V. apian for their destruction, and the appropriation of their

revenues. Clement, by his direction, wrote in June, 1306, to De Molay, the Grand Master, who was then at Cyprus, inviting him to come and consult with him on some matters of great im- portance to the order. De Molay obeyed the summons, and ar- rived in the beginning of 1307 at Paris, with sixty knights and a large amount of treasure. He was immediately imprisoned, and, on the 13th of October following, every knight in France was, in consequence of the secret orders of the King, arrested on the pretended charge of idolatry, and other enormous crimes, of which a renegade and expelled Prior of the order was said to have confessed that the knights were guilt)7 in their secret chap- ters. On the 12th of May, 1310, fifty-four of the knights were, after a mock trial, publicly burnt, and on the 18th of March.
* N. Am. Quart. Mag. ut tupra.
KNI 265
1314, De Molay, the Grand Master, and the three principal dig- nitaries of the order, suffered the same fate. They died faith- fully asserting their innocence of all the crimes imputed to them. The order was now, by the energy of the King of France, as- sisted by the spiritual authority of the Pope, suppressed throughout Europe. But it was not annihilated. De Molay, in anticipation of his fate, had appointed John Mark Larmienus as his successor in office, and from that time to the present there has been a regular and uninterrupted succession of Grand Masters. Of the names of these Grand Masters, and the date of their election, I annex a list for the gratification of the curious.*
1. Hugh de Payens, 1118.
2. Eobert of Burgundy, 1139.
3. Everard de Barri, 1147.
4. Bernard de Trenellape, 1151.
5. Bertrand de Blanchefort, 1154.
6. Andrew de Montbar 1165.
7. Philip of Naplus, 1169.
8. Odo de St. Amand, 1171.
9. Arnold de Troye, 1180.
10. John Terricus, 1185.
11. Ger-ard Bidefort, 1187.
12. Robert Sablaeus, 1191.
13. Gilbert Gralius, 1196.
14. Philip de Plessis, 1201.
15. William de Carnota, 1217.
16. Peter de Montagu, 1218.
17. Armaud de Petragrossa, 1229.
18. Herman de Petragrorius, 1237.
19. William de Rupefort, 1244.
* It may be as well to observe that this is the list given by the order of tli Temple at Paris, who claim to be the lineal descendants of the ancient ord ur. Other Templars, who do not admit the legality of the Grand Mastership of I.-armenins, give different catalogues of Grand Masters.
200 KNI
20. William de Sonnac, 1247.
21. Keginald Vichierius, 1250.
22. Thomas Beraud, 1257.
23. William de Beaujeau, 1274.
24. Theobald Gaudinius, 1291.
25. Jacques de Molay, 1298.
26. John Mark Larmienus. 1314.
27. Thomas Theobald Alexandrinus, 1324.
28. Arnold de Braque, 1340.
29. John de Clareniont, 1349.
30. Bertrand du Guesclin, 1357.
31. John Arniiniacus, 1381.
32. Bernard Arminiacus, 1392.
33. John Arminiacus, 1419.
34. John de Croy, 1451.
35. Bernard Imbault, 1472.
36. Robert Senoncourt, 1478.
37. Galeatius de Salazar, 1497.
38. Philip Chabot, 1516.
39. Gaspard de Jaltiaco Tavanensis, 1544.
40. Henry de Montmorency, 1574.
41. Charles de Valois, 1615.
42. James Ruxellius de Granceio, 1651.
43. DucdeDuras, 1681.
44. Philip Duke of Orleans, 1705.
45. Due de Maine, 1724. 46 Louis Henry Bourbon, 1737.
47. Louis Francis Bourbon, 1741.
48. Due de Cosse Brissac, 1776.
49. Claude M. R. Chevillon, 1792. 50 Bernard R. F. Palaprat, 1804. 51. Sir Sidney Smith, 1838.
Notwithstanding, therefore, the efforts of the King and the Pope, the order of Templars was not entirely extinguished. In France it still exists, and ranks among its members some of the most
KNI 267
Influential noblemen of the kingdom In Portugal, the name of the order has been changed to that of the " Knights of Christ," and its Cross is frequently conferred by the government as the reward of distinguished merit. In England, the Encampment of Baldwin, which was established at Bristol by the Templars who returned with Richard I. from Palestine, still continues to hold its regular meetings, and is believed to have preserved the ancient costume and ceremonies of the order. This encampment, with another at Bath, and a third at York, constituted the three ori- ginal encampments of England. From these have emanated the existing encampments in the British Islands and in the United States, so that the order, as it now exists in Britain and America, is a lineal descendant of the ancient order.
The connection between the Knights Templar and the Free- masons has been repeatedly asserted by the enemies of both insti- tutions, and as often admitted by their friends. Lawrie, on this subject, holds the following language : uWe know that the Knight Templars not only possessed the mysteries, but performed the ceremonies, and inculcated the duties of Freemasons '"* and he attributes the dissolution of the order to the discovery of their being Freemasons, and their assembling in secret to practise the rites of the order. He further endeavours to explain the manner in which they became the depository of the masonic mysteries by tracing their initiation to the Druses, a Syriac fraternity, which, at the time of the Crusades, and long after, existed on Mount Libanus.f
Costume — At the conclusion of this article, a few remarks on the costume of the order may be acceptable. The present black dress of the Templars is derived from the Knights of Malta, to whom, with the Teutonic Knights, their estates were assigned by Pope Clement on the dissolution of the order, and with whom many of the knights united themselves. But originally, as we
* Hist, of Freemasonry, p. 58. f Hist, of Freemasonry, p. 88.
268 KNI
have already observed, their costume was white. In the Statutes of the order, as established in Scotland, which were revised in 1843, the ancient costume was exactly adopted. According to these regulations the dress of the Knights Templar is as follows :
A white woollen mantle to reach the knee in front, and taper away to the ankle behind, fastened with white cord and tassel, and with a red cross patSe on the left shoulder; white woollen tunic, reaching to about three or four inches above the knee, with the cross upon the left breast; white stock with falling white shirt collar ; tight white pantaloons ; buff boots, with buff top.^ turned over five inches broad, no tassels; spurs gilt, with red leathers; Sash of white silk, half a yard in breadth, tied in a knot in front; the ends edged with a white silk fringe hanging down, and a small red cross near the extremities ; white woollen cap with red leather band, or, if he has obtained a diploma from the Grand Master, a red velvet cap ; no feather ; cross-hilted sword with brass guard, and white ivory hilt ; scabbard of red morocco ; belt of red leather, with gilt buckle ; buff gauntlets, with a red cross on the wrist ; badge, and enamelled black cross, with white orle, and a small red cross enamelled thereon, suspend- ed from the neck by a red ribbon with white edges, about two inches broad, passing through the ring of the badge.
In America, until 1862, the Templar costume was as follows: The suit was black, with black gloves. A black velvet sash, trimmed with silver lace, crossed the body from the left shoulder to the right hip, having at its end a cross-hilted dagger, a black rose on the left shoulder, and a Maltese cross at the end. Where the sash crossed the left breast, was a nine-pointed star in silver, with a cross and serpent of gold in the centre, within a circle, around which were the words, " in hoe signo vinces" The apron was of black velvet, in a triangular form, and edged with silver lace. On its flap was placed a triangle of silver, perforated with twelve holes, with a cross and serpent in the centre ; on the cen- tre of the apron was a skull and cross-bones, between three stars of seven points, having a red cross in the centre of each. Tne
LAB— LAN 2G9
belt was black, to which was attached a cross-hilted sword. The caps varied in form and decoration in different encampments. But in 1862 the Grand Encampment of the United States directed the dress to consist of a black frock coat and pantaloons, with white scarf and sword belt, and white gauntlets. The apron, very injudiciously, as I think, was discarded.
LABOUR. From the time of opening to that of closing, a lodge is said to be at labour. This is but one of the numerous instances in which the terms of operative masonry are symbolically applied to speculative; for, as our operative ancestors, when congregated in lodge, were engaged in the building of material edifices, so Free and Accepted Masons are supposed to be employed in the erection of a superstructure of virtue and morality, upon the foundation of the masonic principles which they were taught at their admis- sion into the order. Extending the allusion, the lodge is said "tc be called from labour to refreshment/' whenever, in the course of the meeting, it adjourns for a definite period, or takes a recess of a few minutes. During this time, the Junior Warden presides over the craft.
LADDER. See Jacob's Ladder.
LANDMARKS. In ancient times, it was the custom to mark the boundaries of lands by means of stone pillars, the removal of which, by malicious persons, would be the occasion of much con- fusion, men having no other guide than these pillars by which to distinguish the limits of their property. To remove them, there- fore, was considered a heinous crime. "Thou shalt not," says the Jewish law, " remove thy neighbour's landmark, which they of
23*
270 LAN— LAP
old time have set in thine inheritance. ''* Htnce those peculiar marks of distinction by which we are separated from the profane world, and by which we are enabled to designate our inheritance as the "sons of light/' are called the landmarks of the order. The universal language and the universal laws'f of masonry are landmarks, but not so are the local ceremonies, laws, and usages, which var) in different countries. To attempt to alter or remove these sacred landmarks, by which we examine and prove a bro- ther's claims to share in our privileges, is one of the most heinous offences that a Mason can commit.
There are, however, certain forms and regulations, which, al- though not constituting landmarks, are nevertheless so protected by the venerable claim of antiquity, that they should be guarded by every good Mason with religious care from alteration. It is not in the power of any body of men to make innovations in masonry.
LANGUAGE, UNIVERSAL. Freemasons boast, with truth, that they possess an universal language, which men of all lan- guages can understand. " An universal language," says Mr. Locke,^ " has been much desired by the learned of many ages. It is a thing rather to be wished than hoped for. But it seems the Masons pretend to have such a thing among them." AVe who possess that language, can estimate its value, for we know that its eloquent tones have often won sympathy from the most unfeeling, and converted the indifferent stranger into the faithful brother.
LAPICIDA. A Freemason. See Latomus.
* Deuteronomy xix. 14.
f It has been supposed, by some authorities, that all laws which were in ex- istence in 1717, at the re-organization of the Grand Lodge in the south of Eng- land, are to be considered as landmarks.
X That is, if Lcland's Manuscript be authentic.
LAT— LEB 271
LATIN LODGE. In the year 1784, Brown, the celebrated physician, organized the Roman Eagle lodge at Edinburgh, the whole work of which was conducted in the Latin language.
LATOMUS. A Latin term derived from the Greek Zaro/xoc, a stone-cutter. It is used in the sense of a Freemasons in Molart's Latin Register, quoted in the notes to Preston, note 17. A purer Latin word is lapicida, which Ains worth defines " a stone-cutter, a Freemason. "* Architecto is used by some writers.
LAWS OF MASONRY. The laws of masonry are of two kinds, local and universal. The local laws are those enacted by Grand and subordinate lodges for the government of their mem- bers. These, of course, may be altered or annulled at the pleasure of the bodies who originally framed them. The universal laws are those handed down by universal consent from times immemorial, and which govern the fraternity throughout the world. These are irrevocable, for they constitute a part of the ancient landmarks. We will give an example of each kind. The rule regulating the amount of the fee to be paid on the admission of candidates is a local law, and varies in every country. But the law which de- clares that no woman can be admitted, is universal, and controls every lodge on the face of the globe.
LEBANON OR LIBANUS. A mountain, or rather a range of mountains in Syria, extending from beyond Sidon to Tyre, and forming the northern boundary of Palestine. Lebanon is cele- brated for the cedars which it produces, many of which are from 50 to 80 feet in height, and cover with their branches a space of ground, the diameter of which is still greater. Hiram, King of
*The "Acta Latomorum," a modern French work, states that the word la- thnus was first applied by the Jesuits to designate a Freemason. The use of Lt in 1429, by Molart, proves that this is not so. Ragon has very truly said chat the statements of the "Acta Latomorum" require verification before they 3an be received as authentic.
272 LEC
Tyre, in whose dominions Mount Lebanon was situated, furnished these trees for the building of the temple of Solomon.
LECTURE. Each degree of. masonry contains a course of instruction, in which the ceremonies, traditions, and moral in- struction appertaining to the degree, are set forth. This arrange- ment is called a lecture. Each lecture, for the sake of con- venience, and for the purpose of conforming to certain divisions in the ceremonies, is divided into sections, the number of which have varied at different periods, although the substance remains the same. According to Preston, the lecture of the first degree contains six sections ; that of the second, four; and that of "the third, twelve. But according to the arrangment adopted in this country, there are three sections in the first degree, two in the second, and three in the third.
In the Entered Apprentice's degree, the first section describes the proper mode of initiation, and supplies the means of qualify- ing us for our privileges, and of testing the claims of others. The second section rationally accounts for all the ceremonies peculiar to this degree. The third section explains the nature and prin- ciples of our institution, and instructs us in the form and con- struction of the lodge, furnishing, in conclusion, some important lessons on the various virtues which should distinguish a Free- mason.
In the Fellow Craft's degree, the first section recapitulates the ceremonies of passing a candidate. The second section gives an account of the ancient division of our institution into operative and speculative Masons, and, by striking emblems, directs the candidate to an attentive study of the liberal arts and sciences.
In the Master's degree, the first section illustrates the ancient and proper mode of raising a candidate to this sublime degree In the second section, the historical traditions of the order are introduced, and an important instance of masonic virtue is exem- plified In the third section, our emblems are explained, and the construction of Solomon's Temple described.
LEC 273
There does not seem to have been any established system of lectures, such as now exist, previous to the revival of masonry in the beginning of the eighteenth century. In 1720, Desaguliers and Anderson, the compilers of the Book of Constitutions, ar- ranged the lectures for the first time in a catechetical form, from the old Charges and other masonic documents that were then extant. Of this system, Dr. Oliver informs us that "the first lecture extended to the greatest length, but the replies were cir- cumscribed within a very narrow compass. The second was shorter, and the third, called seven questions, besides the explanations cixid examinations."* The imperfection of these lectures loudly called for a revision of them, which was accordingly accomplished in 1732 by brother Martin Clare, a man of talent, and afterwards a Deputy Grand Master. Clare's amendments, however, amounted to little more than the addition of a few moral and scriptural admonitions, and the insertion of a simple allusion to the human senses, and to the theological ladder.
Subsequently, Thomas Dunckerley, who was considered as the most intelligent Mason of the day, extended and improved the lectures, and among other things first gave to the theological ladder its three most important rounds.
The lectures thus continued until 1763, when Hutchinson gave them an improved form, which was still further extended in 1772, by Preston, who remained for a long time the standard. But at the union of the two Grand Lodges of England, in 1813, Dr. Hemming established that system which is now generally practised in the English lodges.
The lectures of Preston were early introduced into this coun- try, having been, however, much modified by T. S. Webb, whose system has been the basis of all those taught since his day in the lodges of the United States. No changes of any importance Lave been made in the lectures, in- t\is country, since their first introduction.
* Symbol of Glory, Lect. I., p. 17.
27 J. LEC— LEG
These constitute the simple text of masonry, while the ex tended illustrations which are given to them by an intelligent Master or Lecturer, and which he can only derive from a careful study of scripture, of history, of the manuscript lectures of the philosophical degrees, and lastly, of the published works of learned masonic writers, constitute the commentary, without which the simple text would be comparatively barren and unin- stractive. These commentaries are the philosophy of masonry, and without an adequate knowledge of them no brother can be entitled to claim our technical title of " a bright Mason." In relation to this subject, the following extract from the Free- mason's Quarterly Review, published at London, deserves preser- vation.*
" Our masonic society has to this day retained many interest- ing symbols in its instructions, when properly explained by a scientific Lecturer, and not garbled by ignorant pretenders, who, by dint merely of a good memory and some assurance, intrude themselves on a well-informed assembly of brethren, by giving a lecture not composed by themselves, but taught them verbatim."
LECTURER. A brother of skill and intelligence, entrusted with the task of instructing the lodges in the proper mode of work, in the ceremonies, usages, legends, history, and science of the order. When the appointment emanates, a3 it always should, from a Grand Lodge, he is called a Grand Lecturer.
LEGEND. A legend may properly be defined a traditional tale.f All countries and all religions have their legends. In the ancient mysteries there was always a legend on which much symbolical instruction was based. These legends of the mys- teries, although they varied as to tre subject of the history in
* Vol. ii. p. 274.
f The word is derived from the Latin legenda, " things to be read," because it was formerly the custom to read portions of some of the religious legends, which abound in tho Roman Church to people at morning prayer.
LEV 275
each, yet all agree in this, that they were funereal in their cha- racter— that they commemorated the death by violence, and the subsequent resurrection, of some favourite hero or hero-god — and that beginning with lamentation they ended in joy.
" In like manner Freemasonry has its legends and allegorical references, many of them founded in fact, and capable of un- questionable proof, while others are based on Jewish traditions, and only invested with probability, while they equally inculcate and enforce the most solemn and important truths/'* Of these legends, the one which may, by way of excellence, be called " The Legend," and which more particularly is connected with the Master's degree, it may be supposed was substituted by our ancient brethren, when they united themselves at the Temple with the Dionysians, for the pagan and apocryphal legend cf Bacchus, celebrated by that society. "j*
LEVEL. An emblem of equality. In the sight of God, who alone is great, all men are equal, subject to the same infirm- ities, hastening to the same goal, and preparing to be judged by the same immutable law. In this sense only do Masons speak of the equality which should reign in the lodge ; but as " peace- able subjects to the civil powers," they deny the existence of that revolutionary equality, which, levelling all distinctions of ranks, would tend to beget confusion, insubordination, and anar- chy in the state.
The level is one of the working tools of a Fellow Craft, ad- monishing him, by its peculiar uses, of that vast level of time on which all men are travelling, to its limit in eternity.
The level is also the jewel worn by the Senior Warden, as the distinctive badge of his office, reminding him that while he pre- sides over the labours of the lodge, as the Junior Warden does over its refreshments, it is his duty to see that every brother
* Oliver's Landmarks, vol. p. 399.
f Sie the account of the union of the Dionysians with the Masons at th» CttupiOj in the article " Antiquity of Masonry," in this work.
2~6 LEW
meets upon the level, and that the principle of equality is pre- served during the work, without which, harmony, the chief sup- port of our institution, could not be preserved.
LEWIS, or LOUVETEAU. The words lewis and louve- teau, which, m their original meaniugs, import two very different things, have in masonry an equivalent signification— the former being used in England, and the latter in France, to designate the son of a mason.
The English word lewis is a term belonging to operative ma- sonry, and signifies an iron cramp, which is inserted in a cavity prepared for the purpose in any large stone, so as to give attach- ment to a pulley and hook, whereby the stone may be conve- niently raised to any height, and deposited in its proper position. In this country, the lewis has not been adopted as a symbol of Freemasonry, but in the English ritual it is found among the emblems placed upon the Tracing Board of the Entered Appren- tice, and is used in that degree as a symbol of strength, because by its assistance the operative mason is enabled to lift the heaviest stones with a comparatively trifling exertion of physical power Extending the symbolic allusion still further, the son of a Mason is m England called a lewis, because it is his duty to support the sinking powers and aid the failing strength of his father, or as Oliver has expressed it, "to bear the burden and heat of 'the day, that his parents may rest in their old age; thus rendering the evening of their lives peaceful and happy."
% the constitutions of England, a lewis, or son of a Mason may be initiated at the age of eighteen, while it is required of all other candidates that they shall have arrived at the maturer age of twenty-one. The Book of Constitutions had prescribed that no lodge should make « any man under the age of twenty, one years, unless hij a dispensation from the Grand Master or his deputy/' The Grand Lodge of England, in its modern re gulations, has availed itself of the license allowed by this dis
LIB 277
pensing power, to confer the right of an earlier initiation on the sons of Masons.
The word louveteau, signifies, in French, a young wolf. The application of the term to the son of a Mason, is derived from a peculiarity in some of the initiations into the ancient mysteries. In the mysteries of Isis, which were practised in Egypt, the candidate was made to wear the mask of a wolf's head. Hence, a wolf and a candidate in these mysteries were often used as sy- nonymous terms. Macrobius, in his Saturnalia, says, in refer- ence to this custom, that the ancients perceived a relationship between the sun, the great symbol in these mysteries, and a wolf, which the candidate represented at his initiation. For, he remarks, as the flocks of sheep and cattle fly and disperse at the sight of the wolf, so the flocks of stars disappear at the approach of the sun's light. The learned reader will also recollect that in the Greek language luhos signifies both the sun and a wolf.
Hence, as the candidate in the Isaic mysteries was called a wolf, the son of a Freemason in the French lodges is called a young wolf or a louveteau.
The louveteau in France, like the lewis in England, is invested with peculiar privileges. He also is permitted to unite himself with the order at the early age of eighteen years. The baptism of a louveteau is sometimes performed by the lodge, of which his father is a member, with impressive ceremonies. The infant, soon after birth, is taken to the lodge room, where he receives a masonic name, differing from that which he bears in the world ; he is formally adopted by the lodge as one of its children, and should he become an orphan, requiring assistance, he is supported and educated by the fraternity, and finally established in life.
In this country these rights of a lewis or a louveteau are not recognised, and the very names were, until lately, scarcely known, except to a few masonic scholars.
LTBANUS. The Latin name of Lebanon, which see. 24
278 LIB— LIG
LIBATION. The libation was a very ancient ceremony, and among the Greeks and Romans constituted an essential part of every sacrifice. The material of the libation differed according to the different deities in honour of whom they were made, but wine was the most usual. Libations are still used in some of the higher degrees of masonry.
LIBERTINE. The man who lives without the restraint of conscience, licentiously violating the moral law, and paying no regard to the precepts of religion, is unworthy to become a mem- ber of that institution which boasts that its principles are in- tended to make all its members good men and true; and hence our Old Charges lay down a rule that " a Mason is obliged, by his tenure, to obey the moral law; and if he rightly understands the art, he will never be a stupid atheist nor an irreligious liber tine." The word " libertine" in this passage is used in its primitive signification of a freethinker or disbeliever in the truths of religion.
LIGHT. Light was the object, and its attainment the end, of all the ancient mysteries. In the Grecian system of initiation, the hierophant declared that all mankind, except the initiated, were in darkness. In the Persian rites, the Divine Lights were displayed before the aspirant at the moment of illumination, and he was instructed by the Archimagus, that, at the end of the world, the bad should be plunged with Ahriman into a state of perpetual darkness, while the good should ascend with Yazdan, upon a ladder, to a state of eternal light.* The Persians conse- crated fire, as containing the principle of light, and the Druids worshipped the Sun as its eternal source.
Freemasons, too, travel in search of spiritual light, which can be found only in the East, from whence it springs, and having attained its possession, they are thenceforth called " the sons of light." But the light of masonry is pure, as emanating from
* Oliver, Signs and Symbols, p. 107.
LIL 979
the source of all purity and perfection ; and Masons, remember- ing that they are brought out of darkness into light, are admon- ished to let the light which is in them so shine before all men, that their good works may be seen, and the great fountain of that light be glorified. See Darkness.
LILY. The white lily is one of the field-flowers of Judea, and is repeatedly alluded to in the Scriptures, as an emblem of purity. It occupied a conspicuous place among the ornaments of the temple furniture. The brim of the molten sea was wrought with flowers of lilies, the chapiters on the tops of the pillars at the porch, and the tops of the pillars themselves, were adorned with the same plant. Sir Robert Ker Porter, describing a piece of sculpture which he found at Persepolis, says, " Almost every one in this procession holds in his hand a figure like the lotos. This flower was full of meaning among the ancients, and occurs all over the East. Egypt, Persia, Palestine, and India, present t > every where over their architecture, in the hands and on the heads of their sculptured figures, whether in statue or in bas relief. We also find it in the sacred vestments and architec- ture of the tabernacle and temple of the Israelites, and see it mentioned by our Saviour, as an image of peculiar beauty and glory, when comparing the works of nature with the decorations of art. It is also represented in all pictures of the salutation of Gabriel to the Virgin Mary; and, in fact, has been held in mys- terious veneration by people of all nations and times. ' It is the symbol of divinity, of purity, and abundance, and of a love most complete in perfection, charity, and benediction ; as in Holy Scripture, that mirror of purity, Susanna is defined Susa, which signified the lily flower, the chief city of the Persians, bearing that name for excellency. Hence, the lily's three leaves in the arms of France, meaneth Piety, Justice, and Charity.' So far, the general impression of a peculiar regard to t lis beautiful and fragrant flower; but the early Persians attached to it a peculiar sanctity/'
280 LIN— LOD
LINE. The line is a cord, to the end of which a piece of lead is attached, so that it ruay hang perpendicularly. The line is one of the working tools of a Past Master. Operative masons make use of the line to prove that their work is duly perpen- dicular, but by it the Past Master is taught the criterion of moral rectitude, to avoid dissimulation in conversation and ac- tion, and to direct his steps to the path which leads to a glorious 'mmortality.
LINES PARALLEL. See Parallel lines.
LINGAM. See Phallus.
LION OF THE TEIBE OF JUDAH. See Judah.
LODGE. The room in which a regularly constituted body of Freemasons assemble, for the purposes connected with the institution, is called a lodge.* The term is also used to desig- nate the collection of Masons thus assembled ; just as we use the word " church" to signify the building in which a congre- gation of worshippers assembles, as well as the congregation itself.
Our English brethren, in their lectures, define a lodge to be " an assembly of Masons, just, perfect, and regular, who are met together to expatiate on the mysteries of the order ; just, because it contains the volume of the sacred law, unfolded; perfect, from its numbers, every order of masonry being virtually present by its representatives, to ratify and confirm its proceedings j and regular, from its Warrant of Constitution, which implies the sanction of the Grand Master for the country where the lodge is held."
A lodge of Freemasons must be legally constituted ; that is, it
* Ragon (Cours Philosophique) says that the word lodge is derived from the Sanscrit log a, which signifies the xoorld. This is illustrated by our article on the Form of the Lodge.
LOD 281
iiust be in possession of a Charter or Warrant of Constitution, emanating from the Grand Lodge in whose jurisdiction it is situated. This warrant must also be in full force, for if it has been revoked or recalled by the Grand Lodge from which it emanated, the lodge ceases to be legally constituted, and all its proceedings are void. A body of Masons assembled to transact masonic business, without the authority of a warrant of consti- tution, or under a warrant whose authority has been revoked, is styled a " Clandestine Lodge/' and its members are called " Clandestine Masons." In thus meeting, they are guilty of a high masonic misdemeanor, and become, by the very act itself, expelled from the order.
This restriction in respect- to the constitution of a lodge did not always exist. Formerly any number of brethren* might assemble at any place for the performance of work, and when so assembled, were authorized to receive into the order, brothers and fellows, and to practice the rites of masonry. The ancient charges were the only standard for the regulation of their con- duct. The Master of the lodge was elected pro tempore, and his authority terminated with the dissolution of the meeting over which he had presided, unless the lodge was permanently esta- blished at any particular place. To the general assembly of the craft, held once or twice a year, all the brethren indiscriminately were amenable, and to that power alone. But on the formation of Grand Lodges, this inherent right of assembling was volunta- rily surrendered by the brethren and the lodges, and vested in the Grand Lodge. And from this time warrants of constitution date their existence. f
In addition to this charter or warrant of constitution, every well regulated lodge is also furnished with a Bible, square, and compasses, which by their symbolic signification enlighten the
* Our unwritten laws say that three must rale a lodge, five may hold a lodge, out only seven can make a lodge perfect
f The first warrant granted by the Grand Lodge of England, after its organization in 1717, is dated 1718.
-4 *
282 LOD
mind of the Mason and guide him in the path of his duty. h lodge has also a peculiar form, support, and covering, and is sup- plied with furniture, ornaments, lights and jewels, all of which afford means of symbolic instruction, and are explained in the third section of the first lecture.
Officers. — A lodge of Ancient York Masons is composed of the following oflicers. A Worshipful Master, a Senior and a Junior Warden, Treasurer, Secretary, Senior and Junior Deacon, and a Tiler. The latter is not necessarily a member of the lodge. To these, some lodges add two Stewards, and sometimes a Chap- lain. The Senior Deacon is always appointed by the Master, and the Junior by the Senior Warden. The Stewards are generally appointed by the Junior Warden. The Tiler is sometimes elected by the lodge, and sometimes appointed by the Master. The rest of the officers are always elected annually.
The officers in a lodge of the French rite are more numerous, some corresponding, and others bearing no analogy to those in a York lodge. They are as follows : Le Venerable or Worshipful Master, Premier and Second Surveillants or Senior and Junior Wardens, Orator, Treasurer, Secretary, Hospitaler or collector of alms, the Expert, combining the duties of the Senior Deacon and an examining committee, Master of Ceremonies, Architecte, who attends to the decoration of the lodge, and superintends the finan- cial department, Archiviste or Librarian, Keeper of the Seal, Master of the Banquets or Steward, and Guardian of the Temple or Tiler.
In lodges of the Scotch rite, there are, in addition to these, two Deacons, a Standard Bearer, and a Sword Bearer.
In the rite of Misraim, the Wardens are called Assessors, and the Deacons, Acolytes.
Symbolic Signification of the Lodge. — Symbolically a Mason's lodge is a representation of the world. Its clouded canopy is an emblem of those mansions of unutterable bliss, where the Grand Master of the Universe forever reigns, whose all-seeing eye be- holds, with unceasing complacency, the efforts of his creatures *o
LCI 283
do his will. To that abode of the blessed the Mason it taught to aspire, while the path is indicated by the theological ladder, whoee principal rounds are faith, hope, and charity. The Sun, the eter- nal fountain of light, the unwearied ruler of the day, shines in the lodge, a bright exponent of his Creator's power, while the Moon, the glorious orb of night, repeats the lesson of divine mu- nificence. Here, too, are we taught, that the vast universe over which this Omnipotence presides, was no work of chance, but that its foundations are laid in wisdom, supported by strength, and adorned with beauty. And as the presence of the Almighty illuminates with refulgent splendour the most distant recesses of the universe, so is the lodge enlightened by the presence of his revealed will. And hence the Bible, as it is of all lights the most pure, is to the Mason the most indispensable. And, finally, as this world, vast in its extent and complicated in its motions, is governed and regulated with unceasing concord and harmony, so is the lodge controlled and directed by the same spirits of peace, which, emanating in brotherly love, relief, and truth, find their full fruition in universal charity.
The lodge, technically speaking, in reference to the ceremony of consecration, is a piece of furniture made in imitation of the Ark of the Covenant, which was constructed by Bazaleel, accord- ing to .the form prescribed by God himself, and which, after the erection of the Temple, was kept in the Holy of Holies. As it contained the table of the laws, the lodge contains the Book of Constitutions and the warrant of constitution granted by the G-rand Lodge. Such is the general usage in America, but in England the " tracing boards" are technically called " the lodge." In London the term " lodge board " is used, which at a consocia- tion is covered with a white cloth, and on it the vessels of corn, wine and oil are placed.
LODGE ROOM. The Masons on the continent of Europe have a prescribed form or ritual of building, according to whose directions it is absolutely necessary that every hall for masonic
284 LOD
purposes shall be erected. No such regulation exists among the fraternity of this country or Great Britain. Still the usages of the craft, and the objects of convenience in the administration of jur rites, require that certain general rules should be followed in the construction of a lodge room. These rules relate to its posi- tion, its form, and its decorations.
A lodge room should always, if possible, be situated due east and west. This position is not absolutely necessary, and yet it is so far so as to demand that some sacrifices should be made, if possible, to obtain so desirable a position. It should also be iso- lated, where it is practicable, from all surrounding buildings, and should always be placed in an upper story. No lodge should ever be held on the ground floor.
The form of a lodge room should be that of a parallelogram or oblong square, at least one-third larger from east to west than it is from north to south. The ceiling should be lofty, to give dignity to the appearance of the hall, as well as for the purposes of health, by compensating, in some degree, for the inconveni- ence of closed windows, which necessarily will deteriorate the quality of the air in a very short time in a low room. The ap- proaches to the lodge room, from without should be angular, for, as Oliver says, " A straight entrance is unmasonic, and cannot be tolerated."* There should be two entrances to the room, which should be situated in the west, and on each side of the Senior Warden's station. The one on his right hand is for the introduction of visitors and members, and leading from the Tiler's room, is called the Tiler's, or the outer door; the other, on his left, leading from the preparation room, is known as the " inner door," and sometimes called the " northwest door." The situation of these two doors, as well as the rooms with which they are connected, and which are essentially necessary in a well-constructed lodge room, may be seen from the diagram in the following page, which also exhibits the seats of the officers and the arrangement of the altar and lights.
* Book of the Lodge, p. 47.
LOB
East.
285
Platform for
3
at
m -*-
Platform for
Past Masters.
Past Masters.
$
Senior Deacon.
* Treasurer.
Secretary. *
* *
•pjtmaig #
Altar.
•uopiB^ joiunp %
•pJBAi^g *
1 § 1 8
£ ft
Inner
o 1
'3 3
o 3 CQ 1-5
* *
Outer
door
door
Preparation Room.
D(
or.
Tiler's Room.
"West.
286 LOG
The whole of the east end of the lodge should be elevated from the floor by a platform running across the room, and as- cended by three steps. The windows should be either in the roof of the building, or at least very high from the floor. The Helvetian ritual prescribes that the lower part of the window should be seven and a half feet from the surface of the floor. By these means our mysteries are adequately secured from the profanation of "prying eyes."
The decorations of a lodge should be altogether masonic. The following directions on this subject are given in the Helvetian ritual of building :
" A good lodge may be known by its ornaments. In most lodges, all sorts of decorations are heaped together, without the slightest attention to propriety. There should be no picture, statue or emblem of heathen deities, nor any bust or picture of heathen philosophers. The proper images or emblems are to be taken from the Bible, which alone contains the authentic records of ancient masonry. The decorations should be masonic emblems, intersecting triangles, the triple tau, square and compasses, death's head, &c. ; these, if properly managed, can be made highly ornamental."
The floor of the lodge should be covered with a carpet or oil cloth, made of a Mosaic pattern ; and the ceiling, if painted, should represent the " clouded canopy." The curtains, cushions, &c, of a symbolic lodge, should be of light or sky blue, and those of a chapter room scarlet.
LOGIC. The art of reasoning, and one of the seven liberal arts and sciences, whose uses are inculcated in the second degree. The power of right reasoning, which distinguishes the man of sane mind from the madman and the idiot, is deemed essential to the Mason, that he may comprehend both his rights and his du- ties. And hence the unfortunate beings just named, who are without this necessary mental quality, are denied admission into
LOU— LUX 287
LOUYETEAU. See Lewis.
LOWEN. An old word, signifying, most probably, a disre- putable person. Webster defines lown, which seems to be the same word, without the old Saxon termination en, " a low fellow/' The word is found in the " Ancient Charges at the constituting of a Lodge/' belonging to the Lodge of Antiquity, London. " Twelvethly, That a Master or Fellow make not a mould stone, square, nor rule, to no lowen, nor let no lowen worke within their lodge, nor without to mould stone."
LUSTRATION. A purification by water. This was an in- dispensable pre-requisite to initiation into all the ancient myste- ries. The lustration in Freemasonry is mental. No aspirant can be admitted to participate in our sacred rites until he is tho- roughly cleansed from all pollution of guilt. In some of the higher degrees of the Ancient and Accepted rite a lustration or ablution is practised.
LUX. Light. Freemasonry anciently received, among other names, that of " Lux/' because it is to be regarded as the doc- trine of Truth, and in this sense may be said to be coeval with creation, as an emanation from the Divine Intelligence. Among the Rosicrucians, light was the knowledge of the philosopher's stone, and Mosheim says that in chemical language the cross -J- was an emblem of light, because it contains within its figure the forms of the three letters, of which LVX or light is composed
LUX E TENEBRIS. Light out of darkness. A masonic motto, expressive of the object of masonry, and of what the true Mason supposes himself to have attained.
288 MAA— MAK
M.
MAACHA. In the 10th degree of the Scotch Rite we are informed that certain traitors fled to " Maacha king of Cheth," by whom they were delivered up to King Solomon on his sending for them. In 1 Kings ii. 39, we find it recorded that two of the servants of Shimei fled from Jerusalem to " Achish, son of Maacha king of Gath." I am inclined to believe from this pas- sage, that the carelessness of the early copyists of the ritual led to the double error of putting Cheth for Gath and of supposing that Maacha was its king instead of its king's father. The manuscripts of the Scotch or Ancient and Accepted rite, too often copied by unlearned persons, show many such corruptions of Hebrew names, which modern researches must eventually correct.
MAC. A Hebrew word which is said to signify " is smitten," from the verb i"03 nacha to smite. This is not however a pure derivation. It may be the word pft mak, " rottenness," and in its appropriate place would then signify "there is rotteness" or 11 he is rotten."
MAH. The Hebrew interrogative pronoun j-]»j signifying "what?"
MAHER-SHALAL-HASH-BAZ. Four Hebrew words which the prophet Isaiah was ordered to write upon a tablet, and which were afterwards to be the name of his son. They signify, " make haste to the prey, fall upon the spoil," and were prognostic of the sudden attack of the Assyrians. They may be said, in their masonic use, to be symbolic of the readiness for action which should distinguish a warrior.
MAKE. " To make Masons" is a very ancient term, used
MAL— MAR 289
tn the oldest charges extant, as synonymous with the verb "initiate."
MALLET. One of the working tools of a Mark Master, having the same emblematic meaning as the common gavel in the Entered Apprentice's degree. It teaches us to correct the irregularities of temper, and, like enlightened reason, to curb the aspirations of unbridled ambition, to depress the malignity of envy, and to moderate the ebullition of anger. It relieves the mind from all the excrescences of vice, and fits it, as a well wrought stone, for that exalted station in the great temple of nature, to which, as an emanation of the Deity, it is entitled.
The mallet or setting maul is also an emblem of the third degree, and is said to have been the implement by which the stones were set up at the temple. It is often improperly con- founded with the common gavel.
MANUAL. Belonging to the hand, from the Latin manus, a hand. Masons are, in a peculiar manner, reminded by the hand, of the necessity of a prudent and careful observance of all their pledges and duties, and hence this organ suggests certain symbolic instructions in relation to the virtue of pru- dence.
MARK. It is a plate of gold or silver, worn by Mark Masters. The form is generally that of a Mark Master's key- stone, within the circular inscription there being engraved a device, selected by the owner. This mark, on being adopted by a Mark Master, is recorded in the Book of Marks, and it is not lawful for him ever afterwards to exchange it for any other. It is a peculiar pledge of friendship, and its presentation by a destitute brother to another Mark Master, claims from the latter certain offices of friendship and hospitality, which are of solemn obligation among the brethren of this degree.
Marks or pledges of this kind were of frequent use anions?
25
290 MAR
the ancients, under the name of tessera hospjtalis and "ar- rhabo." The nature of the tessera hospitah's, or, as the Greeks called it, of the Scholiast on the Media of Euripides, v. 613, where Jason promises Medea, on her parting from him, to send her the sym- bols of hospitality which should procure her a kind reception in foreign countries. It was the custom, says the Scholiast, when a guest had been entertained, to break a die in two parts, one of which parts was retained by the guest, so that if, at any future period he required assistance, on exhibiting the broken pieces of the die to each other, the friendship was renewed. Plautus, in one of his comedies, gives us an exemplification of the manner in which these tesserae or pledges of friendship were used at Rome, whence it appears that the privileges of this friendship were extended to the descendants of the contracting parties. Pcenulus is introduced, inquiring for Agorastocles, with whose family he had formerly exchanged the tessera. ilAg. Antidimarchus' adopted son, If you do seek, I am the very man. Poen. How! do I hear aright? Ag. I am the son Of old Antidamus.
Poen. If so, I pray you Compare with me the hospitable die. I've brought this with me.
Ag. Prithee, let me see it. It is, indeed, the very counterpart Of mine at home.
Poen. All hail, my welcome guest, Your father was my guest, Antidamus. Your father was my honoured guest, and then This hospitable die with me he parted."*
* Ag. Siquidem Antidimarchi quaeris adoptatitium. Ego sum ipsus quem tu quaeris. Pan. Hem! quid ego audio ?
MAR 291
These tesserse, thus used, like the Mark Master's mark, for the purposes of perpetuating friendship and rendering its union more sacred, were constructed in the following manner: they took a small piece of bone, ivory or stone, generally of a square or cubical form, and dividing it into equal parts, each wrote his own name, or some other inscription, upon one of the pieces; they then made a mutual exchange, and, lest falling into other hands it should give occasion to imposture, the pledge was preserved with the greatest secrecy, and no one knew the name inscribed upon it except the possessor.
The primitive Christians seem to have adopted a similar prac- tice, and the tessera was carried by them in their travels, as a means of introduction to their fellow Christians. A favourite in- scription with them were the letters II. T. A. II., being the initials of IIaTrho, Tcoq, Aycov Ilvsu/ia, or Father, Son, and Holy Ghost. The use of these tesserae, in the place of written certificates, con- tinued, says Dr. Harris, until the 11th century, at which time they are mentioned by Burchardus, Archbishop of "Worms, in a visitation charge.*
The arrhabo was a similar keepsake, formed by breaking a piece of money in two. The etymology of this word shows dis- tinctly that the Romans borrowed the custom of these pledges from the ancient Israelites. For it is derived from the Hebrew arahon, a pledge.
With this detail of the customs of the ancients before us, we can easily explain the well-known passage in Revelation, ii. 17 u To him that overcometh will I give a white stone, and in it a
Ag. Antidamas me gnatuni esse.
Pcen. Si ita est, tesserain Conferre si vis hospitaletn, eceam, attuli.
Ag. Ageduru hue ostende ;, est per probe ; nam habeo domum.
Poen. 0 mi hospes, salve multum ; nam mihi tuus pater, Pater tuus ergo hospes, Antidamas fuit : Hsec mil hospitalis tessera cum illo fuit.
Pcenul. act. v., s. c. 2, ver. 85. * Harris, Diss, on the Tess. Hospit., $ vi.
25'
292 MAR
new name written, which no man knoweth saving lie that re- ceiveth it." That is, to borrow the interpretation of Harris, " To him that overcometh will I give a pledge of my affection, which shall constitute him my friend, and entitle him to privi- leges and honours, of which none else can know the value or the extent.*
MARK MAN. According to masonic tradition, the Mark Men were the "Wardens, as the Mark Masters were the Masters of the Fellow Craft lodges,f at the building of the Temple. They distributed the marks to the workmen, and made the first inspection of the work, which was afterwards to be approved by the overseers. As a degree, the Mark Man is not recoguised in America, and I am not aware that it is worked as such in England, although Carlyle gives us its ritual. Oliver, at least, mentions it only incidentally in his chronological catalogue.
MARK MASTER. The 4th degree in the American rite. We are told in Holy Writ, that Solomon employed 113,600 craftsmen in the construction of the Temple. To con- trol this vast multitude of workmen, to inspect their work with accuracy, and to pay their wages with punctuality and correct- ness, so that harmony might continue to exist among all, must have required a judicious system of government, in which every avenue to imposition was guarded with unceasing vigilance, and the very best means adopted of rewarding the industrious, and of discovering and punishing the idle. With such a system alone was it possible to construct an edifice of the size of Solo- mon's Temple in but little more than seven years, while the Temple of Diana, at Ephesus, in every respect inferior to it, oc-
* Harris, Diss, on the Tess. Hospit., $ vii
f Only those working in the quarries were, I suppose, thus governed. The Fellow Crafts on Mount Lebanon were differently arranged. This is, however, all supposition, though a different theory would be incongruous with the history of the Mark degree.
MAR 293
cupied the amazing period of two hundred and twenty years in building. This system of government, Mark Masters assert, is preserved in their degree, and its historical ceremonies consist principally in a recapitulation of the manner in which this work was conducted, exemplifying, by the relation of an event which is said to have occurred, the necessity of circumspection on the one part, and of honest industry on the other. The degree also inculcates the virtue of charity, and draws still closer the bonds of mutual friendship, which unite us into one common brother- hood of love.
In this country, the Mark Master's is the first degree given in a Royal Arch Chapter. Its officers are a Right Worshipful Master, Senior and Junior Wardens, Secretary, Treasurer, Senior and Junior Deacons, Master, Senior and Junior Over- seers. The degree cannot be conferred when less than six are present, who, in that case, must be the first and last three officers above named. The working tools are the Mallet and indenting Chisel, (which see.)
In England, the Mark degree, at one time not recognized, is now practised under a distinct organization. The Grand Lodge of Mark Master Masons of England and Wales was founded in the year 1856. In Scotland. the degree is conferred under the authority of the Grand Chapter. Mark Masters' Lodges in America were formerly some- times organized independently of chapters, deriving their war- rants directly from a Grand Chapter. But such lodges have lately been forbidden by the revised constitution of the General Grand Chapter of the United States, and no longer exist in the States which acknowledge the supremacy of that body.
MARK OF THE CRAET. Masonic tradition informs us that, at the building of King Solomon's temple, every Mason was provided with a peculiar mark, which he placed upon his work, t> distinguish it from that of his fellows. By the aid of these n arks the overseers were enabled, without difficulty, to
294 MAR
trace any piece of defective work to the faulty workman, and every chance of imposition, among so large an assemblage of craftsmen as were engaged at the Temple, was thus effectually prevented.
History confirms the truth of this tradition, because it clearly shows that a similar usage has always existed among operative Masons. These marks have been found at Spire, Worms, Straa- burg, Rheims, Basle, and other places; and M. Didron, who re- ported a series of observations,* on the subject of these Masons' marks, to the Comite Historique ties Arts et Monumens, of Paris, believes that he can discover in them references to distinct schools or lodges of Masons. He divides them into two classes : those of the overseers and those of the men who worked the stones. The marks of the first class consist of monogrammatic characters; those of the second, are of the nature of symbols, such as shoes, trowels, mallets, &c.
A correspondent of the Freemason's Quarterly Review states that similar marks are to be found on the stones which compose the walls of the fortress of Allahabad, which was erected in 1542, in the East Indies. " The walls," says this writer, " are composed of large oblong blocks of red granite, and are almost every where covered by masonic emblems, which evince some- thing more than mere ornament. They are not confined to one particular spot, but are scattered over the walls of the fortress, in many places as high as thirty or forty feet from the ground. It is quite certain that thousands of stones on the walls, bearing these masonic symbols, were carved, marked, and numbered in the quarry, previous to the erection of the building."
In the ancient buildings of England and France, these marks are to be found in great abundance. In a communication, on this subject, to the London Society of Antiquaries, Mr. Godwin states, " that, in his opinion, these marks, if collected and coin-
* Quoted by Godwin, in the Archaeological Transactions, and by Oliver, In his Historical Landmarks.
31 AR 295
pared, might assist in connecting the various bands of operatives, who, under the protection of the church — mystically united — ■ spread themselves over Europe during the Middle Ages, and arc- known as Freemasons."* Mr. Grodwin describes these marks, as varying in length from two to seven inches, and as formed by a single line, slightly indented, consisting chiefly of crosses, known masonic symbols, emblems of the Trinity and of eternity, the double triangle, trowel, square, &c.
The same writer observes that, in a conversation, in September, 1844, with a Mason at work on the Canterbury Cathedral, he " found that many Masons (all who were Freemasons) had their mystic marks handed down from generation to generation ; this man had his mark from his father, and he received it from his grandfather, "f
MARSHAL. An officer common to several masonic bodies, whose duty is to regulate processions and other public solem- nities
MARTINISM. A rite or modification of masonry, instituted at Lyons, in France, towards the end of the last century, by the Marquis de St. Martin. St. Martin was a disciple of Paschalis, the rite established by whom, in 1754, he attempted to reform, j The degrees in Martin's rite were ten, divided into two classes or temples. The first temple comprised the degrees of Apprentice, Fellow Craft, Master, Ancient Master, Elect, G-rand Architect,
* The Travelling Freemasons, who are described in this work under that title.
•j- 1 refer the masonic student, who desires still further to investigate this interesting subject, to the loth Lecture of Bro. Oliver's Historical Landmarks ; a work to which I have been deeply indebted in the course of my masonic studies. Godwin has also written learnedly on this topic, in various articles in the Archaeological Transactions, tho Builder, and other periodicals. One of his articles I have caused to be re-published in the Southern and Western Masonic Miscellany, vol. ii. No. 12.
J See the word Paschalis,
296 MAS
and Master of the Secret. The degrees of the second temple were Prince of Jerusalem, Knight of Palestine, and Knight Kadosh. Martinism extended from Lyons into the principal cities of France, Germany, and even Russia.*
MASON, DERIVATION OF. The etymology of the words mason and masonry have afforded masonic writers an ample op- portunity of exhibiting their research and ingenuity. Some have derived them from the Persian Magi, or disciples of Zoroaster; while Hutchinson offers the conjecture, that they are corrupted from the Greek MiMmqpiov, a mystery, and MuffTqq, one initiated into the ancient mysteries. He seems, too, to think that Mason may probably come from Mam Soov, I seek what is safe, and ma- sonry from Me , lam in the midst of heaven, or from the Hebrew Greek Ma%oupmd, one of the constellations of the zodiac. A writer in the European Magazine, for February, 1792, who signs himself George Drake, attributing to masonry a Druidical origin, derives Mason from what he calls may's on, or the men of May, on being men as in the French on Jit, and may's on are, therefore, the Druids, whose principal celebrations were in the month of May. Lastly, we may add, as a curious coincidence, at least, that the Hebrew PDO. massang or masan, signifies a stone quarry. All these suggestions, however, seem to me to be more fan- ciful than true j it is more probable that the word must be taken in its ordinary signification of a worker in stone, and thus it in- dicates the origin of the order from a society of practical artificers.
MASONRY. Masonry is of two kinds, operative and spe- culative. Operative masonry is engaged in the construction of material edifices, by means of stone and marble; speculative ma- sonry is occupied in the erection of a spiritual temple, by means of symbolic instruction. The latter, which is also called Free masonry, adopts and symbolizes, for its sacred purpose, the in,.
Clavel, Hist. Pitt., p. 170.
MAS 297
pigments and materials which are used in the former. Hence operative masonry is an art, and speculative, a science; and while the objects of the one are profane and temporal, those of the other are sacred and eternal.
MASON'S DAUGHTER. This is an androgynous degree, invented in the Western States, and given to Master Masons, their wives, and unmarried sisters and daughters. It refers to circumstances recorded in the xi. and xii. chapters of the Gospel of St. John.
MASTER AD VITAM. Another name for the degree of Grand Master of all symbolic lodges, which see.
MASTER, GRAND. .See Grand Master.
MASTER IN ISRAEL. See Intendant of the Building.
MASTER MASON. The third degree in all the different rites. In this, which is the perfection of symbolic or ancient craft masonry, the purest of truths are unveiled amid the most awful ceremonies. None but he who has visited the holy of holies, and travelled the road of peril, can have any conception of the mysteries unfolded in this degree. Its solemn observances diffuse a sacred awe, and inculcate a lesson of religious truth — and it is not until the neophyte has reached this summit of our ritual, that he can exclaim with joyful accents, in the language of the sage of old, "Eureka, Eureka" I have found at last the long-sought treasure. In the language of the learned and zealous Hutchinson, somewhat enlarged in its allusion, "the Master Mason represents a man under the doctrine of love, saved from the grave of iniquity, and raised to the faith of salvation. It testifies our faith in the resurrection of the body, and, while it inculcates a practical lesson of prudence and unshrinking fidelity, it inspires
298 MAS
the most cheering hope of that final reward which belongs alone to the "just made perfect.,,
This was the last and highest of the three degrees in existence at the construction of the first temple, and it is, therefore, called u the perfection of ancient craft masonry." From the sublimity of the truths developed in it, and from the solemn nature of the ceremonies, it has received the appellation of the " sublime de- gree. " From this degree alone can the officers of a lodge be chosen ; and, though Fellow Crafts are permitted to speak, the privilege of voting is confined to Master Masons.
MASTER OF A LODGE. The presiding officer, in a blue or symbolic lodge, is called " the Worshipful Master." In the French lodges, he is styled " Le Venerable" when the lodge is opened in the first or second degree, and " Le tres Venerable" when in the third. The power of a Master in his lodge is absolute. He is the supreme arbiter of all questions of order, so far as the meeting is concerned, nor can any appeal be made from his de- cision to that of the lodge. He is amenable for his conduct to the Grand Lodge alone, and to that body must every complaint against him be made. For no misdemeanor, however great, can he be tried by his lodge, for, as no one has a right to preside there in his presence except himself, it would be absurd to suppose that he could sit as the judge in his own case. This is the decision that has been made on the subject by every Grand Lodge in the United States which has entertained the question, and it may be now considered as a settled law of masonry. He is elected an- nually, but must have previously presided as a Warden, except in the case of a newly constituted lodge, or where every Past Mas- ter and Warden, as well as the present Master, have refused to serve, or have died, resigned, or been expelled. He is, with his Wardens, the representative of his lodge in the Grand Lodge, and is there bound to speak, act, or vote, as the lodge shall, by resolution, direct him. The right of instruction forms a part of our ancient regulations. He is to be treated with the utmost re-
MAS 299
rerence and respect while in the chair, and his commands must be implicitly obeyed. The ancient charges on this subject are ex- plicit. "You are not to hold private committees, or separate con- versation, without leave from the Master, nor to talk of any thing impertinent or unseemly, nor interrupt the Master; * * * * * but to pay due reverence to your Master, Wardens and Fellows, and put them to worship." — Ancient Charges, § vi. 1.
The jewels and furniture of the lodge are placed under the care of the Master, he being responsible to the lodge for their safe custody. It is his duty to see that the landmarks of the order be not infringed, that the regulations of the Grand Lodge and the by-laws of his own lodge be strictly enforced, that all his officers faithfully perform their duties, and that no ineligible can- didate be admitted. He has the right of congregating his lodge whenever he thinks proper, and of closing it at any time that in his judgment may seem best.
With respect to the removal of the lodge, the Master possesses peculiar privileges according to the regulations of the Grand Lodge of England, adopted in 1735. By these no motion for removal of the lodge can be made during the absence of the Mas- ter. But this is a merely local regulation, and does not appear, generally, to have been adopted by the fraternity in America.
Lastly, the Master has particularly the charge of the warrant of constitution, and is empowered to select his Senior Deacon from among the Master Masons of the lodge.
The jewel of the Master is a square; because, as the square is employed by operative Masons to fit and adjust the stones of a building, so that all the parts shall properly agree, so the Master of the lodge is admonished, by the symbolic meaning of the cquare upon his breast, to preserve that moral deportment among the members, which should ever characterize good Masons, so that no ill-feeling or angry discussions may arise to impair the harmony of the meeting.
I cannot better close this article than with the following ex- tract from the writings of Dr. Oliver, in relation to the qualifi-
300 MAS
cations of a Master of a lodge. " I am decidedly of opinion that much general knowledge is necessary to expand the mind, and familiarize it with masonic discussions and illustrations, before a brother can be pronounced competent to undertake tbe arduous duty of governing a lodge. A Master of the work ought to have nothing to learn. He should be fully qualified, not only to instruct the younger brethren, but to resolve- the doubts of those who are more advanced in masonic knowledge ', to reconcile ap- parent contradictions; to settle chronologies, and to elucidate obscure facts or mystic legends, as well as to answer the objec- tions and to render pointless the ridicule of our uninitiated ad- versaries."*
MASTER OF CAVALRY. An officer in a Council of Knights of the Red Cross, whose duties are, in some respects, similar to those of a Junior Deacon in a symbolic lodge.
MASTER OF CEREMONIES. An officer found in many of the lodges of England, and in all of those of the Continent. His duties are principally those of a conductor of the candidate. The office is not recognised in the York ritual as practised in this country, though I think it is to be found in some of the lodges of New York, and perhaps occasionally elsewhere.
MASTER OF DISPATCHES. The Secretary of a Council of Knights of the Red Cross.
MASTER OF FINANCES. The Treasurer of a Council of Knights of the Red Cross.
MASTER OF INFANTRY. An officer in a Council of Knigdits of the Red Cross, whose duties are, in some respects, similar to those of a Senior Deacon in a symbolic lodge.
* Hist, of Initiation, Pref., p. x.
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MASTER OF THE PALACE. An officer in a Council of Knights of the Red Cross, whose duties are peculiar to the degree.
MEDITERRANEAN PASS. A side degree, sometimes conferred in this country on Royal Arch Masons. It has no lecture or legend
MEETINGS OF A LODGE. The meetings of lodges are regular, and extra or emergent. Regular meetings are held under the provision of the by-laws, but extra meetings are called by the order of the Worshipful Master. It is one of the ancient laws, that no extra meeting can alter, amend, or expunge the proceedings of a regular meeting. The meetings of lodges are termed " communications," and this word should always be used in the minutes, summonses, and other masonic documents.
MELCHISEDEK. King of Salem, and a Priest of the Most High God, of whom all that we know is to be found in the pas- sages of Scripture read at the conferring of the degree of High Priesthood. Some theologians have supposed him to have been Shem, the son of Noah.
MELITA. The ancient name of the island of Malta.
MEMPHIS, RITE OF. A Masonic rite, established at Paris, in 1839, by J. A. Marconis and E. N. Mouttet. It after- wards extended to Brussels and Marseilles. It was composed of ninety-one degrees, and is said to have been a modification of the rite of Misriam. Its existence has been ephemeral, for it is now extinct, or practised without legal authority.
MENATZCH1M. The overseers at the building of the Temple, amounting to 3300. See 1 Kings v. 15, and 2 Chron ii. 18.
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302 MID- -MIS
MIDDLE CHAMBER. The middle chamber is thus de- scribed in the 1st book of Kings. "And against the wall of the house he built chambers round about, against the walls of the house round about, both of the temple and of the oracle : and he made chambers round about : the nethermost chamber was five cubits broad, and the middle was six cubits broad, and the third was seven cubits broad : for without in the wall of the house he made narrowed rests round about, that the beams should not be fastened in the walls of the house. The door for the middle chamber was in the right side of the house : and they went up with winding stairs into the middle chamber, and out of the middle into the third." — 1 Kings, vi. 5, 6, 8.
These chambers, after the temple was completed, served for the accommodation of the priests when upon duty; in them they deposited their vestments and the sacred vessels. But the knowledge of the purpose to which the middle chamber was appropriated, while the temple was in the course of construction, is only preserved in masonic tradition.
MINUTES. The minutes of the proceedings of the lodge should always be read just before closing, that any alterations or amendments may be proposed by the brethren; and again immediately after opening at the next communication, that they may be confirmed. But the minutes of a regular communica- tion are not to be read at a succeeding extra one, because, as the proceedings of a regular communication cannot be discussed at an extra, it would be unnecessary to read them ; for, if incorrect, they could not be amended until the next regular communi- cation.
MISBAIM, BITE OF. This rite was composed, in 1805,=*
* Oliver says it was founded in 1782, but I think be confounds tbe Egyp- tian masonry, of Cagliostro, with the rite of Misriam. Clavel is my authority for the date.
MIS 303
Dy several Masons who had been refused admission into the Supreme Council of the Scotch rite, which had been organized during that year, at Milan. In 1814, it was established in France, and, in the following year, the lodge of " Arc-en-cieF' was constituted at Paris. Unsuccessful attempts were made to extend this rite, during the succeeding years, to Belgium, Swe- den, and Switzerland ; and, in 1820, it was carried over to Ire- land, where it is said still to exist, but in a languishing condi- tion. At present but three lodges at Paris acknowledge this rite, whose " Puissance Supreme," or centre of government, is placed in that city. The Grand Orient of France has never recognised this rite as a part of masonry. The rite of Misriam, or, as it is sometimes called, the rite of Egypt, consists of 90 degrees, divided into 4 series and 17 classes. Some of these degrees are entirely original, but many of them are borrowed from the Scotch rite.
For the gratification of the curious inspector, the following list of these degrees is subjoined. The titles are translated as lite- rally as possible from the French.