XXIV. p. 146.

CLOUDED CANOPY. See Covering.
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.
Rhigellini, however, gives a different explanation of this sym- bol. 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 Hence, 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.
* Magonnerie consideree romine le resultat des religions Egypti»nne, Jiuv« et Chretien n
COE— COL 93
COERCION. Among the imperative requisites of a candidate for Freemasonry, 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 de- sire of entering the order, lest this perfect freedom of their will be infringed. Coercion is entirely out of the question. Merce- nary 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 raising from the dead. Hence arose a peculiarity in 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 Stobaaus, "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 rehurav is to die, and rehtffOat to be initiated." The coffin in masonry is an emblem of the Master's degree, but :ts explication is here in- communicable.
COLLAR. An ornament worn around the neck by the officers of lodges, tc which is suspended a jewel indicative of the wearer's rank. The colour of the collar varies in the different grades ot 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 emblematic meaning.
COLLEGIA ARTIFICUM. Colleges of Artificers. See 'Roman Colleges of Artificers.
34 COL— COM
COLOURS. Each grade of masonry is furnished with its emblematic 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 architecture. See Broken Column.
COMMANDER. The Commander is the presiding officer in a Commandery of Knights Templars. His style is Eminent, and the jewel of his office is a cross, from which issue rays of light.
COMMANDERY. See Encampment.
COMMANDERY, GRAND. See Encampment, Grand.
COMMITTEE. The well-known regulation which fo-bids private committees in the lodge, that is, select conversations be- tween two or more members, in which the other members are not permitted to join, is derived from the Old Charges: "You are
COM 95
not permitted to hold private committees or separate conversa- tion, without leave from the Master, nor to talk of any thing im- pertinent or unseemly, nor to interrupt the Master or Wardens, or any brother speaking to the Master." — Old Charges, § VI. 1. But the use of the word committee in this sense is without the authority of good writers.
COMMON GAVEL. See Gavel.
COMMUNICATE. When the peculiar mysteries of a de- gree are bestowed upon a candidate by mere verbal description of the bestower, without his being made to pass through the con- stituted ceremonies, the degree is technically said to be comn\u~ nicatexl. This mode is, however, entirely confined to the Scotch rite. In York Masonry it is never permitted.
COMMUNICATIONS. The meetings of Lodges are called Communications, and of Grand Lodges, Grand Communica- tions.
COMPANION. A title bestowed by Koyal Arch Masons upon each other, and equivalent to the word brother in symbolic lodges. It refers, most probably, to the companionship in exile and captivity of the ancient Jews, from the destruction of the Temple by Nebuchadnezzar, to its restoration by Zerubabbel, under the auspices of Cyrus.
COMPASSES. As in operative masonry, the compasses are used for the admeasurement of the architect's plans, and to en- able him to give those just proportions which will insure beauty as well as stability to his work ; so, in speculative masomy, ie this important implement symbolic of that even tenor of deport- ment, that true standard of rectitude which aloi.e can bestow happiness here and felicity hereafter. Hence are the compasses
96 COM— CON
the most prominent 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 circumscribing our passions, and keeping our desires within due bounds. "It is ordained/' says the philo- sophic 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 intro- duced by the Romans, and compounded of the other four, whence it derives its name. Although it combines strength with beauty, yet, as it is a comparatively modern invention, it is held in little esteem among Freemasons.
CONSECRATION. When a new lodge is formed, it is ne- cessary 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 32d 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
* Those brethren who delight to trace our emblems to an astronomical origin, find, in the compasses, a symbol of the Sun, the circular pivot r pre*- tenting the body of the luminary, and the diverging legs his rays.
CON— COP 97
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.
CONSISTORY, GRAND. The governing body in a State, of the Ancient and Accepted Rite, subject, however, to the su- perior jurisdiction of the Supreme Council of the Thirty-third. The members of the Grand Consistory are required to be in pos- session of the Thirty-second degree.
CONSTANTINE. See Red Cross of Borne and Constantine.
CONSTITUTION OF A LODGE. Any number of Master Masons, not less than seven, being desirous of forming a new lodge, having previously obtained a Dispensation from the Grand Master, must apply, by petition, to the Grand Lodge of the State in which they reside, praying for a Charter or Warrant of Con- stitution to enable them to assemble as a regular lodge. Their petition being favorably received, a warrant is immediately grant- ed, and the Grand Master appoints a day for its consecration and for the installation of its officers. In this consecration and instal- lation consists the constitution of a lodge, and when it is thus consecrated, and its officers are installed by the authority of the Grand Lodge, it is said to be legally constituted.
CONSTITUTIONS. See Booh of Constitutions.
CONVOCATION. The meetings of Chapters of Roya> Arch Masons are styled Convocations; those of Grand Chapters are Grand Convocations.
COPESTONE * The topmost stone in a building; the >ast
i:" In masonic language this word is usually but incorrectly pronounced capestone. Its derivation is from the Saxon cop, the head.
98 C0K
laid, as the foundation stone is the first. "To celebrate the -nj* stone," is to celebrate the completion of the edifice, a cnstom *)l 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 its great distinction, and is richly adorned with leaves of acanthus, olive, &c, and other ornaments. The column of Beauty which supports the lodge, is of the Corinthian order,
COK^ . 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 blessings that we enjoy, and speaks of them as v>me that niaketh glad the heart of man, and oil to make his face shine, and bread which strengthened man's heart." Ps. civ. 14 In devoting any thing 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 pro- phets and kings of Israel were consecrated 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 "lodye, the emblem of the Holy Ark. Thus docs this mystic ceremony instruct us to be nourished with the hidden manna of righteous ness, to be refreshed with the Word of the Lord, and to Tejoice with joy unspeakable in the riches of divine grace. " W here-
COR 99
fore, my brethren," says the venerable Harris, " wherefore do you carry corn, vrine, and oil, in your processions, 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 nine to cheer the sorrowful, and to pour the hea.ing 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, TV. 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 importance and more worthy of honoui than the others, which are but comforts.
CORNER-STONE. The first stone, in the foundation of every magnificent building, is called the corner-stone, and is laid in the north-east, generally with solemn and appropriate ceremo- nies. 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, 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 god- dess WW supposed first to bewail the death of her lover, and afterwards to rejoice for his restoration to life. The ceremonies
100 COT— COV
were a scenical representation of this alternate lamentation and rejoicing, and of the sufferings of Atys, who was placed in an ark or coffin during the mournful part of the orgies.
COTYTTO, MYSTERIES OF. These mysteries were insti tuted in Thrace, and passed over into Greece and Rome, where they were known as the rites of the Bona Dea. They were cele- brated 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 meetings 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, Treasurer, Recorder, Captain of the Guards, Con- ductor of the Council, and Steward. Of these officers, the first three represent the three Grand Masters at the Temple.
COUNCIL OF THE TRINITY. An independent masonio 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 conferred after the Encampment degrees. They are Christian degrees, and refer to the crucifixion.
COVERING OF THE LODGE. Our ancient brethren me1. beneath no other covering than the cloudy canopy of heaven.
COW— CRA 101
The innumerable stars that decked its concave surface, were as living witnesses of the power and wisdom of Him, at whose Bacred 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 admon- ishes them with a " sic itur 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 derived from the Greek kuo?i, 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 Scripture 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 kuon, or dog, meant among the early fathers one who had not been initiated into the Christian mysteries, the term was borrowed by the Freema- sons, and in time corrupted into cowan. The attempt made by some anti-masonic writers to derive the word from the chovans of the French Revolution is absurd. The word was in use long before the French Revolution was even meditated. In the sec- ond edition of Anderson's " Constitutions" published in 1738, it occurs in the following passage at page 146 : " But Free and Accepted Masons shall not allow cowans to work with them, nor shall they be employed by cowans without an urgent necessity ; and even in that case they shall not teach cowans, but must have a separate communication."
CRx\FT. The ordinary acceptation is a trade or mechanical art, and collectively, the persons practising it. Hence, u the Craft," in speculative masonry, signifies the whole body of Free- masons, wherever dispersed.
9*
102 CRA— CRO
CRAFTED. A word sometimes colloquially used, instead of the lodge term " passed/' to designate the advancement of a can- didate to the second degree.
CRAFTSMAN. A Mason. Not much used.
CREATED. Knights of the Red Cross, Knights of Malta, and Knights Templars, when advanced to those degrees, are said to be " dubbed and created."
CREED OF A MASON. The creed of a Mason is brief, un- entangled with scholastic subtleties, or with theological difficul- ties. 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 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 mysteries, 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.-, degree, 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 strictly Christian allusion. But I do not re- cognize it as appertaining to symbolic masonry. See Triple Tau
CROSS-LEGGED. It was an invariable custom in the Mid- dle 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, sculp- tured on the stone, lying on a bier in this cross-legged position.
CRO— CRU 103
Templars of the present day will readily connect this posture with an appropriate portion of the degree as now conferred.
When, in the 16th century, a portion of the Knights Templars of Scotland united themselves with a masonic lodge at Sterling, 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 tc 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 tie la cou- ronne. A species of androgynous masonry, established at Sax ony, in 1770. — Clavel, Hist, de la Franc-Magon.
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 189 years before a single knight had entered Asia.
CRUX ANSATA. The crux ansata or cross, surmounted by a circle, thus, f~\ was, in the Egyptian mysteries, a symbol of eternal life.
104 CUB
CUBE. The cube is defined to be a regular solid body, con- sisting 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 impor- tant geometrical 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 Hose Croix, as well as some other of the high degrees. We have a masonic legend re- specting 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 tem- ple, in a manner well known to Select Masters, and there re- mained hidden until, at the rebuilding of the temple by Zerub- babel, it was discovered by three zealous sojourners, and made the corner-stone of the second temple.*
• The stone pillar, anointed with oil, was a common patriarchal hieroglyphic, connected with the worship of the Supremo 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, ai: important link, connecting the spurious and the true Freemasonry.
CUB— DAR 105
CUBIT. A measure of length, originally denoting the dis- tance from the elbow to the extremity of the middle finger, or the fourth part of a well proportioned man's stature. The He- brew cubit, according to Bishop Cumberland, was twenty-one inches; but only 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 computed.
CYRUS. Cyras 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 re- leased A. M. 3466, or, B. C. 538, and sent them back to Jeru- salem 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 " Lux," or light, the absence of light must be the absence of knowledge. Hence 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,
l'VS BAT— DEA
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:
"0 majestic night! Nature's great ancestor ! day's elder born ! And fated to survive the transient sun! By mortals and immortals seen with awe !"
Freemasonry has restored Darkness to its proper place, as a Btate of preparation; the symbol of that antemundane chaos from whence light issued at the divine command; of the state of non- entity before birth, and of ignorance before the reception of know- ledge. Hence, 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 unini- tiated, 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 entrusted. Their duties comprehend
DEC— DED 107
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 lo distinguish their respective ranks. In the rite of Misraim, the deacons are called acolytes.
The office of Deacons in Masonry appear to have been derived from the usages of the primitive church. In the Greek church, the deacons were always the Ttulwpui, 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 dedicated, 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 Evangelist ; and in every well regulated lodge, there is exhibited a certain point within a circle, embordered by two per- pendicular 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 Grand Lodge of England, in 1813, to obviate the charge of sectarianism. I have, however, in
* Const. Apost., lib. viii., Cap. ii
108 DED
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 teach- ers of a religious sect, but as bright exei plars of all tnose virtue? 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 Baptist; 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 ma- sonry 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
* Se3 an article by the author on this subject, in Moore's Freemasons' Mag. F. iii. J 6.
DED ICG
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 spurious masonry, so well known as the mysteries ol Pagan nations, we may find the most plausible reasons for the celebration of our festivals 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 writer, Maimoindes, 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 pre- servative 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 unob- served; 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, doubtless, 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 exclu sively to their astronomical 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 appro- priated two days near these solstitial 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
10
110 DED— DEG
earlier Christian Masons were doubtless the more persuaded by the peculiar character of these saints. St. John the Baptist, by an- nouncing 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 weli 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 Tempkrs to St. John the Almoner. Mark lodges should be dedicated to Hiram the Builder; Past Masters' to the Sts. 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 tradition tells us that he assembled the nine Deputy Grand Masters in the holy place from which all natural light had been carefully excluded, and which only received the artificial light which emanated from the east, west, and south, and there made the necessary arrangements,* 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 8th chapter of the 1st Book of Kings.
DEGREES. Ancient Craft Masonry, or as it is called by the Grand Lodge of Scotland, uSt John's Masonry," consists of but three degrees, Entered Apprentice, Fellow Craft, and Master Mason. The degrees in all the rites vary in number and cha-
* Oliver, Landmarks, i. 580.
DEL— DEM 111
racter, inasmuch as they are comparatively modern ; but they all commence with the three degrees of Ancient Graft Masonry.
In all the Pagan mysteries, there were progressive degrees of initiation. In the mysteries of Hindostan, there were four de- grees; 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 trian- gular form, derives its name from the Greek letter A, delta. It is also the title given, in the French and Scotch rites, to the lumi- nous triangle which encloses the ineffable name.
DEMIT. A Mason is said to demit from the order when he withdraws 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.
A very inexcusable corruption of this word has lately sprung up in this country, and a few American Masons, in violation of all the rules of etymology, and the authority of all Masonic Writ- ers from Anderson to Oliver, are now attempting to introduce the word dimit. The meanings of the two words are, as well as their derivation, entirely different. To demit is from demittere, " to let go, or withdraw," just what the member does when he demits from the lodge. To dimit is from dimittere, (k to send away." A Mason may demit or withdraw from the lodge, for that is good English; but he cannot dimit or send away from the lodge, because that would bo nonsense, unless he sends something
112 DEP— DES
else away and stays himself. The word dimit was invented by somebody who was ignorant of the Latin language and did not know the force of the root from which the word is derived. It is found in Macoy's Cyclopedia, who derives it from dimitto, which he says means " to permit to go; " but unfortunately, dimitto has no such meaning in pure Latin. The word dimit should be carefully eschewed by all correct speakers and writers. A demit, which is wholly a technical word, is a certificate that the brother therein named has resigned his membership, and that, being in good standing, his resignation has been accepted.
DEPUTY GRAND MASTER. The assistant, and in his absence, the representative of the Grand Master. He was form- erly 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 Secre- tary 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 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, containing 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 Constitutions of Freemasonry, or Ahiman Rezon." It is not, however, considered as any au- thority for masonic law.
DESAGULIERS. John Theophilus Desaguliers, LL.D., F.R.S., and a distinguished writer and lecturer on experimental
DEU— DIO 113
philosophy, was the second Grand Master after the reorganization of Freemasonry in 1717. In 1720, he compiled, with Dr. An- derson, 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 33d 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 1000 years before the Christian era, a society or fraternity of builders in Asia Minor, which is styled by the ancient writers the Fraternity of Dionysian Architects. An account of this institution is given under the head of "Antiquities of Freemasonry."
DIONYSIAN MYSTERIES. These mysteries were cele- brated throughout 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 the,>e mysteries, the murder of Bacchus by the Titans wan commemorated, in which legend he is evidently identified with the Egyptian Osir's, 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 ma- sonic-ally call the opening of the lodge, was signalized by the con- secration 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 Diyrtle branch, was introduced into the vestibule, and there clothed in the sacred
10*
114 DIO
habilaments. He was then delivered to the conductor, who, after the mystic warning, e/.o.q, sxac, eaze fiepykoc, "Depart hence, all ye profane!" 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 ceremonies which Stobseus 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 reverberates 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 mys- tical death of Bacchus. He is now placed on the pastos or couch, that is, he is confined 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, dis- covers 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 in- stituted 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 howling? of despair, the frantic dances of the Corybantes ; every thing 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 Eupyzajiev, Euy/aipo/j.ev, "we have found it, let us rejoice together." The candidate 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
DIS 115
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 dis- missed, and the rites concluded with the pronunciation of the mystic words Konx Ompax, an attempted explanation of which will be found under the head of Eleusinian mysteries.
DISCALCEATION. The ceremony of taking off the shoes, as a token 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 rUe, in fact, always was, and still is, used among the Jews anu 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 ag a religious custom from time immemorial, and to have been bor- rowed, as Mede supposes, by the Gentiles, through tradition, from the patriarchs.
The direction of Pythagoras to his disciples, was in these words: Aw-odr/Toq 60s xal npbazuvet — 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
116 DIS
most of the Eastern nations it was a pious duty to tread the pavement 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."f
Rabbi Solomon, commenting on the command in Leviticus xix. 30, "Ye shall reverence my sanctuary," makes the same re- mark in relation to this custom. On this subject Dr. Oliver ob- serves : " Now the act of going with naked feet was always con- sidered 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. "J
Mede quotes Zago Zaba, an Ethiopean Bishop, who was am- bassador from David, King of Abyssinia, to John III., of Portu- gal, as saying: "We are not permitted to enter the church, ex- cept barefooted."§
The Mahommedans, 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 consecrated 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 begin- ning to this rite, but it was derived from the patriarchs before
* Quod etiam nunc apud plerasque orientis nationes piaculum sit, calccato pede teinrlorum pavimenta calcasse. f Beth Habbechirah, c. 7. J Historical Landmark?, vol. ii. p. 481. § Non datur nobis potcstas adcundi tcmplum nisi nudibus pedibuB.
DIS 117
him, and transmitted to future times from that ancient, general tradition j for we find no command in the law of Moses for the priests performing 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 discovery/' is the style assumed by Royal Arch Masons, in com- memoration of an event which took place soon after the com- mencement 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 exer- cised 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 Con- stitution 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 com- munication of the Grand Lodge- At this communication, the Dispensation of the Grand Master is either revoked or confirmed. nor to vote in the Grand Lodge. 2. Not more than five candi- dates can be made at the same communication of a lodge ; but the Grand Master, on the showing of suflicient 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 constitutional night, which, in most masonic jurisdictions, precedes the anniversary of St. John the Evangelist. Should it, however, neglect this duty, or should any officer die, or be expelled, or remove permanently, no subse-
118 DIS— DRE
quent election or installation can take place, except under dis- pensation of the Grand Master.
DISTRICT DEPUTY GRAND MASTER. An officer ap- pointed 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 Eng- lish Grand Lodge, officers of this description are called Provin- cial 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 sim- plicity 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. Chcvalien et Chevalieres 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 saysf 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 assigned to the Master, or Grand Ma3ter, as governor of the craft. But the real dress was a plain black coat and breeches,
• Stuart, Diet, of Architecture. f Landmarks, vol. i. p. 169.
DRU 119
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. The earliest code of lectures known in England described the symbolic clothing of a Master Mason as " a skull cap and jacket yellow, and nether garments blue."
DRUIDS. The Druidical rites were practised in Britain and Gaul, though they were brought to a much greater state of per- fection in the former country, where the isle of Anglesea was con- sidered as their chief seat. The word Druid has been supposed to be derived from the Greek Apoq, or rather the Celtic Denv, an oak, which tree was peculiarly sacred among them ; but I am inclined to seek its 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 serpen- tine, because a serpent was the symbol of Hu, the druidical Noah; or winged, to represent the motion of the Divine Spirit ; or cru- 3iform because a cross was the emblem of regeneraion.* Their only covering was the clouded canopy, because they deemed it absurd to confine the Omnipotent beneath a roof,f and they were
* The cross, as an emblem of regeneration, was first adopted by the Egyp- tians, who expressed the several increases of the Nile, (by whose fertilizing in- undations 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 peo- people. It was sometimes represented in an abridged form, by the letter T. — Pluche, Hi-stone dit Ciel.
f It was an article in the druidical creed, that it was unlawful to build tern pies to the gods; or to worship them within walls or under roofs." — Dr. Hen- ry's Hiat. Eng.
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constructed of embankments of earth, and of unhewn stones, unpolluted 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 cf initiation were quarterly, takiug place on the days when the sun reached his equinoctial 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 fes- tival of the Sun entering into Taurus,) and the May-day celebra- tion 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 fi and hence the ancient Greek and Roman writers have been enabled to give us but little information on this subject.
The institution was divided into three degrees or classes, the lowest being the Bards; the second the Fa ids, or Votes, and the highest the Druids. J Much mental preparation and physical purification were used previously to admission into the first de- gree. 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 degree, the candidate was clothed in blue, and having surmounted all the dangers of the third, and arrived at the sum- mit of perfection, 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
* Higgins' Celtic Druids, p. 149. The astronomic relations of this day have been altered by the procession of the equinox.
f "Neque fa? esse existimant, ea literis niandare." — Bell. Gall. vi. 13. X See Strabo, lib. iv, and Ammian. Marcellinus, lib. xv.
DUE— DUN 121
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 forever ineligible to participate in the sacred rites. But if he undertook it and suc- ceeded, 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 druidism 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 insti- tution.
DUNCKERLEY, THOMAS, called by Oliver " the most emi-
* Caesar says of them : "In primis hoc volunt persuadere, non interire am- inos, sed ab aliis post mortem ad alios transire putant." — Bell. Gall., 1. vi.
11
122 E AG— EAR
nent Mason of the age." Dunckerley acted an important part in the transactions of English Masonry from the middle to near the end of the eighteenth century. He held many offices, among others that of a Provincial Grand Master; and being a man of education and ability, thoroughly conversant with scientific and philosophical studies, he exercised much influence over the craft, modifying and improving the system of lectures which had been established by Martin Clare. He was a natural son of George the Second, and so recognized by the royal family. He was born in 1724, and died in 1795, aged 71 years.
E.
EAGLE, DOUBLE HEADED. The double headed eagle is the ensign of the kingdom of Prussia, and as Frederick II. was the founder and chief of the 83d 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 em blem of plenty. Ceres, who was universally worshipped as tht goddess of abundance, and even called by the Greeks, Demeter, a manifest corruption of Gemetcr, or mother earth, was symboli- cally 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 signifi- cant of all languages, the two words which signify an ear of corn, are both derived from roots which give the idea of abun- dance. For shihholeth, 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 do-
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rived from the verb, dagah, signifying to multiply or to be in- creased.
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 whicb the others derived their ex- istence, 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 Juclah was placed by Moses in the East as a mark of distinction; the tabernacle in the wilder- ness was placed due East and West; and the practice was con- tinued in the erection of Christian churches. Hence, too, the primitive Christians always turned towards the East in their public prayers, which custom St. Augustine accounts for, "be- cause the East is the "most honourable part of the world, being the region of light whence the glorious sun arises."* And hence all masonic lodges, like their great prototype, the Temple of Je- rusalem, are built, or supposed to be built, due East and West, and as the North is esteemed a place of darkness, the East, on the contrary, is considered a place of light.")"
* St. August, de Serm. Dom. in Monte, c. 5.
■f In the primitive Christian Church, according to St. Ambrose, in the cere monies 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 Chateau- briand, Beauties of Christianity, Book /., cli. 6.
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EAVESDROPPER. A listener. The name is derived from the punishment which according to Oliver, was directed, in the lectures, 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 should- ers and out at his heels."
ECLECTIC MASONRY. This was an order or rite established at Frankfort, in G-ermany, 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, pro- vided 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 exist- ence 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 oc- cupied in the detail of those precautions made use of just before the completion 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
EGY 12d
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 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 multiplied, 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 ex- tended 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 spu- rious Freemasonry.
The priesthood of Egypt constituted a sacred caste, in whom the sacerdotal functions were hereditary. They exercised also an important 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 characterized by the severest trials of courage and fortitude.
* In the Royal Arch degree, the King is an officer inferior .0 the Higfc
Priest.
11*
126 EGY
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 summer solstice; and those of Isis at the vernal equinox.
The candidate was required to exhibit proofs of a blameless life. For some days previous to the commencement of the cere- monies 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, pro- ceeded 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 seeming 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 instruments, 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 pur- pose of passing through the trials and dangers that awaited him,
EGY 127
or whether, overcome by what Le had already experienced, he was desirous of returning to the surface and abandoning the en- terprise. If he still persisted, they both entered a narrow gal- lery, on the walls of which were inscribed the following signifi- cant words : "The mortal who shall travel over this road, with- out hesitating or looking behind, shall be purified by fire, by wa- ter 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 aban- doned 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 resurrection. The lamp with which, at the commencement- of the ceremonies, 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 j if you do, you will find us here prepared to oppose your retreat, and to prevent your return." Having passed through the door, the candidate has scarcely pro- ceeded 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 substances, 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 ne-
128 EGY
uessary 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 red hot iron bars, the narrow interstices of which afford the aspirant this 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 pas* sage he is treading. Over this stream he has to swim. Divest- ing 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 be- holds the brazen wheels revolve upon their axles with a formid- able 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, deafjned by the noise of the revolving wheels, chilled by the cold current of air, and dreading least 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 con-
EGY 129
gratulate liim on his escape fi Din 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 can- didate is subjected to a series of fastings, which gradually increase in severity for nine times nine 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 du- ring what was called the twelve clays of manifestation. He was conducted 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 in- structed 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 " Meta- morphoses/' has written of them, and what he has said is unim- portant. He only tells us that they were celebrated at the summer
* It is indeed singular, that Herodotus, who treats circumstantially of the gods of the Egyptians and their religion, should make no mention of Serapii or his rites.
130 EGY
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.
TLe 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 personated by the candidate. Osiris, according to the tradition, was a wise king of Egypt, who having achieved the reform of his subjects 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 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, estab- lishing 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 repre- sentation, which she consecrated, and which, under the name of phallus, is to be found as the emblem of fecundity in all the an- cient 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 suffering's 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 condition of the human soul. In their initiations, says Oliver, they informed the candidate that the mysteries were received
ELE 131
from Adam, Seth, and Enoch, and they called the perfectly mi* tiated 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 emblamatic of eternity; a child sitting on the lotos was a symbol of the sun; 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 14th degree of the ancient Scotch rite. See Perfection.
ELECT OF PERIGNAN. A French degree illustrative of the punishment 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 Fifteen.
ELECTED KNIGHTS OF NINE. Maitre ilu des neufs. The ninth degree in the ancient Scotch rite. There are but two officers : the Most Powerful, who represents Solomon, and one Warden in the West, representing Stolkin. The meetings are called Chapters. In this degree is detailed the mode in which certain ****** *****=^ wj1Q jugt Defore tke completion of the
* See, for the facts lecorded in this article, Apuleius, Metamorph.; Clavel, Histoire de la Franc-Ma§onrie; Oliver, Signs and Symbols; Pluche, Histoire du Ciel, etc.
132 ELE
Temple, had been engaged in an execrable deed of villany, re- ceived their punishment. It exemplifies the truth of the maxim, that the punishment of crime, though sometimes slow, is ever sure j and it admonishes us, by the historical circumstances on which it is founded, of the binding nature of our masonic obli- gations. 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 "Flu," constitutes the 4th de- gree in the French rite.
ELECTION. It is an ancient regulation that no candidate can be elected a member of our order, until strict enquiry shall have been made into his moral character. For this purpose, all letters of application, unless a dispensation is granted, must lie over at least one month, during which time they are entrusted to a committee of investigation, whose unfavourable report is equi- valent 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 equi- valent to a rejection, is, that as it takes two at least of the com- mittee 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 constitute a peremptory rejection, they may be con- sidered as already given by the report. For the further regula- tion 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 circum- stances be postponed, it cannot afterward be entered into, except by dispensation from the Grand Master. Nominations of candi dates 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-
ELE 133
box the name of liiin whom he deems best qualified or most wor- thy; and the votes being counted, the one who has received a majority of the votes is declared elected.
ELEPHAJSTTA. 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 of the ancient rites, and were hence often called em- phatically "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 commemo- rated the search of Ceres after her daughter Proserpine, who had been ravished by Plato, 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 con- sisted of a nine days lustration 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, principally consisted in a declaration of the unity of God, an opinion not with safety to be publicly pro- mulgated, amid the errors and superstitions of ancientpolytheism. {■
* Eleusina sancta ilia et augusta; ubi initiantur gentes oraruin ultimas. — Nat. Deor. lib. i.
f The learned Faber believes there was an intimate connexion existing be- tween the Arhite worship and the orgies of Eleusis, a connexion which he traces through all the ancient mysteries. — Faber's Cab ri and Origin of Pa~ gan Idolatry.
134 ELE
For, as Plato observes, in his Timaeus, "it is difficult to discover the author and father of the Universe, and when discovered, im- possible to reveal him to all mankind."
The herald opened the ceremonies of initiation into the greater mysteries by the proclamation, exaq, exaq, e
0 ! ye profane." Thus were the sacred precincts tiled. 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,
1 have drunk the sacred mixture, I have been fed from the bas- ket 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 profi- ciency 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. Ter- rific noises, resembling the roar of thunder, and the bellowing of mighty winds were heard ; mimic lightning flashed, and spectres of horrible forms appeared. 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, uhonx om pax" another proof, if another were wanting, of the Eastern origin of the Gre- cian mysteries. *j"
* "The mysteries of antiquity were all funereal." — Oliver, Hist, of Initia- tion, p. 314.
f The words Candacha Om Pachsa, of which konx om pax are a Grecian
ELE 135
The qualifications for initiation were maturity of age, and puritj of conduct. A character, free from suspicion of immoral- ity, was absolutely required in the aspirant. Nero, on this ac- count, did not dare, when in Greece, to offer himself as a candi- date for initiation. The privilege was at first confined to natives of Greece, but it was afterwards extended to foreigners. Signi- ficant symbols were used as means of instruction, and words of recognition were communicated to the initiated. In these regu- lations, as well as in the gradual advancement of the candidate from one degree to another, that resemblance to our own institu- tion 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, pre- served by Stobasus, and quoted by Warburton in the 2d Book of his Divine Legation, is too interesting 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 reXeurmt is to die ; and reXeiffOac, to be initiated. The first stage is nothing, but errors and uncer- tainties ; laborious wanderings ; a rude and fearful march through night and darkness. And now arrived on the verge of death and initiation, every thing wears a dreadful aspect • it is all hor- ror, 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 entertained with hymns and dances ; with the sub- lime doctrines of faithful knowledge, and with reverend and holy
corruption, are still used, according to Capt. Wilford, at the religious meetings and ceremenies 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 monosyllable used both at the beginning and conclusion of a prayer or religious rite like, Amen. Papsha exactly answers to the obsolete Latin word vix ; it signifies change, course, stead, plaoo, turn of work, duty, fortune, Ac." \siatic Researches, vol. v. p. 300.
I3G ELU— EMB
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/7
ELU. This, which may be translated " Elected Mason," is the fourth degree of the French rite. It is occupied in the de- tails of the detection and punishment of certain traitors who, just before the completion of the Temple, were guilty of a henious crime.
ELUS. All the degrees, whose object is that detailed in the preceding 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, Illus- trious Elect of Fifteen, and Sublime Knights Elected. Kagon 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 3hanged and connected with Templar Masonry, are more pro- perly called "Kadoshes."
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 instruction 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.
12
EMP— ENC 137
EMPERORS OF THE EAST AND WEST. In 1758 there was established in Paris a body called the " Council of Emperors of the East and West." The members assumed the titles of " Sovereign Prince Masons, Substitutes General of the Royal Art, Grand Superintendants 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 Globes. Frederick II. King of Prussia, is said to have subsequently 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 Ragonj" 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 reorganized 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 Tem- plars were formerly called Encampments. They are now called Commanderies, and must consist of the following officers : Eminent Commander, Generalissimo, Captain General, Prelate, Senior Warden, Junior Warden, Treasurer. Recorder, Warder, Stand- ard Bearer, Sword Bearer, and Sentinel. These Commanderies derive their Warrants of Constitution from a Grand Command- ery, or if there is no such body in the State in which they are
* Acta Latomoruru. f Orthodoxie Magonnique. 12*
138 ENC
organized, from the Grand Encampment of the United States. They confer the degrees of Knight of the Red Cross, Knight Templar, and Knight of Malta.
In a Commandery 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 Eminent Commander is seated on the throne ; the Generalissimo, Prelate, and the Past Commanders on his right; the Captain General on his left; the Treasurer and Recorder, 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 tri- angle, 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, GRAND. This body is now styled a Grand Commandery. When three or more Commanderies are instituted in a State, they may unite and form a Grand Commandery, under the regulations prescribed by the Grand Encampment of the United States. They have the superintendence of all Councils of Knights of the Red Cross and Commanderies of Knights Tem- plars that are holden in their respective jurisdictions.
A Grand Commandery meets at least annually, and its officers consist of a Grand Commander, Deputy Grand Commander, Grand Generalissimo, Grand Captain General, Grand Prelate, Grand Senior and Junior Warden, Grand Treasurer, Grand Recorder, Grand Standard Bearer, and Grand Sword Bearer.
ENCAMPMENT, GRAND. The present Grand Encamp-
Cross, Templarg' Chart, p. 41.
ENO 139
merit of the United States was instituted on the 22d day of June, 1816. It consists of a Grand Master, Deputy Grand Master, and other Grand officers, similar to those of a G-rand Commandery, with the representatives of the various G-rand Commanderies, and of the subordinate Commanderies under its immediate jurisdic- tion. The Grand Encampment meets triennially.
ENOCH. Of Enoch, thr father of Methuselah, the following tradition is interesting. TV hen 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 brass to withstand water, and the other of marble to withstand fire, for he was ignorant whether the destruction would be by a general deluge or a conflagration. On the marble pillar he en- graved an historical direction in respect to a subterranean temple which he had built by the inspiration of the Most High, and on the pillar of brass he inscribed the principles of the liberal arts, and especially of masonry. In the flood which subsequently took place, the marble pillar was, of course, swept away, but by divine permission, the pillar of brass withstood the water, by which means the ancient state of the arts, and particularly of masonry, has been handed down to us. This tradition has been adopted into the Lodge of Perfection, (Scottish rite,) and forms a part of the degree of the Ancient Arch of Solomon, or Knights of the Nmth Arch.
According to the Greeks, Enoch was the same as Hermes Trismegistus. 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, and instructed them in the worship of the true God. He, too, was the inventor of books, and the art of writing.
14C ENT— EPO
"According to our traditions, Enoch was a very eminent Free- mason, and the conservator of the true name of God, which was subsequently lost even among his favorite 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 concealed from the mystes, who had only Deen initiated into the lesser. It signifies an eye-witness, and is derived from the Greek e-oxTsuw, 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 intc the lighted interior of the sanctuary and permitted to behold what the Greeks emphatically termed " the sight," aonx/ia. The epopts alone were admitted to the sanctuary, for the mystse were confined to the vestibule of the temple. The epopts were, in fact, the Master Masons of the Mysteries, while the mystnc were the Apprentices and Fellow Crafts.
ESO 141
ESOTERIC AND EXOTERIC MASONRY.* From two Greek words signifying interior and exterior. The ancient phi- losophers, in the establishment of their respective sects, divided their schools into two kinds, exoteric and esoteric. In the exoteric school, instruction was given in public places j the elements of science, physical and moral, were unfolded, and those principles which ordinary intelligence 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 pro- fane, 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 uo ex( teric and esoteric school, as palpably divided as were those of tie 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 examination 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
* See a Funeral Address delivered by the author in the year 1843, and! shed in Moore's Freemason's Mag. Vol. iii. No. 7.
142 ESO
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 ex- plore its hidden recesses, and admire and contemplate its magni- ficent apartments — their knowledge of the edifice is thus en- larged, and with more extensive, they have purer views of the principles of its construction, than have fallen to the lot of their less enquiring brethren. These men become Esoteric Masons. The hidden things of the order are, to them, familiar as house- hold 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, unen quiring brethren, the same difference in the views they take of masonry, as there is between an artist and a peasant in their respective 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 canvass redolent with life, without the excitation 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 than the gaudy tints which glare upon the sign of his village inn; and ifs subject, borrowed from the deep lore of his- tory, 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 canvass 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, every thing beams with light, and life, and beauty. To him, it is the voice of nature, speaking in the lan- guage of art. Prometheus-like, he sees the warm blood gushing through the blue veins, and the eye beaming with a fancied ani- mation— the correctness of its outlines — the boldness of its fore- shortenings, where the limbs appear ready to burst from the can- vass,— the delicacy of its shadows, and the fine arrangement of
ESO 143
its lights, are all before him, subjects of admiration, on which he could forever 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 inqui- sitive 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 excellencies ? 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 ■vhich adorn the path of life, and cheer the bed of death; and, for all purposes, except those of social meeting, and friendly re cognition, masonry is to him a sealed book.
But, if he has ever felt a desire to seek and cultivate the in- ternal philosophy of masonry, let him advance in those rarely trodden paths; the labour of such a pursuit is itself refresh- ment, and the reward great. Fresh flowers bloom at every step; and the prospect on every side is so filled with beauty and en- chantment, that, ravished at the sight, he will rush on with en- thusiasm 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.
144 ESQ— ESS
ESQUIRE. A grade or rank in the degree of Knights Tem- plars, according to the English organization. See Knight Tem- plar.
ESSEXES. 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 ll Antiquity of Masonry" in this work. The real origin of the Essenes has been a subject of much dis- pute among profane writers ; but there is certainly a remarkable coincidence in many of their doctrines and ceremonies with those professed by the Freemasons. They were divided into two classes, speculative^ and operatives; the former devoting themselves to a life of contemplation, and the latter daily engaging in the prac- tice of some handicraft. The proceeds of their labour were, however, deposited in one general stock ; for they religiously ob- served a community of goods. They secluded themselves from the rest of the world, and were completely esoteric in their doc- trines, 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 garment. Being thus admitted to the first degree, he remained in a state of probation for one year; during which time, although he lived according their customs, he was not admitted to their meetings. At the termination of this period, if found worthy, he was ad- vanced 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
EUN 145
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 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 otherwise 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 Essenses, 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 be- low the chin, and the left hand placed along the side." A simi- lar position is attributed by Macrobius to Vemis, when deploring the death of Adonis, in those rites which were celebrated at Tyre, the birth-place of Hiram the Builder.
EUNUCH. No eunuch can be initia ed as a Mason The eontempt in which these unfortunate beings are held by the rest of their fellow-creatures, unfits them for the close union of bro- therly love which masonry inculcates ; and the vicious and ma- lignant disposition, which all experience teaches us is the cha- racteristic of this isolated race, derived doubtless from their feel- ing of isolation, debars them from entrance into a society whose foundation is laid in religion and morality. The prohibition de- rives support, also, from the authority of Scripture. By the Jewish law, (Deut. xxiii. 1,) eunuchs are forbidden "to enter into the congregation of the Lord."
* Joseph. Bell. Jucl. II. viii. 13
146 EXA
EXALTED. A candidate is said to be exalted, when lie re- ceives the degree of Holy Royal Arch, the seventh in York ma- sonry. 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.
EXxiMINATION. 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 admis- sion is to be considered as a Mason, however strong may be his recommendations, until by undeniable evidence he has proved himself to be such.
All the necessary forms and antecedent cautions should be observed. Enquiries should be made as to the time and place of initiation, as a preliminary step, the Tiler's 0 B, of course, never being omitted. Then remember the good old rule of " commencing at the beginning." Let every thing 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 de- cree for rejection is uttered. And let that decree be uttered in general terms, such as, " I am not satisfied," or " I do not re- cognize you," and not in more specific language, such as " You did not answer this enquiry," 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 and often dangerous. Above all, never ask what the lawyers call "leading questions," which include in themselves the an- swers, nor in any manner aid the memory or prompt the forgefc- fulness of the party examined, by the slightest hints. If he has it in him it will come out without assistance, and if he h;.s it nut,
EXC— EXP 147
lie is clearly entitled to no aid. The Mason who is so unmindful of his obligations as to have forgotten the instructions he has re- curved, 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 rigor 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 it is better that ninety and nine true men should be turned away from the door of a lodge, than that one cowan should be admitted.
EXCLUSION. See Visit, Eight of.
EXOTERIC. See Esoteric.
EXPULSION. Expulsion is the highest masonic penalty that can be imposed by a lodge, upon any of its delinquent mem- bers We shall, therefore, give it more than a passing notice, and treat, 1st, of its effects ; 2d, of the proper tribunal to im- pose 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 mem- ber 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 character, 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 bis brethren, nor require from them the performance of any of the duties to which
M* EXP
he was formerly entitled, nor visit any lodge, nor unite in any of the public or private ceremonies 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, 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 expul- sion 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 subordinate 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 sub- ordinate 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 exercises 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 without doubt. The remarks of Brother Mooref on this subject,
* Moore's Magazine, vol. 1, p. 356. f Moore's Magazine, vol. 1, p. 36.
EXP i49
are too valuable to be omitted. " Every member of the frater- nity is accountable for his conduct as a Mason, to any regularly constituted lodge ; but if lie 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 other- wise be subjected to. But he enters into no new obligations to the fraternity generally, 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 in- vestigate 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 admission to rejection, should be the only offence visited with expulsion. 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 impunit}T, it would b ring- 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,
13*
150 EXP
particularly, to expulsion 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 convenience. Even now there are some lodges where it does not prevail ;* 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 af- fecting 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 ex- istence. It is consonant with the ancient usages of the fraternity. And finally, it would produce all the good effects required by punishment, namely, reform and the prevention of crime, and
* I would cite, as an instance coming under my immediate and personal knowledge, the case of Union Kilwinning Lodge in Charleston, S. C, where every member pays a certain sum on his admission, and is forever afterwards exempt from contributions of any kind.
EXP— EXT 151
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 Boyal Arch Masons, for instance, is not, and can- not be recognized 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, therefore, 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 organization of Freemasonry, Grand Lodges are the supreme masonic tribunals. If, therefore, expulsion from a Chapter of Boyal 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 con- verse of this proposition does not hold good. Expulsion from a Blue lodge involves 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 the Lodge.
152 FAI— FEL
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 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 demonstra- tion, and as hope lives only in the expectation of possession, it ceases to exist when the object once hoped for is at length enjoyel, but charity, exercised on earth in acts of mutual kindness and forbearance, 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 togethei at an annual feast, for the laudable purpose of promoting social feelings, and cementing the bonds of brotherly love by the inter- change of courtesies, is a time-honored 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 regulation 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. Oompagnon. The second degree of an-
FES 153
cient 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 labor 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 en- largement 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 specula- tive masonry are unfolded, until by instruction and contemplation he is led to view with r 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 " Royal York a 1' Amitie" 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 Illuminated Chapter of Sweden, and the An- cient 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 cele-
* Fessler's rite is perhaps th ; most abstrusely learned and philosophical ol nil the rites.
154 FID— FIN
brated, 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 honours, 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 con- ducted 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.*
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 expressed 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.
* Justitia erga Deos rcligio, erga parentes pietas, creditis in rebus fidei
Goininatur. — Orat. 78;
FIN— FIV 155
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 im- position of such a penalty would be a tacit acknowledgment of the inadequacy of that motive, and would hence detract from its solemnity 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 -j- 3. In the school of Pythagoras, it represented Light, and among his disciples a triple triangle, forming 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 Cabbalists, 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 re- 'peatedly 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 Gesenius, " perhaps passed over to the Hebrews from the religious rites of Egypt, India, and othei oriental nations ) among whom five minor planets and five elements, and elementary powers, were accounted sacred." Among Free- masons, 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 incul- cated 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
156 FIV— FLO
should press forward in the exercise of charity and kindness to a distressed fellow-creature.
Secondly. In our devotions to Almighty God, we should re- member a brother's welfare as our own, for the prayers of a fer- vent and sincere heart will find no less favour in the sight of hea- ven, because the petition for self is mingled with aspirations of benevolence for a friend.
Thirdly. When a brother intrusts to our keeping the secret thoughts of his bosom, prudence and fidelity should place a sacred seal upon our lips, lest, in an unguarded moment, we be- tray the solemn trust confided to our honour.
Fourthly. When adversity has visited our brother, and his calamities call for our aid, we should cheerfully and liberally Btretch 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 charact( r be hind his back, but rather, when attacked by others, support ana defend it.
FIVE SENSES. The five human senses, which are, Hearing, Seeing, Feeling, Smelling, and Tasting, are dilated on in the lec- ture of the Fellow Crafts' degree. See each word in its appro- priate 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 de- scribed in the letter of King Hiram to Solomon : "Arid 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 shall carry it up to Jerusalem." — 2 Citron, ii. 16.
FLOORING. A frame-work of board or canvas, on which the emblems of any particular degree are inscribed, for the assist-
FOR
157
ance 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 emblem 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 paiallelogram or oblong square.
This oblong form of the lodge has, I think, a symboli? allu- sion, which has not been heretofore adverted to, so far as I am aware, by any masonic writer.
Tf, 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, run- ning 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 breadth will be from north to south, as is shown in the annexed diagram.
North.
Inhabited parts of Europe.
>
West.
>
H
3
Mediterranean Sea.
PS c
O a
>
Inhabited parts of Africa.

v.

East.
14
158 FOR
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 ex- cellencies are dilated on in the first degree. It not only instructs the worthy Mason to bear the ills of life with becoming resigna. tion, "taking up arms against a sea of trouble, " but, by its inti- mate connection with a portion of our ceremonies, it teaches him to let no dangers shake, no pains dit-olve 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 contain the right angle. " This interesting problem, on account of its great utility in making calculations, and drawing plans for buildings, 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 discovery, that he made an offering of a hecatomb, or a sacrifice of a hundred oxen to the gods.* The devotion to learning which this religious act indicated, in the mind of the ancient philosopher, has induced Masons to adopt the problem as a me- mento, instructing them to be lovers of the arts and sciences.
The triangle, whose base is 4 parts, whose perpendicular is
* 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 jot of living animals.
FOE 159
3, and whose hypothenuse is 5, and which would exactly serve for a demo, itration of this problem,* was, according to Plutarch, a symbol frequently employed by the Egyptian priests, and hence it is called by M. Jomard,f the Egyptian triangle. It was, with the Egyptians, the symbol of universal nature, the base repre- senting Osiris, or the male principle, the perpendicular, Isis, or the female principle, and the hypothenuse, Horns, 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 triangle. 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 hypothenuse shall be 500 parts, which of course bear the same proportion to each other as 3, 4 and 5 ) then, if we let a perpen- dicular 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 tri-
* For the square of the hase is 4 x 4, or 16, the square of the perpendicu- lar is 3 X 3, or 9, and the square of the hypothenuse is 5 x 5, or 25 ; but 25 is tho 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 " Expa ution du Systeme Metrique des Anciens Egyptiens.5,
100 FRE
angle, 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. Sup- posing, 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 the Egyp- tian 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 pro- duce 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 tri- angle, 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 pro- duct, the very principle, expressed in symbolic language, which con- stitutes 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 communicated to Pythagoras.
FPvEE BORN. The constitutions of our order require that every candidate shall be free born. And this is necessary, for, as admission into the fraternity involves a solemn contract, no one can bind himself to its performance who is not the mastei
FEE 161
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 tempora- rily deprived of his liberty or freedom of will." On this subject, the Grand Lodge of England, on the occasion of certain Masons having4)een 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.""!"
The same usage existed in the spurious Freemasonry of the ancient mysteries, where slaves could not be initiated, the re- quisites for initiation being that a man must be a free-born deni- zen of the country, as well as of irreproachable morals.
FREEMASON. The word "free," in connection with " Ma- son/' originally signified that the person so called was free of the company or guild of incorporated Masons. For those opera- tive 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 incorpo- rated by the Roman Pontiff. See Travelling Freemasons.
FREEMASONRY. "A beautiful system of morality, veiled in allegory, and illustrated by symbols." To this sublime defini- tion of our order, borrowed from the lectures of our English brethren, and prefixed by Dr. Oliver, as a motto to one of hi?
* Historical Landmarks, i. 110
f Minutes of the Grand Lodge, quoted by Oliver, ut supra. 14*
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most interesting works, I shall take the liberty of adding an ex- position of its principles 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 fraternity 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 doctrines, the doctrines of patriotism and brotherly love — and its sentiments, 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 Frangau ou 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 practised 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 different 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 refer to Ragon, in his " Cours Philosophique," as probably the most scientific.
* Address at the Installation of Grand Master Van Renssellaer, Now York, 1852.
FUN— FUR ltfi
FUNERAL RITES. None but Master Masons can be in- terred with the funeral honours of masonry, and even then the performance of the service is subjected to certain unalterable re- strictions. 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 pur- pose, until a dispensation has been granted by the Grand Master. The ceremonies practised 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 constitute 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."
L64 GAV
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 speculative 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 iufluence of the gavel, all the ebullitions of temper, and the indecorum of frivolity are restrained, as the material sto.ies 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 repre- sentation of the setting-maul, one of the emblems of the third degree. The. two implements 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
GEN 165
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 common
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 lie explained under that word.
GENERALISSIMO. The second officer in a Commandery of Knights Templars, and one of its representatives in the Grand Commandery. His duty is to receive and communicate all orders, signs, and petitions ; to assist the Eminent Commander, and, in his absence, to preside over the Commandery. His station is on the right of the Eminent 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 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 tern-pie, and Masons use the same posture in some portions of their ceremonies, as a token of solemn reverence.
* 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 hsnds of the Master and Wardens, for the government of the lodge, while the mallet or setting-maul remains in the archives of the lodge, to be used only aa an emblem of the third degree.
166 . GEO
GEUMETRY. Geometry is defined to be that science which teaches the nature and relations of whatever is capable of measure- ment. 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 : Oodstq dyeo}/j.hpT]roi; elffirio, "Let none enter icho is ignorant 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 in- clemencies of the weather; and afterward, 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. Land-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 construction of edifices, elegance was added to strength, and or- nament to utility, geometry began, too, to oe 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
*L'Orig. des Lois, t. i., liv. iii.
GEO— GIB 167
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, speculative Freemasonry derives its most important emblems from this parent science. As the earthly temple was constructed un- der the 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 edi- fice 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. Accord- ing 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 t f cur- vilinear figures, containing the triangle in a concealed manner. The triangle is the principle of the generation and formation ot bodies, because all bodies are reducible to this figure, and the ele- ments are triangular. The square is the symbol of the divine essence.
GIBALIM OR GIBLIM. These were the inhabitants of the Phenician city of Gebal, called by the Greeks Byblos. The Phe- nician word,^?3J|, "gebal," (of which Q*73J), "gibaliui," or "gib- lim," 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
* Heb. Lex. in voc.
j- Origines, vol. iii., b. v., ch. iv., p. 192.
1G8 GLO— GOD
GLOBE. In the Egyptian mysteries, the globe was a symbol of the Supreme and Eternal God. Among the Mexicans, it re- presented universal power. Among Freemasons, the globes, celestial and terrestrial, are emblems of the universal extension of the institution, and remind us also of the extensive claims of that charity we are called on to practise.
G-LOVES. White gloves form a part of a Freemason's cos- tume, 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 unreasonable 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 presenter with two pair, one for himself, and one for his wife 01 mistress.
GOD. Freemasons have always been worshippers of the one true God. " This," says Hutchinson,f " was the first and corner- stone on which our originals thought it expedient to place the foundation of masonry." While the world around them was polluted with sun-worship, and brute-worship, and all the absurdi- ties of polytheism, masonry, even in its spurious forms, as the ancient mysteries have appropriately been styled, was alone occu- pied 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 myste- ries, and its conformity 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 beginning, the middle, and the end of all things. "t
* I regret t: aay, that this rule is too much neglected ;n our Aincricoc lodges.
f Spirit of Masonry, p 6.
X Joseph, contra Ap., 1 b. ii., cap. 2.
GOL— GRA 169
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 perfect- ing 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 Rhetoric, which seeks only the adorn- ment of language."*
GRAND HONOURS. See Honours.
GRAND INQUISITOR. Grand inspecteur-inquisiteur-com- mandeur. The 31st degree of the Ancient Scotch rite. It is not a historical degree, but simply administrative in its cha-
* Sanct. Minut., lib. I, cap. 2, apud Harris, Hermes. -I. c. i. 15
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racter, — 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 tribunal, its decorations are white, and its presiding officer is called a President, who is elected for life.
GRAND LODGES, HISTORY OF. The present organiza- tion of Grand Lodges is by no means coeval with the origin of our institution. Every lodge was originally independent; and a sufficient number of brethren meeting together, were empowered to practise all the rights of masonry without a warrant of con- stitution. This privilege, as Preston remarks, was inherent in them as individuals. The brethren were in the custom of meet- ing annually, at least as many as conveniently could, for the pur- pose of conference on the general concerns of the order, and on this occasion a Grand Master, or superintendent of the whole fraternity, was usually chosen. These meltings were not, how- ever, 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 806) 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 to name Asseniblie." 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."
* Qnotod by Pftoston.
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England. The next* 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 haying brought with them all the writings and records extant, some in Greek, some in Latiu, some in French, and other languages, from the contents thereof that assembly did frame the constitution and charges of an En- glish lodge. "•(•
From this assembly at York, the true rise of masonry in Eng- land is generally dated; from the statutes there enacted, are derived the English Masonic Constitutions ; and from the place i)f meeting, the ritual of the English lodges is designated as the " Ancient York Rite."
For a long time, the York assembly exercised the masonic jurisdiction over all England ; but, in 1567, the Masons of the southern part of the island elected Sir Thomas Gresham, the celebrated merchant, 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 presided in the south was called Grand Master of England.
In the beginning of the 18th century, masonry in the south of England had fallen into decay. The disturbances of the re- volution, which placed William III. on the throne, and the subse- quent 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
* And if the anecdote of St. Albans be not authentic, the fiist f Elias Ash mole's MS.
172 GRA
take place. There were, in the year 1715, but four lodges in the south of England, all working in the city of London. These four lodges, desirous 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 Mas- ter Mason, (being the Master of a lodge,) they constituted them- selves 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 them- selves, 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 proposed and elected Grand Master. The Grand Lodge adopted, among its regulations, the following : " That the privilege of assembling as Masons, which had hitherto been unlimited, should be vested in certain lodges or assemblies of Masons, convened in certain places ; and that every lodge to be hereafter convened, except the four old lodges at this time existing, should be legally authorized to act by a warrant from the Grand Master, for the tim« 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."
In compliment, however, to the four old lodges, the privileges which they had always possessed uuder 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
* Anderson's Constitutions, p. 19*
-J- Among these privileges, were these of assembling without a warrant of constitution, and raising Masons to the Master's degree, a power for a long time exercised only by the Grand LoJge.
GRA 173
on any landmark which was at that time established as the stand- ard 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 interruption to the harmony that bad long subsisted be- tween tbem. It was, however, followed some years after by another unjustifiable act of interference. In 1725, the Earl of Crawford, Grand Master of England, constituted two lodges within the jurisdiction of the Grand Lodge of York, and granted, without its consent, deputations for Lancashire, Durham, and Northumberland. "This circumstance," says Preston, "the Grand Lodge at York highly reseated, and ever afterward viewed the proceedings of the brethren in the south with a jeal- ous 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.*
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 advantage 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 jurisdiction, and assumed the appellation of "Ancient York Masons." They announced that the ancient landmarks were a.lone 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, thev established a new Grand Lodge in London, under the name of the "Grand Lodge-of Ancient York Masons/' and, persevering
* Preston's Illustrations, p. 1S-1. 1 •") *
174 GRA
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 to each other, extend- ing 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, forever banished from English Masonry. j-
Scotland. Freemasonry was introduced into Scotland by the architects who built the Abbey of Kilwinning j 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 government of the craft, were frequently held at Kilwinning. In the reign of James II., the office of Grand Master of Scot- land was granted to William St. Clair, Earl of Orkney and Caithness, and Baron of Roslin, " his heirs and successors/' by the king's charter. J But, in 1736, the St. Clair who then exer- cised the Grand Mastership, " taking into consideration that his holding or claiming any such jurisdiction, right, or privilege, might be prejudicial to the craft and vocation of masonry," § re- nounced his claims, and empowered the Freemasons to choose their Grand Master. The consequence 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 assem- bly, and organized the "Grand Lodge of Ireland." The Earl of Kingston was elected the first Grand Master.
* 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 bodiep wore essentially the same,and that the landmarks were equally preserved by them.
X See the MS. 'n the Edinburgh Advocates' Library, quoted by Lawrio.
| See the deed f resignation in Lawrie's Hist. Masonry.
3RA 175
France. In the beginning of the 18th century, Freemasonry 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 G-rand 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 ly a formal elec- tion. In the following year, Lord Harnouster was elected by the Parisian lodges Grand Master; and in 1738, he was suc- ceeded by the Due d'Antin. On his death, in 1743, the Count de Clermont was elected to supply his place.
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 Gra«nd Lodge, which, on political grounds, had been refused. In 1743, however, it was granted, and the Provincial G-rand Lodge of France was constituted under the name of the "Grand Loge Anglaise de France/' The Grand Master, Clermont, was, how- ever, an inefficient officer; anarchy and confusion once more in- vaded the fraternity; the authority of the Grand Lodge was pros- trated ; and the establishment of mother lodges in the provinces, with the original intention of superintending the proceedings of the distant provincial lodges, instead of restoring harmony, as was vainly expected, widened still more the breach. For, as- suming the rank, and exercising the functions, of Grand Lodges, they ceased all correspondence 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 de- grees of Apprentice, Fellow-Craft, and Master Mason, and was
!76 GRA
composed of the grand officers to be elected out of the body of the fraternity, and of the Masters for life of the Parisian lodges; thus formally excluding the provincial lodges from any partici- pation 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 succession, two deputies, both of whom had been displeasing to the fraternity. The last, Lacorne, was a man of such low origin and rude manners, that the Grand Lodge refused to meet him as their presiding officer. Irritated at this pointed disre- spect, he sought in the taverns 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 reorganization 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 consequence expelled from masonry by the Grand Lodge. Ill feeling on both sides was thus engendered, and car- ried 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 tin: Grand Lodge.
The expelled party, however, still continued their meetings. The Count de Clermont died in 1771 : and the excluded brethren
GRA 177
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 influ- enced the character of French masonry. During the troubles of the preceding 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, however, 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 odges of France.
But peace was not yet restored. The party who had been ex- pelled, 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 constitution 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 24th 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.
173 GRA
Notwithstanding the declaration of extinction by the national assembly, the Granrl Lodge continued to meet and to exercise its. functions. Thus the fraternity of France continued to be hai rassed, by the bitter contentions of these rival bodies, until the commencement 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 thei." operations, but the Grand Lodge had been weakened by the deatl of many of the perpetual Masters, who had originally been at- tached to it; and a better spirit arising, the Grand Lodge was, by a solemn and mutual declaration, united to the Grand Orieni 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 33d degree should thenceforth become an independent body, with the power to confer warrants of constitution for all the degrees superior to the 18th, or Rose Croix; while the chapters of that and the inferior degrees were placed under the exclusive control 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 re- newed in 1821, by the reorganization 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 consummated in 1842, and peace now reigns, at last, among the Masons of France.
Germany. The first German lodge was established at Co- logne, in 1716, but it died almost as soon as it was born. Se-
GKA 17?
vcnteen 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 esta- blished in Brunswick, 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 Germany. This Grand Lodge still exists, and has ir>der its jurisdiction eighty-eight subordinate lodges. There is aaother Grand Lodge at Brunswick, which was established m 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 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 juris- diction, in 1840, twenty-seven lodges. The " Grand Lodge of the Three Globes" was founded in 1740, and has under its juris- diction 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 warrant 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 anothei was formed at Leipsig, and a third in the following year at Al- tenburg. The Grand Lodge of Saxony was establised 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.
* Illustrations, p. 183, ed. 1804.
J 80 GRA
Holland. The first lodge established in Holland, was at the Hague in 1731, under the warrant of the Grand Lodge of England. 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 bad been performed by the Earl of Chesterfield, the lodge was closed. The first re- gular 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 esta- blished 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 established a Provincial Grand Mastership, and lodges were con- stituted successively at Moscow, Pviga, 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.
Poland. In 1739, Freemasonry was suppressed in this king- dom by an edict of King Augustus II. In 1781, however, it was revived under the auspices of the Grand Orient of France;
GRA 181
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, but the decree of the Emperor Alexander in 1822 closed all the lodges of Poland.
Bohemia. Freemasonry was instituted in Bohemia, in 1749, by the Grand Lodge of Scotland. In 1776 it was highly pros- perous, and continued so until the commencement of the French revolution, 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 after- wards the same body bestowed a warrant of constitution on a lodge situated at Lausanne. Masonry continued to nourish in Switzerland until 1745, when it was prohibited by an edict of the Council of Berne. From this attack, however, it re3overed in 1764. The lodges resinned 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 Switzerland, 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 Ma- sonry.
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. Xow, in the year 1871, the Grand Lodge of Italy is in open and active existence.
Spain. The first lodge established in Spain was in 1727, at Gibraltar. Another was constituted the year following, at Ma- drid. A third was formed at Andalusia, in 1731. The per-
182 GRA
secutions of the priests and government were always obstacles to the successful 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 1735, 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 the Grand Orient of Lusitania is in open existence, its seat being the city of Lisbon.
Turkey. Of the state of masonry in the Ottoman Empire, we know but little. Clavel says, that lodges were established at Constantinople, Smyrna and Aleppo, in 1738. There is a Pro- vincial Grand Lodge of Turkey at Constantinople, under the English regime.
Asia. Freemasonry was introduced into India, in 1728, by Sir George Poml'ret, who established a lodge at Calcutta. An- other was formed in 1740, and in 1779 there was scarcely a town in Hindostan in which there was not a lodge. In that year Onidit ul Oinrah Bahauder, the eldest son of the nabob of the Carnatic, was initiated at Trinchinopoly. Masonry exists in a prosperous condition, in Asia Minor and all the English settle- ments, under the jurisdiction generally of the Grand Lodge of England. There are several lodges in China.
Africa. Freemasonry was introduced into Africa, in 1736, by the establishment of lodges at Cape Coast on the Gambia lli- ver. 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 Sidney, Paramatta, Melbourne, and in many other of the English colonies.
America. The first lodge established in Canada, was at Cape
GRA 183
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.
United 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 ap« pointed Provincial Grand Master for New Jersey. I have not, however, been able to obtain any evidence that he exercised his prerogative by the 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 Phi- ladelphia, 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. f
* I am indebted to my esteemed friend and learned brother A. 0. 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.
■j" See the article Modern Masons.
184 GRA
A number of brethren, there, residing in Boston, who were An- cient 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 Massachusetts Grand Lodge, descending from the Grand Lodge of Scotland, was established on the 27th De- cember, 1769. On the 19th June, 1792, the two Grand Lodges wore united, and all the distinctions of Ancient and Modern Ma- sons abolished.
In 1785, Freemasonry was introduced into South-Carolina by the constitution of " Solomon's Lodge, No. 1," under a Warrant iroui Lord Montague, Grand Master of Free and Accepted Ma- sons of England. This was, therefore, the fourth lodge org;mized in the United States.* Three other lodges were soon afterwards constituted. In 1754, on the 30th of March, the Marquis of Carnarvon, Grand Master of England, issued his Warrant, con- stituting a Provincial Grand Lodge in the province, and appoint- ing Chief Justice Leigh, Provincial Grand Master. On the 24th of December, in the same year, the Grand Lodge was solemnly constituted 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 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 for- mation 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. Sub- sequently, the Grand Lodge of North Carolina was constituted in 1771; that of Virginia in 1778; and that of New York in 1781.
* 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. S«a Hutchinson's List.
GRA 185
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 con- firmation of our political independence, the brethren, desirous of a like relief from the thraldom of a foreign power, began to or- ganize Grand Lodges in their respective limits, and there new 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 vith power and authority over all the craft within it.« 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 Lodges 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 con- stitutions, though there be no redress for its subordinates, the Grand Lodges in other States may declare its proceedings irre- gular, 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 authorit}^, would be placed under the same ban of masonic outlawry. Grand Lodges are, however, exceedingly scrupulous 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-ma- sonic excitement then 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
16*
186 GRA
to institute a Grand Lodge. This was in palpable derogation of the fundamental laws of the order. Consequently, (he other su- preme masonic bodies in the Union refused to acknowledge the Grand Lodge of Michigan. Afterwards (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 tie constitutional number of lodges, and it is now iv cognized as a egularly constituted Grand Lodge.
This supreme p^wer 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 fraternity, 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 subordinate lodges, or individual brethren, for that would create endless confusion. Grand Lodges are, therefore, its proper de- positories, 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 pa- trons 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 strict!?/ to con- form to every edict of the Grand Lodye."
GRAND LODGES, ORGANIZATION OF. Grand Lodges are organized in the following manner. Three or more legally
GRA 187
constituted lodges working in any state, kingdom, or other in- dependent political division, where no Grand Lodge already ex- ists, may meet in convention, adopt by-laws, elect officers, and organize a Grand Lodge. The lodges within its jurisdiction then surrender their Warrants of Constitution to the Grand Lodges from which they respectively had received t.hem, and accept others from the newly organized Grand Lodge, which thenceforward ex- ercises all masonic jurisdiction ovei 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 in- herent right, but only by courtesy, and many of the Grand Lodges have adopted a regulation by which they are entirely excluded from active membership.
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 Tiler ; 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 administration; 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
188 GRA
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 se- veral 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 accord- ing to seniority.
GRAND MASTER ARCHITECT. Grand Master Architect. The 12th 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 architecture and a case of mathematical instruments. The jewel is a gold medal, on both sides of which are engraved the orders of architecture. It is suspended by a stone colored ribbon.
* GeLiial Regulations, 1757, Art. 5, in Anderson Const. 337.
GRA— GRE 189
GRAND MASTER OF ALL SYMBOLIC LODGES.
Venerable maitre de toutes les Joges. The 20th degree in the Ancient Scotch rite. The presiding officer is styled Venerable Grand Master, and represents 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 interest- ing instructions respecting 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 then in the Holy Land, being filled with sorrow, departed from home with the determination of building a fourth,* and that, di- viding 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 OFFERINGS. See Ground Floor of the Lodge.
GRAND PONTIFF. Grand Pontife on Sublime Fcossais. The 19th degree of the Ancient Scotch rite. The degree is oc- cupied in an examination of the Apocalyptic mysteries of the New Jerusalem. 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
GREEN. The emblematic color of a Knight of the Red Cross, and of a Perfect Master.
* This was to be a spiritual one.
100 GRO-GUA
The Red Cross Knight is reminded by this color that Truth is a divine attribute, and that like the green Bay tree it will nourish in perpetual verdure.
The Perfect Master is admonished by it, that being dead in sin, he must hope to revive in virtue.
GROUND FLOOK 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 remark- able 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 Oman the Jebusite, and from him David purchased it for fifty shekels of silver.* The Cabbalists 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 collection that it was here that after a long night of darkness, was restored and masonry found.
GUAGE. See Twenty-four inch Gauge.
GUARDS OF THE CONCLAVE. See Knights of the Chris- tian Mark.
* 1 Chronicles xxi. 25.
GUT— 1IAI 191
GUTTURAL. Belonging to the throat; from the Latin guttur, the thr jat. The throat is that avenue of the body which is most employed in the sins of intemperance, and hence it suggests to the Mason certain symbolic instructions in relation to the virtue of temperance.
H.
HAG-G-AI. 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 rebuild the second temple. In the B,oyal 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 Zerub- babel and Johsua, 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 Haggai the Prophet unto Zerubbabel, the son of Shealtiel, governor of Judah, and to Johsua the son of Josedech the High Priest, saying," etc.
HAH. The Hebrew definite article, H> signifying "the."
HAIL, or HALE. This word is used among Masons with two very different significations. 1. When addressed as an in- quiry 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?" Used in this sense, it comes from the Saxon term of salutation " hjel,"
j 92 IIAI— IIAR
and should be spelt u hail." 2. Its second use is confined to what Masons understand by the " tie," and in this sense it signi- fies to conceal, being derived from the Saxon word " HELAN,"* to hide. By the rules of etymology, it should be spelt " hale." 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.")"
HAND. See Eight Rand.
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 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. J And thus it proves its celestial origin, by the heavenly influence it exerts on earth. Sallust re- presents the good king Micipsa as saying, that "by concord small things increase; by discord the greatest fall gradually into ruin."§ Let every Mason,, anxious for the prosperity of his order, feel the truth of the maxim, and remember that for harmony should his lodo-e be opened — in harmony should it work — and with har- mony be closed.
HARODIM. A Hebrew word, signifying princes or riders. In 1 Kings v. 16, it is said that Solomon had 3300 chief officers who ruled over the people, and in 2 Chronicles ii. 18, we read
* E, in Anglo-Saxon, is to be pronounced as a in the word fate,
f " In the western parts of England," says Lord King, " at this very day to hele over any thing signifies aino^gthe common people to cover it; and he that covereth an house with title or slate is called a helliar." — Critical Hist, of the Apostle's Creed, p. 178.
X See Cicero, Somnium Scipionis.
g Concordia parvae res cr»?;unt, discordia maxume dilabuntur. Bell Jugurth. I 18.
EAR— HEA 193
as follows : " and he set three score and ten thousand of them to be bearers of burdens, and four score thousand to be hewers in the mountain, and three thousand and six hundred overseers to set the people at work." The difference between the 3600 over- seers mentioned in this place, and the 3300 recorded in the book of Kings, arises from the fact that in the former place 300 chief overseers are included that are not alludt 1 to in the latter. These o00 overseers were the Harodim, or Provosts, or Princes.*
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/'f In other words, it was a school of instruction organized upon a peculiar plan. Different classes were established, and particular lectures restricted to each class. The lectures were divided into sections, and the sections 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 different clauses among others who were denominated Clauseholders. When a member became possessed of all the sections, he was denominated a Lecturer. The whole system was admirably adapted to the purposes of masonic instruction. This body, I believe, (though 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 clan- destine lodge, or in an irregular manner, is not permitted to enjoy ths privileges of masonry, until he has passed through the cere- monies in a legally constituted lodge, or if it be the higher degrees,
* These passages are thus ably explained by Brother Kleinschmidt in his " Constitutionensbuch der Freimnnrer." v. I, p. 17. Frankfort, 17S4. | Illust. of Masdb-v, p. 254.
17
194 HEA— HER
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 im- portant to Masons as one cf the modes through which the universal language of masonry may be communicated. But the contem plation of this subiect 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, tha+ our ears' should ever be open to the calls for assistance, which the worth}7 and destitute may make upon our charity.
HEREDOM, RITE OF. See Perfection, rite of.
HERMAPHRODITE. Strictly, this word should have no place in a Masonic Lexicon ; but as I have heard many unskilful brethren make use of it, and refer to it, with much gravity in certain parts of the ceremony of initiation, I will avail myself of this opportunity, to announce a fact to them, which has long since been received as indisputable, by the whole medical world. The hermaphrodite is a monster, the belief in which has long been exploded; no such being ever existed, and every instance of the pretended conformation of both sexes in one animal, has upon inspection proved to be nothing more than a variety in the structure of the female organs.
HERMETIC RITE. This is the name of a spurious system of Freemasonry, 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 com- position of the universal panacea, and of the elixir of life. It is now extinct, or exists only in its modification, the " Philosophic Scoth rite," (which see.)
HERODEM, ROYAL ORDER OF. This is an order which
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Is said to have been founded in the year 1314, by King Robert Bruce. Tt is almost confined t : Scotland, out of which country it is hardly known. The best account of it that I can find, is the following, given by Dr. Oliver in his " Historical Landmark," vol. ii. p. 12.
" Its history, in brief, relates to the dissolution of the Order of the Temple. Some of these persecuted individuals took refuge iu Scotland, and placed themselves under the protection of Robert Bruce, and assisted him at the battle of Bannockburn, which was fought on St. John's day, 1314. After this battle, the Royal Order was founded; and, from the fact of the Templars having contributed to the victory, and the subsequent grants to their order by King Robert, for which they were formally excommu- nicated by the Church, it has by some persons been identified with that ancient military order. But there are sound reasons for believing that the two systems were unconnected with each other.
"The Royal Order of H. R. D. M.* had formerly its chief seat at Kilwinning, and -there is reason to think that it and St. John's masonry were then governed by the same Grand Lodge. But during the sixteenth and seventeenth centuries, masonry was at a very low ebb in Scotland, and it was with the greatest difficulty that St. John's masonry was preserved. The Grand Chapter of H. R. D. M. resumed its functions about the middle of the last century at Edinburgh and, in order to preserve a marked dis- tinction between the Royal Order and Craft Masonry, which had formed a Grand Lodge there in 1736, the former confined itself solely to the two degrees of H. R. D. M. and R, S. Y. C. S.f
u The first of these degrees may not have been originally ma- sonic. It appears rather to have been connected with the cere- monies of the early Christians. The second degree, which was te^ned the Grade de la Tour, is honorary; the tradition' being that it was an order of knighthood, conferred on the field of Ban- n ckburn, and subsequently in Grand Lodge, opened in the AUxy
* That is, Herodem.
•j- That is, Herodem and Rosy Cross.
196 HER
of Kilwinning. It is purely Scotch, and given to Scotch Masons only; or to those who jecome so by affiliation, on being registered in the books of the Grand Chapter. But no one is regarded as a lawful Brother of H. B. D. M. or Knight of B. S. Y.C. S., until he be acknowledged by the Grand Chapter of Scotland."
In a note to his assertion that the Degree of H. B. D. M. "was connected with the ceremonies of the early Christians," Dr. Oliver says that " these ceremonies are believed to have been introduced by the Culdees, in the second or third centuries of the Christian era." Some light may be thrown upon this supposition, by the following extract from a MS. in my possession relating to this degree.
" Q. In what place was this order first established ?
" A. First at I-colmb-kill, or I-columb-kill, and afterwards at Kilwinning, where the Kings of Scotland presided in person as Grand Master."
I-colm-kill, it will be recollected, was one of the principal seats of the Culdees.
HEBODEN. " Heroden," says a MS. of the ancient Scotch rite in my possession, " is a mountain situated in the N. W. of Scotland, where the first or metropolitan lodge of Europe was held. Hence the term Sovereign Prince of Bose Croix de Heroden." The French Masons spell it "Heredorn," which, I imagine, is simply a Gallic mode of expressing the Scottish title Heroden.* I refer for further explanation to the preceding article.
* Since the 2d edition of this work was issued, Ragon has published a new and elaborate treatise entitled " Orthodoxie Magonnique," in which he asserts that the word "Heredorn," 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, "hoeredurn," signifying "an heritage, " and alluded to the castle of St. Germain. But as Ragon's favorite 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 t rivations must be taken with some grains of allowance. The suggestion is, how. ever, an ingenious one.
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HEROINE OF JERICHO. A side degree, instituted in
this country, and, like the French masonry of adoption, common to both men and women. None but 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,1Dfl» pronounced hes-ed, signify- ing " 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 completion of the temple, they continued, notwith- standing the prohibition 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 sup- posed 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.
Oliver f mentions a tradition among the Masons of Scotland, that the brethren of the ancient lodges of Kilwinning, Stirling, Aberdeen, &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 Kills.
HIGH PRIEST. The presiding officer of a Chapter of Royal
* 1 Kings iii. 4. f Landmarks I. 352.
198 HIG
Arch Masons He is the representative of Joshjta, the High Priest, who, with Zerubbabel, Prince of Judah, and Haggai the 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 or- dinary 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 inves- titure, anointing, and sacrifices. The first of these, as it is imi- tated in the vestments of the High Priest of a Royal Arch Chapter, requires some notice here.
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 extend- ing 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 be- fore, but somewhat longer behind, without sleeves, and artificially wrought with gold, and blue, and purple, and scarlet, in em- broidery of various figures. It was looped on the shoulders with two onyx stones, on each of which was inscribe! 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 als*
* See article Breast Plate.
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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 Holiness to the Lord.*
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 in- nocence 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 breast plate, 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.*)*
HIGH PRIESTHOOD, ORDER OF. This is an honorary degree, conferred only on the High Priest of a Royal Arch
* See Home's Scripture History of the Jews. B. 1. Ch. 3. Sect. 4.
f According to Josephus, the ancient Jews gave a different symbolic inter- {u station to these vestments. The breast plate 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 breast plate of the twelve zodiacal signs. The blue mitre with its sacred inscription was em- blematic of heaven and the Deity who resided there. — Antiq. Judaic, lib. 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 Ami tmilies," suggests that the word mitre may be derived from Mithra,
200 HIR
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 Wor- shipful 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.
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 ac- cession to the throne of Israel, Hiram sent ambassadors to con- gratulate him on this event. Solomon, in reply, made known to Hiram his intention 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 assist- ance, 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 discharged there, and thou shalt receive them ; and thou shalt accomplish my desire in giving food for my brotherhood.'* ;: The timber which was cut in Lebanon, was accordingly sent in floats to Joppa, the seaport of Jerusalem, whence it was con- veyed by land to that city. Solomon, in return for this kindness
• See 1 Kings v. 8. 9.
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gave King Hiram yearly twenty thousand measures* of wheat, and twenty thousand measures of pure oil, besides liberally sup- porting the artificers and laborers with whom the King of Tyre had supplied him. Solomon also presented him with twenty cities in Galilee, with which, however, he was not satisfied, and a ma- sonic tradition informs us, that he visited the King of Israel, to expostulate with him on his injustice. Dius and Menander, two heathen historians inform us that Hiram and Solomon corres- ponded frequently, and attempted to puzzle each other by sultile 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/'"!" 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 tilled with wisdom and understanding, and cunning to work in all works in brass. "J This is the workman to whom Solomon was indebted for the construction 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 Vmelech Shlomo, that is, "did Huram his father, make to King Solomon." The name given to this architect in the lodges, is derived from this passage, Huram abif, meaning in Hebrew, Hiram his father.
This Hiram, from his profession as an architect, and his birth
* The word which in our Bibles is translated '•' measure," is. in the original, corim. The eor was a measure containing ten ephahs or baths, and equal to a little more than seventy-five wine gallons.
•f- 2 Chronicles ii. 13. j 1 Kings viii. 14. $ 2 Chronicles iv. lo.
202 HIR— HON
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 hirn a favourable opportunity, as we have already suggested, of communicating the mysteries of that fraternity to the Jewish builders of the Temple.*
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 Temple masonry, from the sons of Noah. Some learned wri- ters, however, embrace all Masons under the general term of Noachites.
HISTORY. The history of the order, since it has assumed its present organization, will be found in the article Grand Lodges ; its antecedent history must be sought for under the head of An- tiquity of Masonry.
HOLINESS TO THE LORD. Kodesh ladonai. This was the inscription worn by the High Priest on his forehead, in obe- dience 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 HOWES. See Temple.
HONOURABLE. This was the title formerly given to the decree of Fellow Craft.
* There is a masonic tradition that he married the sister of Adoniram, and that his widow survived him many years.
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HONORARY DEGREE. The degrees of Past Master and
High Priesthood, are styled honorary, because each is conferred as an u 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 degree of Mark Master, it appears to me, is called an honorary degree, because it was in- tended originally to be conferred only on worthy Fellow Crafts. It certainly should, consistently with its own tradition, precede the degree of Master Mason. The side degrees are also some- times 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 man- ner 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 Mastei or his Deputy to be received on an official visitation to a lodge. They are used at all these ceremonies as tokens of congratulation 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 Tt is also evident from what has been said, that the mode and manner of giving the private Grand Honours can only be personally communicated to Master Masons. They are among the apon-eta — the things forbidden to be divulged.
The public Grand Honours, as their name imports, do not par- cake of this secret character-. They are given on all public
204 HON
occasions, in the presence of the profane as well as the initiated They are used at the ^ing 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 following manner : Both arms are crossed on the breast, the left uppermost, 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.
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 pub- lic, 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 :f the country people, who, at the theatres, destroyed the general har- mony, by their awkward attempts to join in the modulated ap plauses of the more skilful citizens. The ancient Romans had carried their science on this subject
HON 205
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 re- sulted. Suetonius, in his life of Nero, (cap. xx.,) gives the names oi these various kinds of applause, which he sajs were called bombi, imbrices and testae; and Seneca, in his "Naturales Quaes- tiones," gives a description 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 con- cave position, and doing this at frequent intervals, but with little force, so as to imitate the humming sound of a swarm of bees. The " imbrices," or tiles, were made, by briskly striking the flat- tened and extended palms of the hands against each other, so as to resemble the sound of hail pattering upon the tiles of a roof. The " testae," 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 approbation 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 ge- nerally adopted by the moderns, while the manual applause is only appropriated to successful public speakers and declaimers. The Freemasons, however, have altogether preserved the ancient :-ustom of applause, guarding and regulating its use by as strict, though different rules, as did the Komaus ; and thus showing, as another evidence of the antiquity of their institution, that the i; Grand Honours" of Freemasonry are legitimately derived from the " plausus," or applaudings, practised by the ancients on pub- lic occasions.
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206 HOP— HOU
HOPE. The second round in the theological and masonic ladder, and appropriately placed there. For having attained the first, ox 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 j 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, re- sembling in some degree those of a Master of Ceremonies. The person, who in Scripture is called Captain of the Host, occupied a station somewhat similar to that of a modern general, having the whole army under his command.
HOUR GLASS. An emblem in the third degree, 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 prescribed in the Book of Constitutions. They are, from the vernal 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 initia- tion, the usual coincidence will be found between the ceremoniee of Freemason-y and those of the Ancient Mysteries, showing their evident derivation from a common origin.
In the " Bacchse" of Euripides, that author introduces the god Bacchus, 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 pcrform'st tho J ? Bacchus. — Mostly by night, for venerable is darkness ;"*
* IIE.V. T(i S'Upi. vvxTcop, r) peti' i^iipav reXeis; A10. NvKTWp ra iroWd atuvornr' i\n okotos.
[Eurip. Bacch. Act. ft. I. 48i
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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 clisjDosed 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, having 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 indisputable, that the initiations in all the ancient mysteries were nocturnal in their character.
The reason given by the ancients for this selection of night as the time for initiation, is equally applicable to the system of Freemasonry. u Darkness," says Oliver, " was an emblem of death, and death was a prelude to resurrection. It will be at once seen, therefore, in what manner the doctrine of the resur- rection 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 doctrines form the very ground-work of Freemasonry, and as the Master Mason, to use the language of Hutchinson, " re- presents 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
208 IDI— ILL
T.
IDIOT. Idiocy is one of the mental disqualifications for ini- tiation. This does not, however, include a mere dullness of in- tellect 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 ua 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. llluminees (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 re- ligion ; and he organized this association, not more for the pur- pose 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 Illumiuism upon the stock of Freemasonry. Many Freema- sons, misled by the construction 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 Illumiuism with greater rapidity than that with which
I quote the specific definition of the enlightened writer already cited.
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200
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.* 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, two years before the ex- ecution of Louis XVI. It was an institution 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. Uluminism belongs only to the history of the past.
Uluminism was by its founder arranged systematically into classes, each of which was again subdivided into degrees, in the following manner :
Preparation, Novice, Miner val,
Illuminatus Minor. C Entered Apprentice, Symbolic •] Fellow Craft, ^ (^ Master Mason.
| Scotch | Illuminatus Major or Scotch Novice, '^ | Illuminatus Dirigens or Scotch Knight,
Presbyter, Priest, Prince, Regent, Magus, Pvex.
NlJRSERV,
Masonry,
Mysteries,^!
Lesser
Greater
* See 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.
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210 ILL— IMM
ILLUMINATED THEOSOPHISTS. A modification of the above society, instituted at Paris by one Chastanier, who suc- ceeded in introducing his system in London.
ILLUMINATI OF AVIGNON. A species of Freemasonry instituted in 1760, by Pernetti, a Benedictine monk, and Ga- brianca, a Polish nobleman, in which the reveries of Swedenborg were mingled with the principles of masonry.
ILLUSTRIOUS ELECTED OF FIFTEEN. Maitres elm dcs
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 j and the principal officers are a Most Illus- trious, a Grand Inspector and a Junior Warden. The history of this degree developes the continuation and conclusion of the punish- ment 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 IJOj;, immanu « with us/' and ^K, el "God." A name applied to Christ.
IMMORTALITY OF THE SOUL. A belief in this doc- trine is inculcated in masonry by several expressive emblems, but more especially by the second round of Jacob's ladder, and by the iprig of acacia. Its inculcation is also the principal sym- bolic object of the third or Master Mason's degree.
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,
o
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
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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 differ- ences 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 (xrand Master of the Israelitish Masons took advantage of a real circumstance which would more forcibly impress the sub- lime truths he intended to inculcate upon the minds of all brethren."
IMMOVABLE JEWELS. According to the old system used in England, 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 symbolical 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 dif- ferent degrees, and the reasons for this distribution. The twenty- four inch gauge and gavel are bestowed upon the Entered Ap- prentice, 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 preparation 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
* Archdeacon Slant, quoted by Dr. Oliver, Landmarks, II. 2.
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have been accurately examined by the master workmai. and permanenlly secured in their places by cement. This is accom- plished by the trowel, and hence this implement is entrusted to the Master Mason. Thus the tools attached to each degree ad- monish the Mason, as an Apprentice, to prepare his mind for the reception of the great truths which are hereafter tc be unfolded to him ; as a Fellow Craft to mark their importance 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 sur- rounds the Mosaic pavement. See Tessellated Border.
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.
INDIA, MYSTERIES OF. Though the mysteries of Greece and Rome were modelled after those of Egypt, these last un- doubtedly 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 celebrated 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 su- preme, 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 gymnosophists were oral, and secret. They were communicated only after a process of initiation, which in said to have been extremely severe in its trials.
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The ceremonies of initiation into the mysteries of ancient India, have been collected from various sources with great in- dustry 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 right- eousness, 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 Zennar or sacred cord, composed of nine threads, and suspended from the left shoulder across the breast to the right side ; of sacrifices 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 quali- fied, he was admitted at the requisite age. The probationary ceremonies of this degree consisted in an incessant occupation in prayers, fastings, ablutions, and the study of astronomy. 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, representing 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
Hist. Initial, lect. ii p. 41.
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pure, and preserve inviolable secrecy on the subject of the mys- teries. 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 hiero- phant representing 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, dur- ing which period the wailings of Mahadeva for the loss of Siva was represented by dismal howlings. The usual paraphernalia 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 daz- zling 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 trilitera. form, was significant of the creative, preservative, and destroying power, that is, of Brahma, Vishnu, and Siva. It could not be pronounced, but was to be the
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subject of incessant silent contemplation. The emblems around and the aporreta or secret things of the mysteries were now ex- plained.
Here ended the second degree. The third took place when the candidate had grown old and his children had all been pro- vided 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 ob- served 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 hap- piness 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 source.
INEFFABLE. From the Latin word " ineffabilis ," not to be spoken or expressed. Eleven degrees above the Master Ma- son in the Ancient Scotch rite, are thus called, in allusion to the sanctity and sublimity of the secrets they contain. The term especially refers to the ineffable or unpronounceable word the investigation of which constitutes the peculiar object of these degrees.
INFORMATION, LAWFUL. One of the modes of recog- nising a stranger as a true brother, is from the "lawful infor- mation" of a third party. No Mason can lawfully give infor- mation 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, because they are incapable of discovering truth 01 of detecting error. A "rusty Mason" should never attempt to
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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 Mas- ter Mason, when the lodge in which he saw him was only opened tn the first or second degree. Information given by letter, or through a third party, is irregular. The person giving the in- formation, 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 information 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 every 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 con- sidered of weight. He must say something to this effect, " 1 know this man to be a Master Mason, for such or such reasons, and you may safely recognise him as such." This alone will ensure the necessary care and proper observance of prudence.
INITIATION. The reception into the first degree of ma- sonry is thus called. It is derived from the Latin word initio., which signifies 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 myste- ries by Orpheus. "Ab Orpheo sacrorum solennibus initiatus" Lib. xi. c. 7.
INNOVATIONS. Nothing is more offensive to the true Ma- son than any innovations on the ancient usages and customs of tin order. It is iu consequence of this conservative principle
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that masonry, notwithstanding many attempts have been made tc 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 tie 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 Mas- ter, 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 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, se- cretly mingling with the Christian workmen, materially impeded and often entirely paralyzed their labours. The Christians, as a security against (his species of treason, then found it necessaiy 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
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by a king of England to retire to his dominions, where they de- voted themselves to the cultivation of architecture and the fine arts.
Kainsay 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 tra- ditions, 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 ephe- meral. 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 illustrations of, pure symbolic masonry, aud 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.