order, viz.:-
Band of Music.
Lodges present, and their Brethren, according to Seniority on the
Grand Lodge Roll,—Junior Lodge in front.
Stranger Brethren belonging to warranted Lodges holding of a recognized
Grand Lodge, other than that of Scotland.
Members of the Grand Lodge according to Seniority on the Roll of
- Lodges,—Juniors in front.
Past Grand Masters.
Provincial Grand Lodges, Home and Foreign.
Provincial Grand Masters.
Past Grand Wardens, &c.
Band of Music.
Grand Marshals.
Grand Tyler. (With Drawn Swords.) Grand Tyler.
Grand Director of Music. Grand Bard. Grand Director of Ceremonies.
Grand Steward. (With White Rods.) Grand Steward.
Level. (Carried by Operatives.) Plumb.
Grand Steward. (White Rods.) Grand Steward.
Compass. (Carried by Operatives.) Square.
Grand Steward. (White Rods.) Grand Steward.
Mallet.
- (Carried by an Operative.)
Grand Steward. (White Rods.) Grand Steward.
Vase (Wine). Cornucopia (Corn). Vase (Oil).
Grand Steward. Grand Steward. Grand Steward.
(With White Rods.)
Grand Jeweller.
Grand Bible-Bearer.
Inscription Plates. Architect with Plans. Bottles with Coins, &c.
Grand Steward. Grand Steward. Grand Steward.
(With White Rods.)
Senior Grand Deacon. Grand Chaplain in his Robes. Junior Grand Deacon.
Grand Steward. (White Rods.) Grand Steward.
Grand Secretary. Grand Treasurer. Grand Clerk.
Grand Steward. Grand Steward. Grand Steward.
Senior Grand Warden. (With Batons.) Junior Grand Warden.
Grand Steward. (White Rods.) Grand Steward.
Past Grand Master. Depute Grand Master. Substitute Grand Master.
Grand Steward. Vice-President of Grand Stewards. Grand Steward.
(White Rods.)
Grand Sword-Bearer.
392 APPENDIX.
THE GRAND MASTER.
Grand Steward, { President of Grand Stewards, º: Steward,
with * * ..? with
White Rod. (Carrying Grand Master's Rod.) White Rod.
Detachment of Cavalry.
Having arrived within a proper distance of the stone, the pro-
cession halts, the Brethren open to the right and left, so as to leave
room for the Grand Master and other Office-bearers to pass up the
centre. On arriving at the platform—
The Architect is the first of the masonic procession who walks
up to the platform on the east; secondly, the Grand Chaplain;
thirdly, the Grand Jeweller, Grand Deacons, Grand Clerk, Grand
Secretary, Grand Treasurer, Grand Wardens and Substitute; then
the Grand Master, Past Grand Master, and Depute Grand Master,
followed by the Provincial Grand Masters and Brethren attendant,
—all giving way to the Grand Master when on the platform, and
the Substitute taking the right of the Grand Master.
Band of music to be thereafter placed in a conspicuous situa-
tion; and the grand jewels, &c., to be laid on the Grand Master's
table.
“Queen's Anthem,” by the Band.
“Hail, Masonry,” by the Band.
The Grand Chaplain to offer up a prayer.
The Grand Master calls upon the Grand Treasurer, Secretary,
and Clerk, to place the coins, &c., in the cavities of the stone, and
the Architect to bring forward the necessary workmen. When
coins, &c., are placed,—
“Great Light to Shine,” is played by the Band.
While this is playing, three distinct stops to be made in bring-
ing down the stone. -
The Grand Master upon this walks down from the platform to
the east of the stone, with the Depute on his right hand, the
Substitute Master and Grand Wardens walking before him, who
go to the west, having with them the level and the plumb.
The Grand Master says, R. W. Depute Grand Master, you
will cause the various implements to be applied to the stone, that
it may be laid in its bed according to the rules of Masonry.
The Depute Grand Master orders the Wardens and Substitute
Grand Master to do their duty. The Depute Grand Master
then says, Right Worshipful Junior Grand Warden, What is the
proper jewel of your office?—The plumb. Have you applied the
plumb to the several edges of the stone?—I have, R. W. D. G. M.
APPENDIX. 393
Right Worshipful Senior Grand Warden, What is the proper
jewel of your office?—The level. Have you applied the level
to the top of the stone!—I have, R. W. D. G. M.
Right Worshipful Substitute Grand Master, What is the proper
jewel of your office –The square. Have you applied the
square to those parts of the stone that are square 7–I have,
R. W. D. G. M. The R. W. D. G. M. then says, -M. W. Grand
Sir, the various implements have been applied to the stone in
accordance with ancient custom and usage.
The Grand Master then says, Having, my R. W. Brethren, full
confidence in your skill in our royal art, it remains with me now
to finish this our work.
He then gives the stone three knocks, saying,
“May the Almighty Architect of the universe look down with
benignity upon our present undertaking, and crown the edifice
of which we have now laid the foundation with every success.”
Three Cheers |
Music.
“On 1 On, my dear Brethren.”
During the Music,
The cornucopia is delivered to the Substitute, the vase with
wine to the Senior Grand Warden, and the vase with oil to the
Junior Grand Warden. -
After the music ceases the cornucopia is delivered by the Sub-
stitute to the Grand Master, who throws it upon the stone. The
vase with wine is then handed to the Substitute, and is delivered
by him to the Grand Master, who pours it upon the stone, and the
oil in the same manner, saying, L
“Praise be to the Lord immortal and eternal, who formed the
heavens, laid the foundations of the earth, and extended the
waters beyond it, who supports the pillars of nations, and main-
tains in order and harmony surrounding worlds. We implore Thy
aid, and may the continued blessings of an all-bounteous Pro-
vidence be the lot of these our native shores; and may the
Almighty Ruler of Events deign to direct the hand of our gracious
Sovereign, so that she may pour down blessings upon her people;
and may her people, living under sage laws, in a free government,
ever feel grateful for the blessings they enjoy.”
“Mason's Anthem.”
The Grand Officers return to their platform when the anthem
C62,SGS,
Three Cheers!
394 APPENDIX.
Address by the Most Worshipful the Grand Master.
Reply.
“Rule Britanºnia.”
The procession then returns in inverted order to the place from
which it set out, where the Grand Lodge is closed.
DESCRIPTION OF THE CLOTHING AND JEWELS OF THE
GRAND LODGE OF SCOTLAND,
The Jewels of the Grand Lodge (Gold) are as follows:—
The Grand Master.
A Brilliant Star, having in the centre a Field Azure—charged with a St.
Andrew on the Cross, pendant therefrom the Compasses extended, with
the Square, and Segment of a circle of 90°,-the points of the Compasses
resting on the Segment. In the centre, between the Square and Com-
passes,” the Sun in full glory.
Past Grand Master.
A similar Jewel of less dimensions, but without the Sun between the
Square and Compasses.
Depute Grand Master.
The Compasses and Square united, pendant from a small brilliant Star.
Substitute Grand Master, ....... The Square, pendant from a Star.
Senior Grand Warden, ......... The Level,” ditto.
Junior Grand Warden, ......... The Plumb,” ditto.
Grand Treasurer, ............... A Chased Key.
Grand Secretary,.................. Key and Pen, crossed with a Tie.
Grand Clerk, ................ ...... Cross Pens, with a Tie.
Grand Chaplain, .................. Irradiated Eye in a Triangle.
Senior Grand Deacon, .......... The Mallet, within a Wreath.
Junior Grand Deacon, .......... The Trowel, within a Wreath.
Grand Architect.
Corinthian Column, based on a Segment of 90°.
Grand Jeweller, ................... A Goldsmith's Hammer, within a Wreath.
Grand Bible-Bearer.
The Bible, encircled with Branches of Acacia and Palm,
Grand Director of Ceremonies, Cross Rods, with Tie.
Grand Bard, ...................... A Grecian Lyre.
Grand Sword-Bearer, ........... Cross Swords, with Tie.
Grand Director of Music, ...... Cross Trumpets, with Garland.
Grand Marshals,.................. Cross Baton and Sword.
Grand Tyler, ..................... The Sword.
* The Square and Compasses, Level, and Plumb-Rule, are the Masonic Jewels
proper. The others are Honorary Jewels.
APPENDIX. 395
*:::::::"...º.º.º. cornucopia and Cup, within a wreath.
Provincial Grand Master {The Compasses and Square, with a five-
9 * * * * * * U pointed Star in Centre.
Provincial Depute Grand Master, The Compasses and Square.
The other Officers of Provincial Grand Lodges are entitled to wear
Jewels of the same description as those worn by the corresponding
Office-bearers of the Grand Lodge.
The Grand Master's Collar, from which his jewel is suspended,
is of gold, of the depth of one inch and 2-10ths, and consists of six-
teen thistles, between each of which are the letters “G. L.” in
double cypher, interlaced. The thistles enamelled in their proper
colours. -
The Collars from which the jewels of the other Grand Officers
and Provincial Grand Officers are suspended, are of thistle green
ribbon.
The Office-bearers of the Grand Lodge wear over the right
shoulder, and under the left arm, Cordons or Sashes of thistle green
ribbon, not exceeding four inches broad. -
The Apron of the Grand Master is trimmed with two-inch gold
lace (acorn pattern), and has embroidered in gold, on the fall,
which is semicircular and of green Satin, the compasses and
square, the sun in splendour, the moon and seven stars, &c.,
within a wreath of thistles.
The Aprons of the other Grand Officers are all trimmed with
green, and have green falls, on which are embroidered in gold the
emblems of their respective offices, encircled by garlands of thistles,
acacia, palm, &c.
The Badge of Honorary Members of the Grand Lodge of Scotland
is worn as a Medal on the breast; but neither the Apron nor
Cordon of the Grand Lodge is conferred on them—their decoration
being the distinctive badge provided for them.
Representative Members to sister Grand Lodges wear clothing
(viz.,-Apron, Cordon, and Ribbon, with Badge) similar to the
clothing of Grand Officers.
The two large Wases—the one for oil, and the other for wine—
are of silver, having the Arms of the Grand Lodge beauti-
fully chased thereon, the top surmounted by a St. Andrew on the
Cross.
The jewels of Subordinate Lodges are generally of silver, and
are as under :— tº
396 APPENDIX.
The Compasses and Square, Seg-
Master, * * * * * * * * * * tº e º e o ºs e e º e o e º e o 'º e g e e g e e { ment of Fº and si:
Past Master,........................... The Compasses, Square, and Segment.
Depute Master,........................ The Compasses and Square.
Substitute Master,..................... The Square.
Senior Warden,........................ The Level.
Junior Warden,........................ The Plumb.
Treasurer,.............................. The Key.
Secretary,............................... Cross Pens.
Chaplain, ............................... Irradiated Eye in a Triangle.
Deacons, ................................ The Mallet and Trowel.
Architect, .............................. Corinthian Column on Segment of 90°.
Jeweller, ............................... Goldsmith's Hammer.
Bible-Bearer, ......................... The Bible.
Inner Guard, .......................... Cross Swords.
Tyler,.................................... The Sword.
The Grand Lodge, with a view to uniformity, recommend for
adoption the following patterns of Aprons:— -
Apprentice.—A plain white lambskin (with semicircular fall or
flap), sixteen inches wide, and fourteen inches deep; square at
bottom, and without ornament—white strings.
Fellow-Craft.—Same as above, with the addition of two Rosettes
of the colour worn by the lodge at the bottom.
Master Mason.—Dimensions as above, edged with the colour of
the lodge, and an additional Rosette on the fall or flap.
Masters and Past Masters of Subordinate Lodges.—In place of
each of the Rosettes on the Master Mason's Apron, a horizontal
line, two and a-half inches long, with a perpendicular line from the
centre, one inch high, thereby forming two right angles, in imita-
tion of a rude level. These emblems to be of ribbon, half an inch
broad, of the colour of the lodge of which the wearer is the Master
or Past Master.
The Office-bearers of Subordinate Lodges may wear Sashes of the
colour adopted by the lodge, not exceeding four inches broad, and
in front may have embroidered, or otherwise distinctly marked
thereon, the name or number of the lodge.
DESCRIPTION OF THE CLOTHING, JEWELS, &C., OF THE
GRAND LODGE OF ENGLAND.
The following clothing and insignia shall be worn by the craft;
and no Brother shall, on any pretence, be admitted into the Grand
Lodge, or any Subordinate Lodge, without his proper clothing.
No honorary or other jewel or emblem shall be worn in the
Grand Lodge or any'Subordinate Lodge which shall not appertain
APPENDIX. 397
pºp
to, or be consistent with, those degrees which are recognized and
acknowledged by, and are under the control of, the Grand Lodge,
as part of pure and ancient masonry.
JEWELS.
The Compasses extended to 45°
with the segment of a circle at the
º tº oints and a gold plate included,
The Grand Master, ................... . which is tº be º: esented an
eye irradiated within a triangle,
also irradiated.
The Pro. Grand Master, ............. The same.
Past Grand Masters, and Past Pro. UA similar Jewel, without the gold
Grand Masters, ..................... } plate.
The Compasses and Square united,
Deputy Grand Master, ............... } with a five-pointed Star in the
- Centre.
Past Deputy Grand Masters,...... ... The Compasses and Square only.
Senior Grand Warden, ............... The Level.
Junior Grand Warden, ............... The Plumb.
Grand Chaplains, ...................... A Book, within a Triangle.
Grand Treasurer, ..................... A chased Key.
Grand Registrar, ...................... A Scroll, with Seal appended.
Grand Secretary, ...................... Cross Pens, with a Tie.
Grand Deacons, ........................ Dove and Olive Branch.
Grand Superintendent of Works, ... A semicircular Protractor.
Grand Director of Ceremonies,...... Cross Rods.
Assistant ditto, ...... Ditto.
Grand Sword-Bearer, ................ Cross Swords.
Grand Organist,........................ A Lyre. go
Grand Pursuivant,..................... Arms of the Grand Lodge, with Rod
and Sword crossed.
The jewels of the Grand Chaplain, Registrar, Secretary, Deacons,
Superintendent of Works, Director of Ceremonies and Assistant-
Director of Ceremonies, Sword-Bearer, Organist, and Pursuivant,
are to be within a wreath composed of a sprig of acacia and an
ear of corn.
The jewel of a Grand Steward of the United Grand Lodge is,
A Cornucopia between the legs of a pair of Compasses extended,
upon an irradiated gold plate, within a circle, on which is engraven
—“United Grand Lodge of Ancient Free and Accepted Masons of
England.”
ſ The º ºOſl : º
instead Of the irradiated QO
Past Grand Steward, .................. * plate, but of smaller size, to be
- U worn on the breast. -
}* Compasses and Square, with a
Provincial Grand Master, ............ five-pointed Star in the centre.
398 APPENDIX.
Provincial Depute Grand Master,... The Square.
. . , (Jewels of the same description as
All other Officers of Provincial ſ those worn by the 3. of the
Grand Lodges, ...................... \ Grand Lodge.
Provincial Grand S d $Jewels similar to those worn by the
TOv?ncial Grand Stewards, ......... \ Stewards of the Grand Lodge.
The jewels of the Provincial Grand Master and other Provincial
Grand Officers and Provincial Stewards are to be placed within a
circle, on which the name of the province is to be engraven.
All Past Grand Officers and Past Provincial Grand Officers may
wear the jewel of their respective offices on a blue enamelled oval
medal.
All the above jewels to be gold or gilt.
Masters of Lodges,..................... The Square.
ſThe Square and the Diagram of
the 47th Prop. 1st B. of Euclid,
engraven on a silver plate, pen-
dent within it.
Senior Warden, ........................ The Level.
Past Masters, ...... & O º & © tº dº ſº tº tº gº tº e g º ºs e º 'º º &
Junior Warden, ........................ The Plumb.
Treasurer, ............................... The Key.
Secretary, ............................... The Cross Pens.
Deacons, ......... * & e º e g º e º e º 'º e º º tº e º e º is e º º The Dove.
Inner Guard, ........................... Cross Swords.
Tyler, .................................... The Sword.
The above jewels to be in silver, except those of the Officers of
the Lodge of Antiquity, No. 2, and of the British Lodge, No. 8,
which are golden or gilt. The collars to be light blue ribbon, four
inches broad; if silver chain be used, it must be placed over the
light blue ribbon. -
In the Grand Lodge, and at great ceremonials and festivals,
where the Grand Officers appear in their official capacities, the
actual Grand Officers wear chains of gold, or metal gilt, instead of
collars; but upon all other occasions collars of ribbon garter-blue,
four inches broad, embroidered or plain.
Bast Grand Officers of the Grand Lodge of England are, in the
Grand Lodge, or at any great ceremonials or festival, to wear
embroidered collars, and in private lodges collars either embroi-
dered or plain.
The Grand Stewards of the year wear collars of crimson ribbon,
four inches broad. Provincial Grand Masters wear chains of gold
or metal gilt, or collars of ribbon garter-blue, four inches broad.
Deputy Provincial Grand Masters and other subordinate Pro-
vincial Grand Officers, present and past, wear collars of ribbon
APPENDIX. - 399
garter-blue, four inches broad, with narrow edging of gold lace or
cord, but not bullion or fringe, or plain, except in the Grand Lodge,
in which they must wear their collars and jewels of the lodges and
offices respectively, in right of which they attend as members of the
Grand Lodge. Provincial Grand Stewards, during their period of
office only, wear collars of crimson ribbon two and a-half inches
broad. -
APRONS.
Entered Apprentice.—A plain white lamb-skin, from fourteen to
sixteen inches wide, twelve to fourteen inches deep, square at bot-
tom, and without ornament; white strings.
Fellow-Craft.—A plain white lamb-skin, similar to that of the
Entered Apprentice, with the addition only of two sky-blue rosettes
at the bottom.
Master Mason.—The same, with sky-blue lining and edging, one
and a-half inch deep, and an additional rosette on the fall or flap,
and silver tassels. No other colour or ornament shall be allowed
except to Officers and Past Officers of lodges, who may have the
emblems of their offices in silver or white in the centre of the
apron; and except as to the Members of the Prince of Wales's
Lodge, No. 324, who are allowed to wear a narrow internal border
of garter-blue on their aprons.
Grand Stewards, Present and Past.—Aprons of the same dimen-
sions, lined with crimson, edging of the same colour three and
a-half inches, and silver tassels. Provincial Grand Stewards, while
in office, the same, except that the edging is only two inches wide.
The Collars of the Grand Stewards' Lodge to be crimson ribbon,
four inches broad.
Grand Officers of the Grand Lodge, Present and Past.—Aprons of
the same dimensions, lined with garter-blue, edging three and
a-half inches, ornamented with gold, and blue strings, and they may
have the emblems of their offices, in gold or blue, in the centre.
Provincial Grand Officers, Present and Past.—Aprons of the
same dimensions lined with garter-blue, and ornamented with gold
and with blue strings; they must have the emblems of their offices
in gold or blue in the centre within a double circle, in which must
be inserted the name of the province. The garter-blue edging to
the aprons must not exceed two inches in width.
The apron of the Deputy Grand Master to have the emblem of
his office in gold embroidery in the centre, and the pomegranate
and lotus alternately embroidered in gold on the edging.
The apron of the Grand Master is ornamented with the blazing
Sun embroidered in gold in the centre, on the edging the pome-
granate and lotus with the seven-eared wheat at each corner,

400 APPENDIX.
and also on the fall,—all in gold embroidery; the fringe of gold
bullion.
The apron of the Provincial Grand Master the same.
The Masters and Past Masters of lodges to wear, in the place
of the three rosettes on the Master Mason's apron, perpendicular
limes upon horizontal lines, thereby forming three several sets of
two right angles; the length of the horizontal lines to be two and
a-half inches each, and of the perpendicular lines, one inch; these
emblems to be of ribbon half an inch broad, and of the same colour
as the lining and edging of the apron. If Grand Officers, similar
emblems, of garter-blue or gold.
DESCRIPTION OF THE CLOTHING, &c., OF THE SUPREME
GRAND CHAPTER OF SCOTLAND.
1. When in the Supreme Chapter, or when acting in their official
capacity, all Grand Officers of the year shall wear the Grand
Chapter clothing.
2. The following regulations to apply to all Grand Officers
when not acting as such, and to be punctually conformed to by
all Companions when in the Supreme Chapter, but not acting
as Grand Officers:—
All Companions to wear a sash, the silver medal of the order on
their left breast, and an apron of white lamb or kid skin. The
apron shall be from fourteen to sixteen inches broad, and twelve to
fourteen deep, with an indented crimson and dark blue border, two
inches wide; the crimson part pointing to the middle of the apron:
the flap to be triangular (the point reaching to about the centre of
the apron), with a similar border, but only one inch wide. In the
centre of the flap is an equilateral triangle of silk or Satin, Sur-
rounded with a border, and within the triangle the triple tau; the
border to have each side three inches and a-half long, and to be of
twisted gold cord; the taus to be of gold spangled embroidery; no
tassels. The silk or Satin ground of the triangle on the flap, for
Actual or Past Grand Principals, or Depute Grand Principals, and
for Grand Superintendents, to be dark blue; for Principals and
Past Principals of Subordinate Chapters, crimson; and for other
Companions, white. The collar for Grand Superintendents of pro-
vinces to be four inches broad, of three colours—purple, crimson,
and pale blue—in stripes; those of the Nine Principal Office-
bearers of a Subordinate Chapter to be of the same breadth, but
crimson. The Sash to be four inches broad, crimson, indented
APPENDIX. - 401
from the edge to the centre with dark blue triangles; the ends to
have a strong silk fringe, about four inches long, crimson and dark
blue. The ribbon for the medal to be one and a-half inch broad;
for Actual and Past Grand Officers, and Grand Superintendents,
tri-coloured, corresponding with the Grand Superintendent's collar;
for Principals and Past Principals of Subordinate Chapters, crim-
son; and for all other Companions, white.
3. The regulations as to the Royal Arch aprons, sashes, and
collars, are not imperative on Subordinate Chapters, in consequence
of most of them having already provided clothing somewhat dif-
ferent. As soon, however, as a Chapter obtains aprons and collars
for its Nine Chief Office-bearers noticed in the Charter (c. iv., § 8),
it may pass a by-law to the effect that all its members shall forth-
with procure the regulation aprons and sashes as well as medals,
for themselves, without which they are not to sit in the Chapter;
and also that Visiting Brethren shall be refused admittance unless
similarly clothed. -
4. All Office-bearers, and other Companions of a Chapter, who
are also Actual or Past Office-bearers of the Grand Chapter, may
wear the tri-coloured ribbon of that rank. A Companion may at
all times wear the ribbon, or triangle on his apron, of an inferior
rank; but never those of a rank superior to what he is lawfully
entitled. No Companion is entitled to receive the honours or pri-
vileges attached to a rank higher than is indicated by the clothing
worn by him at the time.
5. The Mark jewel (when worn) is to be of mother-of-pearl, wedge-
shaped, and suspended from silver slides, by a ribbon one inch
broad, pale blue, with a crimson border. In a circle on one side of
the jewel is the motto—tºpStºnym: on the other side are letters
conveying a similar meaning, in the vernacular tongue of the
country in which the Chapter is situated, with the wearer's mark
in the centre. -
6. For Councils of the Knights of the East and West, the sash
is crimsom, four inches broad, worn from the left shoulder to the
right side, with a green rosette near the extremity;-the apron is
bordered with a crimson ribbon from one and a-half to two inches
broad, and has a green rosette on the centre of the flap, and one
near each of the lower angles.
7. For Ark Lodges the colour of the ribbons for the apron is
pale green. -
402 APPENDIX.
THE CEREMONY OBSERVED AT FUNERALS, ACCORDING TO THE
ANCIENT CUSTOM.
No Mason can be interred with the formalities of the order,
unless he has been advanced to the third degree of ſhasonry. Fel-
low-crafts and Apprentices are not entitled to funeral obsequies,
nor to attend the masonic processions on such occasions.
All the Brethren who walk in procession should observe as much
as possible a uniformity in their dress. Black clothes, with white
gloves and aprons, are most suitable.
FORM OF SERVICE,
[Drawn up by Rev. Br. ALBERT CASE, of South Carolina, and adopted by the
National Masonic Convention, at Baltimore, May, 1843.]
The Brethren having assembled, the presiding officer opens the
Lodge in the third degree in masonry.
After the object of the meeting has been stated, the Chaplain or
Master will begin the service as follows:—
SERVICE IN THE LODGE-ROOM.
1. If a man die, shall he live again!
Response.—The dust shall return to the earth as it was, and the
spirit to God, who gave it.
2. When he dieth, shall he carry anything away with him?
Response.—He brought nothing into the world, and it is certain
he can carry nothing out.
3. The Lord gave, and the Lord hath taken away; blessed be
the name of the Lord.
Response.—God is our God for ever. He will be our guide and
support through the dark valley of the shadow of death.
Our Brother has been called from labour in the terrestrial lodge,
and gone, we trust, to partake of the Divine refreshments on high.
Let us meditate on the virtues of his character—the benevolent
spirit he manifested—the offerings he made upon the altar of
charity, whereby the needy were supported, the distressed com-
forted, the widow's woes assuaged, and the lone orphan's tears
dried up. *
Let us see, in the holy precepts of religion and in the teachings
of our institution, those principles which influenced him to adore
his Maker, and to love his fellow-man, and which taught him how
to live and how to die. •
And since he is gone, in obedience to Heaven's mandate, may
APPENDIX. 403
the recollection of his honour and virtue be cherished in our hearts,
and have a salutary influence in our lives.
And now, beloved Brother, farewell, farewell, till we meet thee
with a lasting embrace in that Grand Lodge, where the Grand
Master Supreme for ever presides, for ever reigns!
THE HONOURS ARE THEN GIVEN, AND THE FOLLOWING PRAYER
PRONOUNCED.
Almighty God, infinite in wisdom, mercy, and goodness,
extend to us the riches of thy everlasting favour, make us grate-
ful for present benefits, and crown us with immortal life and
honour. And to thy name shall be glory for ever. Amen.
The procession is then formed, and proceeds to the place of inter-
ment. While assembling around the grave, sacred music may be
performed.
ORDER OF PROCESSION AT A FUNERAL.
Tyler, with a Drawn Sword.
Stewards, with White Rods.
Musicians (if they be Masons, otherwise they follow the Tyler).
Master Masons.
Senior and Junior Deacons.
Secretary and Treasurer.
Junior and Senior Wardens.
Past Masters.
The Holy Writings, on a Cushion covered with black cloth, carried by
the oldest Member of the Lodge.
The Master.
Clergy.
The Body,
with the insignia
placed thereon,
and two swords crossed.
Pall Bearers. Pall Bearers.
The officers take their position at the head of the grave, and the
following service is performed by the Chaplain or Master:
FUNERAL SERVICE AT THE GRAVE.
MY BRETHREN,-We are now assembled around the final resting-
Place of these mortal remains, and are about closing the last solemn
duties of respect we owe to our departed friend and Brother. A
few reflections, therefore, applicable to the solemnities of this occa-

404 APPENDIX,
sion, and salutary and impressive to the living, may be, with great
propriety, offered on this sacred spot—a spot where departed
friendship yet lingers, and steals in melancholy yet pleasing remi-
miscence on, the heart. -
We are born to die. We follow our friends to the brink of the
grave, and, standing on the shore of a vast ocean, we gaze with
exquisite anxiety till the last dreadful struggle is over, and see
them sink in the fathomless abyss. We feel our own feet slide
from the precarious bank on which we stand, and but a few suns
more, and we shall be whelmed amid death’s awful waves.
The younger are crowding the next older off the stage of action,
as though each were anxious to exhibit his part in the strange and
ever-changeful drama of human life. Not a solitary individual
re-enters the world’s theatre. All take their exit, and are known
beneath the sum no more for ever.
We are now in the solemn graveyard, and here learn the only
language of the tomb—the epitaph declaring they once lived.
Lettered stomes and monuments are more instructive than the
once living thousands whose memories they preserve from oblivion.
All, except these, is speechless as the chambers of eternal silence.
No lingering spirits hover around their mouldering relics, whisper-
ing any intelligence of their present existence.
The etermal country for which they embarked returns us no
intelligence of their safe arrival. Speechless is the gentle breeze
that fans their verdant covering.
The statesman, hero, philosopher, theologian, whose eloquence or
arms have shaken empires—who have united the language of earth
and heaven, or plucked proud laurels from fields of war—are rest-
ing in silence. Their hearts that once beat high with hopes of life
and glory are unaffected with the interests of earth, and susceptible
of nought but the feelings that appertain to another world.
Not only these are gone, but even the youth, whose cheeks are
mantled with Sunny smiles, and whose eye sparkles in all the
brilliancy of health, must soon become an inanimate lump of clay.
Those lips that now echo the sentiments of inexperience must be
silent, and the heart that now palpitates and rejoices at the sound
of pleasure, must be stilled in the cold and cheerless mansions of
the dead. Another generation will arise to occupy our places and
stations in life.
The sun will rise and set, the earth revolve—strangers will tread
upon our sepulchres without knowing that we ever existed. A few
surviving relatives may remember us and mourn, but these few
will soon follow to the land of silence. No one here will concern
himself with our past joys or sorrows, while we shall be conversant
with the amazing realities of another world.
APPENDIX. 405
Under these feelings and impressions we are now about to com-
mit the body of our departed friend to the silent grave. And,
under a full and solemn conviction of the nothingness of all earthly
and perishable objects, we here renewedly, as Masons, pledge to
each other our fraternal love; and may we so improve this dispen-
sation of Divine Providence, and so live, that when these feeble
frames shall slumber beneath the cold clods of the valley, the needy
and distressed, the widow and the orphan, may point with regret to
our sleeping ashes, and each exclaim, There lie the men whose
compassion soothed my woes, whose maxims tranquillized my per-
turbed spirits, and whose bounty relieved my pressing necessity.
INWOCATIONS.
1. May we be true and faithful—live and die in love, for the
memory of the just is blessed.
Response.--So mote it be.
2. The Lord bless us, and keep us—the Lord make his face to
shine upon us, and be gracious unto us—the Lord lift upon us the
light of his countenance, and give us peace.
Response.—So mote it be.
All.—Glory be to God in the highest, on earth peace, good will
toward men.
PRAYER.
Almighty and most merciful Father! we adore thee as the God of
time and of eternity. Of both worlds thou art the incomprehen-
sible and amazing Lord, ruling the destinies of all, from the highest
angel in heaven, through every grade of creatures, even down to
the sparrow's fall—from the grandeur of rolling worlds, down to
the numbering of the hairs of our heads. w
Under a government so vast and minute, we everywhere see thy
ever-working hand. We see it in giving us being, and in calling
us hence to be here no more.
As it has pleased thee to take from the light of our abode one
dear to our hearts, we beseech thee to bless and Sanctify to us this
dispensation of thy Providence. Inspire our hearts with wisdom
from on high, that we may glorify thee in all our ways. May we
realize that thine All-seeing Eye is upon us, and be influenced by
the spirit of truth and love to perfect obedience—that we may
enjoy the Divine approbation here below. And when our toils on
earth shall have ceased, may we be raised to the enjoyment of
fadeless light and immortal life in that kingdom where faith and
hope shall end, and love and joy prevail through eternal ages.
And thine, O righteous Father, shall be the glory for ever.
Amen.
406 APPENDIX.
BRETHREN,-We have taken a solemn and impressive survey of
human life, in all its blended lights and shades, and learned that
all on earth is change. We have seen that, as the lightning writes
its fiery path on the dark cloud and expires, so the race of men,
walking amidst the surrounding shades of mortality, glitters a
moment through the darksome gloom, then vanishes from our sight
for ever. -
They rest in the stilly shades. There the worm shall cover us,
and darkness and silence reign around our melancholy abode.
But is this the end of man, and the expiring hope of faithful
Masons? No; blessed be God! We pause not at our first or
second step, but, true to our principles, we look forward for greater
light. As the embers of mortal life are feebly glimmering in the
socket of existence, our religion removes the dark shroud, draws
aside the sable curtains of the tomb, and bids hope and joy to rouse
up, sustain, and cheer the departing spirit. She points beyond the
silent tomb to the breaking light of a resurrection morn, and bids
us turn an eye of faith and confidence on the opening scenes of
eternity.
She teaches us to advance boldly onward and ask more light,
till, at the Grand Master's Word, we shall be raised to that blissful
LODGE which no time can remove. There light, unmingled with
darkness, shall reign unbroken and perpetual. There, under the
Sunbeam Smiles of immutable LOVE, and beneath the benignant
bend of the ALL-SEEING EYE, we, as faithful Masons, cherish the
fond and immortal hope, that we shall meet again; meet, to part
IlO DOlOI’é.
Unto the grave we now resign the body of our departed Brother.
(Pass round the grave and drop the evergreen, during which time the
following Dirge may be sung.)
[Written for the Trestle-Board, by R. W. Br. THOMAs Power, Esq., of Boston.]
MUSIC–“ Canterbury.”
What sounds of grief, in sadness, tell
A Brother's earthly doom;
No more in life's fair scenes to dwell,
A tenant of the tomb.
No more the friendly hand now pressed,
No gently whispered word;
He finds a long, unbroken rest,
Where rules his Heavenly Lord.
APPENDIX. 407
All earthly joys and sorrows o'er,
Each changing hope or fear,
He sees the light of that fair shore
Without a sigh or tear.
Then bring to him, whose holy care
That better temple forms,
Our wish that all may gather there,
Beyond life's coming storms.
Friend of our hearts, there rest in peace. Raised by the Grand
Master's Word, mayest thou share the blessing of immortal life and
unfading glory.
The procession then returns to the Lodge in reversed order;
when the necessary duties are performed, and the Lodge is closed.
LIST OF LODGES, AS AT 1860,
ON THE ROLL OF THE GRAND LODGE OF SCOTLAND, ARRANGED
ACCORDING TO SENIORITY, WITH THEIR PLACES AND TIMES OF
MEETING, COLOUR OF CLOTHING, DATE of CONSTITUTION OR CON-
FIRMATION, BY G. L., &C.
0. Ancient or Mother Lodge of Kilwinning, Lodge Room, 7 p.m., 21st
December, March, June, and September. Green and Gold.
1. The Lodge of Edinburgh (Mary's Chapel), Ship Hotel, East Registe
Street, 8 p.m. 2d Tuesday monthly. Light Blue, ... ë e e ... 1518
2. Cannongate Kilwinning, Edinburgh, St. John's Chapel, St. John Street,
and Freemasons' Hall, 8 p.m. 2d Wednesday monthly, St. John's
Chapel, and other Wednesdays in Freemasons' Hall. Crimson, ... 1677
3. Scoon and Perth, Hall, High Street, and Salutation Hotel, Perth, St.
Andrew's and St. John's Days. Light Blue, ... tº gº º tº e tº tº º ſº
3* Lodge of Glasgow, St. John, St. Mark's Hall, 213 Buchanan Street, 8
p.m. 1st Tuesday monthly, September to May inclusive. Light Blue, 1057
4. Glasgow Kilwinning, 87 Union Street, 8 p.m. 1st and 3d Wednesday
monthly, September to May inclusive, and 1st Wednesday monthly, in
June, July, and August. Green, ... º, º º ë is º tº e tº ... 1735
5. Cannongate and Leith, Leith and Cannongate, Constitution Court, Leith,
8 p.m. 1st Tuesday monthly. White and Pink, ... tº $ tº ... 1677
6. Old Kilwinning, St. John, Inverness, 27th December. Blue and Silver, 1709
7. Hamilton Kilwinning, Masons' Hall, 7 p.m. 1st Thursday of February,
May, August, and November. Crimson and Blue, ... & © tº ... 1695
8. Journeyman, Edinburgh, Toddrick's Wynd, 80 High Street, 8 p.m. 2d
Thursday monthly. Dark Blue and Gold, ... tº º º tº tº º Gº tº º
9. St. John's, Dunblane, Burden's Hotel; 7 p.m., 27th December, and 8th
January. Green, tº g tº • * s tº º º tº º & tº e e * c te ... 1696
10. Dalkeith Kilwinning, Lodge-Room, 7 p.m. 1st Monday monthly.
Ruby and Silver, * @ e = c e s º ºg tº tº e tº tº e e ... . ... 1727
1707
408
APPENDIX.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
30.
31.
33.
34.
35.
36.
37.
38.
38°
39.
40.
41.
. St. John's, Maybole, King's Arms Hotel, 8 p.m. 1st Thursday monthly.
Purple, ... tº
. Greenock Kilwinning, Town Hall, 8 p.m. Dark Blue, ... • * > ë e º
. Torphichen Kilwinning, Bathgate, Gideon Street, 6 p.m. 24th June,
and 1 p.m. 27th December. Crimson—Mazarine Blue Edge, e
. St. John's, Dunkeld, Grant's Hotel, 6 p.m. 30th November and 27th
December. Blue, e is e º
. Montrose Kilwinning, Commercial Inn, 8 p.m. 1st Wednesday monthly.
Red and Blue, ... e -
. Ancient Brazen, Linlithgow, Town Hall, 8 p.m. 2d Tuesday, March,
September, 24th June and November. Light Blue, ... * - e. e e -
St. John, Kilwinning, Dumbarton, Elephant Hotel, 8 p.m. Last
Thursdays monthly. Crimson,
St. John, Cupar-Fife, Masonic Hall, 8 p.m. No fixed days. Green
and Silver, tº $ tº tº ºn tº & ſº º 9 * * tº $ tº e - e. tº e & tº e dº
St. John, Lesmahagow, 6 p.m. 1st Monday of February, May, August,
November, and 27th December, and at 10 a.m. 24th June. Blue and
Gold, ... tº º º & © tº • tº º e e sº • ‘º e tº - e. tº a 9 tº e
Old St. John, Lanark, Masonic Hall, 8 p.m. Fridays. Red, ... tº e º
St. John Kilmarnock Kilwinning, Lodge-Room, Green Street, 8. p.m.
Wednesdays, fortnightly, October till May, and monthly, from June
till September inclusive. Crimson and Gold, ... tº e e tº - - e - e.
Dunse, Town Hall, St. Andrew and St. John's Days. Green and Gold,
Peebles Kilwinning, 8 p.m. Last Friday of March, June, and September;
St. Andrew and St. John's Days. Light Blue, * @
St. Andrew, St. Andrews, Town Hall, 8 p.m. Fortnightly in winter.
Light Blue, - e - © s tº dº e tº e 0 & © tº tº tº e - e. a 6 tº
St. John's, Dunfermline, Lodge-Room, Maygate, St. Andrew and St.
John's Days. White, edged with Pink, - e. e. tº e & - e. e. e - -
St. Mungo, Glasgow, 59 Hutcheson Street, 8 p.m. 1st and 3d Fridays.
Royal Blue, Q - - º
St. John Kilwinning, Kirkintilloch, Black Bull Inn, 7 p.m. winter, 8 p.m.
summer. Last Mondays monthly, and 24th June. Crimson and Blue,
Ancient Stirling, Corn Exchange Inn, 8 p.m. 1st Tuesday monthly.
Light Blue, e tº g tº a & © • * * tº ſº tº - - e. e - c. tº - -
St. Mary, Coltness, Commercial Hall, Wishaw. 3d Friday monthly.
Light Blue and Yellow, ... - 4 - g 6 º' tº e s - tº º e - e. - - -
Aitchison's Haven. (Suspended.)
Aberdeen, Royal Hotel, 27th December, Blue, © º e tº 0 - e - -
St. John's, Falkland, Town Hall. St. John's Day, and eight days before
and after. Blue and Red, tº º tº * * * * * * tº tº º tº tº tº - - -
St. David's, Edinburgh, Hyndford's Close, High Street, 8% p.m. 3d
Tuesday monthly. Green, g is e e s © 6 & tº e tº tº 6 s & © tº
St. John, Operative, Forres, 12 noon. 1st Tuesday of February, and
27th December. Green, e Q - tº e tº - - ſº - - e. tº a º tº e -
St. Michael, Crieff, 5 p.m. 27th December. Royal Blue,
Kirkwall Kilwinning. No fixed day. Mazarine Blue, * - e. * - -
St. John's, Kilsyth, Old Mason Hall, 6 p.m. 25th March, 24th June,
29th September, and 27th December. Stewart Tartan, White and Blue,
St. Thomas, Arbroath, Masons' Arms, Baker's Wynd, 8 p.m. 2d
Wednesday monthly. Scarlet, e e tº tº t e tº º & & © tº tº - &
St. Cuthbert Kilwinning, Kirkcudbright, Masons' Hall, 7 p.m. in
summer, and 6 p.m. in winter, 1st Tuesdays monthly, and 20th
March, 20th June, 20th September, 30th November, and 20th Decem-
ber. Light Blue, g e - e to o e e s tº e • * * • * * e -
1728
1707
1737
. 1769
1770
1740
1723
1736
1736
1729
1726
1708
1737
1541
1787
1739
1716
. 1741
1738
1743
. 1741
APPENDIX.
43.
44.
45.
46.
47.
48.
49.
50.
51.
72.
74.
75.
76.
77.
78.
3. Dumfries, Kilwinning. (Suspended.)
. St. Machar, Aberdeen, 115 Union Street, 8 p.m. Mondays. Light Blue,
. Brodie Dyke. Green, º © tº e ſº tº º tº e - g is e e - © º tº º
. Keith, Peterhead, 7 p.m. Wednesday. Blue, ... tº ſº º * * * tº e º
. St. John, Kilwinning, Haddington, 8 p.m. 1st Thursday monthly,
St. John, Fortwilliam, 8 p.m. 2d Tuesday in January, April, July, and
October. Orange and Blue, ... tº ſº tº & © e à e g - tº e e tº ſº.
St. Luke's, Edinburgh, Freemasons' Hall, 83 p.m. 3d Monday in
November, December, January, February, March, April, and May.
Crimson, ... tº • * * g º e tº - 9 tº e º - - - º 40 &
Kilmollymock, Elgin.
St. John, Auchterarder, 12 noon. 20th and 27th December. Royal Blue,
Operative, Dundee, Lodge Hall, 43 Overgate, 8 p.m. 1st Monday
monthly. Pale Blue and Gold Lace, ... tº e e tº e fº e - º e tº º
St. Andrew, Edinburgh, Freemasons' Hall, 8 p.m. 2d and 4th Friday.
Dark Blue, e º a • * * tº $ tº - - - & e g - - - A $. is
Ancient Dundee, Lodge Room, 39 Murraygate, 8 p.m. 1st Tuesday
monthly. Mazarine Blue and Orange, © tº G is e ºl • b → tº e
St. John, Inverary, 8 p.m. Light Blue, ... • ? e tº $ tº tº tº ſº. & e e
Loudon Newmilms Kilwinning, Black Bull Inn, 7 p.m. Last Friday of
March, June, September, and 27th December. Red, ...
. St. Andrew's, Banff, Lodge-Room, Castle Street, 83 p.m. Tuesdays.
Light Blue,
September till April inclusive. Green and Gold, e e e e
. Kelso.
. St. John's, Inverkeithing, Town Hall. 27th December and 4th January.
Blue and Orange, tº º q
. Thistle, Dumfries, Freemasons' Hall, 8 p.m. 1st Friday monthly; and
24th June, 30th November, and 27th December. Blue and White, ...
. St. Michael, Dumfries, Swan's IHotel, Bank Street, 8 p.m. 1st Friday
monthly. Blue,
. Stonehaven, Crown Hall, 8 p.m. Last Monday monthly. Blue, e
. St. Ninian, Brechin, Swan Inn, 73 p.m. 27th March, 24th June, 27th
September, and 27th December. Green and Red, ... e tº
. Forbes, Rosehearty, Lodge Hall, 12 noon. St. John's Day, o.s., Wednes-
day, 23d November, and 7th and 21st December. Blue,
. Doric Kilwinning, Port-Glasgow, Oddfellows' Hall, Gillespie Lane, 8
p.m. 1st Tuesday monthly. White and Blue, is e e tº º 0
. Alloa, St. John, 8 p.m. Tuesdays. Blue, tº º º' tº s e tº tº e e & &
. St. Abb, Eyemouth, 7 p.m. 2d Wednesday monthly. White and Blue,
Kirkaldie, Kirkaldy, Public Buildings, 7} p.m. 1st Tuesday of Novem-
ber, December, January, February, and March; and 27th December.
IRoyal Blue,
. Thistle and Rose, Glasgow, Garthland Street, 8 p.m. 1st and 3d Tues-
day monthly. Red and Yellow, &
St. Andrew, Perth. No fixed days. Green, ... * tº º & a tº e tº º
Dunbar Castle, Lodge-Room, 7 p.m. 1st Wednesday monthly. Crimson,
Royal Arch, Stirling. Mazarine Blue, ... tº º º tº s tº tº wº º tº a s
St. Regulus, Cupar-Fife, 7 p.m. St. John's and St. Andrew's Days.
Purple, ... & O e & 4 tº & © tº tº e - tº e 9 gº tº e tº º & tº º º
St. David, Dundee, Royal Hotel, 8 p.m. 1st Wednesday from April till
October inclusive, 30th November, 27th December, and 24th June.
Crimson and Gold, Q & Q © tº
. St. Andrew, Annan, New Inn, 7 p.m. 1st Thursday monthly. Green
and Pink, * @ e
* * * tº e e • * * • * *
410
APPENDIX.
81.
82.
85.
86.
88
89.
90.
91.
92.
93.
97.
99.
100.
101.
102.
103.
104.
105.
106.
107.
108.
110.
112.
113.
114.
117.
118.
119.
Musselburgh Kilwinning. (Stated to be discontinued), ... e e e
St. Duthus, Tain. Green, tº E & * - © tº e º tº e e * G tº * * *
Kirkmewton and Ratho, Ratho, 7 p.m. 3d Friday of February, May,
August, November, and 27th December. Crimson, e s e º º º
Navigation, Troon, Mrs. Jackson's, Temple Hill, 8 p.m. 7th January,
and quarterly. Blue, with Red Facings,
. Thistle, Glasgow, 14 Garthland Street, 8 p.m. 1st Wednesday monthly.
Blue and Gold, ... tº e º tº º º & Cº - tº gº - tº gº º * * * tº e &
Montrose, New Monkland, Airdrie, Town Hall, 8 p.m. 1st Thursday
monthly. Royal Blue and Gold, e tº º º tº e º tº e G & e º
Morton, Lerwick, Subscription Rooms, 8 p.m. 1st Tuesday monthly.
Green, ... e 6 º' is e O tº e - tº - - e - e. º e e © e. e. tº º º
Forfar, Kilwinning, County Hotel. No fixed days. Blue, © e de
Elgin, Leven, 83 p.m. No fixed days. Red, Blue, and Gold, ... • e e
St. John's, Operative, Banff, Seatown, 7 p.m. Tuesdays and Fridays.
Crimson, with Black Edge, round full, ... . ... tº º º tº º e º e e
St. Nicholas, Aberdeen, 115 Union Street, 8 p.m. Wednesday fort-
nightly. Green, te e ſº tº º & tº e - º º e • * * • & tº • e e
St. James' Operative, Edinburgh, Writers' Court, 317 High Street, 8%
p.m. 1st Thursday monthly. Light Blue, ... e - e. • - e. tº e e
Glammis, 6 p.m. 1st Wednesday of January, April, and October; 24th
June, 30th November, and 27th December. Light Blue, tº 6 e
St. Magdalene, Lochmaben, Town Hall, 7 p.m. 1st Monday of February,
May, August, and November. Blue and White, º º º tº º º © tº º
St. Vigean, Arbroath, Royal Hotel, 8 p.m. No fixed days. Light Blue,
St. Mark’s, Glasgow, St. Mark's Hall, 213 Buchanan Street, 8 p.m.,
October 3, 17, November 7, 21, December 5, 19, 28, January 9, 23,
February 6, 20, March 5, 19, April 2, 16, 25, May 7, June 25, July
2, August 6, September 8. Crimson, tº @ Q © º º tº º e tº e e
Union and Crown, Glasgow, Central Masonic Hall, 14 Garthland Street,
8 p.m. Last Tuesdays monthly. . Crimson, with Blue Fringe, edged
with Gold, tº dº tº © gº tº tº a º e tº º tº º º tº tº º tº º º tº e º
St. John's, Jedburgh, ... ‘e
1766
1766
. 1767
St. John, Operative, Coupar-Angus, Masons' Hall, 27th March, June,
September, and December. Blue and Gold, ... º e > tº ſº tº ... 1767
St. John, Lindores, Newburgh, Own Hall, 8 p.m. Quarterly. Orange
and Blue, tº º ºs tº tº e tº º º tº º º * - º e e e tº e e ... 1767
Eskdale Kilwinning, Langholm. Red and Blue, ... 1767
Fortrose, Stornoway. Light Blue, tº º º º e tº tº a tº • e e ... 1767
St. Andrew, Aberdeen, Daniel's Inn, 16 Mealmarket Street, 8 p.m. 1st
Monday monthly. Royal Stuart Tartan, © o tº tº e & e e ... 1768
St. John, Fisherrow. Crimson and Light Blue, ... . 1768
Mountstewart Kilwinning, Greenock. (Dormant), tº e e - e. e. ... 1768
Royal Arch, Cambuslang, Masons' Hall, Kirkhill, 8 p.m. 1st Fridays
of February, May, August, and November; election, 27th or 31st
December. Crimson and Blue Fringe, tº e e & © tº tº a º ... 1769
. Royal Arch, Rutherglen, Council Hall, 8 p.m. 1st Fridays of March,
June, September, and December; 31st December. Red and Blue, ... 1769
St. Mary, Partick, Glasgow, St. Mungo Hall, 59 Hutcheson Street, 8
p.m. 2d Friday monthly; election, 28th December. Crimson and
Yellow Trimmings, * e ºs tº tº dº tº º e tº G & tº e - tº º º ... 1769
St. Bryde, Douglas, Masons' Hall, 7 p.m. in summer, and 8 p.m. in winter.
Last Fridays of March, June, September, and 27th December. Green, 1714
St. John's, Johnshaven, Craigie's Hall, 7 p.m. 22d March, June,
September, and December. Red, tº e & tº e G tº Q & º ... 1769
APPENDIX.
120. St. Peter's, Montrose, Crown Hotel, 8 p.m. 1st Thursday monthly.
Green, ... e tº ſº tº e & & © - & e e tº e & tº e & © to e ... 1769
121. St. Cyre, Auchtermuchty, Town Hall, 8 p.m. December 27, and
monthly. Green, e e ſº tº e e s e e - - - to e e to e tº ... 1770
122. Royal Arch, Perth, Star Hotel, 83 p.m. 2d Monday monthly. Crimson, 1770
123. St. James, Brechin. Light Blue and Scarlet.
124. Ayr Kilwinning, Blue Bell Inn, 8 p.m. 1st Monday monthly.
Light Blue and Scarlet, © º º e e º © tº e tº º e © & © ... 1765
126. St. Andrew, Kilmarnock, George Hotel, 8 p.m. Last Tuesdays
monthly. Crimson and Dark Blue, to e e e tº e o e e ... 1770
127. Thistle, Stewarton. Green and Gold.
128. St. John, Shettleston, near Glasgow, Kirkhouse, Shettleston, 7 p.m. 1st
Tuesday of January, April, July, and October. Green and Red, ... 1771
129. St. Mirren's, Paisley, Masons' Arms, New Street, 8 p.m. 1st Monday
monthly, except June, July, and August. Blue and Purple, ... 1749
132. St. Luke, Lauder, Town Hall, 7 p.m. December 27, 1st Wednesday of
March, June 24, October 18, November 30. Sky Blue, - ... 1772
134. Robertson's, Cromarty, 6 p.m. March 27, June, September, and Decem-
ber. Sky Blue, tº tº º © tº º tº º º © tº e tº tº e - C & ... 1774
135. St. James, Tarbolton, Crown Inn, 7 p.m. 1st Wednesday of June,
September, December, and March ; annual, June 24. Light Blue, 1771
136. St. Lawrence, Lawrencekirk, Lodge-Room, 8 p.m. Quarterly. Green
and Red, - e º e e & & - e. e e Q - e - e e e e - e. ... 1780
137. St. John, Blairgowrie, Town Hall, 8 p.m. 1st Tuesday in January, and
every alternate succeeding Tuesday. Blue, with Red Border, ... ... 1775
141. St. John, Campbelton. Light Blue, tº tº º & e e tº º º ... 1776
144. St. Lawrence, Forres, 8 p.m. Quarterly. White and Crimson, ... 1777
145. St. Stephen, Edinburgh, Cafe Royale, Register Street, 83 p.m. 2d Mon-
day monthly. Green, ... tº e c * * tº • * > to e e e - e. ... 1777
147. Cadder Argyll, Chryston Inn, near Glasgow, 7 p.m. 2d Friday of
February, May, August, and November. Red, Yellow, and Blue, . 1778
148. Trinity, Elgin, Assembly Rooms, 7 p.m. 1st Tuesday of February,
May, August, and November. Light Blue, tº e e e - e. ... 1777
149. St. Andrew, Irvine. Crimson, tº e & . 1780
150. Operative, Aberdeen. (Dormant.)
151. Edinburgh Defensive Band, Edinburgh, Hyndford Close, 50 High Street,
8 p.m. 4th Tuesday monthly. Blue and Orange, ... tº e - ... 1782
152. Operative, Dunkeld, Operative Masons' Hall, 5 p.m. November 30,
December 27, January 11. Green, ... - - - & º º tº tº º ... 1783
153. Royal Arch, Pollockshaws, Maxwell Arms Inn, 8 p.m. 1st Friday
monthly. Scarlet and Blue, ... © tº º tº º tº tº º º - e. e. ... 1783
156. St. Barchan's, Kilbarchan, Masons' Arms Inn, 8 p.m. 1st Friday of
March, June, and September, and St. Andrew's night, Blue and
Crimson, to tº º e & to tº º º to gº º e - © tº º ſº o & © ... 1784
157. St. John, Beith, Masons' Lodge, Main Street, 8 p.m. 1st Thursday
monthly. Blue and Yellow Border, ... e e Q tº ſº tº © tº º ... 1754
158. Thistle Operative, Dundee, Masonic Hall, Union Street, 7 p.m. 27th
March, June, September, November 30, and December 27. Green and
Gold, ... © o º e tº 0 © - - tº º º • e e e e e e - - ... 1785
160. Roman Eagle, Edinburgh, R. E. Hall, Toddrick's Wynd, High Street, 8
p.m. 3d Wednesday monthly. Crimson and Gold, ... tº e & ... 1785
161. St. Stephen, Gate-House of Fleet, Lodge-Room, 12 noon. 1st Friday of
February, May, August, and November. Green and Gold, ... ... 1785
162.
St. John, New Abbey, Commercial Inn, 7 p.m. 1st Friday monthly.
Orange and Blue,
785
APPENDIX.
164. Old Aberdeen, Aberdeen, Town Hall, Old Aberdeen, December 27, and
June 24. Blue, tº ºs wº * † tº & © & e e º * * * ſº e e ... 1786
165. Royal Arch, Ayr, R. A. Hall, Academy Street, 8 p.m. 1st Thursday
monthly. Scarlet, * tº gº tº e & e is tº * & * * x tº g & ... 1786
166. St. John, Airdrie, Baillie's Lane, 8 p.m. 1st Wednesday monthly.
Light Blue, & tº $ tº e g tº e tº º tº gº tº tº tº g tº º is ... 1786
167. Free Operatives, Biggar, Masons' Hall, 3d Thursday of February, May,
August, and November, 5 and 6 p.m., and December 27, at 11 a.m.
Light Blue, tº e w tº º o sº tº ºs . 1786
169. Thistle and Rose, Stevenston. Dark Green, ... g a gº fº º º ... 1787
170. St. John, Leven, Dumbarton, Renton, Black Bull, 7 p.m. June 24,
December 27. Green, ... tº gº tº • * * * * * * tº g tº tº us tº ... 1797
171. St. James, Doune, 63 p.m. Quarterly. Green, ... 1789
172. St. Brice, Kirkcaldy. Light Blue, e as tº tº e tº © tº º * * * ... 1789
173. St. John, Largs, Flartys Hall, 8 p.m. 1st Monday monthly. Red and Blue, 1789
74. St. John, Dunning. Mazarine Blue, ... • ‘º º $ tº $ tº e º ... 1790
75. St. John, Greenock, St. John's Hall, 27 Cathcart Street, 8 pm. 1st
Friday monthly, April till September inclusive, and Tuesday and Fri-
day weekly during winter. Blue, e tº º g tº tº tº e ſº ſº º is ... 1790
177. St. James, Old Monkland, Cullin's Inn, Coatbridge, 8 p.m. 1st Tuesday
monthly. Crimson and Yellow, tº e & tº gº tº e & gº tº e tº ... 1789
178. St. Patrick, Glasgow, Masonic Hall, 14 Garthland Street, 8 p.m. 2d
Wednesday monthly, and St. Patrick and St. John's Days. Black,
with Red and Blue Trimmings, ... tº g tº g º ºs g tº e e tº e ... 1791
179. St. Mungo, Mauchline, Loudon Hotel, 4 p.m. January 13. Crimson, 1791
181. Hopetown, Bathgate. Blue, ... * & e tº e e © tº º tº gº è ... 1792
182. Incorporated Kilwinning, Montrose, Railway Hotel, 8 p.m. Monday
fortnightly, and St. Andrew and St. John's Days. Red, 1792
185. St. Adrian, Pittenweem. Emerald Green, g tº tº $ tº tº e G ... 1819
187. St. John, Carluke, Black Bull Inn, 8 p.m. Tuesday, January 3, and
monthly thereafter. Green, ... & º & e tº º tº º º tº gº g ... 1794
190. St. George, Aberdeen, Masonic Hall, 115 Union Street, 8 p.m. Tuesday
bi-monthly. Red, tº º º g is e 9 & © tº e ſº tº tº g & E tº ... 1794
192. St. John, Muthill, 12 noon. June 24, December 27. Blue, ... 1795
193. St. John, Operative, Rothes, Masonic Hall, 6 p.m. 1st Tuesday of
February, May, and December, January 7, at 12 noon, Black, 1795
195. Caledonian, St John, R. A., Campsie, Commercial Inn, 8 p.m. Last
Friday monthly. Caledonian Tartan, © tº e © tº º tº e g ... 1796
198. Royal Arch, Maybole, Town Hall, 8 p.m. 1st Wednesday monthly.
Crimson, ſº tº º * † tº tº gº tº & © & & © & is tº ſº. ge ºr e ... 1797
199. St. Andrews, Cumbernauld, Lodge-Room, p.m. Last Friday of Feb-
ruary, May, August, and November. Black, 8 tº º tº gº tº ... 1797
200. St. George, Bermuda. J.ight Blue, º e & tº • * * tº º º ... 1797
201. St. Thomas, Muirkirk, Masons' Hall. Annual meeting, December 21,
11 a.m., and Quarterly thereafter at 8 p.m. Dark Blue, ... 1798
202. St. Clement's, Riccarton, Kilmarnock, ... tº º º * † - 1799
203. St. John, Operative, Airdrie. Crimson and Gold, tº º tº e & ... 1799
204. St. Paul, Ayr and Renfrew Militia, Ayr, Whip Inn, High Street, 8 p.m.
2d Monday monthly. Crimson and Blue, e tº º ... ... 1799
205. St. Winnoch, Garthland, Lochwinnoch. Blue, ... 1799
210. St. Andrew, Newton, Ayr. Red and Green, & tº º e tº $ tº ... 1802
215. St. Andrew, Strathaven, Avondale Inn, 4 p.m., November 30, and 1st
Friday March, June, and September. Blue, ... $ tº o tº tº º ... 1806
216. Star Railway Inn, 6 p.m. Last Saturday of March and September,
June 24, and December 27, at 11 a.m. Light Blue, tº ºn ºn ... 1806
APPENDIX.
413
p.m. 1st Friday monthly. Red, gº e & a º º tº º º e e e ... 1807
219. Star, Glasgow, 19 Croy Place, 8 p.m. 1st and 3d Mondays monthly.
Orange and Blue, * c º tº º º s & e - - - tº - - • * * ... 1807
223. Trafalgar, Leith, New Ship Hotel, 7% p.m. Last Friday monthly.
Red, White, and Blue, * - © & º ºs tº e e e - - * @ & ... 1808
224. Innocents, Cullen, Duncan's Hall, 7 p.m. Thursdays. Yellow and Blue, 1808
225. Forfar and Kincardine, Dundee, 7 Exchange Street, 8 p.m. No fixed
days. Green and Gold, - * > e Gº & e - e. - - - º e e ... 1808
226. Portobello, Council Chambers, 8 p.m. 3d Thursday monthly. Blue, 1808
230. St. Barnabas, Old Cumnock. Blue and White, tº e - ſº tº e ... 1809
231. Union, Nassau, New Providence. Green, ... 1809
233. Hamilton. Crimson and Blue, s & tº e e e e - - tº e e ... 1810
234. St. Peter, Mousewald, Burnhill Parish Schoolroom, 7 p.m. winter, 8
in summer, 1st Friday of May, August, November, and February.
Crimson and Gold, & º º * - © g = º * @ e e - - * & e ... 1810
236. St. John, Wilsontown Iron Works, Forth Inn, 7 p.m. Every 4 weeks;
June 24 at 10 a.m., and last Friday of September and March, and
December 27 at 6. Blue and White, ... • * > e tº º - - - ... 1810
237, St. John, Girvan, “Frazer's,” 6 p.m. 1st Monday monthly. Red and Blue, 1810
238. Caledonian Thistle and Crown, Annan, Beaver Arms, 8 p.m. 1st Friday
monthly. 42nd Tartan and White Trimmings, tº ſº - e tº º ... 1811
242. Houstoun St. Johnstone, Black Bull Hotel, Johnstone. No fixed day.
Red and Blue, ... tº e º - - - e p tº * - e. tº a tº * * * ... 1811
243. St. Ninian Operative, Nairm. (Dissolved.)
244. Union St. John's, Stonehouse, Black Bull Hall, 7 p.m. Last Friday of
March, June, and September, and l l a.m. December 27. Blue, ... 1812
245. St. Andrew, Glenbuck, Muirkirk, November 30, at 11 a.m., and 2d
Wednesday of February, May, and August at 7 p.m. Royal Blue and
Red, • * tº e e a & sº e • tº º tº e - tº º tº - e. s & 6 ... 1812
248. Lockhart St. John's, Carnwath, Masonic Hall, 7 p.m. 1st Friday of
February, May, August, November; June 24, November 30, and Friday
preceding December 28. Blue and White, ... * * - 9 * * ... 1812
250. Union, Dunfermline, St. John and St. Andrew's Days, &c. Blue and Red, 1813
251. United Brothers, Trinidad. Sky Blue, tº e º - - - tº e º ... 1813
252. St. John, Thornhill, Freemasons' Hall, 7 p.m. winter and 8 summer.
Thursdays after quarterly fairs and December 27. Green, ... 1814
254. Caledonian, Dundee, George Hotel, 8 p.m. 1st Tuesday monthly.
Scarlet, ... e - e. e e is & 0 tº tº e e • tº e • e º © tº e ... 1814
257. St. Andrew, Glenkindy. Tartan, * - tº e e e e - tº • * 0. ... 1814
258. Quhytwoollen, Lockerby, Blue Bell Inn, 8 p.m. 1st Friday of January,
February, May, August, November, and December. Blue and Red, 1816
259. St. Nathallan, Tullich-in-Mar, Ballater, 7 p.m. December 27 and January
8. Yellow and Red, • * * e & º - - - • * * º e ſº ... 1815
261. Tweed, Kelso. Mazarine Blue, ... e tº e to ºr 6 • * * º º e ... 1816
202. St. John, Gallashiels, 8 p.m. 1st Monday monthly, and last Friday of -
March, June, September, and St. John's Day. Dark Blue,. ... ... 1816,
269. St. Kessack, Comrie Parish Schoolroom, 4 p.m. December 14 and 28,
January 11. Blue, ... e - e. tº º & a tº & tº 4 & tº tº e ... 1816
270 Thistle, West-Calder, Mason Hall, 7 p.m. 2d Thursday of March, June,
and September, and 1 p.m. December 24 and 27. Blue, tº a tº ... 1818
272, St. John, Mid-Calder, 7 p.m., 2nd Thursday of February, May, August,
November, and December 27. Crimson with Blue and Yellow Border, 1818
273. Tay Union, Newport (formerly Tayport). No fixed meetings. Green
and Gold, * * * A e ºs * > * gº º 0. tº e e s e e & 6 tº ... 1818
7. Cumberland Kilwinning, Port-Glasgow, Lodge-Room, King Street, 8
414
APPENDIX.
275.
280.
282.
284.
286.
290.
291.
292.
298.
299.
304.
305.
306.
308.
309.
311.
312.
313.
314.
317.
3.18.
320.
323.
324.
326.
327.
328.
332.
333.
334.
335.
Shamrock and Thistle, Bridgeton, Glasgow, 15 Main Street, Bridgeton
St. John, New Cumnock, Logan's Inn, 7 p.m. inst Thursday monthly.
Blue, ... tº e g * * * tº e tº tº gº tº tº e is tº º º & C & § º º
Argyll, Dunoon, Argyll Hotel, 7 p.m. 1st Friday monthly, September
till April inclusive, Argyll Tartan, tº e e tº º tº e is & ºt tº
8 p.m. 1st Friday monthly. Red and Yellow, tº dº ſº e e º ... 1818
St. John, Coldstream, Newcastle Arms Assembly Room, 8; p.m. Quar-
terly. Light Blue, gº tº tº e tº a º tº º º tº $ tº tº º º ... 1819
. Charleston, Aboyne, Masons' Hall, 7 p.m. 1st Monday of February,
May, August, November, and December 27. Blue, with Yellow Fringe, 1820
St. Andrew, Tarfside, Lochlee, 7 p.m. November 30, and last Friday
of February, May, and August. Red and Green, * * > tº e º ... 1819
St. Peter, Thurso, Trotter's Hotel, 6 p.m. Last Wednesday of March,
June, September, and December 27. Blue, tº º º tº e tº ... , 1818
Airlie, Kirriemuir. Crimson, * B tº . 1820
Blair, Dalry. Light Crimson, ... tº gº tº tº e G tº º tº tº gº & ... 1821
Celtic Edinburgh and Leith, Edinburgh, Turf Hotel, 8% p.m. 1st Friday
monthly. Royal Stuart Tartan, tº e º ſº e a tº a º gº tº e ... 1821
St. John's, Rothesay, Lodge-Room, 8 Bishop Street, 8 p.m. Last Wednes-
day monthly. Dark Blue, tº tº º © tº º tº º ſº © º ſº ... 1821
Hamilton and Clydesdale Operative. Crimson and Light Blue, ... 1823
Panmure, Arbroath, White Hart Hotel, 7 p.m. 2nd Monday monthly,
and November 30 and December 27. Blue and Gold, ... tº gº tº ... 1823
King Robert de Bruce, Auchtermuchty. December 27, at 5 p.m. Green, 1823
St. John, Woodhall, Holytown, Masons' Hall, 7; p.m. 1st Wednesday of
September, December, March, and June 24. Blue, ... tº e º ... 1823
St. Thomas, Larkhali, 7 p.m. 3rd Friday of March, June, September,
and December 21, at 10 a.m. Crimson and Blue, ... tº gº tº ... 1823
Eastern Star, Columbia, Angostura. Blue, tº it tº tº tº e ... 1824
Lower, Forfar, Waterston's Hotel, 7 p.m. January 1, November 30,
December 27, and 1st Monday of April, July, and October, Purple
and Orange, e e tº tº º e g tº º tº º ve e e ſº * * * tº tº ſº ... 1824
Caledonian, Dunlop, Young's Hotel, 6 p.m. November 30. Crimson
and Orange, ... © tº tº tº º º ſº tº º tº e tº ſº tº tº & e ... 1824
Bruce and Thistle, Bannockburn, “Teesdale's,” 7 p.m. Quarterly, com-
mencing last Friday of September. Dark Blue, ſº tº G tº gº tº ... 1824
St. Baldred, North Berwick. Orange and Blue, tº e ºs ſº tº º ... 1825
Royal Arch, West Kilbride, Simpson's Hall, 8 p.m. 2nd Friday of
March. Blue, tº tº dº tº tº gº tº e º 'º tº 9 º' tº ſº tº tº g tº 1825
Camperdown, Dundee, Barrack Street, 8 p.m. Last Monday monthly.
Crimson, tº ſº º tº º º tº tº e tº € $ tº e e e tº tº tº dº e ... 1826
Fingal, Dingwall, 9 p.m. St. Fingal, St. John's and St. Andrew's Days,
and 27th December. Blue and Silver, tº gº tº e e e tº de & ... 1826
St. John's Royal Arch, Ardrossan, 73 p.m. June 24. Crimson and Blue, 1826
St. Mary, Kirkcudbright, Town Hall, 8 p.m. Last Tuesday monthly,
except June and December, then on 24th and 27th. Dark Green, ... 1827
Caledonian, Grenada. Dark Green, ... e e is e e g tº º º ... 1827
Clydesdale, Lanark, Clydesdale Hotel, 5 p.m. St. John's Day. Green
and Yellow, ... tº e e & © & tº º gº * * tº & º º tº º ºs ... 1828
St. Serf, Kinross, Salutation Hotel. No fixed day. Blue, ... ... 1829
George William, 94th Regiment. (Dormant.) Blue and White, . 1830
Faifley and Duntocher Union, Glasgow, “Dewar's,” 227 Cowcaddens, 8
p.m. 1st Tuesday monthly. White and Red, tº ſº. * E e. ... 1831
St. George, Glasgow, 59 Hutcheson Street, 8 p.m. 1st Wednesday
monthly. Light Blue and Silver, ... tº gº 1833
1833
1834
APPENDIX. 415
336. Mount Olive, St. Kitts, Basseterre, 7 p.m. 3d Monday monthly. Sky
Blue, ... * * * * * * tº e tº e tº e 835
337. Australasian Kilwinning, Melbourne. Blue, ... tº dº e o º te ... 1843
339. St. Mary Caledonian Operative, Inverness, Lodge-Room, 2 Church Street,
ſº e e ... 1843
8 p.m. 1st Tuesday monthly. White and Green,
340. Scotia, Barbadoes. Green, tº e g tº tº º tº e ºs e tº “ tº º º tº º º
341. Adelaide, South Australia. Dark Blue,... tº g tº & e e & © tº ... 1844
342. Rising Star, Bombay. Orange and Sky Blue, ... tº tº o e ſº tº ... 1844
343. St. Andrew in the East, Poonah. Light Blue, ... tº e tº tº º º ... 1844
344. Elgin, Jamaica. Green, ... e
345. Arcadia, Dartmouth, Nova Scotia
346. Glenlyon, Jamaica, tº e © º º tº tº a e e o ſº tº º tº ſe dº © º º
347. St. John Operative, Rutherglen, Town Hall, 8 p.m. 1st Friday of March,
June, September, and December. Crimson and Waterloo Blue, ... 1846
348. Elgin, Montreal, 300 Notre Dame Street, 74 p.m. 1st Monday monthly.
Blue, ... ... ... ... 1845
Crimson, & e e e e e e is tº * e - tº e O * * * e e Q ... 1847
349. St. Clair, Edinburgh, Freemasons' Hall, 8% p.m. 2nd and 4th Mondays
monthly. Red, ... tº tº tº ë e º tº º tº tº º & © tº tº º º ... 1847
350. Hope, Kurrachee, Scinde, ... º e - tº e - to º e * = - e - - ... 1847
351. Perseverance, Bombay, ... is tº º tº º º tº e tº tº $ tº tº e º ... 1847
352. Durns, Halifax, N.S., ... e p & tº e º * ~ * © e º e e e ... 1848
354. Caledonian Railway, Glasgow, St. Mark's Hall, 213 Buchaman Street, 8
p.m. 1st and 3rd Wednesdays October till April, and 1st Wednesday
May till September inclusive. Light Blue, & © e tº º e ... 1849
355. Felix, Aden, Arabia, e tº e tº º º to e > & © e tº e & e & © ... 1850
356. St. Andrew, Quebec, Masonic Chambers, St. Francis Street, 8 p.m. 1st
© * * * ... 1849
Wednesday monthly, and December 27. Blue,
357. St. John, Greytown, • * - • e e e e e tº a tº & e - e - - tº e
358. St. Andrew, Sydney, N.S.W., ... tº ſº º 9 & 4 tº sº - e - - ... 1851
359. Union, Jamaica, ... © 2 tº tº e º tº e - tº tº º & e a tº dº - ... 1851
360. Commercial, Glasgow, 19 Croy Place, 8 p.m. 2nd and 4th Thursdays.
Light Blue and Silver, ... tº e & tº º - tº º e & e ge tº ſº º ... 1851
361. Athole, Halifax, N.S., Freemasons' Hall, 8 p.m. 2nd Monday monthly.
Dark Blue and Gold, 1852
362. St. Clair, Glasgow, Commercial Hall, ig Croy Place, 8 p.m. "2nd and
4th Mondays monthly. Crimson, e tº tº & e º tº º q * * * ... 1852
363. Victoria, Belgaum, India,... & © º tº tº e 1852
364. St. Andrew, Frederickton, New Brunswick, tº º º & G - & © tº ... 1852
365. Keith, Halifax, Freemasons' Hall, 8 p.m. 2nd Wednesday monthly.
Dark Blue and Gold, ... e - - e - - • e e tº tº º tº e - ... 1853
366. United Tradesmen, Geelong, Victoria, ... tº º e 4 º' - tº º º ... 1853
367. Athole Union, Falmouth, Jamaica, * - - tº e tº & © º tº tº Q ... 1853
368. Eastern Star, Port of Spain, Trinidad, ... tº e tº e tº º tº . e. ... 1854
369. St. Andrew Kilwinning, St. Andrew, Jamaica, ... * - - tº tº e e - ºn
370. Renfrew County Kilwinning, Paisley, R.C.K., Hall 8 High Street, Cross,
8 p.m. Wednesdays. Green,... tº e - tº º e tº e ſº e e e ... 1855
371. St. David in the East, Fortwilliam, Calcutta, ... tº e - tº º - ... 1855
372. St. John, Matthewtown, Inagua, Bahamas, © tº ſº & G - tº o º ... 1856
373. Star in the East, Turkish Contingent. (Dormant), * - & © - ... 1856
374. St. John, Croſthead, Whitburn, Wyper's Hall, 6 p.m. Tuesday monthly.
Dark Blue, & 0 & e . 1856
375. Neptune, Aberdeen, Masonic Hall, 115 Union Street, 8 p.m. Dark
Blue, © tº Q * @ we e - © º, º e 0 0 - e & O © & © e - © ... 1856
376. St. Andrew, Richibuctoo, New Brunswick, tº º º & e º tº tº e ... 1857
871. Sydney Tarbolton, Sydney, N.S.W., e - - * * * ... 185%
416 APPENDIX.
378. Newtown Kilwinning, Sydney, N.S.W., ... . 1858
379. Royal Albert, North Sydney, Cape Breton, ſº tº º # gº ºr tº it tº ... 1858
380. St. Andrew, Drybridge, Crofthead, Whitburn, Meek's Hall, 7 p.m.
November 29, and every 4th Tuesday thereafter. Scarlet and White, 1858
381. Harmony, West Maitland, N.S.W., e tº º e tº º ... 1858
382. St. John, Port Macquarrie, N.S.W., tº º º tº º g & © tº . 1858
383. Victoria, Charlotte Town, Prince Edward's Island, * & & tº gº & ... 1858
384. Athole, Kirkintilloch, Crown Hotel, 8 p.m. 2nd Monday monthly.
Athole Tartan, is a º tº gº tº tº º tº & e g tº ſº tº g is tº ... 1858
385. Minto, Lochgelly, Mason Lodge, 8 p.m. 2nd Tuesday monthly. Crimson, 1858
386. Wooloomooloo, Sydney N.S.W., ... tº tº tº º ºs tº e e tº e e ... I 858
387. Star in the South, Deniliquin, N.S.W., ... 1858
388. Lodge of Judah, Melbourne, Victoria, . 1858
389. St. Paul's, Mhow, Bengal, tº e º f is e ºs tº $ tº tº º ſº s & tº ... 1858
391. Zetland, Grangemouth, New Hall, 8 p.m. 1st Tuesday monthly. Crimson
and Buff... tº 9 º' * * * * g ∈ tº º g 4 gº º * * * s ºf e ... 1859
392. Caledonian, Edinburgh, “Café Royale,” West Register Street, 8 p.m. 4th
Thursday monthly. Hunting Stuart Tartan, * * * e s tº ... 1858
993. Kilwinning, Montreal. (Issue of Charter Delay.d.)
394. Southern Cross, Cape of Good Hope, te dº º e § tº º © º º ... 1859
395. Royal Blues, Kilbirnie, Law's Hall, 7 p.m. Last day of every month.
Royal Blue, g 9 * tº & ſº tº gº tº tº tº º is * * * g is tº ... 1859
396. Dunearn, Burntisland, Music Hall, 8 p.m. 1st Tuesday monthly.
Crimson, ... tº t e tº s ºp tº º º gº tº ſº & ſº e * * g. tº a g ... 1859
397 St. Andrew in the East, Calcutta, & is g & Cº. º. tº g tº & is º . 1859
LIST OF LODGES, WITH THEIR NUMBERS ON THE REGISTER OF
GRAND LODGE, ENGLAND.
Lodges marked thus * have Royal Arch Chapters attached.
THE
The Grand Stewards' Lodge (constituted 1735), Freemasons'Tavern, Third Wednesday,
from November to May. Public Nights, March and December.
1. Grand Masters' Lodge, Freemasons' Tavern, 3d Monday.
*2. Antiquity, Freemasons' Tavern (Formerly Goose and Gridiron, St. Paul's
Church Yard), 4th Wednesday, tº e º tº $ tº ... Time immemorial.
*3. Fidelity, Freemasons' Tavern. 2d Wednesday.
4. Royal Somerset House and Inverness, Freemasons' Tavern. 4th Mon., Time Im.
*5. St. George's and Cornerstone, Freemasons' Tavern. 2d Monday.
*6. Friendship, Thatched-house Tavern, St. James's Street. 2d Thursday,
*7. Royal York Perseverance, Preemasons' Tavern. 3d Wednesday.
*8. British, Freemasons' Tavern. 3d Monday.
*9. Albion, Freemasons' Tavern. 1st Tuesday.
10. Westminster and Keystone, Freemasons' Tavern. 1st Thursday,
*11. Enoch, Freemasons' Tavern. 2d Wednesday.
*12. Fortitude and Old Cumberland, Freemasons' Tavern. 2d Monday.
*13. Union Waterloo, Freemasons' Tavern, Woolwich. 2d Wednesday.
14. Tuscan, Freemasons' Tavern. 4th Tuesday.
15. Kent, Three Tuns Tavern, Southwark. 2d Wednesday.
16. Royal Alpha, Freemasons' Tavern.
17. Albion, Quebec. 2d Friday.
18. Old Dundee, London Tavern, Bishopsgate Street. 1st Tuesday.
19. Royal Athelstan, George and Blue Boar, Holborn. 2d Wednesday.
1721
APPENDIX. 4.17
*20.
*21.
22.
23.
*24.
#25.
27.
29
*30.
*32.
33.
*35.
38.
40.
41.
#43.
*44.
45.
46.
*47.
*48.
*49.
*50.
51.
52.
*53.
*54.
55.
56.
*57.
58.
59.
60.
*61.
*62.
*63.
*64.
*65.
66.
67.
68.
69.
70.
72.
*73.
*75.
Royal Kent Antiquity, Sun Tavern, Chatham. 3d Wednesday. ... 1723
Emulation, Albion Tavern, Aldersgate Street. 3d Monday.
Neptune, Radley's Hotel, Bridge Street, Blackfriars. Last Thursday.
Globe, Freemasons' Tavern. 3d Thursday.
Newcastle-upon-Tyne, Freemasons' Hall, Newcastle. 1st and 3d
Thursdays. -
Robert Burns Lodge, Freemasons' Tavern. 1st Monday.
Castle Lodge of Harmony, Thatched-house Tavern, St. James's Street.
4th Monday, ... © tº e tº e º tº tº º tº e e tº º & ... 1724
Egyptian, George and Blue Boar, Holborn. 1st Thursday.
Old King's Arms, Freemasons' Tavern, 4th Monday, © tº º ... 1725
St. Alban's, London Coffeehouse, Ludgate Hill. 2d Monday,... ... 1727
United Mariners', Three Tuns Tavern, High Street, Southwark. 3d
Wednesday.
. United Industrious, Freemasons' Tavern, St. Margaret Street, Canter-
bury. 1st Thursday.
St. George's, Adelphi Hotel, Liverpool. 4th Wednesday.
Britannic, Thatched-house Tavern, St. James's Street. 2d Friday, ... 1730
Mount Moriah, Freemasons' Tavern. 4th Wednesday.
Medina, 85 High Street, Cowes. Thursday near full moon, ... ... 1731
Glamorgan, Freemasons' Hall, St. Mary Street, Cardiff. 2d Monday.
Anchor and Hope, Swan Hotel, Bolton-le-Moors. 1st Thursday.
Union, Council Chamber, Chichester. 1st Monday.
St. John Baptist, Masons' Hall, Fore Street Hill, Exeter. Last
Thursday, ... * @ e tº g tº © tº e tº º tº e º © tº º tº gº &
Derwent, Swan Hotel, Hastings. 2d Monday.
Royal Cumberland, Corridor Rooms, Bath. 1st Thursday, ... ... 1733
Concord.
Relief, Hare and Hounds, Bury, Lancashire. Thursday near full moon.
St. Paul's, Union Hotel, Birmingham. Last Monday.
Friendship, Waterloo Hotel, Piccadilly, Manchester. 1st Tuesday.
Strong Man, Falcon Tavern, Fetter Lane. 1st Thursday, ... ... 1734
Old Union, Radley's Hotel, Bridge Street, Blackfriars. 3d Tuesday, 1735
Newstead, Assembly Rooms, Nottingham. 1st and 3d Monday. -
Industry, Grey Horse Inn, Gateshead, Durham. 4th Monday.
Gihon, Bridge House Hotel, Southwark. 3d Thursday.
Crown Inn, Hinckley, Leicestershire. Ilast Wednesday.
Angel Lodge, 3 Cups Inn, Colchester. Tuesday on or before full moon.
Union Lodge, Norfolk Hotel, Norwich. 1st Tuesday.
Royal Sussex, New Masonic Hall, Corridor, Bath. 1st and 3d Mon-
day.
Hope, Spread Eagle, Rochdale. Wednesday on or before full moon.
Constitutional, Ship and Turtle, Leadenhall Street. 3d Thursday, ... 1736
Howard Lodge of Brotherly Love, Norfolk Arms, Arundel. 3d
Tuesday.
Humber, Freemasons' Hall, Osborne Street, Hull. 1st and 3d Tuesday.
Felicity, London Tavera, Bishopsgate Street. 3d Tuesday, e tº ſº;
Loyal Vacation, Dulverton, Somerset.
Quebec, Canada East. 2d Monday.
Mother Lodge, Basseterre, St. Christopher s, ... tº ſº º * * * ... 1738
Royal Naval, Freemasons' Tavern. 2d Wednesday,
Peace and Harmony, London Tavern, Bishopsgate Street. 4th
Thursday.
Probity, Old Cock Inn, Halifax, York. Monday on or before full moon.
Social, Queen's Hotel, Manchester. Last Monday.
2 E
1732
418
APPENDIX.
76.
77.
78.
79.
80.
*81.
82.
*83.
84.
85.
87.
88.
*89.
*90.
*9].
*92.
93.
94.
*96.
*97.
*98.
St. Mary's, Freemasons' Tavern. 3d Thursday.
Fortitude, Commercial Inn, Miln Row, near Rochdale. Thursday after
full moon, tº º & © 8 tº tº e & º º º tº g tº is 4 g. & & © ... 1738
Prosperity, White Hart Tavern, Bishopsgate Street. 4th Wednesday.
Grenadiers, Freemasons' Tavern. 4th Thursday, tº e 9 tº 6 º' ... 1739
Star in the East, Calcutta, Bengal, ... tº & © tº ſº ºn - - - ... 1740
Royal Clarence, Freemasons' Hall, Bristol. 2d, 4th, and 5th Monday.
Unity, London Tavern, Bishopsgate Street. 1st Monday, ... ... I 742
St. John's Lodge, Masonic Hall, Union Road, Plymouth. 1st Tuesday.
Unity, Suffolk Hotel, Lowestoft. Thursday before full moon, ... 1747
Royal Jubilee, Anderton's Hotel, Fleet Street. 1st Monday.
Mount Lebanon, Green Man Tavern, Tooley Street, Southwark. 3d
'i uesday.
Athole, Masonic Hall, Severn Street, Birmingham. 1st Wednesday.
Love and Honour, Royal Hotel, Falmouth. 2d Monday, Q e º ... 1751
Economy, Black Swan Inn, Winchester. Last Wednesday.
Freedom, Town Hall, Gravesend. 1st and 3d Monday.
Imperial George, Ashton Arms Inn, Middleton, Lancashire. Thursday
after full moon, tº e - tº tº º tº tº tº & B tº tº º te * * * tº tº º
Pythagorean, Globe Tavern, Royal Hill, Greenwich. Last Monday.
Stewards' Lodge, Freemasons' Hall, Madras.
1752
. St. John's, Phoenix Hall, Sunderland. 2d Tuesday.
Doric, Private Room, Woodbridge, Suffolk. 1st Wednesday.
Foundation, Freemasons' Hall, Cheltenham, Gloucester. 1st Wednesday, 1753
United Lodge of Prudence, Albion Tavern, Aldersgate Street. Last
Tuesday.
Doyle's Lodge of Fellowship, Masonic Hall, Court Place, Guernsey. 2d
Tuesday. - -
Faithful, Exchange Rooms, Harleston, Norfolk. Monday on or before
full moon.
Loyalty, Royal Hotel, Prescot Lane. Wednesday before full moon.
Vitruvian, White Hart Tavern, College Street, Lambeth. 2d Wednesday.
St. Michael's, Barbadoes.
Scientific, Red Lion Inn, Cambridge. 2d Monday, ... tº º º tº º º
Unanimity, Astley Arms Inn, Dukenfield, Cheshire. Monday on or
before full moon.
St. John's, Radley’s Hotel, Bridge Street, Blackfriars. 1st Monday.
Regularity, Freemasons' Tavern. 2d Thursday, tº e e © tº º ... 1755
Moira, London Tavern, Bishopsgate Street. 4th Tuesday.
Social, Royal Hotel, Norwich. 2d Tuesday.
Phoenix, Phoenix Hall, Sunderland. 1st and 3d Wednesday.
Eastern Star, Mile End Road. 2d Wednesday.
Burlington, Albion Tavern, Aldersgate Street. 2d Tuesday, ... ... 1756
Palatine, Bridge Inn, Bishop Wearmouth. 2d and 4th Thursday, ... 1757
St. Martin, Freemasons' Arms Inn, Burslem. Thursday near full moon.
Shakespeare, Albion Tavern, Aldersgate Street. 4th Thursday
Friendship, Duke's Hotel, Great Yarmouth. 1st Wednesday. -
Temple, Ship and Turtle Tavern, Leadenhall Street. 1st Tuesday.
TJnanimity, King's Arms Inn, North Walsham, Norfolk. Monday
near full moon, e º º º, º º - 0 tº º e e tº e e © e e e
Beaufort, Freemasons' Hall, Bristol. 1st, 3d, and 5th Tuesdays.
St. John's, White Lion, Underbank, Stockport. 2d Monday.
Fortitude, Prince George Hotel, Stonehouse. 2d Wednesday, ... 1759
Sun, Globe IIotel, Exmouth, Devon. 2d Monday.
Philanthropic, Globe Hotel, Lynn. 1st Monday.
99.
100.
*101.
103.
*104.
*105.
*106.
107.
108.
*109.
110.
*111.
112,
113.
*114.
*115.
1 16.
117.
1 18.
119.
* 120.
121.
*122.
*123.
124.
1758
APPENDIX. 419
125
*126.
*127.
*128.
*129.
*130.
131.
132.
*133.
135.
*137.
138.
*141.
*142.
143.
144.
*146.
147.
*148.
*149.
*150.
*151.
*152.
153.
154.
155.
1 56.
*157.
158.
*160.
*161.
* 162.
164.
165.
166.
I 67.
168.
*169.
*170.
172.
*173.
174.
#175.
*176.
*177.
178.
*179.
London, Freemasons' Tavern. 1st Saturday, ... tº º º ... ... 1760
Industry and Perseverance, Culcutta, ... tº º o tº gº tº tº gº tº ... 1761
Loyal Cambrian, Bush Inn, Merthyr Tydvil. 1st and 3d Thursday.
Restoration, Town Hall, Darlington. Last Thursday. -
St. George's, Masonic Hall, Fore Street Hill, Exeter. 2d Thursday, 1762
Unanimity, Stanley Arms Inn, Preston. 1st Tuesday.
British Union, White Horse Tavern, Ipswich. Monday on or before full
In OOI).
St. John’s, Gibraltar.
Royal Lancashire, Swan Hotel, Colne. Thursday on or before full moon.
Salopian Lodge of Charity, Lion Hotel, Shrewsbury. 2d and 4th Wed-
nesday. $
St. Andrew’s, Halifax, Nova Scotia.
Black Lion Hotel, Whitehaven. 1st Monday.
Palladian, Green Dragon Hotel, Broad Street, Hereford. 1st Tuesday.
Mount Sinai, Union Hotel, Penzance. 3d Tuesday.
Derbyshire, Crow and Harpurs Arms Inn, Longnor, Staffordshire.
Lennox, King's Head, Richmond, Yorkshire. 1st Friday, ... ... 1763
Marquis of Granby, Freemasons' Hall, Durham. 1st and 3d Tuesday.
Prince Edwin’s, White Hart Inn, Hythe, Kent. Wednesday near
full moon.
Silent Temple, Cross Keys, Burnley. Tuesday on or before full moon.
Union, King's Head, Hotel, Margate. 1st and 3d Fridays.
Prince Edwin's, Bridge Inn, Bury, Lancashire. Wednesday near full
IſlOOI).
Union, Horse and Rainbow Inn, Kendal. 2d Tuesday, & 1764
Royal Gloster, Freemasons' Hall, Southampton. 2d and 4th Thursdays.
Fortitude, Globe Inn, Truro. 2d Tuesday.
Unity, White Hart, Ringwood, Hants. Thursday before full moon,
Harmony, Ship, Feversham. 2d and 4th Mondays.
Caledonian, Ship and Turtle, Leadenball Street. 2d Friday.
Perpetual Friendship, Lamb Inn, Bridgewater, 1st Monday.
Good Report, Radley's Hotel, Bridge Street, Blackfriars, 1st Thursday, 1765
Amity, Private Room, Thames Street, Poole. 1st and 3d Wednesday,
All Saints, Sun Inn, Wooler, Northumberland.
Britannia, Music Hall, Sheffield. 2d Thursday,
St. George's, Globe, Royal Hill, Greenwich. 3d Wednesday.
Faith, Anderton's Hotel. Last Tuesday.
St. Thomas's, Freemasons' Tavern. 1st Saturday.
Middlesex, Thatched-house Tavern, St. James Street. 3d Friday.
St. Luke's, Commercial Hall Tavern, Išing's Road, Chelsea. 1st
Monday.
Prudent Brethren, Freemasons' Tavern. 4th Tuesday. -
Antiquity, One Horse Shoe, New Market Place, Bolton-le-Moors, 2d
Wednesday.
Justice, Royal Albert, New Cross Road, Deptford. 2d Wednesday.
Lights, Nag's Head Hotel, Warrington, Lancashire. Last Monday.
Peace, Rose and Crown, Meltham, near Huddersfield, Yorkshire.
Saturday after full moon.
Perfect Unanimity, Madras.
Albony, Masonic Hall, Newport, Isle of Wight. Wednesday near full
TY OOIl.
Virtue, Cross Street Chambers, Manchester. 3d Tuesday.
Inhabitants, Crown and Anchor, Gibraltar.
Unanimity, Bull Inn, Wakefield, Yolkshire, 1st Monday, ... ... 1766
420
APPENDIX.
*181.
182.
183.
*184.
185.
*186.
187.
188.
*189.
I 90.
194.
*195.
*196.
197.
198.
*199.
200.
201.
202.
203.
*204.
205.
*206.
#207.
209.
*211.
212.
*214.
215.
216.
*218.
219.
*221.
#223.
*224.
225.
226.
227.
228.
229.
230.
#232.
233.
234.
*235.
*236.
Perseverance, Masonic Temple, 22 Hope Street, Liverpool. 2d Wednesday.
Harmony, White Swan Inn, Plymouth. 1st Monday.
Bedford, Freemasons' Tavern. 2d Friday.
Adam's, Masonic Hall, Milne Town, Sheerness. 1st Tuesday.
Brunswick, Masonic Hall, Union Road, Plymouth. 1st Wednesday.
True Friendship, Old Ship, Rochford. Thursday on or before full moon.
St. John’s, Halifax, Nova Scotia.
Cadogan, Freemasons' Tavern. 3d Tuesday.
Integrity, Masonic Lodge-Rooms, Cross Street Chambers, Manchester.
Last Wednesday, ... © tº ſº e e is tº e C e e ſº tº º tº e
Perseverance, London Hotel, Sidmouth. 1st Wednesday.
Honour and Generosity, London Tavern, Bishopsgate Street. 3d Satur-
day.
Union, London Tavern, Bishopsgate Street. 2d Friday.
St. John's, Holly Bush Tavern, Hampstead. 1st Tuesday.
Mariner's, Masonic Hall, Court Place, Guernsey. 4th Wednesday,
Temperance, Plough Tavern, Plough Bridge, Rotherhithe. 3d Thurs-
day.
All Souls, Masonic Hall, Weymouth. 2d and 4th Friday.
Amity, Ship Hotel, Greenwich. 3d Tuesday.
Old Concord, Freemasons' Tavern. 1st Tuesday.
Phoenix, Freemasons' Tavern. 2d Saturday.
Sincerity, Cheshire Cheese Tavern, Crutched Friars. 3d Wednesday,
East Medina, Masonic Hall, John Street, Ryde, Isle of Wight. 3d
Wednesday.
Caveac, Star and Garter, Kew Bridge, Ealing. 2d Wednesday.
Domatic, Falcon, Fetter-lane. 2d Monday.
Antiquity, Eagle and Child Inn, Wigan. Monday on or before full
In OOIl,
Manchester, Anderton's Hotel, Fleet Street. 3d Thursday.
St. James's Union, Freemasons' Tavern. 2d Tuesday.
Universal, Freemasons' Tavern. 4th Friday.
St. John’s, Quebec, Canada East. 2d Wednesday.
Unity, London Tavern, Bishopsgate Street. 4th Saturday, ... tº º
United Chatham Lodge of Benevolence, Golden Lion Inn, Brompton,
Kent. 1st Tuesday.
Tranquillity, Bridge House Hotel, Southwark. 3d Monday.
Industry, Dick's Coffee House, Fleet Street, 4th Tuesday.
Royal Sussex Lodge of Hospitality, Freemasons' Hall, Bristol. 2d,
4th, and 5th Wednesdays.
Joppa, Albion Tavern, Aldersgate Street. 1st Monday.
Sincerity, St. George's Hall, East Stonehouse. 2d Monday.
Oak, Radley's Hotel, Bridge Street, Blackfriars. 3d Wednesday.
St. John, Private Room, Broad Street, Bury, Lancashire. Tuesday on
or before full moon.
Lion and Lamb, Bridge House Hotel, Southwark, 1st Thursday.
Confidence, Anderton's Hotel, Fleet Street. 2d Monday.
St. Paul's, London Coffee House, Ludgate Hill. 3d Tuesday.
1766
. 1767
1768
. 1769
Hengist, Masonic Hall, Christchurch, Hants. Friday before full moon, 1770
Albion, Bridge Town, Barbadoes.
Jerusalem, Freemasons' Tavern. 4th Friday, tº º º * tº gº
Percy, Ship and Turtle Tavern, Leadenhall Street. 2d Tuesday.
Peace and Harmony, Royal Oak, Dover, 1st Monday.
Old Globe, their own Hall, Scarborough, York. 3d Wednesday.
237, Jordan, Freemasons' Tavern. 3d Friday.
... 1771
APPENDIX. 421
*238.
242.
*245.
*246.
247.
*248.
*250.
*251.
252.
*254.
255.
257.
*258.
*259.
261.
*263.
264.
265.
*266.
*267.
*268.
269.
*270.
*271.
*272.
*273.
275.
276.
279.
*280.
281.
282.
283.
284.
286.
#287.
* 288.
289.
*291.
*292.
293.
2.94.
295.
*298.
*299.
*302.
*304.
*306.
307.
Friendship, Lord, Hood, King Street, Davenport. 4th Thursday. 1771
Rising Sun, at Fort Marlborough, East Indies, ... e & tº e e ... 1772
Ancient Union, Masonic Hall, 22 Hope Street, Liverpool. 3d Thursday.
Caledonian, Cross Street Chambers, Manchester. 2d Wednesday.
Israel, Bridge House Hotel, Southwark. 2d Tuesday.
Friendship, Ship and Turtle Tavern, Leadenhall Street. 2d Thursday.
Royal, Kingston, Jamaica.
Three Grand Principles, Private Room, Dewsbury, Yorkshire. Thurs-
day on or before full moon.
Etonian, New Inn, Windsor. Tuesday near full moon.
Duke of Athole, Nottingham Castle, Denton, near Manchester. Wednes-
day on or after full moon.
St. Michael's, George and Blue Boar, Holborn. 2d Tuesday.
Euphrates, White Hart Tavern, Bishopsgate Street. 1st Tuesday.
Perseverance, Rampant Horse Inn, Norwich. 2d Thursday, ... ... 1773.
Hope and Unity, White Hart Inn, Romford. 4th Thursday.
Commerce, Commercial Inn, Haslingden, 1st Thursday after full moon.
Harmonic, Adelphi Hotel, Ranelagh Place, Liverpool. 2d Thursday.
Stability, Green Dragon, Bishopsgate Street. 1st Tuesday.
True Friendship, Calcutta.
Prudence, Queen's Hotel, Todmorden, Lancashire. Thursday near full
moon, © e e e e e © tº e tº e tº © tº º © tº º tº G & tº º º
Harmony, Wellington Hotel, Garston, Lancashire. 3d Monday.
St. John's, Commercial Hotel, Market Square, Bolton, Lancashire, 3d
Wednesday.
St. Andrew's East, London Tavern, Bishopsgate Street. 2d Monday.
Charity, King's Arms Hotel, Exeter Street, Plymouth. 3d Tuesday.
Atlantic Phoenix, Freemasons' Hall, Hamilton, Bermuda.
St. Luke's, Coach and Horses Inn, Ipswich. 2d Wednesday.
Benevolence, Red Lion Inn, Littleboro, near Rochdale. Tuesday after
full moon.
Ionic, Ship and Turtle, Leadenhall Street, 1st Thursday. .
United Strength, Old Jerusalem Tavern, St. John's Gate, Clerkenwell.
2d Tuesday.
Humility with Fortitude, Fort William, Calcutta, ... e tº e ... 1775.
Fidelity, Angel Hotel, Tiverton, Devon. 1st Monday.
1774
St. Andrew's, Freemasons' Tavern. 1st Thursday.
Marine, Calcutta, Bengal, © º º tº e © tº º 1776
Somerset, Somerset, Bermuda.
Anchor and Hope, Calcutta.
Nine Muses, Freemasons' Tavern. 2d Tuesday, © tº a . 1777
Union, Masonic Hall, Blake Street, York. 1st and 3d Monday.
Indefatigable, Assembly Rooms, Swansea. 2d Tuesday.
Pilgrim, Ship and Turtle Tavern, Leadenhall Street. 2d Wednesday, 1779
Friendly, Hanover Street, Kingston, Jamaica.
St. Hild's, Golden Lion Hotel, S. Shields, Durham. 2d Monday, ... 1780
Neptune, Prince of Wales’ Island, East Indies.
Merchant's, Masonic Temple, 22 Hope Street, Liverpool. 1st Monday.
Union, Curacoa.
St. George's, Town Hall, Doncaster. Last Friday.
Loyalty, Masonic Hall, Court Place, Guernsey. 3d Wednesday.
Yarborough, Freemasons' Hall, Grove Place, Jersey. 1st Monday.
St. George's, in the Fifth or Northumberland Fusiliers.
Mechanics', Masonic Hall, Museum Street, Jersey. 3d Thursday.
Royal Union, Freemasons' Hall, Cheltenham. 2d, 4th, and 5th Friday.
422 APPENDIX.
*308. Union, Georgetown, Demerara, West Indies, ... § º º & © tº ... 1780
*309. True Love and Unity, Freemasons' Hall, Brixham, Devon. 1st and 3d
Wednesday, ... º ... 1782
*310. Mariners’, Masonic Temple, 22 Hope Street, Liverpool. 1st Thursday, 1783
*311. Minerva, Prince Street, Hull, Yorkshire. 2d and 4th Wednesday.
*312. Loyal, Freemasons' Hall, Barnstable. 1st Wednesday.
*313. Harmonic, Saracen's Head, Stone Street, Dudley. 1st Tuesday, ... 1784
*315. Tyrian, Royal Hotel, Derby, 4th Tuesday.
*316. Trinity, Castle Inn, Coventry. 1st and 3d Monday.
*317. Harmony, Greyhound, Richmond, Surrey. Tuesday near full moon.
318. Unions, Freemasons' Tavern. 1st Monday.
*319. Phoenix, 110 High Street, Portsmouth. 4th Wednesday, ... ... 1786
*322. Amphibious, Freemasons' Hall, Heckmondwike, near Leeds. Wednes-
day on or before full moon.
*324. Prince of Wales, Thatched-house Tavern, St. James's Street. 4th
Tuesday.
*325. Rock, Trichinopoly, Madras.
*326. Social Friendship, Madras.
*327. Unanimity and Sincerity, Giles' Hotel, Taunton, Somersetshire. Wed-
nesday on or after full moon.
*328. Salopian, Raven and Bell Inn, Shrewsbury, 2d Monday.
329. Bank of England, Radley's Hotel, Bridge Street, Blackfriars. 2d
Thursday.
330. Nelson of the Nile, Wilton Arms, Batley, near Dewsbury, Yorkshire.
Monday on or before full moon.
*332. Royal Yorkshire, Private Room, Keighley, Yorkshire. 1st Monday.
*333. Naphtali, Heap Bridge Inn, near Bury, Lancashire. Wednesday near
full moon.
*334. Unity, Macclesfield Arms, Macclesfield. 3d Thursday.
*335. Union, Shuttle Inn, Ludworth, Stockport. 1st Saturday.
*336, Fidelity, Angel Inn, Blackburn. Friday on or after full moon.
*337. Royal Lodge of Faith and Friendship, Berkeley Arms Inn, Berkeley,
Gloucestershire. 1st Monday, tº º - tº 0 ° tº gº tº © tº º tº tº gº
*338, Royal Clarence, Old Ship, Brighton, Sussex. 3d Friday.
*339. Harmony, Freemasons' Hall, Corpus Christi Lane, Boston. 2d Wednesday.
*340. Universal Charity, Madras.
*341. Tranquillity, Boar's Head, Newchurch, Lancashire. Wednesday on or
after full moon.
*342. Harmony, Masonic Hall, Huddersfield. Thursday near full moon.
*343. Good Fellowship, White Hart, Chelmsford. Thursday on or before the
full moon in every month.
*344. Friendship, Angel Inn, Oldham, Lancashire. Wednesday on or before
full moon.
*345. Friendship, Gibraltar.
*348. St. John's, Bell Hotel, Leicester. 1st Wednesday.
*349. Worcester, Bell Hotel, Worcester. 1st and 3d Wednesday.
*350. Fortitude, Royal Oak Hotel, Lancaster. 2d Wednesday.
*351. Bedford, Private Room, Tavistock, Devon. 1st Monday, ... ... 1791
*352. Amity, Bull's Head Inn, Haslingden, Lancashire.
*356. Shakespeare, Warwick Arms Hotel, Warwick. 2d Tuesday,
*357. Love and Honour, Private Room, Shepton Mallet. Wednesday near
full moon.
*358. Samaritan, Green Man Inn, Baccup, Lancashire.
*361. Unanimity, Dog and Partridge Inn, Churchgate, Stockport. Wednes-
day on and after full moon.
1789
APPENDIX.
. Harmony, White Hart Inn, Todmorden, Lancashire. Wednesday near
full moon, * g e º
. Fidelity, Freemasons' Hall, Park Cross Street, Leeds. 4th Thursday.
. Huddersfield, Zetland Hotel, Huddersfield. Wednesday near full moon,
. School of Plato, Red Lion, Cambridge. Last Wednesday.
. Rural Philanthropic, Private Room, Burnham, Somersethire. Friday
on or before full moon.
. Sincerity, Adelphi Hotel, Liverpool. 2d Monday.
. King's Friends’, Crown Inn, Nantwich. Monday before full moon.
. Constitutional Tiger, Beverley, Yorkshire.
. Combermere Lodge of Union, Childers Inn, Brunswick Street, Mac-
clesfield. 1st Thursday.
. Royal Brunswick, Music Hall, Sheffield. 1st Monday.
. Witham, New Masonic Hall, City of Lincoln. 1st Tuesday.
1793
*375. Harmony, Private Room, Drake Street, Rochdale. 1st Wednesday.
376. Emulation, Bull Inn, Dartford, Kent. Last Tuesday, ... tº º º ... 1794
*377. Minerva, Swan Inn, Ashton-under-Line. Thursday on or before full
In OOll,
*378. Apollo, Angel, Alcester, Warwick. Wednesday near full moon.
*379. Hope, Masonic Hall, Bradford, Yorkshire. Monday near full moon.
380. Benevolent, Railway Hotel, Teignmouth. 1st Tuesday.
382. Philanthropic, 15 Commercial Street, Leeds. Last Wednesday.
*383. Apollo, White Lion Inn, Beccles. Tuesday near full moon.
*384. Alfred, Griffin Inn, West Barr, Leeds. 1st Friday, tº º º ... 1795
*385. Prince Frederick, White Horse Inn, Hebden Bridge, near Halifax.
Monday near full moon, e is tº e º tº ſº º e 4 a tº fº s , tº 8 .
*386. Prince George, Station House, Bottoms, in Stansfield, Halifax. 2d
Monday.
*387. Harmony, Red Lion Hotel, Fareham. 1st Thursday.
389. Union, Old King's Head, Carlisle. Last Tuesday.
*390. South Saxon, Freemasons' Hall, Lewes. 3d Wednesday.
*391. Lion, Masonic Hall, West Clift, Whitby, Yorkshire. 3d Monday, ... 1797
392. United Friends, Star Inn, Yarmouth, Norfolk. 2d Monday.
393. Peace and Unity, Mitre Inn, Preston. 4th Tuesday.
394, Royal York, Old Ship Hotel, Brighton. 1st Tuesday.
*396. Unity, Peace and Concord, First Royal Regiment, tº tº tº sº e ... 1798
*399. Affability, Pack Horse Inn, Bridge Street, Manchester. 1st Thursday.
400. True and Faithful, Angel, Helston, Cornwall. 1st Monday.
401. New Forest, their own Hall, Lymington. Wednesday on or before full
II].00Il.
*402. Loyalty, Junction Inn, Mottram, Cheshire. Sunday on or before full
II].OO}).
*403. Unity, Crewe Arms Hotel, Crewe, Cheshire. Tuesday on or before full
moon, to gº tº tº e º tº e e § º & ‘e tº º tº e & © tº ... 1806
*404. Peace, Vernon Arms Inn, Stockport. 1st Tuesday.
*405. Concord, Golden Ball Tavern, Stockport, Monday after full moon.
*406. Moira, Eagle Inn, Staley Bridge, Cheshire. Wednesday on or after full
II] OOIl.
*407. St John's, Rose and Crown Inn, Pendleton, Lancashire. tº tº 4. ... 1809
408. Moira, Freemasons' Hall, Bristol. 1st Wednesday.
*409. Wigton, St. John's, Lion and Lamb Inn, Wigton, Cumberland. 1st
Wednesday.
411. St. John's, Freemasons' Hall, Torquay, Devon. 1st and 3d Thursday, 1810
#412.
Brotherly Love, Choughs Inn, Yeovil. Wednesday on or before full
Ill OOIls
424
APPENDIX.
413.
415.
416.
417.
*418.
*419.
420.
*421.
#422.
*423.
*424.
*425.
426.
*428.
429.
*430.
One and All, Private Room, Bodmin. Monday on or after full
. 1810
moon, © e Q e tº e e v e tº e o & a º s a we o º tº tº gº
Phoenix Lodge of Honour and Prudence, 13 Pydar Street, Truro. 3d
Monday.
Torridzonian, Cape Coast Castle, Gold Coast, Africa.
Virtue and Silence, Lion Inn, Hadleigh, Suffolk. Friday on or before
full moon, ... © tº tº tº e & e - e. tº a º e º º tº tº
Royal Preston, Cross Axes Inn, Preston, Lancashire,
|British, Cape Town, Cape of Good Hope. 3d Saturday.
Rectitude, King's Arms Inn, Moncton Farleigh, Wilts. 1st Wednesday,
Benevolence, Jolly Sailor Inn, Marple, near Stockport, Cheshire.
Tuesday on or before full moon.
Candour, Swan Hotel, Dobcross, Delph, Yorkshire. Friday on or before
full moon.
Vitruvian, Royal Hotel, Ross, Herefordshire. 1st Monday, ... e & ©
Unanimity, Crown Hotel, Penrith, Cumberland. 2d Monday.
Alfred, º: Hall, Oxford. Tuesday on or near full moon, & ſº tº
Wellington, Cinque Port Arms, Rye. Thursday on or before full moon.
Royal Sussex, Freemasons' Hall, St. George's Square, Portsea. 3d Wed.
Concord, Stanley Arms Inn, Preston. 3d Tuesday.
. 1811
1812
1813
1814
Faith, Bull's Head, Radcliffe Bridge, Lancashire. Tuesday on or before
1815
*432.
*434.
435.
*436.
*437.
*439.
444.
445.
446.
*447.
*448.
#449.
449.
*450.
*453.
*458.
*459.
460.
*461.
462.
*463.
*465.
466.
468.
469.
470.
472.
full moon, ... tº tº º tº º º • & © tº o º tº ſº e & © & tº º º
Perseverance, Old Bull Inn, Blackburn. Thursday on or before full
II].OOD.
United Brethren, Royal Oak Inn, Clayton-le-dale, near Blackburn.
Saturday near full moon. -
Noah's Ark, Navigation Inn, Tipton. 3d Friday.
St. John's, Three Tuns, Moore Lane, Bolton, Lancashire. 4th Wed-
nesday.
St. John and St. Paul, Waletta, Malta, tº º e tº tº g tº º º e - ©
Charity, Railway Inn, Stone Clough, Kersley, Lancashire. Friday on
or before full moon.
Aufgehenden Morgenrothe, Frankfort, ... . ... to º e e e > e e e
Orthes, in the 6th Regiment of Foot.
Royal Sussex, Masonic Tavern, Repton, Derbyshire. Monday on or be-
fore full moon.
Sussex, Kingston, Jamaica.
Athole, Lucca Bay, Jamaica.
Seville, St. Anne's Bay, Jamaica.
Concord, Spanish Town, Jamaica.
Cornwall, Montego Bay, Jamaica.
Royal Sussex Lodge of Emulation, Goddard Arms, Swindon, Wilts.
Friday nearest full moon.
Harmonic, Island of St. Thomas. 1st. Thursday.
Benevolence, Private Room, Sherborne. Tuesday on or before full moon.
Apollo University, Masonic Hall, Oxford. Last Wednesday, tº º ſº
Loyalty, Ireland Island, Bermuda.
Peace and Harmony, Southampton. Wednesday near full moon.
Pomfret, George Hotel, Northampton. 1st and 3d Thursdays.
Industry, Norfolk Arms, Hyde, Cheshire. Thursday near full moon.
Doric, Private Room, High Street, Grantham. 1st Friday, ... tº e º
Free Town Lodge of Good Intent, Sierra Leone.
Reystone, New Inn, Whitworth, Lancashire. Wednesday after full moon.
British Constitutional, Bay of Honduras.
Cambrian, Castle Inn, Neath, Glamorganshire, 1st and 3d Tuesdays, ...
1816
1817
1819
1820
1821
APPENDIX. 4.25
*473.
474.
*478.
479.
480.
*481.
482.
484.
*486.
488.
*489.
490.
492.
493.
494.
495.
498.
501.
503.
506.
508.
509.
510.
511.
512.
513,
*514.
515.
516.
517.
518,
519.
520.
521.
*522.
523.
524.
525.
*528.
529.
531.
532.
534.
*536.
*539.
*540.
*541.
542.
*543.
Hope, Cape Town, Cape of Good Hope. Monday nearfull moon, ... 1821
St. David's, Nelson Hotel, Milford, Pembrokesh. Friday before full moon.
Probity and Freedom, Bull's Head Inn, Small Bridge, near Rochdale,
Thursday near full moon.
Samaritan, Wheatsheaf Inn, Sandbach, Cheshire. Wednesday on or be-
fore full moon, * e ºs • * * e - © * - tº is a e • ſº tº ... 1822
Benevolent, Bombay. 2d Monday.
Lime Rock, Brownlow Arms Inn, Clithero. Wednesday next full
Iſl(OOI!.
Calpean, Gibraltar.
Union, Lanzarotina, Lanzarote, Canary Isles.
St. George's, Swan Inn, Chertsey, Surrey.
Dalhousie, Niagara, Canada West.
Sussex, Brockville, Canada West.
Niagara, Niagara, Canada West.
Fridsburgh, Canada West.
Addington, Earnest Town, Canada West.
Union, Grimsby, Canada West.
Toronto, Canada West.
King Hiram's, Oxford, Canada West.
St. George's, St. Katharine's, Canada West.
Union, Ancaster, Canada West.
Mount Moriah, Westminster, Canada West.
Perseverance, Crown and Anchor, Maryport. 2d Tuesday, ... ... 1823
Harmony, Roll's Arms Inn, Budleigh, Devon. 2d Wednesday.
Chosen Friends, Rosseau, Dominica.
Socrates, Huntingdon Institution, Huntingdon. Tuesday near full moon.
Union, Montreal, Canada East, º e & © º e º, º º . 1824
Provost, Freligsburgh, St. Arnaud, Canada East.
St. Paul's, Montreal, Canada East.
Nelson, Clarenceville, Montreal, Canada East.
St. Andrew's, St. Andrew's, Canada East.
Golden Rule, Stanstead, Canada East.
Wellington Persevering, Montreal, Canada East.
Columbia, Hull, Canada East.
Odell, Odell Town, Canada East.
Lambton, Chester-le-Street, Durham. 1st Friday.
Perfect Friendship, White Horse Hotel, Ipswich. 3d Wednesday.
Hope and Charity, Masonic Hall, Kidderminster. Last Monday.
Logia de la Comcordia Venezolana, Angostura, Columbia.
Loyal Welsh, Victoria Hotel, Pembroke Dock. Friday before full moon.
Honour, Milsom Street, Bath. 2d Monday.
Integrity, Fountain Inn, Morley, Yorkshire. Wednesday on or before
full moon.
Sussex, Quebec, Canada East.
Hope, Ahmednuger, Bombay.
Harmony and Industry, Over-Darwen. Saturday near full moon.
Royal Union, White Horse Hotel, Uxbridge. Wednesday near full
In OOI).
Friendly, Montego Bay, Jamaica, e tº e e e - e - © e tº 40 ... 1826
St. David's, Castle Hotel, Bangor. 3d Tuesday.
Mount Olive, Demerara.
Unity, Town Hall, Wareham, Dorset. 1st Thursday.
Airdale, Angel Inn, Baildon, near Leeds. Wednesday on or near full
Ill OOI),
426
APPENDIX.
544.
545.
*546.
*548.
549,
*550
*551.
554.
*555.
556.
557.
558.
559.
560.
561.
562.
563.
564.
565.
566.
567.
568.
569.
* 570.
571.
572.
573.
575.
576.
578.
*580.
582.
*585.
*586.
*588.
589.
591.
592.
*593,
594.
*595.
*596.
*597.
598.
599.
600.
603.
*605.
606.
*607.
Prudence, King's Arms Inn, Halesworth, Suffolk. Monday near full
In OOI), ... © tº º i. e. tº tº tº º * * * e & º e tº º tº ſº º ... 1826
Albany, Graham Town, Cape of Good Hope, ... tº e & * tº º ... 1828
Perseverance, Bombay.
Australia, Sydney, New South Wales.
Sussex, Charlotte Town, Prince Edward Island.
Independence with Philanthropy, Allahabad, Bengal.
Courage with Humanity, Calcutta, Bengal.
St. David's, Salmon Inn, Hyde Hill, Berwick. 1st Tuesday,... ... 1829
Southampton, Freemasons' Hall, Southampton, 1st Tuesday.
Guy's, Bath Hotel, Leamington Priors. 1st Monday.
TJnion, Haliſax, Nova Scotia.
Virgin, Halifax, Nova Scotia.
Temple, Grigsborough, Nova Scotia.
Hiram, Shelburn, Nova Scotia.
St. George's, Lower Horton, Nova Scotia.
St. John’s, Charlotte Town, Prince Edward Island.
Sussex, Newport, Nova Scotia.
Royal Standard, Halifax, Nova Scotia.
Unity, Lunenberg, Nova Scotia.
Fort Edward, Windsor, Nova Scotia.
Moira, Rawdon, Nova Scotia.
Colchester Union, Rawdon, Nova Scotia.
Cumberland Harmony, Amherst, Nova Scotia.
Albion, St. John, New Brunswick.
Royal Albion, in the 1st Rifle Brigade.
St. Mary's, Digby, Nova Scotia.
Rising Sun, Londonderry, Nova Scotia.
Royal Forest, Hark to Bounty Inn, Slaidburn, Yorkshire. Friday near
full moon.
Royal Sussex, George the Fourth, Nottingham.
Hertford, Shire Hall, Hertford. Tuesday nearest full moon.
Watford, Freemasons' Hall, Watford. Friday nearest full moon.
Oxford Light Infantry, in the 52d Regiment. Tuesday near full moon, 1831
Royal Philanthropic, Port of Spain, Trinidad.
Northern Counties, Newcastle-upon-Tyne. 1st Monday and 3d Wednes-
day.
Union of Malta, Malta. 1st and 3d Wednesdays.
Royal Sussex, Belize, Honduras.
Three Graces, Private Room, Haworth, Yorkshire. Monday on or
before full moon.
Stortford, George Inn, Bishop's Stortford. Wednesday near full moon.
Grove, Spring Hotel, Ewell, Surrey. Saturday before full moon, ... 1832
Commercial, Flying Horse Hotel, Nottingham. 2d Monday.
Holy Temple, Graham Arms, Longtown, Cumberland. 1st Thursday, 1833
Hope, Meerut, Bengal. 2d Friday.
Union, Masonic Hall, Reading. Tuesday nearest full moon.
Orion in the West, Bombay Artillery, Bombay.
Gold Coast Lodge of St. John, Cape Coast, Africa.
Clarence, Old Road, St. Christopher's. 2d Thursday.
Surrey, Swan Inn, Reigate. 2d Friday. tº tº gº gº tº tº 6 tº
Faith and Unanimity, Private Room, Dorchester. 1st Wednesday.
Menturia, Masons' Arms, Upper Hanley, Staffordshire. Tuesday near
full moon.
St. Peter's, Star and Garter Hotel, Wolverhampton. 1st Thursday.
... 1834
APPENDIX. 427
609.
610.
*611.
613.
*614.
615.
616.
617.
618.
619.
620.
621.
622.
*623.
*624.
625
627.
*628.
630.
632.
634.
635.
636.
637.
638.
639.
640.
*641.
642.
*643.
645.
646.
*649.
*650.
($52.
653.
* 654.
656.
657.
658.
659.
*660.
• 661.
663.
664.
665.
666.
667.
True Brothers, Dimapore, Bengal. 1st and 3d Wednesday, ... 1824
Loyal Lodge of Industry, Freemasons' Hall, Southmolton. 1st Tuesday.
Yarborough, Private Room, Gainsborough. 1st Monday.
South Australian Lodge of Friendship, Masonic Hall, North Terrace,
Adelaide, South Australia. Wednesday before full moon.
Borough, Gray Horse Inn, Gateshead. 3d Monday.
Cestrian, Royal Hotel, Chester. 2d Wednesday, • e e - - - ... 1835
Orphan, Rio de Janeiro. 1st Tuesday.
Shakspeare, Spilsby. Thursday before full moon.
Wear, Chester-le-Street, near Durham. 2d and 4th Tuesday.
Oriental Star, Cannanore, Malabar.
Sincerity, Angel Inn, Norwich, Cheshire. 1st Wednesday.
Royal Navy, Royal Hotel, Ramsgate. 1st and 3d Wednesdays.
Neilgherry, Oatacamund, Madras.
Fidelity, White Hart, Flowery Field, Newton, Manchester. Tuesday
near full moon.
St. George's, Masonic Hall, Norfolk Street, North Shields. 1st Monday. 1836
Abbey, Newdegate Arms, Nuneaton. Wednesday after full moon.
Hope, Anchor and Hope, Brightlingsea, Essex. Monday on or before
full moon.
St. John's, Secunderabad, Madras.
Salisbury, 71 Dean Street, Soho. 4th Monday.
St. John's, St. John, New Brunswick.
Social and Military Virtues, Madras.
Universal Charity, Madras.
Honour and Humanity, Madras.
Military and Social Friendship, Madras.
Taprobane, Madras.
Corinthian, Madras.
Science, Private Room, Bourton, Dorset. Thursday before full moon.
Harmony, Cawnpore, Bengal.
Scientific, Private Room, Bingley, Yorkshire. Monday on or after full
II] OOI).
St. George's, Montreal. 3d Tuesday.
Three Grand Principles, Lion Hotel, Cambridge. 1st Thursday, ... 1837
St. Peter's, Wentworth Hotel, Peterborough. 1st Thursday.
Royal Victoria, Island of New Providence, Bahamas. 2d Wednesday.
Union, Courtney Arms Inn, Starcross. Saturday near full moon.
Fidelity, Talbot Inn, Towcester. Thursday before full moon.
Benevolent, Town Hall, Wells, Somersetshire. 1st Thursday.
Pythagoras, Corcyra, Corfu.
Loyal Ancient St. James's, Bridge Tavern, Halifax, Yorkshire.
Wednesday on or after full moon, ... e is © e tº º © o º . 1838
Cecil, Sun Inn, Hitchin. Thursday before full moon.
Marquis of Granby, Sun Inn, Eastwood, Notts. 1st and 3d Saturdays.
Cornubian, Hayle, Cornwall. 1st Tuesday.
Sutherland, Town Hall, Burslem. Wednesday near full moon.
Frederick Lodge of Unity, Swan, Thames Ditton. 4th Friday. .
Chigwell, King's Head Inn, Chigwell. Thursday on or before full moon.
Doric, Kamptee, near Nagpore, Madras.
St. John's Lodge of Colombo, Candy, Ceylon.
Perseverance, Frecmasons' Hall, Kettering. Tuesday on or after full
II].OOll,
Union Lodge of Barnard Castle, Turk's Head, Barnard Castle. 1st
Thursday.
APPENDIX.
St. John, Paramatta, New South Wales, e e gº © º e e s (→
West Norfolk, in the 54th Regiment.
Forester's, Town Hall, Uttoxeter. Friday near full moon.
Loyal Monmouth, Freemasons' Hall, Monmouth. 1st Tuesday.
Aire and Calder, Lowther Arms, Goole. 2d Friday, ... e tº º
Himalayan Brotherhood, Simla, Bengal. 1st and 3d Wednesdays.
Sutherland Lodge of Unity, Castle Hotel, Newcastle-under-Lyme,
Staffordshire. Friday nearest full moon.
. Fortitude, Queen's Arms, Newton Moor, Cheshire. Wednesday on or
before full moon.
Bank-Terrace, Hargrave Arms, Accrington. Friday on or near full moon.
East Surrey Lodge of Concord, Greyhound Inn, Croydon. 1st Thursday.
. Fellowship, New Amsterdam, Berbice.
Cambrian, Castle Hotel, Haverfordwest. Friday next full moon.
Goodwill, Bellary, Madras, e e Q tº º º tº g tº
. Armenia, Madras.
Trelawny, Falmouth, Jamaica. Saturday near full moon.
Merit, Talbot Hotel, Oundle, Northamptonshire. Last Thursday.
. Tudor, Red Lion Inn, Bottom-of-Moor, Oldham. Thursday after full
IſlOOI),
. Light, Dee's Royal Hotel, Birmingham. 3d Tuesday.
Hundred of Elloe, Old Turret, Spalding. 2d Thursday.
Albion, New Glasgow, Nova Scotia. 1st Tuesday.
. Silurian, New Masonic Hall, Newport, Monmouthshire. 1st Wednesday.
. Friendship and Sincerity, Town Hall, Shaftsbury. Thursday nearest
full moon.
Faithful, Masonic Rooms, Newhall Street, Birmingham. 2d Tuesday,
Australia Felix, Melbourne, Victoria. 2d Friday.
Bedfordshire Lodge of St. John the Baptist, Town Hall, Luton, Bedford-
shire. Friday near full moon.
St. Peter's, Ivy Bush Hotel, Carmarthen. 1st Friday.
. Mersey, Angel Hotel, Birkenhead, Cheshire. 2d Thursday.
Churchill, Harcourt Arms Inn, Nuneham, near Oxford.
St. John's, Rio de Janeiro. 2d Friday after full moon.
Royal Sussex, Halifax, Nova Scotia. 1st Thursday.
. Sussex, Dorchester, New Brunswick. Thursday on or after full moon,
St. Peter's, Hope and Anchor Inn, Catterick Buildings, Byker, near
Newcastle-on-Tyne. 2d and 4th Mondays.
St. James's, Crockett's Hotel, Handsworth, Staffordshire. 1st Monday.
Sympathy, Town Hall, Gravesend. 2d Wednesday.
Bangalore, Cantonment, Bangalore, Madras.
Faith, Gerard's Arms Inn, Ashton-in-Makerfield, near Warrington,
Lancashire. Wednesday on or before full moon.
St. John, Perth, Western Australia.
Amity, Bridge Town, Barbadoes. 1st Thursday.
St. John's, Calcutta. 2d and 4th Fridays.
Portsmouth, 136 High Street, Portsmouth. 2d Thursday, ... © e <>
St. Helena, St. Helena.
Benevolence, Private Room, Bideford, Devon. 2d Monday.
Goderich Union, Goderich, Lake Huron, Canada West. 1st Saturday.
Royal Sussex, Masonic Hall, Museum Street, Jersey. 2d Thursday.
St. John's, St. John's, Antigua. 1st Wednesday.
Royal Lebanon, Freemasons' Hall, Gloucester. 1st Tuesday, • * *
Virtue and Honour, George Inn, Axminster. Tuesday on or before full
IIlOOIla
1839
. 1840
1841
1842
1843
1844
APPENDIX. 429
726.
*727.
728.
#729.
*730.
*731.
732.
*733.
734.
*735.
739.
740.
*741.
742.
743.
744.
*745.
746.
747.
*748.
*749.
750
751.
752.
758.
754.
755.
*756.
757.
758.
*759.
*761.
762.
763.
764.
765.
*766.
767.
768.
769.
770.
*771.
772.
773.
774.
775.
776.
777.
North Hants, 37th Regiment. 3d Monday, ... tº e ſº e e e .., 1844
Wakefield, Private Room, Wakefield. 2d Wednesday.
Peace and Harmony, White Hart Hotel, St. Austell, Cornwall. Wed-
nesday on or first after full moon.
Social Friendship, 89th Regiment. 3d Thursday.
Royal Standard, Dudley Arms Hotel, Dudley. 2d Tuesday.
Zetland, Montreal, Canada East. 2d Thursday.
St. Andrew's Lodge of Cape Breton, Sydney, Cape Breton. 1st
Tuesday.
Barton, Hamilton, Township of Barton, Canada West. 2d Wednesday.
St. Andrew's, Kamptee, Madras.
Royal Sussex, Canton, China. 2d Monday.
Rectitude, George Hotel, Rugby. 2d Monday.
Kilwinning-in-the-East, Calcutta, Bengal.
Belvidere, Star Hotel, Maidstone. 2d Tuesday.
Berkhampstead, King's Arms, Berkhampstead, Herts. 1st Wednesday.
Harmony of South Australia, Masonic Hall North Terrace, Adelaide,
South Australia. Thursday before full moon.
Munday Grove, Boat Inn, Shipley, Derbyshire. 2d Tuesday,
United Pilgrims, Manor House Tavern, Penton Place, Kennington
Road. 4th Wednesday.
Metcalf, Savannalamar, Jamaica. 2d Wednesday, ... & © e ... 1845
Friendship and Harmony, Lucca, Jamaica. 1st Monday.
Zetland-in-the-East, Singapore, East Indies. Last Monday.
Tees, Masons' Court, Stockton, Durham. 1st Thursday.
St. Martin's, London Inn, Liskeard, Cornwall. 2d Tuesday.
Prince Edwin's, White Lion Inn, Eye, Suffolk. Thursday near full
III 00Il,
Zetland, King's Arms Hotel, Kensington. 2d Wednesday.
Perth, Lodge of Unity, Perth, Western Australia.
TJnion et Concordia, Kingston, Jamaica. 4th Monday.
Victoria Kingston, St. Vincent's. Tuesday before full moon.
Zetland, Valetta, Malta. 2d Monday.
Phoenix, Fox Inn, Stowmarket. 3d Friday.
New Zealand Pacific, Wellington, Port Nicholson, New Zealand. 3d
Monday.
St Mark's, St. Andrews, New Brunswick.
Star of Hope, Agra, Bengal. 1st Wednesday.
Albion, Castris, St. Lucia. 1st Wednesday.
Truth, Freemasons' Hall, Fitzwilliam Street, Huddersfield. 1st Friday.
Solomon’s, Fredericton, New Brunswick. Tuesday after full moon, ... 1846
Roden, High Street, Wem. Salop. 1st Monday.
John of Gaunt, Three Crowns Hotel, Leicester. 3d Thursday.
Carleton Union, St. John, New Brunswick. 1st Thursday.
Zetland, Victoria, Hong Kong, China. 1st Wednesday.
Honour, Star and Garter Hotel, Wolverhampton. 2d Friday.
Midian, Kingston, King County, New Brunswick. 2d Tuesday.
Integrity, 14th Regiment of Foot. 2d Thursday. *
Semper Fidelis, Crown Hotel, Worcester. 1st Monday.
Australasia, Melbourne, Victoria. Friday near full moon.
St. Helen's, Hartlepool, Durham. 1st and 3d Thursdays.
Dorchester, St. John's, Canada East. 1st Thursday.
Prevost, Dunham, Canada East. Tuesday before full moon.
Eaton, Bull's Head Inn, Congleton, Cheshire. Wednesday near full
In OOIl,
430
APPENDIX.
*778. Polish National, Freemasons' Tavern. 2d Thursday, e - © ... 1846
779. St. John's, York, Grand River, Canada West.
780. Union Lodge of Portland, Portland, St. John, New Brunswick. 1st
Thursday.
*781. Tasmanian Union, Hobart Town, Tasmania. 2d Thursday.
782. Zetland, Park Hotel, Birkenhead. 3d Wednesday, . 1847
784. La Tolerance, Freemasons' Tavern. 1st Tuesday.
*786. St. Matthew, St. Matthew's Hall, Walsall. 1st Tuesday.
787. Stuart, George Hotel, Bedford. Last Wednesday.
788. Royal Burnham, Star Inn, Burnham. Thursday on or before full moon.
789. Zetland, Toronto, Canada West. Last Monday. -
790. Richmond, Richmond Hill, Canada West. Thursday before full moon.
793. Loraine, Freemasons' Hall, Newcastle-upon-Tyne. 1st and 3d Friday.
794. Philanthropy, Maulmain, East Indies. 1st and 3d Wednesday.
*795. Cleveland, Golden Lion, Stokesley, Yorkshire. 1st Monday.
796. St. John's, Carleton Place, in the District of Bathurst, Canada West.
Wednesday before full moon.
797. St. Francis, Smith's Falls, District of Bathurst, Canada West. 1st
Tuesday.
799. Unity, Township of Whitby, Canada West. Thursday before full
II] OOI).
801. Geelong Lodge of Unity and Prudence, Geelong, Victoria. Thursday
nearest full moon.
803. Ftruscan, New Town Hall, Longton, Staffordshire. 2d Thursday.
804. Maitland Lodge of Unity, West Maitland, New South Wales. 1st
Thursday.
805. Wellington, Lord Duncan Tavern, Broadway, Deptford. 2d Tuesday.
806. Castlemartin, Lion Hotel, Pembroke. 2d Wednesday, tº e - ... 1848
807. St. George of Bombay, Bombay.
808. Amistad Unida, Santa Martha, New Granada. 1st and last Saturday.
809. Yarborough, Ventnor, Isle of Wight. Tuesday near full moon.
810. Morning Star, Lucknow, East Indies. 2d and 4th Wednesday.
811. Woodstock, Woodstock, Carleton, New Brunswick. 1st Wednesday.
*812. Yarborough, George Tavern, Commercial Road, East. 1st Thursday.
813. Fidelity, Town Hall, Southwold, Suffolk. 1st Friday near full moon.
814. Australian Lodge of Harmony, Masonic Hall, York Street, Sydney,
New South Wales. 3d Monday.
815. Loyal Victoria, Callington, Cornwall. Last Monday.
816. Temple, Clarendon Hotel, Tontine Street, Folkeston. Monday near full
Iſl OOI).
*817. North Essex, Bocking. Monday before full moon.
818. Samares, St. Hillier's, Jersey. 1st Tuesday.
819. Vernon, Old Town Hall, Dudley. 3d Wednesday, ... tº º º ... 1849
820.
821.
*823.
824.
826.
827.
828.
*829.
830.
*831.
832.
Zetland, Cock Hotel, Guisborough. 2d Friday.
Zetland, Liverpool, Nova Scotia. 4th Thursday.
Charity, Umballa, Bengal.
Stability, Talbot Hotel, Stourbridge. 4th Tuesday.
New Caledonian, Pictou, Nova Scotia. 2d Tuesday.
St. Germain, Selby. 1st Friday.
Unity, Bull's Head Inn, Warwick. 3d Tuesday.
Hammond, Masonic Hall, Court Place, Guernsey, 1st Wednesday.
Fº Head Quarters of the Hon. Artillery Company, London. 4th
I ICl2.W.
Pilgrims of Light, Mount Road, near Madras, 4th Saturday.
Northern Lodge of China, Shanghae, China.
APPEND}X.
431
834. Corinthian, Peterborough, Canada West. Wednesday before full moon, 1850
835.
837.
838.
839.
840.
841.
842.
843.
844.
*845.
846.
*847.
848.
*852.
*853.
Dalhousie, Ottawa, Canada West. 1st Tuesday.
Trinity, San Fernando, Trinidad. 1st Thursday.
Perseverance, Swan Inn, Dudley. Last Wednesday.
Loyal Berkshire, Three Tuns Hotel, Newbury. 1st Friday.
Forest, Town Hall, Mansfield. 2d Tuesday.
Portland Lodge of Victoria, Portland, Victoria.
Goulbourn Lodge of Australia, Goulbourn, New South Wales.
Sydney Samaartan, Sydney, New South Wales.
St. John's, British Society's Hall, St. John's, Newfoundland. 1st Friday.
Harmony, Wheatsheaf Inn, Ormskirk. 1st Wednesday.
Neptune, George Town, Prince of Wales’ Island. 3d Thursday.
Faith, New Inn, Openshaw, Lancashire. 3d Wednesday.
Wellington, Guelph, Canada West. 1st Wednesday.
Kyber, Peshawur, Bengal.
United Tradesmens’, Masonic Hall, North Terrace, Adelaide, South
Australia. Tuesday before full moon.
Fidelity, Globe Inn, Gawler, South Australia. Tuesday after full moon.
Kooringa, Burra Burra Hotel, Kooringa, South Australia. Monday
after full moon.
Elias de Derham, Freemason's Hall, Salisbury.
Howe, Masonic Rooms, New Hall Street, Birmingham. 2d Monday.
St. Botolph's, Bristol Hotel, Sleaford, Lincolnshire. 1st Thursday.
Druid's Lodge of Love and Liberality, Andrew’s Hall, Redruth, 4th
Monday. -
La Cesaree, Masonic Hall, Museum Street, Jersey. Last Thursday.
Buckingham, Royal White Hart, Aylesbury. Last Monday.
Cotteswold, Ram Hotel, Cirencester. 3d Wednesday.
St. Ann's, Alderney. 2d Wednesday.
Downshire, Freemasons' Arms, Great Howard Street, Liverpool. 4th
Thursday.
Armidale Lodge of Unity, Armidale, New England, New South Wales.
Wednesday after full moon.
Union, St. Stephens, New Brunswick. 1st Tuesday.
Gambia, Bathurst, River Gambia. 2d Wednesday.
Hiram Lodge of Yarmouth, Yarmouth, Nova Scotia. 1st Monday.
Hibernia, Hibernia Hotel, Holyhead. 1st Monday, ... tº º tº tº º º
Sovereignty Lodge, Sovereignty, Cape of Good Hope. 1st Wednesday.
Unity, Britannia Hotel, Port Adelaide, South Australia. Thursday
after full moon.
Cherwell, Red Lion Hotel, Banbury. 4th Monday.
Harmony, Freemasons' Hall, Salem Street, Bradford, Yorkshire. 3d
Thursday.
St. John's, Bull's Head Hotel, Wellington, Shropshire. 1st Friday.
North York, Station Hotel, Middlesbro-on-Tees, Yorkshire. Last
Friday.
Zetland, Royal Hotel, Cleckheaton, Yorkshire. Friday on or after full
II) OOI).
Mariners', White Hart Hotel, Littlehampton. 2d Wednesday.
New Zealand Lodge of Unanimity, Littleton, New Zealand. 4th
Thursday.
Combermere, Seacombe Hotel, Liscard, Cheshire. 3d Thursday.
Segontium, Sportman Hotel, Carnarvon. Tuesday after full moon.
Chicheley, White Hart Hotel, Thrapston, Northamptonshire. Monday
near full moon.
854.
855.
856.
*857.
858.
859.
860.
861.
862.
863.
864.
865.
866.
867.
868.
869.
871.
872.
873.
874.
*875.
876.
877.
878.
879.
880.
881.
883.
1852
APPENDIX.
Zetland, Fort Beaufort, Cape of Good Hope. 1st Tuesday, ... tº º º
St. Augustine, Christchurch, Canterbury Settlement, New Zealand.
Wednesday on or nearest full moon. -
Colston, Freemasons' Hall, Bristol. 3d Wednesday, ... e e e
Marches, Golden Lion Hotel, Ludlow. Monday near full moon.
Acadia, Pugwash, Nova Scotia. 1st Wednesday.
Unity, Assembly Rooms, Southport, Lancashire. Monday on or near
full moon. -
Star of Burmah, Rangoon, East Indies. 1st and 3d Thursdays.
St. John and St. Paul's, Pier Hotel, Erith, Kent.
London and North-Western Lodge of Fidelity, Mechanics' Institution,
Crewe, Cheshire.
Excelsior, Buenos Ayres, South America. 1st Thursday.
Hope Launceston, Tasmania. Tuesday near full moon.
Beadon, Star and Garter, Kew Bridge, Ealing. 3d Wednesday.
Unanimity and Concord, Dapto, Illawarra, New South Wales.
Independent, Bathurst, Great Western District, New South Wales.
St. Cuthberga, Crown Hotel, Wimborne, Dorsetshire. 1st and 3d
Monday.
Jullunder, Jullunder, Punjab, Bengal. 1st Wednesday.
Abbey, Private Room, High Street, Burton-upon-Trent. Wednesday
on or before full moon.
Devonshire, Norfolk Arms Hotel, Glossop, Derbyshire. Monday on or
before full moon.
Lansdown Unity, Lansdown Arms, Calne, Wilts. 2d Tuesday.
South Suffolk, Rose and Crown Hotel, Sudbury, Suffolk. Tuesday on
or before full moon.
Keith, Hillsburgh, Nova Scotia. 1st Monday,
St. George, St. George, New Brunswick.
St. Cuthbert's Bridge Gate, Howden, Yorkshire. 2d Thursday.
Methuen, Queen's Royal Hotel, New Swindon. 1st Tuesday.
Concord, Trowbridge. Tuesday near full moon.
Yarborough, Royal Hotel, Manchester. 2d Monday.
St. Kilda, Royal Hotel, St. Kilda, Melbourne, Victoria. 1st Wed-
nesdav.
Corinthian, Norton, New Brunswick. Wednesday on or after full moon.
De Ogle, St. James's Schoolroom, Morpeth. 2d Tuesday.
Portland, Town Hall, Stoke-upon-Trent. 1st Thursday.
Hobson's Bay, Williamstown, Victoria.
Dalhousie Lodge of Mussoorie and Deyrah, Mussoorie, East Indies. 2d
and 4th Tuesdays.
St. Lawrence, Montreal. 1st Tuesday.
Golden Lodge of Bendigo, Sandhurst, Victoria.
Fidelity, Darjeeling, Bengal. 1st and 3d Thursday.
Royal, Private Room, Bellevue Terrace, Filey, Yorkshire. 2d Monday,
Keith, Moncton, New Brunswick. 1st Thursday on and after full moon.
Cheetham Crumpsall, Mile House Hotel, Cheetham, near Manchester,
Lancashire. 1st Thursday.
Arakan, Akyab, East Indies. 3d Monday.
Turk's Island Forth, Grand Cay, Turk's Islands, Bahamas. 1st Wed-
nesday.
Alma, Quebec, Canada East. 1st Thursday.
Queen's, Queen County, New Brunswick. 1st Thursday.
Truth of North Adelaide, Queen's Head, North Adelaide, South Austra-
lia. Wednesday on or before full moon.
1852
884.
885.
886.
887.
88S.
889.
897.
898.
899.
900.
*901.
902.
903.
904.
905.
906.
907.
908.
909.
910.
911.
912.
913.
914.
915.
916.
917.
918.
919.
*920.
921.
*922.
923.
*924.
925.
926.
927.
928.
929.
930.
931.
932.
933.
!"
. 1853
. 1854
1855
APPENDIX. 433
934. Shefford Lodge, Waterloo, County of Shefford, Canada East. 1st
- Thursday, © - e. - © tº © tº e - - - tº º º tº tº e ... 1855
935. Star in the East, Private Rooms, Harwich, 2d Tuesday.
936. Brecknock, Swan Hotel, Brecon. Last Saturday.
937. Holme Valley, Victoria Hotel, Holmfirth, Yorkshire. Friday next full
11) OOl]. -
938. Hoyle, La Colle, County of Huntingdon, Canada East. 2d Tuesday.
939. Igualbad, Island of Curacoe, West Indies.
940. Peveril of the Peak, New Mills, Glossop, Derby. Wednesday before
full moon. -
941. Zetland Lodge of Australia, Freemasons' Hall, Sydney, New South
Wales. 3d Tuesday.
942. Cambrian Lodge of Australia, Freemasons' Hall, Sydney, New South
Wales. Friday after full moon. -
955. Canonbury, Canonbury Tavern, Islington. 2d Thursday.
956. Victoria, Ballarat, Victoria.
957. Blagdon, Blyth, Northumberland. 2d Wednesday.
958. Camalodunum, Freemasons' Hall, New Malton, Yorkshire, 1st and 3d
Tuesdays, ... e - e. tº º q e e & - - - & sº & Q & Q ... 1856
959. Fawcett, Lord Seaham Inn, Seaham Harbour. Wednesday near full moon.
960. Dartmouth, West Broomwich, Stafford. 2d Friday.
961. Wiltshire Fidelity, Town Hall, Devizes. 2d Thursday.
962. Alley, Upper Mills, St. Stephens, New Brunswick, 1st Thursday.
963. Montagu, Lion Hotel, Lyme Regis, Dorsetshire. 2d Monday.
964. Benevolence, Princetown, Dartmoor, Devonshire. 1st Saturday.
965. Alliance, Roby, Lancashire, 1st Tuesday.
966. Howard, Hillsboro’, Albert County, New Brunswick. 1st Tuesday.
967. Star in the West, St. John's, Antigua. 1st Monday.
968. Mount Ekmont, New Plymouth, New Zealand. 1st Wednesday.
969. Prince of Wales's Lodge, Thomas's Arms, Llanelly, South Wales.
970. Southern Cross, Pernambuco, Brazil. 2d Wednesday. -
971. St. John's, Caledonian Hotel, Duke Street, Liverpool. 1st Wednesday.
972. Astrea, Thayetmyo Pegu, Burmah. 2d Wednesday.
Ramsay, Rawnl Pindea and Murree, Punjab, Bengal. 1st Monday.
Light of North, Ferozepore, Punjab, Bengal. 1st and 3d Wednesday.
Concord, Masonic Hall, Adelaide, South Australia. 1st Tuesday after
full moon.
. Earl Ellesmere, Bowling Green Inn, Farnwath, Lancashire. 2d Wednes-
day.
. St. David's Lodge, Queen's Hotel, Aberdare, Glamorgan. 3d Wednes-
day.
. Sefton, Queen's Hotel, Waterloo, near Liverpool. 3d Tuesday.
. Scarsdale, Star Inn, Chesterfield, Derby. 1st Thursday.
Mariners', Granville, Nova Scotia. 1st Tuesday.
Isca, Lodge-Room, Dock Street, Newport, Monmouth. 1st Thursday.
. Triune Brotherhood, Sabathoo, Bengal. 3d Wednesday.
. Northumberland, Assembly Rooms, Newcastle-upon-Tyne. 1st Tues-
day.
. Jerusalem, Freemasons' Hall, Bristol. 2d Tuesday.
. Fordyce, King William's Town, Cape of Good Hope.
. Oriental, Balltizars Hotel, Constantinople. 1st Friday.
. Charity, Launceston, Tasmania. Friday near full moon,
. Waitemata, Auckland, New Zealand. 3d Monday.
Newcastle Lodge of Concord, City of Newcastle, New South Wales. 1st
Friday. 2 F
434
APPENDIX.
992.
993.
994.
995.
996.
997.
998.
999.
1000.
1002.
1003.
1004.
1005.
1006.
1007.
1008.
1009.
1010.
1011.
1012.
1013.
1014.
1015.
1016.
1017.
1018.
1019.
1020.
1021.
1022.
1023.
1024.
1025.
1026.
1027.
1028.
1029.
1030.
*1031.
1032.
1033.
1034.
1035.
1036.
1037.
Faith, Launceston, Tasmania. Monday near full moon, ſº tº º ... 1856
Mount Alexander, Castlemain, Victoria. Tuesday near full noon.
Union, Halifax, Nova Scotia. 3d Monday.
Oakley, Black Boy, Basingstoke. 1st Monday, © tº º © tº e ... 1857
St. Teilo, Cawdor Arms Hotel, Llandilo, Carmarthenshire. 3d Thurs-
day. -
St. Bartholomew, Dartmouth Arms Hotel, Wednesbury, Staffordshire.
3d Wednesday.
United, George Hotel, Colchester. 2d Wednesday.
Ryde, Masonic Hall, Ryde, Isle of Wight. Last Wednesday.
Boscawn, Chacewater, Cornwall. 4th Monday.
Nelson, Red Lion, Woolwich. 3d Wednesday.
Northumberland, Newcastle, New Brunswick. 2d Tuesday.
Sherborne, Royal George Hotel, Stroud, Gloucestershire. 2d Wednes-
ay.
Clifton, Railway Hotel, Blackpool, Lancashire. 3d Saturday.
Camden, Assembly House Tavern, Kentish Town. 3d Tuesday.
Tongariro, Wanganui, New Zealand.
Florence Nightengale Lodge, Freemasons' Tavern, Woolwich. Wed-
nesday. -
St. Mary's, Bull Inn, Bridport. Ilast Thursday.
Carnarvon, Mitre Inn, Hampton Court. 2d Wednesday.
Invicta Lodge of Ashford, George Hotel, Ashford. 1st Wednesday.
Pleiades, Seven Stars Hotel, Totnes. Thursday on or before full moon.
Goodwill, Port Elizabeth, Cape of Good Hope. 1st Tuesday.
Lindsey, Masonic Rooms, Louth. Friday after full moon.
Yarrowee, George Hotel, Ballarat, Victoria. Wednesday near full moon.
Yarra Yarra, Emerald Hill, Victoria. 2d Thursday.
Panmure Lodge, Pembury Tavern, Lower Clapton, Hackney. 3d
Saturday.
Mount Franklin Lodge of Hiram, Daylasford, Talbot, Victoria. Thurs-
day on or before full moon.
Ballarat, Ballarat, Victoria. 1st Monday.
Boroondara, Hawthorne, near Melbourne, Victoria. Tuesday near full
II) OOIl.
Peace, Longford, Tasmania.
Panmure, Swan Tavern, Stockwell. 3d Monday.
Independence, Pied Bull Chester. Last Tuesday.
Moralidadly Filantropia, Cadiz, 1st Thursday.
Panmure, Royal Hotel, Aldershot, Hants, 1st Thursday.
Derby, Derby Arms Hotel, Bootle, Lancashire. 4th Wednesday.
Stoneleigh, King's Arms Hotel, Kenilworth. 1st Wednesday.
Staffordshire Knot, Grand Junction Hotel, Stafford. 2d Tuesday.
Collingwood, Collingwood, Victoria. Monday before full moon.
Beechworth Lodge of St. John, Beechworth, Victoria. Thursday on or
nearest full moon.
Meridian Lodge of St. John, Melbourne, Victoria. 1st Thursday.
Ellesmere, Red Lion Hotel, Chorley, Lancashire. 1st Wednesday.
Aboretum, Aboretum Hotel, Derby. 2d Wednesday.
Royal Brunswick, Old Ship Hotel, Brighton. 2d Thursday.
Westbourne, Manor-house Tavern, Westbourne Terrace, North Pad-
dington. 3d Thursday, tº $ tº tº tº º is ſº tº tº tº º & º & ... 1858
Londesborough, Freemasons' Hall, Bridlington, Yorkshire. 1st Thurs-
day.
Southern Star, Nelson, New Zealand.
APPENDIX.
435
1038.
1039.
1040.
1041.
1042.
1043.
1044.
1045.
1046.
1047.
1048.
1049.
1050.
1051.
1052.
1053.
1054.
1055,
1056.
1057.
1058.
1059.
1060.
1061.
1062.
1063.
1064.
1065.
1066.
1067.
1068.
1069.
1070.
1071.
1072.
1073.
1074.
1075.
1076.
1077.
1078.
British, Port Louis, Mauritius. 1st Wednesday, e to e tº © e e
Wentwort, Hind Hotel, Wellinborough, Northamptonshire. 2d Mon-
day after full moon.
Port Natal, D'Urban, Port Natal. 2d Thursday.
Temperance, Masonic Rooms, Birmingham. 1st Thursday.
Fidelity, Singapore, Eastern Archipelago. Last Monday.
Wellington, Mudgee, New South Wales. *
Crystal Palace, Crystal Palace, Sydenham, Kent. 1st Thursday.
Meridian, H.M. 31st Regiment of Foot. 2d Friday. ºw
United Tradesmens’ Lodge of Ballarat, East, Yarrowee Hotel, Ballarat,
East, Victoria. Thursday next full moon.
Mackenzie, Maldon, Victoria. Thursday nearest full moon.
Industry, Builders' Arms, Williamstown, Victoria. 2d Thursday.
Mariners', Melbourne, Victoria. 4th Monday.
Mount Macedon, Bridge Inn, Gisborne, Victoria. Monday on or before
full moon.
Belgrave, Denbigh Arms, Denbigh Place, Pimlico. 2d Wednesday.
Friendship, Private Room, Cleckheaton, Yorkshire. Monday nearest
full moon. -
Estnor, Feathers Hotel, Ledbury, Herefordshire. 2d Monday.
Combermere, Earl of Zetland Hotel, East Collingwood, Victoria.
Wednesday on or before full moon.
Prince Frederick William, Knights of St. John Hotel, St. John's
Wood. 4th Wednesday.
High Cross, Railway Hotel, Northumberland Park, Tottenham. 2d
and 4th Friday. **
St. Tudno, Queen's Hotel, Llandadno, North Wales. Monday on or
before full moon.
Good Hope, Dacca, East Indies. 1st and 3d Wednesday.
Concord, Bombay. 3d Saturday.
Ellesmere, Royal Hotel, Runcorn, Cheshire. Monday on or before
full moon. -
Ophir, Wellington Inn, Orange, Western District of New South Wales.
Last Thursday.
Southern Cross, Kaiapoi, Canterbury, New Zealand. 1st Thursday.
St. John's, Old Bell Inn, Dursley. 1st Tuesday.
Concord, Castlemain, Victoria. 1st Monday after full moon.
Marine Lodge of Newcastle, Newcastle, New South Wales. Wednesday
near full moon.
Harbour of Refuge, Royal Hotel, West Hartlepool. 2d Tuesday.
St. James, Gregorian Arms, St. James's, Bermondsey. 1st Tuesday.
Preston, Star and Garter Hotel, Putney. 1st Monday.
|Union, Kurachee, Scinde, East Indies.
Sandridge Marine, Sandridge, Victoria. Wednesday before full moon.
Maryborough, Freemasons' Hotel, Maryborough, Victoria. 1st Wed-
nesday.
cº, Prince of Wales Hotel, Sandhurst, Victoria. Wednesday
before full moon.
Castle, Castle Hotel, Windsor. Wednesday near full moon, ... ºn e ∈
Pilgrims, George Inn, Glastonbury. Tuesday near full moon.
Gold Coast, Cape Coast Castle. 4th Monday. \
Southern Cross, Forbes Hotel, Campbelltown, New South Wales.
Wednesday on or before full moon.
Miramichi, Chatham, New Brunswick. 3d Tuesday.
Avalom, St. John's, Newfoundland, 1st Monday.
1858
1859
436
APPENDIX.
1079.
1080.
*1081.
1082.
1083.
1084.
1085.
1086.
1087.
1088.
1089.
1090.
1091.
1092.
1093.
1094.
1095.
1096.
1097.
1098.
Royal Alfred, Angel Inn, Guildford. 2d Monday, ... tº º º ... 1859
Bard of Avon, Golden Lion, Stratford-upon-Avon. 1st Monday.
Ferrers and Ivanhoe, Town Hall, Ashby-de-la-Zouch. Monday after
full moon.
Royal Alfred, Star and Garter, Kew Bridge, Ealing. 4th Friday.
Merchant Navy, Jamaica Tavern, Poplar. 2d Thursday.
Hope and Perseverance, Lahore, East Indies. 1st and 3d Monday.
Victoria, Victoria, Vancouver's Island.
Wellington, Walmer Castle, Deal. 2d and 4th Thursday.
Twelve Brothers, Royal Hotel, Southampton. Last Saturday.
Croxteth, West Derby Hotel, West Derby, Lancashire. 4th Monday.
Beaureper, New Inn, Belper, Derbyshire. 4th Thursday.
Crescent, King's Head Hotel, Twickenham. 2d Saturday.
Dunheved, King's Arms Hotel, Launceton, Cornwall. Thursday on
or after full moon.
Teutonia, Buenos Ayres, South America. 1st and 3d Tuesday.
Richmond, Admiral Napier Hotel, Richmond, Victoria. Tuesday after
full moon.
Pelham Pillar, Chapman's Hotel, Grimsby. 1st Thursday.
Southern Cross, Tarrangower, Victoria. Tuesday after full moon.
Warden, Townhall, Sutton, Coldfield. 1st Tuesday.
St. John's, Orkney Arms Hotel, Maidenhead. 2d Monday.
North Australian, North Brisbane, Moreton Bay, New South Wales.
Wednesday near full moon.
1099. IIanley, Dartmouth, Devon. 2d Monday.
1100. Zetland, Junction Hotel, Kneyton, Victoria. Wednesday after full
In OOOl.
1101. Creswick, Havilah, Anthony's American Hotel, Creswick, Victoria.
Monday on or before full moon.
1102. Derwent, New Norfolk, Tasmania. Tuesday near full moon.
1103. Pacific, Freemasons' Hall, Hobart Town, Tasmania. 4th Thursday.
1104. Repose, King's Head Hotel, Derby. 3d Thursday.
NUMERICAL LIST OF LODGES ON THE REGISTRY OF THE GRAND
LODGE OF IRELAND.
Lodges with an * have Royal Arch Chapters attached, those with a 9 have Knights
Templars Encampments and Royal Arch Chapters.
G. M. Lodge, Dublin. 2d Friday. | *10. Belfast, Antrim. 2d Thursday.
°1. Cork. 1st Monday. °12. Dublin. 3d Thursday.
*2. Dublin. 1st Monday. °13. Limerick. 1st Saturday.
*3. Cork. 5th of each month. 14. Galway. 1st Thursday.
°4. Dublin. 4th Tuesday. *15. Skibbereen, Cork. 1st Monday.
°5. Waterford, 1st Monday. 16. Ramoan, Antrim. 1st Monday.
*6. Dublin. 3d Saturday. 17. Vowferry, Antrim. 1st Monday.
7. Belfast, Antrim. 18. Newry, Down. 2d Tuesday.
*8. Cork. 2d Tuesday. 19. Ballycastle, Antrim. 1st Wed.
9. Dungannan, Tyrone, °20. Sligo. 1st Thursday.
APPENDIX.
437
21.
o:22.
*23.
24.
25.
*26.
28.
*29.
30.
31.
932.
933.
*34.
35.
o:37.
38.
o39.
°40.
41.
43.
*44.
45.
*46.
o 47.
°48.
*49.
50.
*51.
52.
54.
55.
56.
57.
58.
59.
60.
*63.
64.
65.
967.
o68.
70.
71.
72.
o'73.
75,
76.
77.
78.
79.
Castlebar, Mayo.
Belfast, Antrim. 3d Thursday.
Newry, Down. 3d Tuesday.
Drumlough, Down.
Dublin. 2d Monday.
26th Regiment.
Antrim. Monday on or before f. m.
Donaghadee, Down. 1st Tuesday.
Killyleigh, Down. 1st Tuesday.
Massareen, Antrim. Friday on or
after full moon.
Waterford. 1st Thursday.
Hobart Town, Van D. Land.
St. Heliers, I. of Jersey. 3d Mon.
Saintfield, Down. Tu, next f. m.
Kilkenny. 1st Tuesday.
Ballintoy, Antrim. 1st Monday.
Armagh. 2d Wednesday.
Belfast, Antrim. 1st Thursday.
Larne, Antrim. Wednesday on or
before full moon.
Carrickfergus, Antrim.
Clonmel, Tipperary. 1st Tuesday.
Glenarm, Antrim. Thursday on
or before full moon.
Comber, Down. Tues. next f. m.
Dundalk, Louth. 2d Monday.
Bushmills, Antrim. 1st Monday.
Charleville, Cork. 1st Tuesday.
Dublin. 4th Thursday.
Belfast, Antrim, 2d Wednesday.
Londonderry. 2d Tuesday.
Belfast, Antrim. 2d Friday.
Tipperary.
Oldstone, Antrim. Wednesday on
or after full moon.
Ballymoney, Antrim. 1st Friday.
50th Regiment. 1st Wednesday.
Belfast, Antrim. 1st Tuesday.
Ennis, Clare.
20th Regiment.
Cross, Antrim.
72d Regiment.
Cork. 2d Monday.
Youghall, Cork. 1st Thursday.
1st Monday.
Warringsford, Down. 1st Wed.
Cork. 3d Monday.
Broughgammon, Antrim. 1st
Monday.
Limerick. 1st Wednesday.
Skerry, Antrim.
Longford.
Newry, Down.
Castleblaney, Monaghan.
Tanderagee, Armagh.
3d Wednesday.
. Garvagh, Londonderry.
1st Tuesday.
1st M.
. Bandom, Cork.
. Shercock, Cavan.
. Downpatrick, Down.
. Billy, Antrim.
. Belfast, Antrim.
. Ballycastle, Antrim. 1st Monday.
. Cavan.
. 4th Regiment.
2d Mon-
day.
1st Wednesday.
2d Wednesday.
1st Sat.
1st Monday.
1st Monday.
2d Tuesday.
92. Donegore, Antrim.
*93. Dublin. 3d Friday.
95. Cork. 1st Tuesday.
96. Armoy, Antrim. 1st Monday.
*97. Belfast, Antrim. 1st Monday.
98. Newtownbreda, Down. 1st Sat.
*100. Dublin. 2d Monday.
°101. Athlone, Westmeath. 1st Wed.
102. Lifford, Donegal. 2d Friday.
103. Newtownbreda, Down.
105. Tanderagee, Armagh.
106. Belfast, Antrim.
°108, Pomeroy, Tyrone. 3d Wed.
109. Loughaughray, Down. 1st Mon.
110. Kilrea, Londonderry. 1st Friday.
*111. Belfast, Antrim. 2d Thursday.
*113. Killyleigh, Down. 1st Monday.
*116. Carlow. 1st Monday.
117. Killinchy, Down.
119. Bambridge, Down. 1st Thursday.
121. Ballymullen, Antrim.
122. Dungannon, Tyrone. 1st Tues.
123. Douglas, Isle of Man. Wed, on
or before full moon.
124. Banbridge, Down. Last Tuesday.
*125. Dublin. 4th Wednesday.
127. Colraine, Londonderry. 3d Wed.
*128. 39th Regiment.
129. Belleek, Fermanagh.
*131. Mullingar, Westmeath. 2d Thur.
133. Comber, Down. Monday next
full-moon.
*134. Lurgan, Armagh. 2d Monday.
135. Thurles, Tipperary. .
136. Ballygown, Down.
°137. Ballinasloe, Galway. 2d Wed.
*139. Mountnellick, Queen's County. 1st
Monday.
140. Crumlin, Antrim. Tuesday next
full moon.
°141. Dublin. 3d Tuesday.
142. Castlewellan, Down. Last Tues.
*143. Dublin. 2d Wednesday.
144, Kilkeel, Down. 1st Monday.
146. Lisbelmagroagh, Antrim. 1st M.
2 F 2
4.38
APPENDIX.
148.
149.
*150.
152.
°153.
°154.
155.
°159.
160.
162.
*163.
164.
165.
°167.
169.
*170.
o 171.
172.
173.
*176.
177.
*183.
°184.
186.
9187.
189.
190.
192.
193.
194.
195.
*197.
198.
199.
*201.
*202.
203.
°205.
209.
210.
212.
#213.
215.
216.
217.
Rashee, Antrim. Saturday on or
before full moon.
Portarlington, Queen's County.
Rathdownay, Queen's County. 2d
Monday.
Chathamhall, Antrim, 1st Mon.
Dublin. Last Monday.
Belfast, Antrim. 1st Wednesday.
Hilltown, Down. 1st Friday.
Hawkesbury, Canada.
Craigrogan, Antrim. Friday next
full moon.
Islandmagee, Antrim.
Parsomstown, King's Co. 1st Mon.
Londonderry. 1st Friday.
Comber, Down. Monday next
full moon.
Athy, Kildare. 1st Tuesday.
Moneymore, Londonderry.
Crawfurdsburn, Down. Tuesday
next full moon.
Dublin. 1st Tuesday.
Killough, Down. 1st Wednesday.
Greyabbey, do., Monday next f. m.
88th Regiment.
Ballynure, Antrim. Tuesday on
or after full moon.
Greyabbey, Down. Monday on
and after full moon.
Drum, Monaghan. 2d Monday.
Knockbracken, Antrim.
Drumkeerin, Leitrim.
Connor, Antrim.
Queenstown, Cork.
Ballybay, Monaghan.
Carrowdore, Down.
next full moon.
Bucknaw, Antrim.
Belfast, Antrim. 3d Thursday.
Dundrum, Down. 1st Thursday.
Newtonards, do., Tues. next f. m.
Piveniletown, Tyrone. 1st Tues.
Nenagh, Tipperary. 1st Thurs.
Newcastle, Limerick. 1st Thurs.
Magherally, Down. 1st Friday.
Naas, Kildare. 2d Wednesday.
London, Canada.
Caledon, Tyrone.
1st Tues.
2d Wednes.
1st Tues.
Wednesday
Castletown, Isle of Man. Monday
after full moon.
Poyntzpass, Armagh.
Newbridge, Kildare. 4th Wed.
Carmloogh, Antrim. 1st Thursday
on and after full moon.
Ballina, Mayo. Last Thursday.
219.
*220.
221.
228.
229.
235.
*237.
°242.
°245.
246.
247.
248.
255.
*256.
*260.
*266.
°267.
272.
275.
276.
280.
300.
*301.
305.
308.
311.
*313.
314.
°318.
*321.
322.
*325.
326.
*327.
330.
331.
*332.
°333.
*334.
*335.
336.
337.
838.
339.
341.
344.
*345.
*346.
347.
348.
349.
351.
Portadown, Armagh. 1st Tues.
Bermuda, West Indies.
Peel, Isle of Man.
Gorey, Wexford, 1st Wednesday.
Dervok, Antrim. 1st Monday.
Port Louis, Mauritius. 1st and
3d Monday.
Quebec, Canada.
Boyle, Roscommon.
Dublin. 2d Tuesday.
Broughshane, Antrim. 2d Tues.
Madderow, Down.
Roscommon. 2d Monday.
Ballyeaston, Antrim.
Cumberclady, Londonderry.
Friday.
1st Thurs.
2d
Sydney, New South Wales.
Sydney, do.
Sydney, do.
Belfast, Antrim. 2d Monday.
Windsor, New South Wales.
Straid, Antrim. Wednesday on
or before full moon.
Moyarget, Antrim. 1st Monday.
Belturbett, Cavan. 1st Tuesday.
St. John's, New Brunswick.
Tathkeale, Limerick.
Ballymahone, Longford. 1st Tu.
Templemore, Tipperary. 3d Fr.
Hobart Town, Van D. Land.
Mealough, Down. Tu. next f. m.
St. Andrews, New Brunswick.
Tullamore, King's Co. 2d Mon.
29th Regiment.
Gibraltar, Spain.
Hobart Town, Van D. Land.
St. Stephen's, New Brunswick.
Amherst, Nova Scotia.
Halifax, do.
Omagh, Tyrone. 2d Friday.
Limerick. 1st Saturday.
Gillygooly, Tyrome. 1st Wed.
Broomhedge, Armagh. Last Sat.
Banbridge, Down. 1st Tuesday.
Bushmills, Antrim. 1st Monday.
Lisbon, Portugal.
Lisbon, do.
Lisbon, do.
Lisbon, do.
Hobart Town, W. D. Land. 3d Th.
Launceston, do.
Carleton, St. John's, N.B. 1st M.
Auckland, New Zealand. 1st M.
Melbourne, Victoria. 3d Tues.
Monaghan, 2d Tuesday.
APPENDIX.
439
*352.
354.
*355.
*356.
359.
*363.
364.
367.
368.
370.
872.
374.
375.
378.
*379.
380.
°384.
385.
386.
*387.
391.
Castleblaney, Monaghan. 1st Th.
49th Regiment.
Tamlight, Londonderry.
Maze, Antrim.
Stratford, Canada.
Adelaide, South Australia.
Ballymena, Antrim. 1st Monday
on or after full moon.
Downpatrick, Down. 1st Wed.
Melbourne, Victoria. M. bef. f. m.
E. Collingwood, Victoria. Wed-
nesday after full moon,
Gillhall, Down. 1st Wednesday.
Carareagh, Antrim, 1st Monday.
Aughnadarragh, Down. Tuesday
next full moon.
Maranham, Brazils.
Tralee, Kerry. 1st Monday.
Melbourne, Victoria. 3d Monday.
Dundalk, Louth. 1st Wednesday.
Cloghnakilty, Cork. 1st Monday.
Momee Ponds, Victoria.
, Malta.
Forest Creek, Victoria.
after full moon.
Maryborough, Queen's Co. 2d Tu.
Adverness, Derry.
Monaghan. 2d Monday.
Abbeyleix, Queen's Co.
Ballyconnell, Cavan.
Salisbury, South Australia.
Ramelton, Donegal. 2d Monday.
Armagh.
Drogheda, Louth. 2d Thursday.
Bummingyong, Victoria.
Bushmills, Antrim. 1st Monday.
Napier, Wellington, N. Zealand.
Ballymena, Antrim. 1st Thurs.
38th Regiment.
Newtownards, Down.
Callowhill, Fermanagh. 1st Mo.
Cookston, Tyrone. Tuesday on or
after 21st of each month.
Enniskillen, Fermanagh. 1st W.
Stewarton, Tyrone. 1st Friday.
Dublin. 3d Monday.
Dublin. 4th Thursday.
Ligoniel, Antrim. Sat, next f. m.
Moneymore, Londonderry.
Curran, do.
Culieybackey, Antrim. 2d Th.
Newtonstewart, Tyrone. 1st Th.
Fermoy, Cork. 1st Monday.
Money rea, Down. W. next f. m.
Lambeg, Antrim. 1st Saturday.
Friday
574.
S’588.
*589.
602.
*606.
*609.
*620.
°623.
624.
* 640.
°642.
645.
646.
*652.
*($ 59.
°660.
672.
96.75.
676.
682.
683.
696.
°697.
#704.
Killygore, Antrim. 2d Monday.
Donegal, 1st Monday.
Island of Inch, Donegal.
Derrioghy, Antrim.
Cargycreevy, Antrim.
Belfast, Antrim. Last Friday.
Dublin. 2d Wednesday.
Armagh. 1st Wednesday.
Killinchy, Down. Monday next
full moon. W.
Londonderry. 1st Thursday.
Rilkenny. 1st Thursday.
Carmmoney, Antrim.
Durrow, Queen's Co.
Lambeg, Antrim.
Lisnod, Antrim.
Mountnellick, Queen's Co. 1st W.
Glenally, Tyrone.
Donaghadee, Down. Tu. next f. m.
Ballymena, Antrim. Monday on
or after full moon.
Lisburn, Antrim. 1st Wednes.
Ballykeel, Down. 1st Thursday.
Mullyglass, do.
Warrenpoint, do. 1st Tuesday.
Ahogill, do. 1st Wednesday on
or after full moon.
1st Tues.
Dublin. 3d Friday
Dromore, Down.
Bangor, do. 1st Wednesday.
* 398.
399.
401.
402.
405.
406.
*407.
409.
*411.
413.
*414.
419.
*431.
441.
*447.
453.
470.
4.73.
479.
494.
500.
513.
531.
532.
537.
*547.
555.
556.
565.
2d Th.
728.
732.
746.
753.
754.
775.
783.
788.
*789.
790.
97.94.
795.
796.
799.
804.
*811.
819.
*854.
860.
9877.
*881.
*891.
919.
*935.
978.
Rooskey, Cavan.
Colraine, Londonderry.
Ballymena, Antrim, 2d Monday.
Dunmurry, do.
Carncastle, do.
before full moon.
Eglish, Armagh.
Friday on or
Newbliss, Monaghan. 3d Wed.
Newbliss, do. 1st Tues.
Ashfield, Cavan, 1st Wednesday.
Bailieboro’, do. 1st Thursday.
Castlederg, Tyrone.
Brookboro’, Fermanagh.
Demight, Antrim.
Kesh, Fermanagh. 1st Monday.
Carrick-on-S., Leitrim. 1st Mon.
Bally robin, Antrim. Monday next
full moon.
Arklow, Wicklow.
full moon.
Clones, Monaghan.
Enniskillen, Fermanagh.
Drumshambo, Leitrim.
Wexford. 1st Thursday.
Ballylesson, Down. 2d Monday.
2d Tu.
Tuesday next
2d Tuesday.
1st Fr.
440 - APPENDIX.
1000 Conlig, Down. Mon. next f. m. 1012. Carrickfergus, Antrim. Saturday
1008. Portrush, Antrim. 1st Monday. on or after full moon.
1009. Clough, Down. 1st Tuesday. 1014. Ballycarry, Antrim.
The preceding information relative to the Lodges in Scotland, England, and Ireland,
has been copied, with permission, from the Scottish Masonic Calendar, 1860.
GRAND LODGE OF CANADA. WEST AT MONTREAT.
CoLoneL W. M. WILSON, of Simcoe, Grand Master.
THos. G. RIDONT, Depute Grand Master.
THos. B. HARRIs, Grand Secretary.
LIST OF THE SUBORDINATE LODGES, AND OF THE NAMES OF THEIR
worship FUL MASTERS, HOLDING UNDER THE GRAND LODGE OF
ANCIENT FREE AND ACCEPTED MASONS OF CANADA :-
Lodge of Antiquity, Montreal; Bro. E. Morris, W.M.
. Prevost Lodge, Dunham ; Bro. Thomas Wood, W.M.
. Niagara Lodge, Niagara; Bro. Robert M. Wilson, W.M.
. St. John's Lodge, Kingston; Bro. Edward Henry Parker, W.M.
. Dorchester Lodge, St. John's, C.E. ; Bro. G. T. Morehouse, W.M.
. Sussex Lodge, Brockville; Bro. Thos. Camm, W.M.
. Barton Lodge, Hamilton; Bro. Michael Ruttle, W.M.
. Union Lodge, Grimsby; Bro. Wm. Fitch, W.M.
. Nelson Lodge, Henryville; Bro. George W. Parker, W.M.
. Union Lodge, Napanee; Bro. Norman W. Scott, W.M.
. Norfolk Lodge, Simcoe; Bro. Henry Groff, W.M.
. Moira Lodge, Belleville; Bro. William H. Ponton, W.M.
. Golden Rule Lodge, Stanstead; Bro. William B. Colby, W.M.
... Western Light Lodge, Bolton; Bro. James Wilson, W.M.
. True Briton's Lodge, Perth; Bro. Donald Fraser, W.M.
. St. George's Lodge, St. Catharines; Bro. Samuel G. Dolson, W.M.
. St. Andrew's Lodge, Toronto; Bro. William G. Storm, W.M.
. St. John's Lodge, Coburg; Bro. Abraham John Van Ingen, W.M.
. Prince Edward Lodge, Picton; Bro. Charles Smith, W.M.
. St. George's Lodge, Montreal; Bro. A. A. Stevenson, W.M.
. St. John's Lodge, London; Bro. Edwin Heathfield, W.M.
. Zetland Lodge, Montreal; Bro. William Reed, W.M.
. King Solomon's Lodge, Toronto; Bro. Henry John Gear, W.M.
. Richmond Lodge, Richmond Hill; Bro. John C. Burr, W.M.
. St. Francis Lodge, Smith's Falls; Bro. Alex. Mathieson, W.M.
. Ionic Lodge, Toronto; Bro. John B. Cherriman, W.M.
. Ontario Lodge, Port Hope; Bro. J. B. Hall, W.M.
. Strict Observance Lodge, Hamilton; Bro. S. G. Patton, W.M.
. Mount Zion Lodge, Kemptville; Bro. Frederick A. Moore, W.M.
. United Lodge, Brighton; Bro. J. M. Wellington, W.M.
. Composite Lodge, Whitby ; Bro. Yeoman Gibson, W.M.
. Jerusalem Lodge, Bowmanville; Bro. George H. Low, W.M.
. Amity Lodge, Dunville; Bro. A. Brownson, W.M.
... Wellington Lodge, Guelph ; Bro. William Hayward, W.M.
. Thistle Lodge, Amerstburg; Bro. John W. Risdale, W.M.
. St. John's Lodge, Cayuga ; Bro. W. Mussen, W.M.
... Welland Lodge, Fonthill; Bro. Adam K. Scholſfield, W.M.
;
:
:
:
:
:
;
APPENDIX. 441
37.
38.
39.
40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.
52.
55.
56.
. Harmony Lodge, Binbrook; Bro. Robert Dagleish, W.M.
58.
59.
60.
61.
62.
63.
64.
65.
66.
67.
68.
69.
70
71.
72.
78.
74.
75.
76.
77.
78.
79.
80.
81.
82.
83.
84.
85.
86.
87.
88.
89.
90.
91.
King Hiram Lodge, Ingersol; Bro. James Vine, W.M.
Trenton Lodge, Trenton; Bro. James H. Peck, W.M.
Mount Zion Lodge, Brooklin; Bro. Calvin Campbell, W.M.
St. John's Lodge, Hamilton; Bro. Thomas B. Harris, W.M.
St. George's Lodge, Kingsville; Bro. William J. Malott, W.M.
St. George's Lodge, London; Bro. H. D. Morehouse, W.M.
King Solomon's Lodge, Woodstock; Bro. George Forbes, W.M.
St. Thomas Lodge, St. Thomas; Bro. Charles Roe, W.M.
Brant Lodge, Brantford; Bro. D. Curtis, W.M.
Wellington Lodge, Chatham; Bro. Walter M'Crea, W.M.
Great Western Lodge, Windsor; Bro. William Cowen, W.M.
Madoc Lodge, Madoc; Bro. Benjamin H. Maybee, W.M.
Independent Lodge, Quebec; Bro. Archibald M'Callum, W.M.
Consecon Lodge, Consecon; Bro. Gibbs Squier, W.M.
Corinthian Lodge, Stanley Mills; Bro. Joseph Figg, W.M.
Wellington Lodge, Dunville, C.W.; Bro, Walter S. Brown, W.M.
. Shefford Lodge, Waterloo; Bro. H. L. Robinson, W.M
54.
Vaughan Lodge, Maple; Bro. Robert Moore, W.M.
Mirickville Lodge, Mirickville, Bro. George Mirick, W.M.
Victoria Lodge, Port Sarnia; Bro. G. Masson, W.M.
Dorick Lodge, Ottawa; Bro. Donald Mason Grant, W.M.
Corinthian Lodge, Ottawa; Bro. G. Heuback, W.M.
Hoyle Lodge, La Colle; Bro. R. Douglas, W.M.
Acacia Lodge, Hamilton; Bro. F. J. Rastick, W.M.
St. Andrew's Lodge, Caledonia; Bro. Joseph B. Choate, W.M.
Simcoe Lodge, Simcoe ; Bro. Charles Khan, W.M.
Rilwinning Lodge, London; Bro. F. W. Thomas, W.M.
Rehoboam Lodge, Toronto; Bro. E. R. O'Brien, W.M.
Durham Lodge, Newcastle; Bro. John J. Robson, W.M.
St. Francis Lodge, Melbourne; Bro. G. H. Napier, W.M.
St. John's Lodge, Ingersoll; Bro. John Paterson, W.M.
Stirling Lodge, Stirling; Bro. George Henry Boulter, W.M.
King Lodge, King ; Bro. Joseph Smelser, W.M.
Victoria Lodge, Sherbrooke; Bro. John Hallowell, W.M.
Alma Lodge, Galt; Bro. John Davidson, W.M.
St. James's Lodge, St. Mary's ; Bro. W. T. O'Reilly, W.M.
St. James's Lodge, Maitland; Bro. G. C. Longley, W.M.
St. John's Lodge, Toronto; Bro. William Hay, W.M.
Oxford Lodge, Woodstock; Bro. George W. Whitehead, W.M.
Faithful Brethren Lodge, Manilla; Bro. Thomas Coulthard, W.M.
Ring Hiram Lodge, Tilsonburg; Bro. John M. Ault, W.M.
Simcoe Lodge, Bradford; Bro. Benjamin Barnard, W.M.
Albion Lodge, Newbury; Bro. Amos A. Wright, W.M.
St. John's Lodge, Delaware; Bro. Henry Grist, W.M.
St. John's Lodge, Paris; Bro. Jacob Chase, W.M.
Beaver Lodge, Strathroy; Bro. Joseph II. Blain, W.M.
Clinton Lodge, Clinton; Bro. Samuel Henry Rance, W.M.
Rising Sun Lodge, Palmersville; Bro. W. H. Giles, W.M.
Wilson Lodge, Toronto; Bro. Kivas Tully, W.M.
Markham Union Lodge, Markham; Bro. Lewis Langstaff, W.M.
St. George's Lodge, Owen Sound; Bro. Thomas Gordon, W.M.
Ring Hiram Lodge, Lindsay; Bro. William M’Donnell, W.M.
Manito Lodge, Collingwood; Bro. Thomas Chavalier Prosser, W.M.
Colborne Lodge, Colborne; Bro. Joseph S. Scott, W.M.
APPENDIX.
92.
93.
94.
95.
96.
97.
98.
99.
100.
101.
102.
103.
104.
105.
106.
107.
108.
109.
110.
111.
112.
113.
114.
115.
3.2
4.
27.
73.
87.
102.
103.
117.
Cataraqui Lodge, Kingston; Bro. A. J. O'Loughlin, W.M.
Northern Light Lodge, Kincardine; Bro. William Gunn, W.M.
St. Mark's Lodge, Port Stanley; Bro. Thomas D. Warren, W.M.
Ridout Lodge, Otterville; Bro. S. Joy, W.M.
Corinthian Lodge, Barrie; Bro. Charles Bourne Chalmers, W.M.
Sharon Lodge, Sharon ; Bro. James Bowman, W.M.
True Blue Lodge, Albion; Bro. William Graham, W.M.
Tuscan Lodge, Newmarket; Bro. Alfred Boultbee, W.M.
Valley Lodge, Dundas; Bro. William Taylor, W.M.
Iron Duke Lodge, Arthur; Bro. James A. Preston, W.M.
Mount Brydges Lodge, Mount Brydges; Bro. John Dutton, W.M.
Maple Leaf Lodge, St. Catharines; Bro. William M'Ghie, W.M.
St. John's Lodge, Norwichville; Bro. Charles Lewis, W.M.
St. Mark's Lodge, Drummondville; Bro. Thomas Evans, W.M.
Burford Lodge, Burford; Bro. Edward Hipkins, W.M.
St. Paul's Lodge, Lambeth; Bro. Francis W. H. C. Jarvis, W.M.
Blenheim Lodge, Drumbo ; Bro. James Burley Rounds, W.M.
Albion Lodge, Sydenham ; Bro. S. Drummond, W.M.
Central Lodge, Prescott; Bro. M. Northrup, W.M.
Morpeth Lodge, Morpeth; Bro. J. M. Duck, W.M.
Maitland Lodge, Goderich; Bro. W. Story, W.M.
Wilson Lodge, Waterford; Bro. J. Boyd, W.M.
Hope Lodge, Port Hope; Bro. T. Ridout, W.M.
Ivy Lodge, Smithville; Bro. G. Brant, W.M.
UNDER DISPENSATION.
Cassia Lodge, Sylvan; Bro. J. C. Mills, W.M.
Stambridge Lodge, Stanbridge; Bro. C. S. Vincent, W.M.
Union Lodge, Lloydtown; Bro. T. Swinerton, W.M.
Maple Leaf Lodge, Bath; Bro. B. C. Davy, W.M.
Warren Lodge, Fingal; Bro. R. Blackwood, W.M.
Doric Lodge, Brantford; Bro. M. W. Pruyn, W.M.
AFFILIATED.
Corinthian Lodge, Peterboro'; Bro. R. Blackett, W.M.
---º º - -
GLASGOW LODGES.
SIR ARCHIBALD ALISON, Bart., Provincial Grand Master
DoNALD CAMPBELL, Sub-Provincial Grand Master.
DAVID DREGHORN,
RoPERT MITCHELL,
St. John.
Glasgow Kilwinning,
St. Mungo.
Thistle and Rose.
Thistle.
St. Mark.
Union and Crown.
St. Mary, Partick and Glas-
gow.
128.
178.
219.
275.
332.
333.
354.
360.
362.
} Joint Provincial Grand Secretaries.
St. John, Shettleston.
St. Patrick.
Star.
Shamrock and Thistle.
Faiſley and Duntocher Union.
St. George.
Caledonian Railway.
Commercial.
St. Clair.
APPENDIX.
IEDINBURGEI LODGES.
1. Mary's Chapel.
2. Canongate Kilwinning.
5. Edinburgh and Leith.
8. Journeyman.
36. St. David's.
44. St. Luke's.
. St. Andrew's.
97. St. James' Operative.
145.
151.
160.
223.
226.
291.
349.
392.
St. Stephen's.
Edinburgh Defensive Band.
Roman Eagle
Trafalgar.
Portobello.
Celtic.
St. Clair.
Caledonian.
LONDON LODGES,
With References to the Numerical List.
FIRST.
Monday, 25, 82, 85, 107,168, 223, 318,
1068.
Tuesday, 9, 18, 118, 196, 201, 257, 264,
784, 1067.
Wednesday, 1008. º
Thursday, 10, 29, 53, 158, 227, 275,281,
812, 1044.
Saturday, 125, 166.
SECONTO.
Monday, 5, 12, 32, 70, 206, 228, 269.
Tuesday, 113, 211, 234, 247, 255, 276,
286, 805.
Wednesday, 3, 11, 13, 15, 19, 103, 112,
172, 205, 289, 752, 1051.
Thursday, 6, 108, 248, 329, 778, 955
1083.
Friday, 38, 156, 183, 195, 1056.
Saturday, 202.
THIRD.
Monday, 1, 8, 21, 66, 218, 1022.
Tuesday, 54, 87, 188, 200, 229, 1006.
Wednesday, Grand Steward's Lodge, 7,
33, 164, 203, 225, 902, 1002.
Thursday, 23, 57, 63, 76, 198, 209, 1035.
Friday, 167, 237.
Saturday, 194, 1017.
FOURTH,
Monday, 4, 27, 30, 630.
Tuesday, 14, 109, 169, 219, 324.
Wednesday, 2, 40, 78, 745, 1055.
Thursday, 72, 79, 116.
Friday, 212, 233, 830, 1056, 1082.
Saturday, 215.
* LAST.
Monday, 93.
Tuesday, 98, 165.
Thursday, 22.
Aldersgate Street, 21, 98, 118, 116, 223.
Lermondsey, 1067.
Bishopsgate Street, 18, 66, 72, 82, 109,
194, 195, 215, 257, 264, 269,
Blackfriars, 22, 54, 107, 158, 225, 329.
Chelsea, 168.
Clerkenwell, 276.
Commercial Road, 812.
Crutched Friars, 203.
Deptford, 172,805.
Ealing, 205, 902, 1082.
Fetter Lane, 53, 206.
Finsbury, 830.
Fleet Street, 85, 165, 209, 219, 228.
Great Queen Street, G. S., 1, 2, 3, 4, 5, 7,
8, 9, 10, 11, 12, 14, 16, 23, 25, 30,
40, 70, 76, 79, 108, 125, 166, 169,
183, 188,201, 202,211,212, 233,237,
281, 286, 318, 778, 784.
Greenwich, 93, 164, 200.
Hackney, 1017.
Hampstead, 196.
Holborn, 19, 29, 255.
Islington, 955.
Kennington, 745.
Kensington, 752.
Kentish Town, 1006.
Lambeth, 103. [275, 289.
Leadenhall Street, 63,118, 156,234,248,
Ludgate Hill, 32, 229.
Mile-end Road, 1012.
Paddington, 1035.
Pimlico, 1051.
Poplar, 1083.
Richmond, 317.
Rotherhithe, 198.
St. James' Street, 6, 27, 38, 167, 324.
St. John's Wood, 1055,
Soho, 630.
Southwark, 15, 33, 57,87, 218, 227, 247.
Stockwell, 1022.
Sydenham, 1044.
Tottenham, 1056.
Twickenham, 1090.
Woolwich, 13, 1002, 1008.
444
APPENDIX.
LIST OF DUBLIN LODGES,
With the names of the Masters and Secretaries, and the times of their stated meetings.
[All meetings of Dublin Lodges are held at the Freemasons' Hall, Dame Street.]
141.
Grand Master's Lodge, on the 2d Friday in each month, at half-past four
o'clock. Travers R. Blackley, Master; Henry E. Joly, Secretary.
. 1st Monday in each month at four o'clock. George W. Towell, Master;
Henry Richards, P.M., Secretary.
. 4th Thursday in each month, at four o’clock. Arthur Andrews, Master;
Edward B. Sinclair, P.M., Secretary.
. 3d Saturday in each month, at five o'clock. Henry Dunbar, Master; E. D.
Thorp, P.M., Secretary.
. 3d Thursday in each month, at four o'clock. Col. Francis P. Dunne, Master;
Maurice Keatinge, P.M., Secretary.
. 2d Monday in each month, at five o'clock. Emerson Dawson, Master; John
F. Goodman, P.M., Secretary.
. 4th Thursday in each month, at half-past four o'clock. George Cree, Master;
James W. Mackey, P.M., Secretary.
. 3d Friday in each month, at eight o'clock. Thomas Brazill, Master; James
Addison, P.M., Secretary.
. 2d Monday in each month, at eight o'clock. Henry Guillaume, Master; John
Prescott, P.M., Secretary.
. 4th Wednesday in each month, at half-past seven o'clock. Anthony Smith,
Master; Robert Thacker, P.M., Secretary.
3d Tuesday in each month, at half-past four o'clock. Sir Edward Grogan,
Bart, Master; Thomas Mostyn, P.M., Secretary.
. 2d Wednesday in each month, at half-past four o'clock. Ralph Beere
Brunker, Master; C. T. Walmisley, P.M., Secretary.
. Last Monday in each month, at eight o'clock. Henry L. Allen, Master; James
Allen, P.M., Secretary.
. 1st Tuesday in each month, at four o'clock. George Storey, Master; John
Jemmings, P.M., Secretary.
. 2d Tuesday in each month, at eight o'clock, except in the months of January,
April, July, and October, when the hour of meeting is four o'clock. John
Ord Miller, Master; S. G. Downes, P.M., Secretary.
3d Monday in each month. William Allen, Master; William Allen, P.M.,
Secretary.
. 4th Thursday in each month, at eight o'clock. John A. Waters, Master;
Richard Leeson, P.M., Secretary.
. 1st Wednesday in January, March, April, June, July, September, October, and
December, at four o'clock. William Acheson, Master; Joshua Pim, P.M.,
Secretary.
. 3d Friday in each month, at four o'clock. John U. Graburn, Master; George
Hepburn, P.M., Secretary.
The Lodge of Instruction will hold its meetings at the Freemasons' Hall,
Dublin, on the 2d Thursday in each month, from November to May inclu-
sive, at the hour of eight o'clock P.M. None under the rank of Master Mason
admissible.
34.
54.
93.
ABERDEEN LODGES.
Aberdeen. 110. St. Andrew. 190. St. George.
St. Machars. 150. Operative. 375. Neptune.
St. Nicholas. 164. Old Aberdeen.
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