III. granted them peculiar favoi's in consideration of their

works of mercy and humanity. The peculiar token or jewel of the Order was a pick-axe worn upon the breast. RAMSAY, in a discourse published in Paris, 1741, affirms that this Order united or established relations with the Knights of St. John of Jerusalem, and afterward with the Roman builders, and thus establishes a direct connection between them and Freemasonry. Many of the high degrees of the French system have borrowed some of their decorations from the Order of the Brothers of the Bridge.
BURIAL. The right to be conducted to the last resting- place on earth, by his brethren, and to be committed to the grave with the ceremonies of the society, belong alone to Master Masons. Among the old regulations is the following: " No Mason can be interred with the formalities of the Order, unless it be at his own special request, communicated to the Master of the Lodge of which he died a member — foreigners and sojourners excepted; nor unless he has been advanced to the third degree of Masonry, from which there can be no exception."
BURNING- BUSH. In the ceremonies of the Royal Arch degree, the Burning Bush is represented. It was on Mount Horeb that the angel of the Lord appeared to Moses in a burning bush, not one leaf of which was consumed. Here it was that the un- utterable name, which was never known or heard of before GOD told it to Moses, was revealed. Supreme Councils of the Ancient and Accepted Rite, date their documents "near the B. B." or " Burning Bush" — this being the great source of true Masonic light, and the place whence all Masonic instruction must emanate.
BY-LAWS. The power of framing its own by-laws is inher- ent in every Subordinate Lodge, provided they are made in accordance with the ancient statutes and regulations of the Grand Lodge. As the validity of by-laws rests ou the author- ity of the Grand Lodge, it is required that they should first he submitted for approval.
CAA— CAB. 101
C.
CAABA. The name of a talismanic and sacred stone, which has been an object of reverence among the Arabians from time immemorial. Previous to the time of Mohammed it was the recipient of divine honors ; but after the remarkable conversion of those idolaters to theism, by the labors of the Prophet, he consecrated it as a symbol of the Eternal Mys- teries, and an emblem of the perpetual duration of the truth that " G-od is one and his name one." Many fabulous stories are told of the building in which it is enclosed; but although all relating to its origin are too absurd for belief, yet it is certain that it is a temple of very great antiquity. The Caaba is not an object of worship among the Mohammedans; for they are more strict and earnest in opposition to idolatry than ever were the ancient Hebrews. It is simply the type of invisible verities and virtues which should be objects of the profoundest reverence. The pilgrims who visit Mecca march around the mystic stone in procession, and salute it with kisses, and believe that its very touch imparts a divine influence — efficacious — at the same time curing the diseases of the body and working a moral purification of the heart.
CABAL. From the French Cabale. It means, primarily, a society of men who profess to have a knowledge of secret things. Politically, it signifies a clique of unprincipled poli ticians; and, in the reign of Charles II., was applied to the ministers of that monarch, Clifford, Ashley, Buckingham, Ar- Ungton, and Lauderdale, because their initials form the word.
CABIKI. Gods, or deified heroes, held in great esteem by the Phrygians. The secret ceremonies performed in their sacred grottoes were called the mysteries of the Cabiri. Herodotus and Strabo both speak of these rites; and it is probable that most of the mysteries of antiquity were only variations of the Phrygian, which were celebrated in the obscurity of night, and with the most profound secrecy. These rites were spread through all the cities of Syria, and it has been said that Hiram, King of Tyre, was a High-Priest of these mysteries, and through him the leading feature of the Cabirian initiation was incorporated into Masonry, and perpetuated in the legend of the third degree. Many con- jecture that the Order of the Essen, or the Essones, grew out of the Cabirian rites.
CABUL. A country in Galilee ceded to Hiram, King ol Tyre, by Solomon, as a reward for his assistance in building the temple. The history of this event is given in the degree of Intimate Secretary of the Ancient and Accepted rite- 9
1C2 CAL— CAN.
CALENDAR. An almanac — a method of marking exactly
blie division of the years, starting from some great epoch.
Thus Christian nations reckon their time from the birth of
Christ, while those of the Mohammedan faith reckon theirs
from the hegira, or, the flight of Mohammed from Mecca.
The Masonic era commences with the creation of the woiid
(Anno Mundi), or, asonically expressed, Anno Lucis, year
of light, or year of the Lodge. Between the creation of the
world and the advent of Christ 4000 years intervene; thus
A. D. 1866 added to 4000 gives the Masonic year, 5866. The
Bite of Misraim adopts the chronology of Archbishop Usher,
which adds 4 years to the common era, and makes 5870
the Masonic year. The Scotch rite employs the Jewish
chronology; thus the Hebrew year 5826 is the A. L. of Scotch
Masonry. This rite also adopts the Hebrew manner of
dividing the year into months, and closes the year Sept. 17,
and begins the new on the 17th (Tisri, 1st). The York rite
commences the year with Jan. 1; the French with March 1.
The Royal Arch degrees begin their computation with the
year in which Zerubbabel began to build the second temple,
which was 530 years before Christ. So that 530 + 1866=2396,
the Masonic year of the Royal Arch. The Royal and Select
Master's degree reckons time from the year in which Solo-
mon's Temple was completed, viz: 1000 years before Christ.
Thus, 1000 + 1866=2866, the year of the Royal and Select
Master. The Knights Templar compute time from the
founding of the Order, A. D. 1118; so that A. r». 1866—1118-=
748 the year of the Order of the Temple. Others (Strict
Observance) commence their reckoning from the destruc-
tion of the Templars, in 1314; therefore, A. D. 1866 — 1314=:
552. The following will place these Masonic years directly
before the eye: A. D. 1866=A. L. 5866, the common Masonic
year; A. D. 1866= A. L. 5870 of the Rite of Misraim; A. D. 1866=
A. M. 5826 of the Scottish rite; A. D. 1866= A. i. 2396 of the
*loyal Arch; A. D. 1866= A. D. 2866 of the Royal and Select
Master; A. D. 1866= A. o. 748 of the Templars; A. D. 1866=
«.. o. 552 of the Strict Observance.
CALLED, OK CALLING OFF. This term can have but application, and denotes the ceremony which summons tho Craft from labor to refreshment. To "call off'" for any »»ther purpose is neither legal nor Masonic.
CALLED, OR CALLING ON. When the brothers are sum- moned to their labors, after the hours of refreshment, the summons is designated by the term " calling on."
CANCELLARIUS. An office in Templar Masonry of the nuddie ages. Each Province and Prefect had its Chancel-
CAN -CAP.
103
CANDLESTICK, ABK AND FURNITURE.
lor; he conducted the correspondence; was also properly the custodian of the mysteries, and had to instruct the newly- initiated knights in regard tc their duties.
CANDLESTICK, GOLDEN. The candelabrum which Moses was commanded to make for the tabernacle, after the model shown him on the Mount. The material of which it was made was fine gold, o»f which an entire talent — (about $2,000) — was expended on the candelabrum and its appen- dages. The mode in which the metal was to be worked is
described by a term =_=___
which appears to mean wrought with the ham- mer, as opposed to cast by fusion. It consisted of a base; of a shaft rising out of it; of six arms, which came out by threes from two opposite sides of the shaft; of seven lamps which were supported on the summits of the central shaft and the six arms. The arms were adorned with three kinds of carved ornaments, called cups, globes and blossoms. Its lamps were supplied with pure olive oil, lighted every evening, and extinguished every morning. It was placed in the Holy Place, on the south side (i. e., to the left of a person entering the tabernacle), opposite the table of shew-bread. In the first temple there were ten candelabra of pure gold, five on the north and five on the south side, within the Holy Place. These were carried away to Babylon. In the second temple there was but one, resembling that of the tabernacle. This was carried, with other spoils, to Rome, on the destruction of Jerusalem; it was lodged in Vespasian's temple to Peace, and copied on the triumphal arch of Titus. The seven-branched candlestick is an indispensable emblem in the Royal Arch degree, also in several of the degrees of the Ancient and Accepted rite.
CAPITULAR DEGREES. The appellation, in France, of certain degrees of the Scotch rite, from the 4th to the 18th, inclusive, and which the French rite has contracted to four. These degrees are divided into four series, viz: First series, 4th degree (Scotch rite), Secret Master; 5th, Perfect Master; 6th, Intimate Secretary ; 7th, Provost and Judge ; 8th, Intendant of the Building. Second series, 9th degree (Scotch rite), Master Elect of Nine; 191h, Grand Elect ol
104 CAP— CAR.
Fifteen; llth, Sublime Knight Elect. Third series, 12th degree (Scotch rite), Grand Master Architect; 13th, Knight of the Royal Circle ; 14th, Scotch Elect. Fourth series, 15th degree (Scotch rite), Knight of the East; 16th, Prince of Jerusalem; 17th, Knights of the East and West; 18th, Knight of the Rose Cross.
CAPTAIN-GENERAL. In a Commandery of Knights Templar the third officer, and who, in the absence of the Commander and Generalissimo, presides over the same. By virtue of his office, he is one of the representatives of his Commandery in the Grand Commandery. His station is on the left of the Commander; his jewel, a level surmounted by a cock, emblematic of courage; his duties are to see that everything is properly prepared for the conclave, and to communicate all orders from the Council.
CAPTAIN OF THE HOST. The fourth officer in a Chapter of Royal Arch Masons; his station is at the right, in front of the Council; his duty corresponds with that of a Marshal, having charge of the Chapter when in procession; to receive orders from the Council, and see that they are properly executed. The preservation of the essential traits of the ancient customs, usages, and landmarks of Royal Arch Masonry is entrusted to his charge.
CARAUCIUS. A Roman Emperor who patronized the Masons of Great Britain, A. r>. 300. A Roman knight, named Albanus, being much interested in the prosperity of the Craft, influenced the Emperor to confer on the Brother- hood peculiar privileges. He granted the Masons a charter, and Albanus became their Grand Master, during whose administration many of their fundamental constitutions were settled, and the ritual revised.
CANEPHOROS. The bearer of the round flat basket, containing the sacred cake, chaplet, frankincense, and the implements of sacrifice, usually a young Athenian maiden, who walked in the processions of the Dionysia, Panathenea, and the other public festivals, in which all mar- riageable women offered small baskets to their favorite deities. The attitude in which they appear in works of art was a favorite one with the ancient artists and familiarly described by classic authors ; the figure elevates both arms to support the basket carried on the head.
CARBONARI, OB COLLIERS. A political society, with a Masonic form, which, for a long time, exercised a powerful
CAB— GEN. 105
influence in Italy. The date of its origin is unknown. 14 was inspired with the noblest ideas of liberty and religious freedom, and labored for the regeneration of Italy, the emancipation of the conscience, and the purification of religion. Botta, in his " Historic, d' Italia," says that during the reign of Murat most of the republicans joined the Order, and in one month the society was increased by the addition of over six hundred thousand members. The essence of tho oath of administration was, " Hatred to all tyrants." There were four degrees. The place of meeting was called baracc, i. e., hut or lodge, the exterior parts were called the icood; the interior was called the vendita or colliery. The con- federation of all the lodges was called the Republic. The religious character is revealed in the following statute: ' Every Carbonaro has the natural and inalienable right to worship the Almighty according to his own sense of duty and the dictates of his own conscience. The grand idea of the society has at last triumphed; it has united the Italian States, and given them free institutions. No society has ever existed which succeeded so well in working out its ideal.
CARPET A Kind oi map, on which are pictured the em- Dlems illustrative of the several degrees of Freemasonry, and by reference to which the neophytes are instructed. They were formerly traced upon the floor, hence the term carpel
CASTELLAN. In Germany, a steward or superintendent of Masonic buildings. He has charge of the furniture of the Lodge, and also has the direction of the " Agape, or Table- lodge."
CENTAINE, ORDRE DE LA. The Order of the Century. An Androgyne system of Masonry, which came into notice, at Bordeaux, A. D. 1735.
CENTER OF UNITY. The central force or authority which keeps a society or order of men together. In most organizations, the center of unity is a visible material power. In the Papal Church, it is the hierarchy of Rome. But the Masonic center of unity is not material nor visible. It is an internal principle or sentiment, which dwells in all its parts, and binds them all altogether in one harmonious whole. By virtue of the omnipotence of this principle the Masonic Order has resisted all attacks from without, and all treachery within, and is more powerful than ever before.
CENTER. OPENING ON. The explanation usually given ol this phrase is not satisfactory. It is too far fetched ami
106 CEP— CHA.
fanciful. A better exposition may be found by a reference to kindred societies, and especially ancient orders that are now represented either wholly or in part by Freemasonry. Let it be observed that a Lodge of Entered Apprentices or of Fellow Crafts is never said to be "opened on the center," but only a Master Mason's Lodge. The reason for this is obvious. The Apprentice Lodge is the exterior circle ; the Fellow-Craft, fche inner circle; the Master Mason's Lodge, the center. While in the first two the truth is but partially revealed, and is seen through a shadowy vail, in the third circle — the Master Mason's Lodge — the great center of Masonic Light — it shines with cloudless luster. " Opening on the center" simply means opening in the interior or central circle of Freemasonry. The intelligent Mason is referred to the Constitution of the Order of Essenes, of the Pythagcveans, and the "Apostolical Constitutions," and "Arcana Disci- plina,"of the primitive church.
CEPHAS. A Grseeo-Syriac word, meaning stone ; the same as petros. In the Masonic degree of Iloyal Master it is used in connection with the cubical stone.
CERCLE, SOCIAL. Social Circle. An order which sprang up at Paris, in 1790, and endeavored, though happily with- out effect, to tempt the Masonic Brotherhood to play an important part in the French Revolution. The society pub- lished a journal, called " The Mouth of Iron" the object of which was, as it claimed, " to establish a universal con- federation of the friends of truth."
CHAMBER OF REFLECTION. A room used in the Tem- plar system; also in the Ancient and Accepted rite, where, before initiation, the candidate . is left, surrounded with gloomy and somber emblems, to reflect on the solemn responsibilities he is about to assume.
CHANCELLOR. The name of an officer in a Council of Knights of the Red Crosfi.
CHAOS, OR CAHOS. The 1st and 2d names of the 49th and 60th degrees of the Rite of Misraim.
CHAPTER, GENERAL GRAND. This supreme body is com- posed of the principal officers of the State Grand Chapters and the past officers of the General Grand Chapter. The General Grand Chapter of the United States was organized in 1798.
CHAPTER, GRAND. An organization consisting of the officers of the subordinate chapters under its jurisdiction and the past officers of the Grand Chapter.
CHA. 107
CHARLES XHL, OBDEB OF. An Order of Knighthood, instituted by Charles the Thirteenth, King of Sweden, May 27, 1811, as an encouragement and reward for social and benevolent efforts to the advantage of the people, and par- ticularly to those who may need assistance. The order is conferred only on the members of the Masonic Fraternity who have attained to a high rank in the institution in Sweden. In the original statutes instituting the order, the King said: "To give to this society (the Masonic) an evidence of our gracious senti- ments toward it, we will and ordain that its first dignitaries, to the number which we may determine, shall in future be decorated with the most intimate proof of our confidence, and which shall be for them a distinctive mark of the highest dignity." The King of Sweden is the perpetual Grand Master, and the number of knights is limited to 27. Knights can be installed only on Jan. 28. Carlisle, in his "Account of the Orders of Knighthood," says: "The King, who is always Master of the Order, is bound to wear it, as well as the heir apparent and the Princes of the House oi Sweden, appointed to that dignity by the King. It is also conferred upon thirty native Swedes, being 36 years of age, appointed by the King, of whom three are of the Ecclesias- tical Order." The badge is a cross of four points, of ruby red, with a golden border, surmounted by the regal crown. In the center of the obverse, on a white ground, are the initials of the royal founder, viz: the number XLTL, between two C's, intertwined with each other; on the reverse, in a triangle, the letter B. It is. worn pendant to a red watered ribbon.
CHARTER. In Freemasonry, a document issued by a Grand Lodge, or Chapter, or other grand body, to a certain number of members, empowering them to organize a Lodge or Chapter, etc., and confer degrees. A Lodge can never be opened for labor unless the Charter is present; and it ia the right of every visiting brother to see it before he €ntera the Lodge.
CHASIDEES, CHASIDIM. A class or order of men men- tioned in the 1st Book of Maccabees, chap, vii., 13. The Septuagint designates it by the Greek name Assidai. The word means skilled in all wisdom, human or divine. This association was composed of the great and learned men of Israel, who were eminent for their charitable and peaceful
108 CHL
dispositions ; and their superior knowledge of the law; especially were they distinguished by their ardent zeal for the purity and preservation of the temple. Dr. Oliver sees in this Order a kind of Masonic society, and Scaliger thinks the Chasidim were the predecessors of the Essenes.
CHIEF OF THE TABERNACLE. The 23d degree of the Ancient and Accepted rite. This is the first of a series of three degrees giving a full description of the setting up of the Tabernacle in the wilderness, its form, materials, furniture, etc., the sacerdotal and sacrifical ceremonies per- formed by the Priests in their worship of the Deity, as described in the instructions delivered to Moses in Exodus xxix and XL. The ceremonies of this degree commemorate the institution of the order of the High-Priesthood in Aaron and his sons Eleazar and Ithamar. Assemblies in this degree are styled Courts. The hangings are white, sup- ported by red and black columns, by twos, placed at intervals. The court represents an encampment of the twelve tribes, in the desert, near Sinai. The standards of the tribes, made after the accompanying model, are planted round the room near the walls, in the following order: In the east, that of Judah; the color of the standard being crimson, in stripes or waves; and the device a lion, couchant, between a crown and scepter. Next to Judah, on the side toward the north, that of Issachar ; color, greenish yellow ; device, an ass, couchant, beneath its burden. Next to Judah, on the side toward the south, that of Zebulon ; color, light green ; device a ship. Next toward the south, that of Simeon; color, yellow; device, a naked sword. In the south, that of Reuben; color, a brilliant crimson; device, a man. Next to Reuben, on the side toward the west, that of Gad; color, bluish-green; device, a field covered with stars. Next toward the west, that of Manasseh; color, variegated, like agate; device, a vine running over a wall. In the west,, that of Ephraim ; color, variegated, like opal; device a bull. Next toward the north that oi Benjamin; color violet; device a wolf. Next toward the north, that of Asher; color, blue; device, a tree in full leaf. In the north, that of Dan; color, that of the gold-stone; device, an eagle, holding a serpent in his benk. Next to Dan, toward the east, that of Naphtali; color, bluish-green; device, a female deer running at speed. In the center of the Court is a representation, reduced in size, of the Taber- nacle of Moses, described in Exodus, chapters xxvi and xxxvi. The furniture of the Court consists of an altar of
CHI. 109
sacrifice; a laver, or large basin of bronze, filled with water; the table of shew-bread; the seven-branched candlestick; an altar of incense, and the ark of the covenant. On the altar of incense are the roll of the Book of the Law and a poniard ; and on the Book of the Law, the square and compasses. The presiding officer sits in the east, represents Aaron, and is styled Most Excellent High Priest. The Wardens sit in the west, and represent his two sons, Eleazar and Ithamar, and are styled Excellent Priests. The Orator, Secretary and Treasurer sit on the east of the tabernacle, the Master of Ceremonies on the west of it, the Captain of Guards on the south of it, and the Sentinel on the north. The other officers and members sit on the north, south and west of it. All except the three first officers are styled Worthy Levites. Aaron is dressed in full priestly robes. The Wardens wear the same dress, except the breastplate and the miter, instead of which they wear plain turbans of white linen. The High-Priest and Wardens do not wear aprons. The other officers and members wear white aprons lined with scarlet, and bordered with red, blue and purple ribbons. In the middle is painted or embroidered the golden candelabrum with seven lights. They also wear a red leather belt, fringed along the lower edge with gold; from which hangs a small silver censer, or ornamented cup, with a long handle, the end whereof, on which the cup sits, is shaped like an open hand. This is also the form of the jewel of the degree. For receptions an extra apartment is required, with an altar, a feeble light, and other appropriate emblems.
. CHIVALKY. This word indicates an institution which arose in Europe very soon after Christianity had destroyed the old religions and brought most of the nations under its benignant influence, and seems to owe its existence to several elements. Its military and outward form was derived from the Equestrian Order of ancient Rome. Its system of sym- bols, and ceremonies, and fraternal bonds was contributed by the Masonic Order, and the spirit of reverence for woman, which it cultivated so earnestly, and illustrated with so many brilliant examples, was derived from the Teutonic and Scandinavian nations. In all countries of the world, except the north of Europe, woman had ever been regarded as a slave. But Tacitus informs us that the Teutons and Northmen held that there was something divine in the female sex, and therefore regarded woman with a luve which ap- proached to reverence. In the worship which thev paid to the goddess Frigga, they expressed their devotion to the sex. Frigga was the type of woman deified and enthroned in tha
j 10 CHR— CLP:
hearts of men. Thus the Romans and Scandinavians, ami Masons, contributed equal parts in the creation of this insti- tution. The Rite of Induction was in the Masonic form ; and the Order was divided into three circles, corresponding to the three degrees of ancient Masonry. These three circles or degrees were those of Page, Squire, and Knight. The cere- mony of reception took place in a room called a chapter, and strongly resembled the Masonic rites. The Knight, at the time of his full investiture, bound himself, by a solemn oath, to protect tne weak, defend the right, love God, and reverence and shield from harm the female sex. The influence of the institution on the manners of society was very salutary. It disenthralled woman; invested her with the charms of ro- mance, and threw around her a drapery of poetic beauty. It elevated love from the character of an instinct to that of a sublime sentiment. It created the troubadours, and called into being, in European society, music and poetry, the most powerful agencies of human civilization. [See KNIGHTHOOD.]
CHRONOLOGY. From Chronos, time, and Logos, a word or discourse, i. e., the science of time, or rather the science of computing time and arranging dates. The chronology of Christians dates from the nativity of Christ — Anno Christi. The Romans began their computation, Anno Urbis, from the building of the city. Masons date their documents, Anno Mundi, year of the world, or Anno Lucis, year of light. [See CALENDAR.]
CLAY GROUND. A piece of land remarkable for the character of its clay; situated between Succoth and Zere- datha, about 35 miles from Jerusalem. The pillars and sacred vessels of the Temple were cast there by Hiram Abiff.
CLEFTS IN THE ROCKS. The country around Jerusa- lem is mountainous and broken, and abounds in caves and clefts, which afford convenient hiding-places for robbers and assassins;
CLERIC! ORDINIS TEMPLARIORUM. A name adopted by the Strict Observance system after the close of the seven years' war. The author of this arrangement was a person by the name of Stark. For a time this new system oi Temple-Masonry flourished and drew to itself considerable attention, but, at length, it fell into disfavor and passed into obscurity.
CLERMONT, CHAPTER OF. Under this name the Chevalier de Bonne ville founded, in 1754, at Paris, a chapter of the high dogiees.
COG— CON. Ill
COCK. This fowl was considered by the ancients as the companion of Mars. He is a symbol of courage and vigilance. His image is the jewel of the Captain General of a Com- mandery of Knights Templar.
COLLEGES, IRISH; OK IRISH CHAPTERS. These Chapters were established at Paris about the year 1730, and soon spread over the whole of France. Their object was to propagate a form of the Ancient and Accepted rite; but they were soon superseded by the Scottish Chapters.
COLLOCATIO. Anciently, a ceremony at the funerals of Greeks and Romans, who were accustomed to place the corpse, laid on a bier, near the threshold of the house, that all might see whether he had met his death by violence or not.
COMMANDER. In councils or assemblies of the high degrees, this is the common name of the Chief of the Order. The presiding officer of a Commandery of Knights Teuiplar is called Eminent Commander. His official jewel is a passion cross suiTounded by a halo of rays.
COMMANDERY. An assembly of Knights Templar. It must consist of at least nine members, authorized by a dispensation or charter from some competent power to conle^ the degrees of knighthood. The officers are a Com- mander, Generalissimo, Captain General, Prelate, Senior Warden, Junior Warden, Treasurer, Recorder, Standard- Bearer, Sword-Bearer, Warder, three Guards, and a Sentinel.
COMMANDERY, GRAND. A body of Knights Templar, formed by three or more subordinate Commanderies in a state or province, and which exercises jurisdiction over all the Councils of the Red Cross, and the Commanderies of Knights Templar and Knights of Malta.
CONCLAVE. A secret assembly. The college of cardinals is thus called when assembled, especially for the election of a Pope. The name is also given to a Commandery of Knights Templar, when in session.
CONCORD, ORDER OF. Several societies have borne this uame, but the first one that could lay any claim to a Masonic character was the " Order of Concord," or of "United Hosts." This was a fraternity founded on Masonic principles, in 16(J6, by the Prince of Nassau. Prince Swartzburg-Rudolstadt founded another of the same name, which admitted ladiea to membership, in 1718, and in 1759 another arose in Hamburg, where it still flourishes.
112
CON.
CONFERENCE. In Europe, particularly on the continent, intelligent Masons are in the habit of meeting occasionally for the purpose of consulting together in regard to the interests of Freemasonry. These assemblies they call Con- ferences. In the last century the most important ones were those of Copenhagen, Hamburg, and Mattisholm.
CONGRESS, MASONIC. A modern name for assemblies like those described in the preceding article.
Congress of Washington, convoked in the year 1822, at the call of seve- ral Grand Lodges, for the purpose of recommending the establishment of a General Grand Lodge of the United States. The effort was an unsuccessful one.
Congress of Baltimore, convoked in the year 1843, with the object of establishing a uniform system of work. Perhaps there was not, in any of the preceding Congresses, a greater instance of failure than in this, since not a year elapsed before the most prominent members of the Congress disagreed as to the nature and extent of the reforms which were instituted; and the Baltimore system of work has already become a myth.
Second Congress of Baltimore, con- voked in the year 1847, the object being again to attempt the establish- ment of a General Grand Lodge. This Congress w§nt so far as to adopt a "Supreme Grand Lodge Constitution," but its action was not supported by a sufficient number of Grand Lodges to cany it into effect.
Congress of Lexington, convoked in 1853, at Lexington, Ky., for the purpose of again making the attempt to form a General Grand Lodge. A plan of constitution was proposed,
but a sufficient number of Grand Lodges did not accede to the propo- sition to give it efficacy.
Third Congress of Paris, convoked by order of Prince Murat, in 1855, for the purpose of effecting various reforms in the Masonic system. At this Congress, ten propositions, some of them highly important, were introduced, and their adoption recommended to the Grand Lodges of the world. The meeting has been too recently held to permit us to form any opinion as to what will be its final results.
North American Masonic Congress, convened in the city of Chicago, Sept. 13, 1859, at the call of a large number of prominent members of the Fraternity, for the purpose of organizing a General Grand Lodge of the United States. The Conven- tion held two sessions, adopted articles of confederation, which pro- posed that the Congress should meet triennially; take cognizance of all cases of difference which may have arisen between two or more Lodges ; consult and advise on qiiestions of Masonic law and jurisprudence, without power of enforcement of its decrees. No subsequent session was held; the project, therefore, failed of establishing any definite results.
CONSECRATION, ELEMENTS OF. Corn, wine, and oil are the materials used by Masons for consecrating purposes. Corn is the symbol of nourishment; wine is the symbol of refresh- ment, and oil is the symbol of joy. They are also emblem- atic of peace, health, and plenty.
CONSECRATION is the act of solemnly dedicating a person or thing to the service of God. It was one of the most widely-spread religious ceremonies of the ancient world. The ceremonies of consecratinga Lodge-room are imposing
CON.
US
and necessary, and should be performed before the purposes of Freemasonry can be consistently exercised.
CONSERVATOR, GRAND. The name of an officer of the Grand Orient of France. He was a counselor of the Grand Master, and in some cases could restrain his action. This appellation was also given to a triumvirate of three Grand Conservators of the Grand Orient, in 1814, when Joseph Napoleon, then Grand Master, and his adjunct, Prince Caro- baceres, were called away by public duties.
CONSISTORY. The name given to an assembly or organ ization of Masons in the higher degrees, especially of the Ancient and Accepted rite, and the Rite of Misraim.
CONSOLIDATION LODGES. About the middle of the past century a large number of Scottish Lodges, with alchemistical tendencies, were constituted under this name. One of the most interesting of our Masonic degrees was derived from them.
CONTRACT, SOCIAL, i. e., SOCIAL CONTRACT. A Lodge, 01 rather a union of lodges, for purposes of instruction, founded in Paris about the year 1776. It made a new arrangement of the degrees.
CONVENTION. A Masonic convocation, now called a Congress, was formerly designated by this name. The fol- lowing are the principal Conventions, mentioned in chrono- logical order:
continuation of the labors on the cathedral of Strasburg, and it was
Convention at York. In the year 926, Prince Edwin, a brother of King Athelstane, of England, con- voked a Masonic Convention at the city of York, which, under the name of a General Assembly, established the celebrated Gothic constitutions, which are the oldest Masonic docu- ment extant. These constitutions have always been recognized as containing the fundamental law of Masonry. Although transcripts of these constitutions are known to have been taken in the reign of Richard II., the document was for a long time lost sight of until a copy of it was discovered in the year 1838, in the British Museum, and published by Mr. J. 0. Hailiwell.
First Convention of Strasburg, con- voked at Strasburg, in 1275, by Edwin Von Steiubach, master of
the work.
The object
10
was the
attended by a large concourse of Masons from Germany, England, and Italy. It was at this Conven- tion that the German builders and architects, in imitation of their English brethren, assumed the name of Freemasons, and took the obliga- tions of fidelity and obedience to the ancient laws and regulations of the Order.
First Convention of Eatisbon, con- voked in 1459, by Jost Dotzmger, the master of the works of the Stras- burg cathedral. It established some new laws for the government of the Fraternity in Germany.
Second Convention of Ratisbon, con- voked in 1464, by the Grand Lodge of Strasburg, to define the relative rights of, and to settle existing diffi- culties between, the Grand Lodges
CON.
of Strasburg, Cologne, Vicuna, and Berne.
Convention of Spire, convoked in 1469, by the Grand Lodge of Stras- burg, for the consideration of the condition of the Craft, and of the edifices in course of erection by them.
Convention of Cologne, convoked in 1535, by Hermann, Bishop of Cologne. It was one of the most im- portant conventions ever held, and was attended by delegates from nine- teen Grand Lodges; it was engaged in the refutation of slanders at this time circulated against the Frater- nity. The result of its deliberations was the celebrated document known as the "Charter of Cologne."
Convention of Basle, convoked by the Grand Lodge of Strasburg, in 1563, principally for the purpose of settling certain difficulties which had arisen respecting the rights of the twenty Lodges which were its subordinates. Some new regulations were adopted at this Convention.
Second Convention of Strasburg, convoked by the Grand Lodge of Strasburg, in 1564. It appears to have been only a continuation of the preceding one at Basle, and the same matters became the subjects of its consideration.
Convention of London, convoked by the four Lodges of London, at the Apple-tree tavern, in February, 1717. Its history is familiar to all American and English Masons. Its results were the formation of the Grand Lodge of England, and the organization of the institution upon that system, which has since been pursued in England and in this country.
ChutMitioH of Dublin, convoked by the Lodges of Dublin, in 1730, for the purpose of forming the Grand Lodge of Ireland.
Convention of Blinburgh, convoked in 1736, by the four Lodges of Edin- burgh, for the purpose of receiving from Sinclair, of Roslin, his abdica- tion of the hereditary Grand Mas- tership of Scotland, and for the election of a Grand Master. The result of tliis Convection wan the j
establishment of tb« Grand Lodge of Scotland.
Convention of the Hague, convoked by the Royal Union Lodge, in 1756 and the result was the establishment of the National Grand Lodge of the United Provinces.
First Convention of Jena, convoked in 1763, by the Lodge of Strict Ob- servance, under the presidency of Johnson, a Masonic charlatan, but whose real name was Becker. In this Convention the doctrine was first announced that the Freemasons were the successors of the Knights Templar, a dogma peculiarly char- acteristic of the rite of Strict Ob- servance.
Second Convention of Jena, con- voked in the following year, 1764, by Johnson, with the desire of authoritatively establishing his doc- trine of the connection between Templarism and Masonry. The empirical character of Johnson or Becker was here discovered by the celebrated Baron Huude, and he was denounced, and subseqently punished at Magdeburg by the pub- lic authorities.
Convention of AUenberg, convoked in 1765, as a continuation of the preceding. Its result wra the es- tablishment of the Rite of Strict Observance, and the emotion of Baron Hunde as Grand Master.
Convention of Brunswick, convoked in 1775, by Ferdinand Duke of Brunswick. Its object vas to effect a fusion jof the various i.'tes; but it terminated its labors, aft-ra session of six weeks, without success.
Convention of Lyons, convoked in 1778, by the Lodge of Chevaliers btenfaisants. Its object ^vas to pro- duce a reform in the ritoals of the Masonic system, but r. does not appear to have been spacious in its means, nor successful in its results.
Convention of the Lover* of Truth, held at Paris, in 1784, nnder the auspices of the "Lod^e of the United Friends." The Puke of Brunswick, St. Martin, and th* celebrated Mesmer, were active por ticipants in its discussion*.
CON— COT.
115
Convntion of Wvlfenbuttd, con- voked in 1778, by 'the Duke of Brunswick, as a continuation of that which had been held in 1775, and with the same view of reforming the organization of the Order. How- ever, after a session of five weeks, it terminated its labors with no other result than an agreement to call a more extensive meeting at Wilhelmsbad.
Convention of Wilhelmsbad, con- voked in 1782. Its avowed object was the reform of the Masonic sys- tem, and its disentanglement from the confused mass of rites with which French and German pre- tenders or enthusiasts had sought to overwhelm it. Important topics were proposed at its commence- ment, but none of them were dis- cussed, and the Convention was closed without coming to any other positive determination than that Freemasonry was not connected with Templarism, or in other words, that, contrary to the doctrine of the rite of Strict Observance, the Free-
masons wew not the successors of the Knights Templar.
Conventions at Paris, convoked in 1785 and 1787, with the laudable view of introducing a reform in the rituals and of discussing important points of doctrine and history. Both Conventions closed, after ses- sions of several months, without producing any practical result.
From the foregoing lists, it wiL be seen that a large number of the Masonic conventions and con- gresses which have been held were productive of little or no effect. Others of them, however, such, for instance, as those of York, of Co- logne, of London, and a few others, have certainly left their mark, and there can, we think, be but little doubt that a general convention of the Masons of the world, meeting with an eye single to the great object of Masonic reform, and guided by a spirit of compromise, might be of j incalculable advantage to the in- terests of the institution at the present day.
CONVOCATION. The meetings of Chapters of Royal Arch Masons and Councils of Koyal and Select Masters are called Convocations. The term is applied to several of the bodies of the higher grades.
CORNUCOPIA, or the HORN OF PLENTY. A source whence, according to the ancient poets, every production of the earth was lavished. In the Masonic system it is the symbol of joy, peace and plenty. It is the official jewel of the Stewards of the Lodge.
CORRESPONDENCE. Intercommunication between lodges. The duty of attending to this is usually assigned to an officer called Corresponding Secretary. In the Masonic Grand Bodies the subject is in charge of a committee.
CORYBANTES. Priests who are supposed to have derived their origin from Corybas, who appointed them to perform religious service to his mother, the goddess, Cybele, in the island of Crete and Phrygia. The ceremonies bore a strong rresemblance to those of the Cabiri.
COTYS, MYSTERIES OF. Cotys was a goddess worshiped at Corinth and Chios. Her mysteries were celebrated in the
night.
116 COU— CUL.
COUNCIL. An appellation given to assemblies of many ol the higher degrees of Freemasonry, as "Council of Royal and Select Masters; Council of the Trinity," etc.
COUSINS, COLLIER, THE GOOD. An old order which nour- ished in the western part of France. Their book of laws ritual, and catechism, were a mixture of religious and mystica ideas.
COVERING. [See BALDACHIN.]
CREATED. In the orders of chivalry the recipient of the honor of knighthood is said to be " created." The term is used in the degrees of Red Cross, Knights Templar, and Knights of Malta.
CREED. Articles of faith. The "Creed "of a Mason is simple. It is belief in a GOD "in whom we live, and move, and have our being."
CROSS-LEGGED. The effigies on the tombs of the ancient Knights Templar are always represented with the legs crossed, in allusion to their character as Knights of the Cross. Consequently, in the sixteenth century, when some Knights Templar in Scotland joined the Masonic Lodge, at Stirling, they were called cross-legged Masons.
CROW. An instrument of iron used to raise heavy sub- stances. Employed as a symbol in Royal Arch Masonry.
CROWN, PBINCESSES OF THE. A system of Adoptive Masonry which appeared in Saxony, in 1770. It nourished for a short time, and then became extinct.
CULDEES. An order which at one period had establish- ments in almost every part of Great Britain and Ireland. Some derive the name from the Latin cultor Dei, a worshiper of GOD. Others, however, think they can trace its origin to the Gaelic kyldee, from cylle, a cell, and dee, a house, that is a building composed of cells. They were much persecuted, and lived in as retired a manner as possible. A society of them settled at York, and were found there by King Athelstane on his return from Scotland, in 936. They are described as holy men — " viros santce vitce et conversationes ho- nestcB dictos adhunc Calideas" Fessler thinks he has discovered a connection between them and the building corporations of • Great Britain, and thus brings them into the category oi Ma-sonic societies.
DAC— DEA. 117
D.
DA.CTYLL Priests of Cybelein Phrygia; so-called because they were five in number, thus corresponding with the number of the fingers, from which the name is derived. To them is ascribed the discovery of iron, and the art of working it by means of fire. Their ceremonies were similar to those of the Corybantes and Curetes, other priests of the same goddess iu Phrygia and Crete. Their number appears to have beeu originally three: Celmis (the smelter), Damnameneus (the hammer), and Acmon (the anvil). Their number was after- ward increased to five, ten (male and female), fifty-two, and one hundred.
DADUCHI. Priests of Ceres, who, at the feasts and sacri- fices of that goddess, ran about the temple with lighted torches, delivering them from hand to hand, till they had passed through the whole company.
DAIS. The platform or raised floor in the East, on which the presiding officer is seated. In a Lodge the dais should be reached by three steps; in a Eoyal Arch Chapter by seven
DEACONS. In the constitutional list are two officers known as Senior Deacon and Junior Deacon. Their duties are a general superintendence over the security of the Lodge; the introduction of distinguished visitors and strangers; assist in the ceremonies of the Order; carry messages about the Lodge, and to see that proper accommodations are afforded to every member. The S. D. should be appointed by the Master, and the J. D. by the Senior Warden, as they are the special messengers of those two officers. There is no knowledge of these officers in Masonry prior to 1777 in this country, and still more recently in England.
DEATH. That event in the life of man which marks the transition from the material and visible to the invisible and spiritual world. In point of fact, there is no such thing as death — it is simply a progress, or a change in the manner ot existence. The ancients were more earnest believers in immortality than the moderns. With them immortality was a fact which admitted of no doubt; consequently all the literature of the old Pagans deals largely with the awful mysteries of eternity. It invariably represents the future life as a continuation of this.* In the mysteries, and also in
* Dr. Oliver has allowed himself to repeat the assertions of ignorant and prejudiced minds in his article on this subject. Both of the authors to whom he refers, and from whom he makes quotations, wei-e earnest believers in immortality. These quotations aie garbled extracts.
118 DEB— DEM.
Freemasonry, death has a symbolical meaning. It signifies the end of a profauo and vicious life — a life of stupidity and ignorance — and the introduction to a life of virtue, and to the enjoyments of knowledge; in other words, to that higher sphere of intellectual and moral perfection which is the result of those labors and trials which are symbolically represented in the initiation.
DEBATE. An exchange of opinions or a war of words. Freemasonry forbids all improper debates in the Lodge, i. e., the discussion of those ideas which divide men into religious and political sects. Seeking the harmony and concord of society it tolerates no practice which would destroy its object. Fraternal debates on literary, scientific, and philosophical subjects are always in order, in a Masonic Lodge, when they tend to the improvement of the brethren.
DECALOGUE. The ten commandments or precepts de- livered by God to Moses on Mount Sinai. They are engraved on two tables of stone, and are important symbols in the ceremonies of the Royal Arch degree.
DECANUS. An honorary officer in the Knights Templar system of Baron Hunde. In the absence of the Grand Master and the Prior, he presided as chief of the Chapter. When a vacancy occurred in the office of Grand Master, he was one of four vicars who governed a province.
DELTA. The name of the fourth letter of the Greek alphabet. In form it is a triangle (A), and was considered by the ancient Egyptians a symbol of fire, and also of God. In the Scottish and French systems, and also that of the Knights Templar, the triangle or delta is a symbol of the Unspeakable Name.
DEMIURGE. A hoMdicraftsman. The name given in the cosmogony of the Gnostics to the creator or former of the world of sense. He was conceived as the archon or chief of the lowest order of the spirits or aeons of the pleroma; mingling with chaos, he formed in it a corporeal animated world. H« created man, but could impart to him only his own weak principle, the psyche or sensuous soul; therefore the highest, the really good God, added the divine rational soul, or pneuma. But the power of evil in the material body, and the hostile influence of the merely sensuous demiurge, prevented the development of that higher element. The demiurge, holding himself to be the highest God, could not bring his creattires to the knowledge of the true godhead; as the Jehovah of the Jews, he gave them the imperfect law
DEP— DTO. 110
of Moses, which promised merely a sensuous happiness, and even that not attainable; and against the spirits of the hyle, or world of matter, he sent only a psychical, and therefore powerless Messiah.
DEPUTATION-LODGES. Assemblies composed of depu- tations from several lodges who meet for the purpose of accomplishing some common object deemed important to the interests of all concerned. These lodges afforded opportu- nities for intelligent Masons to exchange thoughts, and in the last century were useful in purging the institution of many customs and practices which were foreign to it. The Depu- tation-Lodge, we believe, is not known in the United States.
DEPUTY. An officer appointed by the Grand Master to represent him in a certain Masonic district. In the United States he is styled District Deputy Grand Master.
DEUS MEUMQUE JUS. God and my Eight. Motto of the Supreme Council 33d degree of the Ancient and Accepted Scottish rite.
DEVICE. A badge, in heraldry, derived from the old French word deviser, to talk, to discourse familiarly; probably so-called because a symbol united with a word or words describes more graphically and forcibly what is desired than any other invention possibly could. A device is, therefore, a painted metaphor, and is used on banners, seals, medals, shields, armorial bearings, etc. Almost every degree in Free- masonry has its device, as Adhuc Slot, Deus Meumque Jus, etc. All knightly orders have their devices — that of the French Order of the Star, founded in 1351, was a star with the words: " They show to kings the way to the stars."
DIEU LE VEUT (French). God wills it. The battle-cry >f the Crusaders, and, in imitation of them, a common expression in the Knight Templar system.
DIGNITAIEES (French). Dignitaries. In French Lodges the first five officers are call-ed by this name, and in the Grand Lodge the same are styled Grand Dignitaries.
DIMIT. From the Latin dimitto. To permit to go. The act of withdrawing from membership. The dimission of a Mason from his Lodge does not cancel his Masonic obliga- tions to the Order. He is still subject to the imperative law — once a Mason, always a Mason.
DIONYSIAN AKCHITECTS. Priests of Bacchus, who is also named Dionysus. Becoming skilled io the science oi
120 DIG— DIS.
architecture they founded the order of Sidonian Builders, n considerable period before the time of David, King of Israel From this society — which built the Temple of Solomon- sprung the Roman Colleges of Architects, and these, in thei. turn, gave birth to the building corporations of the middl ages, from which the present order of Freemasonry is» derived. Thus the society of Dionysian Builders is the connecting link between Modern Masonry and the Ancient Mysteries.
DIONYSIAN MYSTERIES. The ceremonies of this order of mystagogues appear to have been a mixture of the rituals of the Egyptian mysteries and the Cabriri. The ritual of Freemasonry preserves, in its central circle, the leading features of the Dionysian institution. Hiram and Dionysus, or Bacchus, are names, representing and illustrating in their history and experience, the same ideas. The initiation was a symbolical progress, from the dark, dead, and frigid North to the refulgent East — a pilgrimage
"Through darkness dread, and terrors wild.
And horrors that appall, f o Bacchus' shrine, where splendors mild Around the ' accepted ' fall. "
The moral teaching of these mysteries was the same as that of the Mysteries of Isis, which see.
DIPLOMA. From the Greek diploo, 1 fold up; literally a letter folded but once. It signifies a document signed and sealed, conferring certain rights and privileges on the holder. In Freemasonry this would designate a certificate of member- ship, and of good standing, issued by a Lodge to its members, to be used by them when traveling among strangers. These documents have been in vogue since 1663, and in some jurisdictions traveling brothers, who are strangers, are not permitted to visit Lodges, if they are not provided with one. The great body of Masons, however, seem reluctant to make the presentation of a diploma a necessary condition of admission to the Lodge as a visitor
DIRK, OR DAGGER. An attribute of the clothing or costume of the members of the Degree of the elect — the 4th degree of the French rite — and of the Knights Kadosch — -the 30th degree of the Ancient and Accepted rite.
DISCALCEATION. Denuding or making bare the feet as an act of religious reverence. This custom appears to have been universal among ancient nations, and is, at least, as old as the tune of Moses; for it is said, Exod. iii. 5, that the angel of the Lord called to Moses from the burning bush.
DIS. 121
"Draw not nigh hither; put off thy shoes from off thy feet; for the place whereon thou standest is holy ground." But among all peoples the custom was observed as an act of reverence and a sign of humility. Even among Christians the practice has prevailed. An Ethiopian bishop, an envoy from the King of Abyssinia to John III., Portugal, is repre- sented as saying: " Non datur nobis potestas adeundi templum nisi nudibus pedibus," i. e., " The power or privilege of going into the temple is not given us unless we go with naked feet."
DISCIPLINA ARCANA. The name given to the secret ritual and practices of the first Christian Church. The dis- ciples of Christ had scarcely formed themselves into a brotherhood, before the instinct of self-preservation compelled them to retire into secrecy, and throw over themselves and all their proceedings the vail of mystery. The ancient docu- ments known as the " Apostolical Constitutions and Canons " often speak of the Disciplina Arcana, or secret discipline of the most ancient church. Irenseus, Tertullian, Clemens, Origen, and Gregory, of Nyssa, also furnish abundant proofs that the primitive church was a secret society. Indeed, so well known was this peculiar organization that nearly all ancient writers, Christian or Pagan, have noticed the fact. Lucian of Samosata speaks of Christ as a magician who established new mysteries. Pliny, also, informs us that the Christians were persecuted in the reign of Trajan, not on account of their religion, but as a secret society, under a general law of the empire which prohibited all "secret associations." The arcana of the primitive disciples were comprised in four circles, which the neophyte was re- quired to traverse before he could participate in the most sacred mysteries of the church. The central light of truth shone in its full splendor only on those who had at- tained to the highest degree. They were styled: 1. Oi pistoi, the Faithful; 2. Photizomenoi, the Enlightened; 3. Memue menoi, the Initiated ; 4. Teleioumenoi, the Perfect. The terms mustai, and musta gogetoi are often used in this connec- tion, and, in short, all the phraseology which profane writers employ in describing an initiation into their mysteries. In- deed the right of baptism itself has an evident relation, as Cyril of Jerusalem represents, to the initiatory rites of Isis, Eleusis, Samothrace and Phrygia.*
DISTRICT DEPUTY. [See DEPUTY.]
* Cyril. Hierosol, Catech, Mystagog, 5, et seq, et Jamieson, Manners of Primitive Christians.
122 DOV— DUE.
DOVE, KNIGHTS AND LAI/IBS OF THE. A kind of Adoptive or Androgynal Masonry which appeared in France, A. D. 1784.
DRAGON, KNIGHTS OF THE. A degree in Knight-Tern- plarism, which was popular in Strasburg, Lyons, and Bor- deaux from 1766 to 1783. It had a history and a cypher of a peculiar character.
DRUIDS. An order of priests resembling the Brahmins o1 India, whose principal seat was in Great Britain. The name seems to have been derived from the Greek drus — the oak — or from derw the Celtic word for the same tree, which they held in the highest reverence, as a symbol of wisdom and strength. They were divided into three castes. 1. Those who were peculiarly priests, and directed the public worship. 2. The prophets, who foretold future events. 3. The vates, holy singers, bards, or poets. According to Julius Csesar,* they were the learned men and philosophers of the Gauls and Celts, and possessed great authority also in the govern- ment of the State. The instruction of the people — save in the art of war — was intrusted to them. Their teachings were often communicated in verse, and had a double sense. They believed in the immortality of man, and the transmi- gration of souls, and a restoration of all to purity and happi- ness. Their reverence for the parasitical plant — mystletoe — amounts almost to worship. At a certain season of the year the Arch-druid ascended the oak, on which it was usually found, and cut it with a golden knife. This was the holiest thing in nature, and a panacea for every disease. Their temples and altars were constructed of unhewn stones, and the former had no roofs or coverings. Their ceremonies were symbolical, which has led some writers, as Lawrie, Preston, Hutchinson, and Oliver,. to see a connection between them and Freemasonry.
DUE FORM. When a Lodge is constituted, and its officers installed, or any Masonic service is performed, such as laying corner-stones, consecrating halls, by the Grand Master and his officers, it is said to be done in ample form; if by deputies of the Grand Master, it is said to be done in due form.
DUE GUARD. The "due guard" of Masonry teacbeg every brother to set a watch over his words, his acts, and his thoughts, and constantly warns him to remember his solemn obligations, and never to forget the penalty of broken vows and violated faith.
* C^sar, Bell, GalL
BAG— ECL.
E.
EAGLE, KNIGHT OF THE AMERICAN. A quasi-military degree in Texas, and the Western States.
EAGLE, KNIGHT OF THE BLACK. The name of a Prussian Order founded in 1701; also of the 38th degree of the Kite of Misraim, the 66th of the Metropolitan Chapter of France, and of the 27th degree of the Primitive Scotch rite.
EAGLE, KNIGHT OF THE RED. A title in the French Ordre de la Sincerite.
EASTEEN STAR, ORDER OF THE. An American adoptive system of Freemasonry. It was introduced into this country in 1778, and since that time thousands of per- sons have participated in its ceremonies. The theory of the Order of the Eastern Star is founded upon the Holy writings. Five promi- nent female characters, illustrating as many Masonic virtues, are selected, adopted and placed under Masonic protection. Its obliga- tions are based upon the honor of the female sex, and framed upon the principles of Equality and Justice. Those who are entitled to receive the degrees are Master Masons, their wives, widows, sisters and daughters. [See ADOPTIVE MASONRY.]
ECLECTIC MASONRY. Soon after the convention of Wilhelmsbad, 1782, some German Masons, with the cele- brated Baron Knigge at their head, conceived the idea of such a reform in the system of degrees as would confine Freemasonry, in its original and legitimate character, to the three symbolical degrees, governed by the English constitu- tion of 1721, and in this way escape from the tyrannical usurpations of the Circles of the Strict Observance. The Lodges, however, according to this plan, were allowed to select or choose any of the higher degrees, and work them as a kind of amusement or recreation. This invention did not meet with the success anticipated, and has nearly dis- appear« 1. It was never introduced into the United Statea
124 ECO— EGY.
ECOSSAIS (French), Scotch. A term applied to the An- cient and Accepted rite, and the name of the fifth degree of the French system. This system has a very curious history, and at different times has promulgated nearly a hundred degrees, and through their agency all sorts of ideas and theories of a mystical character were propagated by their inventors. The apocryphal degrees, however, have gradually been discarded.
EGYPTIAN MYSTERIES. According to Herodotus, the secret institution of Isis, with its wonderful mysteries and imposing ceremonies, made its appearance simultaneously with the organization of Egyptian society and the birth of Egyptian civilization. At first the initiation into these mys- teries was, probably, simply a mystic drama, representing the progress of man, from a barbarous to a civilized state, and his advancement and struggles through gloom and toil, toward the supreme perfection, whether in time or eternity. This is seen in the hieroglyphical representation of the judgment of Amenti. It is a picture of an ordeal or scrutiny to which the candidate was subjected preparatory to initia- tion. The ceremony of initiation itself was a progress through gloom and terror, and all possible mortal horrors, to scenes of indescribable beauty and glory. The principal seat of the mysteries was at Memphis. They were of two kinds — the Greater and the Less ; the former taught by the priests of Osiris and Serapis, the latter by those of Isis. The candidate was required to furnish proofs of a pure and moral life as an evidence that he was fitted for admission or enrollment. When these conditions were fulfilled, he was required to spend a week in solitude and meditation, abstain from all unchaste acts, confine himself tc a light diet, and to purify the body by frequent ablutions and severe mortifi- cations of the flesh. Being thus prepared, the candidate was ordered to enter the pyramid during the night, where he had to descend on his hands and knees through a narrow passage \rithout steps, until he reached a cave-like opening, through which he had to crawl to another subterranean cave, on the walls of which he found inscribed the following words: "The mortal who shall travel over this road alone, without hesitating or looking behind, shall be purified by fire, by water and by air, and if he can surmount the fear of death he shall emerge from the bosom of the earth; he shall revisit the light, and claim the right of preparing his soul for the reception of the mysteries of the great goddess Isis." At the same time three priests, disguised in masks resembling the neads of jackals, and armed with swords, sought to frighten him, first by their appearance and noise, and after-
EGY. 127
•ward by enumerating the dangers that waited him on his journey. If his courage did not fail him here, he was pei - mitted to pass on to the Hall of Fire. Tiis Avas a large apartment lined with burning stuffs, and whose floor was a grate painted flame color; the bars of this grate were so narrow that they offered scarcely room enough for him to croos. Through this hall he was obliged to pass with the greatest speed to avoid the effects of the flames and heat. Having overcome this difficulty, he next encountered a wide channel fed from the waters of the Nile. Over this stream he had to swim, with a small lamp, which furnished all the light that was afforded him. On reaching the opposite side, he found a narrow passage leading to a landing place about six feet square, the floor of which was made movable by mechanism underneath. On each side were walls of rough stone, and behind wheels of metal were fixed. In front was a gate of ivory, opening inward, and preventing any farther advance. On attempting to turn two large rings annexed to the door, in hopes of continuing his journey, the wheels came into motion, producing a most terrific and stunning effect, and the floor gave way, leaving him sus- pended by the arms over apparently a deep abyss, from which proceeded a violent and piercing current of cold air, so that the lamp was extinguished, and he remained in com- plete darkness. In this process of trial, it will be observed that the candidate was exposed to the action of the four great purifying elements — Earth, Fire, Water and Air. After the risk of falling into an unknown depth had continued for a moment or two, the floor resumed its original position, the wheels ceased to revolve, and the door of ivory flew open, disclosing the sanctuary of Isis, illuminated with a blaze of light, where the priests of that goddess were assembled drawn up in two ranks, clothed in ceremonial dresses, and i 'caring the mysterious symbols of the Order, singing hymns iu praise of their divinity, who welcomed and congratulated him on his courage and escape from the dangers which had surrounded him. The entrance to the sanctuary was con- structed in the pedestal of the triple statue of Isis, Osiris and Horus; and the walls were ornamented with various allegorical figures, symbols of the Egyptian mysteries, among which were particularly prominent: 1. A serpent throwing an egg out of its mouth; a symbol of the production of all things by the heat of the sun. 2. A serpent curled up in the form of a circle, holding its tail in its mouth; an allusion to eternity, and to the uninterrupted revolution of the sun. 3. The double tau, which is meant to represent the active and passive power of nature in the generation of all thinga
128 EGY.
There he was made to kneel before an altar, and required to pronounce the following solemn obligation: "I swear never to reveal to any uninitiated person the things that I have seen in this sanctuary, nor any of the mysteries which have been or shall be communicated to me. I call ou all the deities of earth, of heaven, and of the infernal regions, to be witnesses of this oath; and I trust that their vengeance will fall on my head should I ever become a villain so base and perjured." He was then retained for several months in the temple, where moral trials of different kinds awaited him. The object of this was to bring out all the traits of his character, and to test his fitness for his vocation. After he had passed through this trial, then came what was called his Manifestation. This consisted of a number of ceremonies, of which the novice was the subject during the space of twelve days. He was dedicated to Osiris, Isis and Horus, and decorated with the twelve conse- crated scarfs (stolen) and the Olympic cloak. These scarfs were embroidered with the signs of the Zodiac, and the " cloak with figures that were symbolic of the starry heavens as the abode of the gods and happy spirits. A crown of palm leaves was placed upon his head, and a burning torch in his hand. Thus prepared, he was again led to the altar, where he renewed his oath. Now came the time when he had a right to appear as victor before the people, and to this end they prepared for him a solemn procession, called the Triumphal March of the Initiated, which was proclaimed by heralds in every quarter of the city. On the morning of the day appointed for the ceremony, the priests assembled in the temple, when the most precious treasures belonging to the sanctuary were displayed, and repaired to the chapel of Isis to bring a sacrifice to the goddess, covered with a vail of white silk, and embroidered with golden hiero- glyphics, and this again concealed beneath a black gauze. After the sacrifice, the procession left the temple and moved westward. First in the train came an image of Isis seated upon a triumphal car drawn by six white horses, next to which walked the priests in the order of their rank, dressed in their most gorgeous attire, and carrying the sacred oymbols, the utensils of the temple, the books of Thot, and tlie sacred tablet of Isis, which was a silver plate with the hieroglyphics that referred to the mysteries of this goddess engraved on it. The priests were followed by all the native and foreign adepts, dressed in white linen garments. The no \vly-initiated walked in their midst, distinguished l>y a white vail which extended from his head down to his shoulders. All the houses of the streets through which the
procession passed were decorated as oil festal occasions. Flowers and perfumes were everywhere thrown over the person of the novice, and his arrival greeted with shouts of rejoicing. After his return to the temple, he was placed upon an elevated throne, before which immediately afterward u curtain descended. While the priests chanted during the interval hymns in favor of the goddess, he divested himself of his holiday suit, and assumed the white linen garb which he was henceforth to wear. The curtain was now again raised, and the renewed shouts of the spectators greeted him as an adept. The ceremonies concluded Avith a festival, which lasted three days, during which the newly-made brother occupied the seat of honor. At a subsequent period the Mysteries were augmented by the introduction of the tragedy of Osiris. The ceremony consisted of funereal rites, expressive of the wildest grief on account of his death; a search for his body, which is at last found, the return of Osiris to life, and the destruction of Typhon, his assassin. Osiris was the symbol of truth or goodness; Typhon of error or evil — the murder of Osiris signified the temporary subjugation of virtue, and his resurrection the ultimate triumph of the good. This was the parent of all those Grecian rites which represent a death and a resurrection, and whose principal features are perpetuated in the legend of the Sidonian builders. These Mysteries exercised a / powerful influence over the Egyptian mind. They gave unity to the Egyptian character, consistency to their religious establishments, stability to their political institutions, and vigor and directness in the pursuits of philosophy, science and art.
ELECT OF PERIGNAN. A degree of the French rite, nearly identical witli the degrees Elected Knights ol Nine, and Illustrious Elected of Fifteen, in the Ancient and Accepted rite.
ELECT OF TRUTH, OK LODGE OF PERFECT UNION, \vas the name given to a rite adopted in the Lodge Perfect Union, al Rennes, in France, about 1779, and for a time extended to other cities. The object of the system was to throw aside the Templar degrees, and everything that related to magic, alchemy and the cabala. It was divided into three classes, which contained fourteen degrees; the first class comprising the Entered Apprentice, Fellow-Craft, Master and Perfect Master; the second, the Elect of Nine, Elect of Fifteen, Master Elect, Minor Architect, Second Architect, Grand Architect, Knight of the East, Rose Croix; and the third class, Knighi Adept and Elect of Truth. Tins rite has ceased to exist,.
ISO
ELK.
The name of the fifth degree of the Order ol tLe ~En stern Star. She was a lady of high repute in Judea, and il ustratos the Masonic characteristics of bevevolence and he ;pitahty in the American Adoptive rite.
ELEOTED COHENS. The Rite of "Elected Cohens," or "Pries\ ;," was founded some time between 1754 and 1700 by Mar inez Paschalis, by whom it was introduced into the Lodges *f Bordeaux, Marseilles and Toulouse. Of its prin- ciples v\ ry little is known, but it is said to have been divided into twi classes; in the first of which was represented the fail of n.an from virtue and happiness, and in the second his final restoration. It consisted of nine degrees: Entered Apprentice, Fellow-Craft, Master Mason, Grand Elect, Ap- prentice Cohen, Fellow-Craft Cohen, Master Cohen, Grand Architect, and Knight Commander. Clavel tells us this rite was rather popular among the litterateurs of Paris for a short time, bnt it has now ceased to exist.
ELEC1ED KNIGHTS OF NINE. Called by the French '• Master Elect of Nine." The body is termed a Chapter. J he presiding officer represents King Solomon, and is styled " Thrice Illustrious." ^The room represents the audience chamber of King Solomon; it is illuminated by nine lights of yellow wax. The apron is of white lambskin, spotted with red, and lined and bordered with black. On the flap ia painted or embroidered au arm holding a dagger; and in the middle of the apron an arm holding a bloody head by the Lair. The sash is a broad black watered ribbon, worn from
JUDGMENT HALL. F.r.K(TKt) KNIGHTS OF NINE.
ELE. 183
the right shoulder to the left hip. At the lower end of this are the nine i-ed rosettes, four on each side and one at the bottom; and from the end of the sash hangs the jewel, which is a dagger, its hilt of gold, and its blade of silver. The object of this degree is to exhibit the mode in which a certain work- man, who, in order prematurely and improperly to obtain the knowledge of a superior degree, engaged in an execrable deed of villainy, received his punishment. It exemplifies the truth of the maxim that the punishment of crime, though sometimes slow, is ever sure; and it admonishes us, by tbo historical circumstances on which it is founded, of the bind- ing nature of our Masonic obligation. The symbolic colors in the regalia are white, red, and black; the white being emblematic of the purity of the Knights, the red of the atrocious crime committed, and the black of grief for its results. In the French rite this is the 4th degree ; it requires three chambers, and in some respects has similitude to the llth degree of the Ancient and Accepted rite, being also preparatory to the degree of Sublime Knight Elect.
ELEPHANT A. An island, called by the natives Gharipoor, situated between the west coast of Hindostan and Bombay. It is celebrated for its wonderful cave, and Hindoo mytho- logical inscriptions. The largest of the excavations on this island is nearly square, measuring 133 by 132 feet ; and immediately fronting its main entrance stands a bust or third-length of a three-headed deity, with a height of 18 feet, and a breadth of 23. It was the seat of the ancient mysteries of India.
ELEUSINIA. The name by which the rites and ceremonies originally celebrated at Eleusis were known, and by way of eminence called "The Mysteries."* These, like the Egyptian
* Amidst all the institutions which have been denominated Mysteries, those of Eleusis hold the highest rank, erpally imposing from their origin and their results: they alone appear in relation withfhe primitive source of religious ideas, and alone formed the mysticism of polytheism Never did the ancients by the name of mysteries so thoroughly under stand any other than the Eleusiuian. The others, with a few exceptions were nothing more, originally, than the mysterious practices of selfish and interested persons, the object of whose mission was accomplished in the deception of a confiding and credulous people. The mysteries of Eleusis hrtd alone, and within its own organization, attained the object of every gi eat religious association. All Greece hastened to be initiated; and Plato, who had penetrated into the secrets of the sanctuary, did not Bpeak of them without admiration. "The knowledge of nature." says St. Clemens of Alexandria, "is taught in the Gi-eat Mysteries." If it were possible to lift the vail which covers the mysteries of Eleusis, we should possess a key to the mysteries of Egypt and of the E.tst; a clue; which, having once been lound, would lead on to the last moments of |M)lytheism. The time when the mysteries of Elsusis were
134: ELE.
mysteries, were of two kinds — the lesser and the greater which were also esoteric and exoteric* — held at different periods of the year, and at different places; the lesser, which was introductory to the greater, being celebrated at Agrse, on the banks of the Ilyssus; the greater at Eleusis, a town of Attica in Greece. They were subsequently extended into
is equally uncertain as the name of their founder. Tertullian attri- butes them to Musteus; St. Epiphany to Cadmus and Inachus; whik> t'lemens of Alexandria informs us, that the mysteries were traced to an Egyptian named Melauipus. Some declare that one Eumolpus waF the (bander and first Hierophaut of the mysteries; and others believe that Orpheus introduced them from Egypt into Greece. The writers, how- ever, most worthy of credit, ascribe to Ceres herself the foundation of the Eleusiuian mysteries. We shall not here repeat the different fables that have been told concerning the manner in which Ceres established these mysteries. By attributing them to the goddess or to Earth, tho epoch of their foundation was removed beyond the bounds of history, and the impossibility of ascertaining it was acknowledged. An uncer- tainty still more great hangs over the year of their institution; those who have discussed this subject offering various opinions--, all equally deficient in proofs and even in the appearance of probability. Memers and Dupuis have already shown that this research is no less frivolous than useless. In support of the assertion here made, we shall observe, that the lesser mysteries having undoubtedly preceded the great, I he epoch of their true development should be that of the organization of the Grecian republics. It is, therefore, infinitely more interesting to study the mysteries in their maturity than in their infancy. We may remark also, that however remote the date of their transmigration from Egypt, however symbolical the name of Ceres, the mysteries must have been anterior to the epoch which has been assigned for their foundation, if we consent to place the germ of them in the festivals and popular prac- tices of those who first inhabited Greece, and who, like them, had issued from the East. The religion of the Greeks was not formed without suc- ces^ive acquisitions; and of their worship and of their ceremonies much had been transmitted to them by the Egyptians. The mysteries of Ceres, according to L»actantius, very strongly resemble those of Isis. The Attic Ceres is the same as the Egyptian Isis, who, in the time of Herodotus, was the only divinity in Egypt honored by the celebration of mysteries. From these, therefore, we may partly derive the mysteries of Ceres : but this depository of ideas can have developed itself but slowly; and it was late in assuming those mystic forms which always announce a maturity of thought. In this we clearly see the ordinary progress of the human mind, that departs from the idea of infinitude, aud ranges through an immense space ere it resumes its station before this s.ime idea, which seems to embrace the two extremities of its career. — OUVAROFF, Essay on the Mysteries of Keusis.
* 'I he mysteries of Eleusis were divided, like the philosophy of the ancients, into two parts; the one esoteric, the other exoteric; aud these two parts were the greater and the lesser mysteries. It is generally allowed that the lesser were the more ancient, and this progression is consistent with the nature of things. M. de St. Croix, supported by Aleursius, regards the lesser mysteries as preparatory ceremonies. It is, however, more probable that the greater and lesser mysteries were absolutely distinct. Some writers contend that the lesser mysteries wera celebrated annually and the greater once in five years. On this poin*. though, there is no absolute authentic information.
ELE. 155
Italy and oven to Britain.* These mysteries were instituted iu honor of Cores and Proserpine, and commemorated the search of Ceres after her daughter Proserpine, who had been
CEBES, TiiiFroLEMtis, (on the car of CERES,) PROSERPINE AND CYBELJS. From an ancient Etruscan vase.
forcibly carried by Pluto to the infernal regions. The exoteric celebration of the greater mysteries occupied nine days, chiefly devoted to sacrifices, processions and other acts of worship; and during this period the judicial tribunals were closed; an armistice was proclaimed; private enmities were hushed; and death was decreed by the Athenian senate against any one, .high soever in rank, who should disturb the sanctity of the rites. The esoteric ceremonies of initiation into both the lesser and greater mysteries were conducted by four priests of the most illustrious families of Greece, called the Hierophant or Mystagogne, who wore the emblems of the supreme deity; the Daduchus, or Torch-bearer, who was a type of the sun ; the Hiero-Ceryx, or Sacred Herald, who enjoined silence on (hose who were candidates for initiation, and commanded the profane to withdraw; the Altar-Minister, who attended at the altar, and bore the symbol of the moon; Basileus, IT kiug, who judged and punished those who disturbed the
* The mysteries of Eleusis, celebrated at Athens in honor of Ceres, swallowed up, as it were all the others. All the neighboring nations neg'ected their own, to celebrate those of Eleusis; and in a little while all Greece and Asia Minor were filled with the initiates. They spread into the Roman Empire, and even beyond its limits, "those holy and august Eleusiniau Mysteries," said Cicero, "in which the people of the remotest lands are initiated." Zosimus says that they embraced the whole human race, and Aristides termed them the common temple ot. the wh-il • world. PIKE, Gnosticism und My.-iteriex.
136 LLE.
solemnities. Besides these leading ministers there was a multitude of inferior priests and servants. Priestesses were also mentioned in connection with these rites. The examin- ation of those who had been purified by the lesser mysteries, and who were preparing for the greater, was exceedingly rigorous. All foreigners, all who had even involuntarily committed homicide, all who had been declared infamous by the laws, or had been guilty of a notorious crime, were ex- cluded. Women and children were admissible; and a child, styled the " Child of Holiness," whose innocence, it was believed, of itself endowed him with capacity to fulfill the requirements of the mysteries, was selected to conciliate the deity in the name of the initiated. The ceremonies of admission were performed at night. Into this branch of the mysteries the qualifications for initiation were maturity of age, perfectness in physical conformation, and purity of conduct.* The postulant was held under a solemn obligation to conceal whatever he saw or heard within the hallowed precincts; and he who violated the obligation was not only put to death, but devoted to the execration of all posterity. Crowned with myrtle, and enveloped in robes, which from this day were preserved as sacred relics, the neophyte was conducted beyond the boundary impassable to the rest of men. Lest any should be introduced not sufficiently pre- pared for the rites, the Herald proclaimed, " Far from hence the profane, the impious, att who are polluted by sin !" If any .such were present, and did not instantly depart, death was the never-failing doom. The skins of new-slain victims were now placed under the feet of the novice; be was thus duly prepared, and amid the singing of hymns in honor of Ceres, he passed on, when soon the whole scene changed; utter darkness surrounded him ; a low deep sound rose from the earth; the lightning flashed, mighty winds were heard, terrific thunder broke forth, and specters glided through the vast obscurity, moaning, sighing and groaning. Myste- rious shades, the messengers of the infernal deities- - Anguish, Madness, Famine, Disease, and Death — flitted uround; and the explanations of the Hierophant, delivered in a solemn voice, added to the horrors of the scene. This was intended as a representation of the infernal regions, where misery had its seat. As they advanced, amidst the groans which issued from the darkness were distinguished
* Purity of morals and elevation of soul were required of the initiates. Candidates were required to be of spotless reputation and irreproachable virtue. Nero, after murdering his mother, did not dare to be present at tiic celebration of the mysteries; and Antony presented himself to be initiated, as the most infallible mode of proving his innocence of the death of Avidiiis Cassias. — PIKE, Gnosticism and Mysteries.
ELE— KLU. 137
those of the suicides — thus punished for cowardly deserting the post which the gods had assigned them in this world. But the scene which the novice had heretofore beheld seemed to be a sort of purgatory, where penal fires and dire anguish, and the unutterable horrors of darkness, were believed, after countless ages of suffering, to purify from the guilt acquired in this mortal life. Suddenly the bursting open of two vast gates, with a terrific sound, dimly displayed to his sight, and faintly bore to his ears, the torments of those whose state was everlasting — who had passed the bounds beyond which there is no hope. On the horrors of this abode of anguish and despair a curtain may be dropped; the subject is unut- terable. Onward proceeded the novice, and was soon con- ducted into another region; that of everlasting bliss, the sojourn of the just — of those who had been purified and whose minds had been enlightened by "the Holy Doctrine."* This was ELYSIUM — the joys of which were equaUy unutter- able, equally incomprehensible, to mortals not admitted into these mysteries. Here a vail was in like manner thrown over this scene, and the ceremonies were closed. These rites inculcated the doctrine of one God, and the dignity and destiny of the human soul; they instructed the people in the knowledge of nature and of the universe, and taught them to see the presence of the Eternal in the splendor and beauty of the natural world. It is evident that these mys- teries constituted the great educational institution of ancient Greece. They formed the Grecian mind, and led in the development of Grecian ideas. Nearly all ancient writers speak of their eminent utility and salutary influence. Arrien, Pausanias, Euripedes and Cicero, unite their testimony in their favor, and speak of them as peculiarly calculated to " reform the manners, and perfect the education of mankind."
ELEUTHEKIA. A festival celebrated at Platsea, in honor of Jupiter Eleutherius, or the asserter of liberty, by dele- gates from almost all the cities of Greece. There was also a festival of the same name observed by the Samiaus, in honor of the god of love. Slaves also, when they obtained their liberty, kept a holiday, which they called Eleutharia.
ELU. A French participle, signifying "elected." It is the 4th degree in the French rite, and resembles in its teachings the degree of " Maitre elu des neufs."
* The Holy Doctrine is held by all the mystic ceremonies of tha ancients, not only to purify the heart from sin, and expel ignorance from the mind, but to insure also the favor of the gods, and to open the gatofl of immortal felicity to the initiated.
12
138 BMP— EPH.
EMPERORS OF THE EAST AND WEST. An order calling itself a "Council of Emperors of the East and West" was instituted in Paris, A. D. 1758. Its adepts styled them- selves "Sovereign Prince Masons — Substitutes General of the Royal Art — Grand Superintendents and Officers of the Grand and Sovereign Lodge of St. John of Jerusalem." The rito consisted of 25 degrees, the first 19 of which were the same as those of the Scottish rite. The 20th was named Grand Patriarch Noachite; the 21st, Key of Masonry; 22d, Prince of Lebanon ; 23d, Knight of the Sun ; 24th, Kadosh ; 25th, Prince of the Royal Secret. This rite had some success, and was propagated in Germany, particularly in Prussia, and was accepted by the Grand Lodge of the Three Globes. The assumption that Frederick II. , King of Prussia, ever had any connection with it will not be acknowledged by the intelligent Mason.
ENCAMPMENT. [See COMMANDER?.] ENCAMPMENT, GRAND. [See COMMANDERY, GRAND.]
ENCAMPMENT, GRAND. The Grand Encampment of the United States was organized on the 22d of June, 1816. It consists of a Grand Master, Deputy Grand Master, Grand Generalissimo, Grand Captain General, Grand Prelate, Senior Grand Warden, Junior Grand Warden, Grand Treasurer, Grand Recorder, Grand Standard-Bearer, Grand Sword- Bearer, Grand Warder, Grand Captain of the Guards; all Past Grand Masters; all Past Deputy Grand Masters ; all Past Grand Generalissimos, and all Past Grand Captains General of the Grand Encampmen-t of the United States. Likewise, all Grand Commanders, Past Grand Commanders, Deputy Grand Commanders, Grand Generalissimos, and all Grand Captains General of each State Grand Commandery that acknowledges the jurisdiction of the United States Grand Encampment. Also, the first three officers of each Com- inandery that holds its charter immediately from the Grand Encampment of the United States. No person shall be eligible to any office in the Grand Encampment of the United States, unless he shall be at the time a member oi some subordinate Commandery under the general or imme- diate jurisdiction of the Grand Encampment of the United States. Its conclaves are held triennially, on the second Tuesday of September, at such place as may have been previously designated.
EPHOD. A vestment worn by the Jewish high-priest over the tunic and the robe. It was without sleeves, and open below the arms on each side, consisting of two pieces, one oi
EPO— ESP. 139
which covered the front of the body and the other the back, and reaching down to the middle of the thighs. They were joined together on the shoulders by golden buckles set with gems, and two large precious stones set in gold, on which were engraved the names of the twelve tribes of Israel, six on each stone, according to their order. The material of which the ephod was wrought was extremely costly and magnificent ; gold, blue, purple, scarlet, and fine twined liueu, with rich embroidery. A girdle or band, of one piece with the ephod, fastened it round the body. Just above this girdle, in the middle of the ephod, and joined to it bj golden chains, rings, and strings, rested the square oracular breast- plate, originally intended to be worn by fhe high-priest ex- clusively. Ephods of an inferior material were in use among the ordinary priests. Even David, when bringing the ark of the covenant to Jerusalem, was "girt with a linen ephod." The Jews had a peculiar superstitious regard for this gar- ment, and employed it in connection with idolatrous worship, and held that no worship, true or false, could subsist without its presence.
EPOPTJE. A Greek word, formed from epi and apiamai. I see, or rather, look upon. It was the name given to those who were initiated into the greater mysteries of Eleusis, to distinguish them from the mustce— disciples — who had only been received into the lesser. It signifies the "spectators of the mysteries," or the illuminated. Epopt was also used by the lUuminati, to distinguish the members of the sixth degree.
EQUES. Latin for Knight. In the system of Strict Observance, established in Germany, in 1754, by Baron von Hund, it designated all the members of the sixth degree. On being invested with the honor of knighthood the^ received an order-name, an escutcheon, and a device.
ESOTERIC. Greek, EsoUrikos. That which is secret, revealed only to the initiated. In the secret societies of the an ci ants,' the doctrines were divided into the esoteric and vxoteric; the former for the initiated, who were permitted to look upon the most sacred mysteries of the arcana; and the latter for the uninitiated, who remained in the outer court
ESPERANCE-LOGES (French).. Lodges of Hope. Under the name of Knights and Ladies of Hope, an order was organized in France early in the last century, and established Lodges bearing this title. This was the commencement of tbat system now known as Adoptive Masonry (q. v. ).
140 ESC,;— EST.
ESQUIRE. Anciently the person that attended a Knight in time of war, and carried his shield. In the days of chivalry this title was honorable, and generally borne by persons oi good family. Heads of ancient families were considered esquires by prescription; and hence originated the use of the word, in the present day, as a common addition to the names of all those who live in the rank of gentlemen. It is a title in the English Knights Templar system.
ESTHER, Hebrew name HADASSAH. A damsel of the tribe of Benjamin, born during the exile, and whose family did not avail itself of the permission to return to Jerusalem, under the edict of Cyrus. The reigning king of Persia, Ahasuerus, having divorced his former queen, Vashti, search was made throughout the empire for the most beautiful maiden to be her successor. The choice fell on Esther, who found favor in the eyes of the king, and was advanced to the station of queen. Her Jewish origin was perhaps at the time unknown; when she avowed it to the king, she seemed to be included in the doom of extirpation which a royal edict had pronounced against all the Jews in the empire. This circumstance enabled her to turn the royal indignation upon Haman, the chief minister of the king, whose resent- ment against Mordecai had led him to obtain from the king this monstrous edict. The laws of the empii-e would not allow the king to recall a decree once uttered; but the Jewa were authorized to stand on their defense; and this, with the known change in the intentions of the court, averted the
EUN— FEL. , 141
fearful Consequences of the decree. The Jews established a yearly feast called PURIM, in memory of this deliverance, which is observed among them to this day. Such is the substance of the nistory of Esther, as related in the book which bears her name. Esther is also the title of the third degree of the order of the Eastern Star, which illustrates the Masonic characteristic of fidelity to kindred and friends in the American Adoptive rite.
EUNUCH. The physical and moral deterioration which emasculation produces in men is of a most marked character. The whole nature is degraded. The affections are blunted, generous dispositions are destroyed, the intellect is impaired, and the man is entirely incapacitated for performing any deeds which require a high and magnanimous disposition. For this reason they were excluded by the Jewish law from " the congregation of the Lord," and for this reason cannot be received into the Masonic brotherhood.
EXPERT. The name of an officer in French Lodges, who superintends the examination of visiting brothers. The office is not known in the United States. Strangers seeking admission to the Lodge are usually examined by a committee of brothers appointed by the Master.
P.
FAMILY-LODGES. The same as Conference-lodges— peculiar to Germany.
FECIALES. A number of priests at Rome, employed in declaring war and making peace. When the Romans thought themselves injured, one of the sacerdotal body was empowered to demand redress, and, after the allowance of thirty-three days to consider the matter, war was declared, if submissions were not made, and the Feciolis hurled a bloc ;ly spear into the territories of the enemy in proof of iiu't'iided hostilities.
FELICITE, OKDKK OK. A society with a Masonic form, established at Paris A. D. 1742, by some naval officers. It admitted females. Its official titles and the names of its degrees were borrowed from the nomenclature of the sea, and its initiation represented a "voyage." It was a sym- bolical journey in search of the Island of Happiness. The seal of the Order was an anchor, suspended from three silken cords, and its pass- word was schaluw lecJca, i. e., "peace be with thee." It had four degrees viz: L Cabin-boy;
142 r FEM.
2. Fiitron ; 3. Commander ; 4. Vice-Admiral. In 1748 it was merged in a new organization, called the " Knights and Ladies of the Anchor."
FEMALE DEGREES. About the year 1730 societies imitating Freemasonry for the admission of women were instituted in France. By whom they were invented or who first introduced them history or tradition does not enlighten us. They are evidently the product of the French mind. The forms of these associations were, however, not definitively settled until 1760; and they were not recognized or sanctioned by the administrative authority of Masonry until the year 1774, when the Grand Orient of France established a new system called the "Rite of Masonic Adoption," which was placed under the control of the Grand Orient. Rules and regulations were thenceforth provided for the government of these bodies, one of which was that no men should be permitted to attend them except regular Freemasons, and that each Lodge should be placed under the charge, and held under the sanction and warrant of some regularly-constituted Masonic Lodge, whose Master, or, in his absence, his Deputy, should be the presiding officer, assisted by a female Presi- dent or Mistress. At first these organizations adopted divers names and rituals; some of which were ingenious and chaste, while others were puerile, and sometimes of a char- acter not to merit countenance. In 1743 the emblems and vocabulary were nautical — an orient was called a Roadstead, and a Lodge, Squadron — and the sisters made the fictitious voyage to the island of Felicity, under the sails of the brethren. In 1747, the Chevalier Beauchaine, the most famous and zealous of the Masters in Paris, the same who had established his Lodge in a cabaret, where he slept, and for six francs gave at one sitting all the degrees of Masonry, instituted the order of Woodcutters; the ceremonies whereof were borrowed from the society of the Carbonari, or Coal- burners, which had been previously established in Italy. The Lodge was styled a Woodyara, and was supposed to represent a forest. The officers were known by the following titles: Father Master, President; Cousin of the Oak, God- father ; Cousin of the Elm, Introductor ; Cousin of the Beech, Keeper of the Wine ; Cousin of the Service-tree, Keeper of the Bread; Cousin of the Yoke-Elm, Guard oi Hospitality; Cousin of the Maple, Guard of the Chair; Cousin of the Ash, Guard of Honor. The brethren and sisters were called Cousins, and the candidate was called a Brick. This rite had an extraordinary success; the meetings were held in a large garden, in the quarter of New France, Dut of Paris ; the most distinguished men and women ol
FEM— FER.
France went there in crowds, wearing blouses and petticoats of frieze, and heavy wooden shoes, and indulged in all the fun and noisy merriment of the common people. Upon a reception, the Father Master sat on a log of oak, his left elbow resting on a table ; a slouched hat and a crown of oak leaves were on his head. Round his neck was a cordon of green silk, at the end of which hung a wedge of box-wood. He held an axe in his hand, and a pipe in his mouth, and was dressed in coarse linen. All was so arranged as to call the attention of the adepts to the lower classes of society, to make them acquainted with their poverty and misery, and induce them to labor to improve their lot. Among these people, apparently so utterly disinherited by fortune, were nevertheless practiced virtue, friendship, love and gratitude. The design of this degree was to call the attention of the candidates, who then belonged chiefly to the noblesse, or the rich Bourgeoisie, and who were soon to be called on to regenerate France, to their true relations to the people. All these mysteries, all these odd ceremonies tended to impress the minds of the candidates, to instruct them, and to bring the higher and lower classes together, in the bonds of equality and fraternity. Other societies of both sexes succeeded this, such as the orders of the Hatchet, of Fidelity, the formd of which more fully resembled those of the ordinary Freema- sonry. In 1775 a Lodge of Masonic Adoption was instituted at Paris, with imposing solemnities, under the auspices of the Lodge of St. Anthony, and in which the Duchess oi Bourbon presided, and was installed Grand Mistress. This rite consisted of four degrees, viz: 1. Apprentice; 2. Com- panion; 3. Mistress; 4. Perfect Mistress. In 1785, under the patronage of several members of the Court of France, the Lodge "La Candeur" was opened at Paris, as Grand Mistress of which the Duchess of Bourbon was installed with unusual pornp and solemnity. The revolution checked the progress of Adoptive Lodges; but they were revived in 1805, when the Empress Josephine presided over a Lodge at Strasburg. For some years past the rite of Adoption has been confined to the limits of Paris, as a distinct and recog- nized institution. At the meeting of the Grand Orient of France, in 1866, formal application was made to have the degrees of Adoptive Masonry reorganized and administered by that body.
FERALIA. A festival in honor of the dead, observed at Rome the 17th or 21st of February. It continued for eleven days, daring which time presents were carried to the graves of the deceased, marriages were forbidden, and the templo* of the gods were shut.
1 M FER -FID.
FERLE. Solemn religious festivals celebrated by the earlj Romans. They met on the Alban mount, where, under the direction of the magistrates of Rome and the several cities, they offered sacrifices to Jupiter, and under sanction of this ceremony took oaths to preserve their mutual friendship and alliance. It continued but one day originally, but in process of time four days were devoted to its celebration, and during that time it \ras unlawful for any person to work. The days on which the ferice were observed were called by the liom&nsfesti dies, because dedicated to mirth, relaxation and festivity.
FESSLER'S SYSTEM, or, as it is sometimes called, "FESSLEK'S RITE." This is the most elaborate, learned and philosophical illustration and application of the Masonic degrees. Bro. Fessler was a professor of the civil law and Deputy Grand Master of the Lodge Royal York a 1' Amitie, at Berlin. He was a man of profound learning, and took great interest in all things pertaining to Masonry. He at first undertook to destroy the high degrees, but finding it impracticable, he accepted, in 1798, an appointment to revise and rectify them. He thus created nine degrees, the first three of which, Apprentice, Fellow-Craft and Master Theo- soph, are the symbolic degrees, with slight variations. After these came 4th, the Holy of Holies; 5th, Justification; Gth, Celebration, 7th, The True Light, or Passage; 8th, The Country, or Fatherland; 9th, Perfection. The last degree was never completed; and the six last were taken from the rituals of the Rose Croix of Gold, those of the Strict Observance, of the Chapter Illuminatus of Sweden, and the Ancient Chapter of Clermont. It is said that the system, though incomplete, was approved by Frederic William in 1797. It is at present practiced by only a small number of Lodges in Prussia.
FEUILLANTS. 1. A Masonic order, governed by the statutes of St. Bernard; 2. A kind of Androgynous Masonry.
FIDELITE, ORDER OF. One of the many forms of Adoptive Masonry which appeared in France during the last century. It was instituted at Paris, about 1748, and was styled "The Order of Knights and Ladies of Fidelity." It flourished for a long period, and was propagated considerably in Germany and on the continent.
FIDES. Latin for faith or faithfulness, that is to say, fidelity. It was also the name of a goddess amftig the Romans, who presided over contracts, sanctified oaths, aucl
FIE— FOR 143
punished their violation. Nuraa Pompilius, the second King of Home, 714 to 672 B.C., is said to have erected temples, and consecrated altars to her service. The goddess wa« usually represented by two hands joined together, or by two figures holding each other by the right hand.
FIELD-LODGES. Also called "Army Lodges," "Travel- ing Lodges," "Military Lodges." These are Masonic bodies organized in armies, and which move with them. They are eminently iiseful in relieving the monotony of the soldier's Life, and mitigating the horrors of war. In the war of the American Revolution they were found in both of the belli- gerent armies, and also in the civil war of 1861-5. During the Bonapartean wars they sustained and illustrated the principles of Freemasonry in the allied and French armies.
FINANCE. The funds of a Lodge are deposited with the Treasurer, who pays them out on the order of the Master, and with the consent of the brethren. According to an uncient practice the funds are first received by the Secretary, who transfers them to the Treasurer, taking his receipt for the same. His yearly accounts are examined by an auditing committee.
FIVE SENSES. The brain is wonderfully adapted by its perfect system of nervous sympathy to give the intellectual powers their force, and enable the mind to receive percep- tions of every object in the wide creation, that comes within the sphere of 'hearing, feeling, smelling, tasting, and seeing ; these "being the five human senses explained in the lecture of the Fellow-Craft's degree.
FLOORING. A large chart on which the emblems of the second degree are painted, for the purpose of illustrating the instructions given to neophytes. It is the same as the Master's Carpet, and is called " flooring," because these emblems were formerly delineated on the floor.
FORESTERS. Several societies have borne this name, with symbols and ritual borrowed from the various depart- ments of woodcraft. They styled themselves "Colliers," " Woodcutters," and " Sawyers." The most extensive of these brotherhoods is the " Ancient Order of Foresters," known in England and the United States.
FORM OF THE LODGE. The form of a Masonic Lodge is said to be a parallelogram or oblong square — its greatest length being from East to West — its breadth from Noitli to South. A square, a circle, a triangle, or any other form but
FOR.
that of aa oblong square, would be eminently incorrect and unmasonic, because such a figure would not be an expression of the symbolic idea which is intended to be conveyed. At the Solomonic era — the era of the building of the Temple at Jerusalem — the world, it must be remembered, was sup- posed to have that very oblong form, which has been here symbolized. If, for instance, on a map of the world, we should inscribe an oblong figure whose boundary lines would circumscribe and include just that portion which was known and inhabited in the days of Solomon, these lines running a short distance -North and South of the Mediterranean sea, and extending from Spain in the West to Asia Minor in the East, would form an oblong square, including the southern shore of Europe, the northern shore of Afi'ica, and the western district of Asia, the length of the parallelogram being about sixty degrees from East to West, and its breadth being about twenty degrees from North to South. This oblong square, thus inclosing the whole of what was then supposed to be the habitable globe, would precisely represent what is symbolically said to be the form of the Lodge, while the Pillars of Hercules in the West, on each side of the straits of Gades or Gibraltar, might appropriately be referred to the two pillars that stood at the porch of the Temple.
A Masonic Lodge is, therefore, a symbol of the world i'his symbol is sometimes, by a very usual figure of speech, extended, in its application, and the world and the universe are made synonymous, when the Lodge becomes, of course, a symbol of the universe. But in this case the definition of the symbol is extended, and to the ideas of length and breadth are added those of hight and depth, and,. the Lodge
FKA— FBE.
147
is said to assume the form of a double cube.* The solid contents of the earth below and the expanse of the heavens above will then give the outlines of the cube, and the whole created universe be included within the symbolic limits of a Mason's Lodge. — MACKEV.
FRANKS, ORDER OF REGENERATED. In the last half of tho year 1815, a political brotherhood, with forms borrowed from Freemasonry, was organized in France, and had for its motto, "For God, the King, and Fatherland." It flourished for a short time.
FREEMASONRY, DEFINITIONS OF. The definitions of Free- masonry have been numerous, and they all unite in declaring it to be a system of morality, by the practice of which its members may advance their spiritual interest, and mount by the theological ladder, from the Lpdge on earth to the Lodge in heaven. Subjoined are a few of the most important definitions :
" Freemasonry is a beautiful sys- tem of morality, vailed in allegory, and illustrated by symbols. " — HEM- MING.
"The grand object of Masonry is to promote the happiness of the human race." — WASHINGTON.
"Masonry is an art, useful and extensive, which comprehends with- in its circle every branch of useful knowledge and learniug,and stamps an indelible mark of preeminence on its genuine professors, which neither chance, power, nor fortune can bestow. " — PRESTON.
"Freemasonry is an establish- ment founded on the benevolent intention of extending and confer- ring mutual happiness upon the best and truest principles of moral life and social virtue." — CALCOTT.
"Freemasonry is an institution calculated to benefit mankind." — ANDREW JACKSON.
"Freemasonry is amoral order, instituted by virtuous men, with the praiseworthy design of recalling to our remembrance the most sub- lime truths, in the midst of the most innocent and social pleasures, founded on liberality, brotherly love and charity." — ARNOLD.
"I have ever felt it my duty to support and encourage the princi- ples of Freemasonry, because it powerfully develops all social and benevolent affections." — LORD DUR- HAM.
" From its origin to the present hour, in all its vicissitudes, Masonry has been the stead y, unvarying friend of man." — REV. ERASTUS BURR.
* The form of a Lodge should always be an oblong square, in length, between the East and West; in breadth, between the North and the South; in hight. from earth to heaven; and in depth, from the surface to the center. This disposition serves to indicate the prevalence of Freemasonry over the whole face of the globe, guarded by its laws, and ornamented by its beautiful tenets. Every civilized region is illuminated by its presence. Its charity relieves the wretched; its brotherly love unites the Fraternity in a chain of indissoluble affection, and extends its example beyond the limits of the Lodge-room, to embrace, in its ample scope, the whole human race, infolding them in its arms of universal lovt . The square form vras esteemed by our ancient operative brethren as one of the Greater Lights, and a component part of the furniture of the Lodge. The double cube is an expressive emblem of the united powers of dark- ness and lighfein the creation.
148
FEE.
"The study of Freemasonry is the study of man as a candidate for a blessed eternity. It furnishes ex- amples of holy living, and displays the conduct which is pleasing and acceptable to God. The doctrine and examples which distinguish the Order are obvious, and suited to every capacity. It is impossible for the most fastidious Mason to mis- understand, however he may slight or neglect them. It is impossible for the most superficial brother to say that he is unable to comprehend the plain precepts, and the unan- swerable arguments which are fur- nished by Freemasonry. " — OLJVEB.
"Freemasonry is an institution based on that never-failing charity which upholds universal love, calms the troubled sea of our evil pas- sions, and leaves a smooth surface, in which all men, who are sincere and conscientious worshipers of God, and unexceptionable in moral deportment, may unite, bless each other, and rejoice in practically realizing the sublime sentiment that God hath made mankind one
Mighty brotherhood, Himself their Master, and the World his Lodge."— Du. J. BUKNS.
"Freemasonry is an ancient and respectable institution, embracing individuals of every nation, of every religion, and of every condition in life. Wealth, power and talents, are not necessary to the person of a Freemason. An unblemished character and a virtuous conduct are the only qualifications for admis- sion into the Order. " — LAUBIE.
"Freemasonry is an institution fourded on eternal reason and truth ; whose deep basis is the civilization of mankind, and whose everlasting glory it is to have the immovable support of those two mighty pillars, science and mo- rality."— DB. DODD.
"I highly venerate the Masonic institution, under the fullest per- suasion that where its principles are acknowledged, and its laws and precepts obeyed, it comes nearest to the Christian religion, in its moral effects and influence, of any institu- tion with which I am acquainted." — UKV. FHED. DALCHO
"Freemasonry is a science 01 symbols, in which, by their proper study,- A search is instituted after truth —that truth consisting in the knowledge of the divine and human nature, of God and the human soul. " — Du. A. G. MACKEY.
' ' Masonry superadds to our other obligations the strongest ties of connection between it and the Cul- tivation of virtue, and furnishes the most powerful incentives to good- ness. " — DE WITT CLINTON.
"Freemasonry is an order whose leading star is philanthropy, and whose principles inculcate an un- ceasing devotion to the cause of vir- tue and morality." — LA FAYETTE.
"Freemasonry is an institution essentially philanthropic and pro- gressive, which has for its l~asis the existence of God and the immor- tality of the soul. It has for its ob- ject the exercise of benevolence, the study of universal morality, and the practice of all the virtxies." — Consti- tution Grand Orient of France.
"I regard the Masonic institution as one of the means ordained by the Supreme Architect to enable man- kind to work out the problem of destiny; to fight against, and over- come, the weaknesses and imperfec- tions of his nature, and at last to attain to that true life of which death is the herald, and the grave the portal." — JOHN W. SIMONS.
"It is noble in its administration ; to think and let think, beyond the narrow contracted prejudices of bit- ter sectarians in these modern times. It is general or universal language, fitted to benefit the poor stranger, which no other institution is cal- culated to reach by extending tkt beneficent hand.'' — LORENZO Dow.
' ' The prosperity 01 Masonry as a means of strengthening our religion, and propagating true brotherly love, is one of the dearest wishes of my heart, which, I trust, will be gratified by the help of the Grand Architect of the universe." — CHRISTIAN, King of Denmark.
" The precepts of the Gospel we« universally the obligations of Ma soury.'' — REV. I)B. HUSSELI.
FEE.
149
•'Masonry is one of the most sublime and perfect institutions that ever was formed for the ad- vancement of happiness, and the general good of mankind, creating, in all its varieties, universal bene- volence and brotherly love. " — DUKE OF SUSSEX.
"For centuries had Freemasonry existed ere modern political contro- versies were ever heard of, and when the topics which now agitate society were not known, but all were united in brotherhood and affection. I know the institution to be founded on the great principles of charity, philanthropy, and brotherly love."— BULWEB.
"Everything which tends to com- bine men by stronger ties is useful to humanity; in this point of view, Masonry is entitled to respect." — LA LANDE.
" I think we are warranted in contending that a society thus con- stituted, and which may be rendered so admirable an engine of improve- ment, far from meriting reproach, deserves highly of the community." — EEV. Dr. MILNE.
"Charity, or brotherly kindness, is as much a Masonic as it is a Christian virtue. " — B.F.V. DR. SLADE.
"A Mason's Lodge is a school of piety. The principal emblems are the teachers." — EEV. Dit. NORVAL.
"The aims of Freemasonry are ttot limited to one form of opera- atiou, or one mode of benevolence. Its object is at once moral and social. li proposes both to cultivate tho mind and enlarge and purify the heart. "— REV. J. O. SKINNER.
"The Masonic system exhibits a stupendous and beautiful fabric, founded on universal piety. To rule and direct our passions ; to have faith and love in God, and charity toward . man. " — STEPHEN JONES.
"There are Great Truths at the foundation of Freemasonry — truths which it is its mission to teach — and which as constituting the very essence of that sublime system which gives to the venerable insti- tution its peculiar identity as a science of morality,, and it behooves every disciple diligently to ponder and inwardly digest. — ALBERT PIKE.
"Its laics are reason and equity, its principles benevolence and love; and its religion purity and truth; its intention is peace on earth; and its disposition good- will toward man." — KEV. T. H. HARRIS.
FRENCH KITE. The French or Modern rite was estab- lished by the Grand Orient of France about the year 1786. to preserve the high degrees; and for the purpose of sim- plifying the system the number was reduced to seven, viz- Entered Apprentice, Fellow-Craft, Master Mason, Elect, or First Order of Rose Croix, Scotch Order, or Second Order of Rose Croix, Knight of the East, or Third Order of Rose Croix, and the Rose Croix, or ne plus ultra. The peculiar signs and secrets of the two first symbolical degrees under this rite are in reverse of those adopted by the Grand Lodge, or Supreme Council of the Ancient and Accepted rite, of France, in which the practice is the same as in our own Grand Lodge. In the 3d degree the Lodge has a very solemn ap- pearance, being hung with black drapery, and displaying many somber and awe-inspiring emblems. The Master is designated Tres Respectable (Very Worshipful), aiid the members Venerable Masters; all the brethren appear covered. In the 4th degree there are three chambers — the Room oi Preparation, the Council Chamber, and the Cavern. The 13
150 FEE— FRL
lesson inculcated in this degree is intended forcibly t« imprint on the mind of its recipient the certainty with which punishment will follow crime. The 5th degree requires also three chambers, the second of which is most elaborately fur- nished and decorated with various Masonic attributes; in the East is a triangular pedestal, on which is placed the cubical stone; in the center of the chamber is a column, and by it a table, having upon it the corn, wine, and oil; and in the North is a sacrificial altar. The Lodge is ilhiminated by twenty-seven lights, in three groups of nine each; it repre- sents the Temple completed, and its whole appearance is most gorgeous. The Lodge is denominated Sublime; the presiding officer is Ti-es Grand (Very Great), and the brethren are Sublime Masters. The 6th degree also requires three chambers; the second, which is called the Hall of the East, represents the council of Cyrus at Babylon, and is composed of that prince, seven principal officers, and other Knights. The decoration is green, and requires fifteen lights. Be- hind the throne is a transparency, representing the vision of Cyrus, in which he received the injunction, " Restore liberty to the captives." The candidate, in passing from the second to the third chamber, has to cross a bridge of timber over a stream choked with rubbish; and having at length arrived at the last, or western chamber, he perceives the Masons reposing among the ruins of Jerusalem. The room is hung with red, and illuminated by ten groups of candles of seven each. In the center is the representation of the ruined Temple. The Sovereign Master represents Cyrus; the chief Officer, Daniel the Prophet. The badge is of white satin, bordered with green; the sash, of water green, is worn from left to right; the jewel is the triple triangle, crossed by two swords. The 7th degree is precisely like that of the 18th degree of the Ancient and Accepted rite. A rite, slightly differing from the preceding, and called the " Ancient Reformed rite," is now practiced in Holland and Belgium.
FRERES PONTIVES. A community of operative and speculative Masons, who, as a religious house of brother- hood, established themselves at Avignon, at the close of the twelfth century; they devoted themselves, as the name denotes, to the construction and repair of stone bridges. It is on record that the community existed as late as 1590. John de Medicis, who was Master in 156jO, may perhaps have been a son of Cosmo, Duke of Florence, who died 1562, and •vas made a cardinal shortly before.
FRIENDLY ADMONITIONS. As useful knowledge is the great object of our desire, let us diligently apply to the
FKI-FUR. 151
practice of the art, and steadily adliere to the principles which it inculcates. Let not the difficulties that we have to encoun- ter check our progress, or damp our zeal; but let us recollect that the ways of wisdom are beautiful, and lead to pleasure. Knowledge is attained by degrees, and cannot everywhere be found. Wisdom seeks the secret shade, the lonely cell, designed for contemplation. There enthroned she sits, delivering her sacred oracles. There let us seek her, and pursue the real bliss. Though the passage be difficult, the farther we trace it the easier it will become. Union and harmony constitute the essence of Freemasonry; while we enlist under that banner, the society must flourish, and private animosities give place to peace and good fellowship. Uniting in one design, let it be our aim to be happy ourselves, and contribute to the happiness of others. Let us mark our superiority and distinction among men, by the sincerity of our profession as Masons; cultivate the moral virtues, and improve in all that is good and amiable.
FRIENDLY SOCIETIES. Associations with some Masonic features, formed chiefly among mechanics for mutual protec- tion and assistance. They help their members in sickness and misfortunes, and at their death furnish assistance to their families. The most important of these societies, and the most efficient in its organization, is the Ancient and Independent Order of Odd Fellows. All of them seem to have borrowed their idea of mutual relief from the Masonic brotherhood.
FKIENDS, ORDER OF PERFECT. A society of distinguished Masonic Savans in Germany, in the last century, the chief spirit of whom was Knigge. The society was sometimes called " The Seven Allies."
FUNERAL SERVICES. No Mason can be interred with the ceremonies of the Order, unless it be by his own request, made while living to the Master of the Lodge of which he died a member; nor unless he has been raised to the third degree of Masonry; sojourners and officers high in the Order excepted. A dispensation has first to be obtained from the Grand Master before any public procession can be allowed to take place.
FURNITURE OF THE LODGE. Every well-regulated Lodge is furnished with the Holy Bible, the Square, and the Compasses. These constitute the furniture of the Lodge — being the three Great Lights of Masonry. The first is designed to be the guide of our faith ; the second to regulate our actions; and the third to keep us within proper bounds with all mankind.
152 G.
G.
vx "•' .$ This letter is deservedly regarded as one oi the
Cmost sacred of the Masonic emblems. Whe^e it is used, however, as a symbol of Deity, it must be i^Hj| remembered that it is the Saxon representative of the Hebrew Yod and the Greek Tau — the initial letters of the name of the Eternal in those languages. This symbol proves that Freemasonry always prosecuted its labors with reference to the grand ideas of Infinity and Eternity By the letter G — which conveyed to the minds of the brethren, at the same time, the idea of God and that of Geometry — it bound heaven to earth, the divine to the human, and the infinite to the finite. Masons are taught to regard the Universe as the grandest of all symbols, revealing to men, in all ages, the ideas which are eternally revolving in the mind of the Divinity, and which it is their duty to reproduce in their own lives and in the world of art and industry. Thus God and Geometry, the material worlds and the spiritual spheres, were constantly united in the speculations of the ancient Masons. They, consequently, labored earnestly and unweariedly, not only to construct cities, and embellish them with magnificent edifices, but also to build up a temple of great and divine thoughts and of ever-growing virtues for the soul to dwell in. The symbolical letter G—
* * * " That hieroglyphic bright, Which none but craftsmen ever saw,"
and before which every true Mason reverently uncovers, and bows his head — is a perpetual condemnation of profanity, impiety and vice. No brother who has bowed before that emblem can be profane. He will never speak the name of the Grand Master of the Universe but with reverence, respect and love. He will learn, by studying the mystic meaning of the letter G, to model his life after the divine plan; and, thus instructed, he will strive to be like God in the activity and earnestness of his benevolence, and the broadness and efficiency of his charity. "The letter G occupies a prominent position in several of the degrees in the American system; is found in many of the degrees of the Ancient and Accepted Scottish rite; in Adonhiramite Masonry; and, in fact, in every one of the many systems in which the people of the sixteenth and seventeenth centu- ries were so prolific in manufacturing. "Wherever we find this recondite symbol in any of the Masonic rites, it has the sanae significance — a substitute for the Hebraic jod, the
GAV.
153
initial letter of the Divine name, and a monogram t) at expressed tb inclosed in a triangle, the unity of God. We recognize Uie same letter G in the Syriac Gad, the Swedish G ud, tne German Gott, and the English God — all names of the Deity, and all derived from the Persian Goda, itself derived from the absolute pronoun signifying himself. The young Fellow- Craft is the representative of a student of the sciences, and to him the letter G* represents the science of Geometry."
GAVEL. An emblem in the degree of Entered Apprentice. It is a hammer with an edge such as is used by stone-masons to break off the corners of stones, in preparing them for the builder's use. In the Masonic system it is employed as a symbol by which the Mason is constantly admonished to divest his mind and conscience of all the vices and errors of life; thereby fitting his body as a living stone for that building, "that house not made with hands — eternal in the heavens." It is also an emblem of authority, and is used by the Master in governing the Lodge. It is sometimes erroneously confounded with the setting-maul, which is quite a different instrument. The name gavel is probably derived from the German Giebel, the gable or apex of the roof - which its edge resembles. The form of the gavel used by the presiding officer 01 a Masonic Lodge varies in different sections of the country, as displayed in the annexed engravings, viz: — 1. Is sometimes found among our French and Spanish brethren, and is familiarly known as the president's hammer; 2. The setting-maul, which is fre- quently found in use ; 3. The stone-mason's hammer. This is the appropriate emblem of authority in the hand of the Master of the Lodge. The gavel is also called a Hiram, which see.
*" In my own opinion, the letter G, which is used in the Fellow-Craft's degree, should never have been permitted to intrude into Masonry; it presents an instance of absurd anachronism, which would never have occurred if the original Hebrew symbol had been retained But being there now, without the possibility of removal, we have only to remember that it ie in fact bu* the symbol of a symbol. " — MACKEY.
1. -2. 3.
FORMS OF GAVELS USED IN MASONIC BODIES.
154: GEN— GEL.
GENERALISSIMO. A title conferred by the French, oc the commander-in-chief of a grand division of an army, This dignity was first assumed by Cardinal Richelieu on the occasion of his leading the French army into Italy. In the Knights Templar system the second offi- cer of a Commandery. He is the assistant of the Grand Commander, presides in his absence, and is ex-officio a member of the Grand Coraniandery. His jewel is a square surmounted with a paschal lamb.
GENUFLEXION. A bending of the knee, or kneeling. The act of kneeling has, among all people, and in all ages, been a token of reverence, a sign of dependence, supplication, and humility.
GIBEON. A city of Judea which was situated in a northerly direction from Jerusalem. It had a place of worship pecu- liarly sacred, perhaps the seat of the Tabernacle. Hence the name is used symbolically in France, as the apellation of the Master, who must have a pure heart, in which the High and Holy One may dwell. In the Swedish ritual it is also used in the same sense.
GIBLEMITE. The Giblemite* were the people of Gebal or Giblos, a city on the coast ol Phoenicia, between Tripoli and Berytus, called Byblos by the Greeks and Romans, now known by the name of Jiblah. At the present time it is but little more than a mass of ruins, which are sufficiently mag- nificent tq indicate its former greatness and beauty. Indeed it was famous in former times for the skill of its masons and builders, who excelled all others in the knowledge of archi- tecture. They are frequently mentioned in Scripture as "stone-squarers," a term applied to them as being eminently distinguished in that kind of work. The people of the ancient city of Gebal were famous for their worship of Adonis, who was believed to have been wounded by a wild boar while hunting on Mount Libanus. The river Adonis, whose waters are at some seasons as red as blood, passes by it; and when this phenomena appeared the inhabitants lamented the death of Adonis, pretending their river to be colored with his blood.
GILEAD. A part of the ridge of mountains which runs south from Mount Lebanon, on the east of Palestine. They gave their name to the whole country which lies on the east of the sea of Galilee. Gilead is the name of the keeper of the ^eals, in the Scottish degree of the Sacred Yctult of James VI.
GNO— GOD. 155
GNOSTICISM, OR GNOSTICS, from the Greek word, gndsis, knowledge. This name was assumed by a philosophical sect which sought to unite the mystical notions of the East with ideas of the Greek philosophers, and teachings of Christianity. The system has features which show conclu- sively that it was a development of the old Persian or Chal- dean doctrine. According to the gnostics, God, the highest intelligence, dwells in the fullness of light, and is the source of all good; matter, the crude, chaotic mass of which all things were made, is like God, eternal, and is the source of all evil. From these two principles, before time com- menced, emanated beings called seons, which are described as divine spirits. The world and the human race were created out of matter by the aeons and angels. They made the body and sensual soul of man, of this matter; hence the origin of evil in man. God gave man the rational soul; hence the constant struggle of reason with tho senses. What are called gods by men — as Jehovah, the god of the Jews — they say are only aeons or creators, under whose dominion man becomes more and more wicked and misera- ble. To destroy the power of these malicious gods, and redeem man from the thraldom of matter, God sent the most exalted of all seons — Christ — who, in the form of a dove, descended upon a Jew — Jesus — and revealed, through him the doctrines of Christianity; but before the crucifixion of Jesus separated from him, and at the resurrection of the dead will be again united with him, and lay the foundation of a kingdom of the most perfect earthly felicity, to continue a thousand years. There have been no gnostic sects since the fifth century; but many of their principles . and ideas reappear in later philosophical systems. There are some traces of gnosticism in several parts of Freemasonry, par- ticularly in the degree of the Adepts of tho Eagle or Sun, andalso in the rite of the mystic Slason. Fessler, and his friends Krause and Mossdorf, were much interested in gnos- ticism, and Fessler's rite is tinctured with some of its ideas.
GOD. The highest and most perfect intelligence in which all things exist, and from which all things depend. The belief in God is not the result of teaching, not the result of the exercise of reason, not a deduction from the order and regularity of the universe ; for faith in a Supreme Being was universal among men in the infancy of the race, and before the Imrnan mind was capable of that power oi analysis, or had attained to that degree of science which this study of the universe and of the laws of nature sup- poses. As the notion of an Infinite Being transcends the circle of sensible and material objects, and is clearly
156 GOL— GRA.
beyond the power of a finite being to create, therefore, that notion must have been communicated directly to man by God himself. Man believes in a God, therefore God exists; because, were there no God the notion of such a being could not exist. The crowning attribute of man, and what distinguishes him from the brute, is not the faculty of reason; for that, the brute has in common with man; but the power of seeing and aspiring to the ideal. Thus man had no sooner looked upon the grandeur, and glory, and beauty of the world, than he saw enthroned far above the world that which was vaster, more beautiful, more glorious than the world, the IDEAL, that is to say, God. Therefore, Free- masonry accepts the idea of God, as a supreme fact, and bars its gates with inflexible sternness against those who deny his existence. No atheist can become a Mason.
GOLGOTHA. The place of Skulls. A retired sj.ot near Jerusalem, commonly called Calvary, where Jesus was cruci- fied, and which contained his sepulcher. The word is found in the Swedish, and also in the Templar rite.
GOTHIC CONSTITUTIONS. These comprise all the statutes, laws, and regulations enacted for the government of Masons, from the convention of York, A. D. 926, down to the revival, A. D. 1717. These were revised by Dr. Anderson, and published for the first time in 1722.
GRAND BODIES, MASONIC. The organization of Grand bodies for the government of Masonry in its representative character is of recent date, as compared with the age of the institution. Every Lodge or body of Masons was originally independent, as "a sufficient number of Masons not less than seven met together within a certain district, with the consent of the sheriff or chief magistrate of the place, were empowered at this time to make Masons and practice the rites of Masonry without warrant of constitution. The privilege was inherent in them as individuals." The custom prevailed in the early period of Masonic history for the brethren to assemble annually for the purpose of consulting on the general concerns of the Craft. At these yearly meetings the Grand Master, or Grand Patron of the Order for the king- dom or province, was elected by the whole brotherhood then assembled. These gatherings were called Annual Assemblies, and were attended by members of the Craft without re- gard to grade or position. At a general assemblage of the Fraternity of England in 1717, adopted a regulation that every Lodge, except the four old Lodges then existing, should thereafter obtain a warrant from the Grand Lodge.
DEGREE OF PERFECTION. OBAND ELECT, PERFECT AND SUBLIME MA8OH.
GKA. 159
GRAND ELECT, PERFECT AND SUBLIME MASON.
The 14th degree of the Ancient and Accepted rite, sometimes called the "Degree of Perfection." In France it is called " Grand Scotch Mason of Perfection of the Sacred Vault of James VI." The degree is considered to be the ultimate rite of ancient Masonry, as it is the last of the Ineffable degrees that refer to the first temple. The Masons who had been employed in constructing the temple acquired immortal honor. Their association became more uniformly established and regulated after the completion of the temple than it had been before. In the admission of new members their prudence and caution had produced great respect, as merit alone was required of every candidate. With these principles firmly established many of the Grand Elect left the temple after its dedication, and, traveling into other countries, disseminated the knowledge they had acquired, and instructed in the sublime degrees of ancient Craft Masonry all who applied and were found worthy. The Lodge is styled the Secret Vault. The hangings are crimson, with white columns at regular intervals. 24 lights — 9 in the East; 7 in the West; 5 in the South; and 3 in the North. The apron is white, lined with crimson; in the middle is a square flat stone, in which is an iron ring. The collar is crimson; 'the jewel, a gold compass, open on a circle of forty-five degrees;' between the legs of the compass is a medal representing the sun on one side, on the other the flaming star. On the circle is engraved the figures 3, 5, 7, 9. The compass is surmounted with a pointed crown. The ring of alliance is of gold. On the inside is engraved: "Virtue unites what death cannot separate;" with the name and date of initiation of the owner.
GRAND INQUISITOR COMMANDER.' The 31st degree of the Ancient and Accepted rite. It is not an histori- cal degree, but is simply administrative in its character; the duties of the members being to examine and regulate the proceedings of the subordinate lodges and chapters. The meeting is designated a "Sovereign Tribunal," and is composed of nine officers, viz: a Most Perfect President, a Chancellor, a Treasurer, and six Inquisitors — one being elected to perform the functions of Inspecting Inquisitor. The decoration of the Lodge is white, with eight golden columns; on the dais above the presiding officer's throne are the letters J. E. ; there is also an altar covered with white drapery. In the East, on a low seat, is placed a case con- taining the archives of the Order, covered with blue drapery, having on its front a large red cross; on the right of the altar is the table of the Chancellor, on the left that of the Treasurer. The floor of the Sovereign Tribunal is covered by a painting,
160 GRA.
the centre of which represents a cross, encompassing all the attributes of Masoniy. There is no apron; the members wear a white collar, on which is embroidered a triangle with rays, having in its center the figures 31, to which is suspended the jewel — a silver Teutonic cross. In France the regulations direct a white apron, with aurore (yellow) flap, embroidered with the attributes of the degree.
GRAND LODGES, JURISDICTION OF. At first there were no clear nor well defined notions in regard to the territorial jurisdiction of Grand Lodges. Until within a few years each Grand Lodge claimed the right to constitute lodges in any part of the world. At the time of the breaking out of oui revolutionary war the Grand Lodges of England, Ireland, and Scotland had lodges in Massachusetts and other colonies. The principle, however, is now well settled that the Grand Lodge of a Province or State has exclusive jurisdiction within such territory, and that no other Grand Lodge can legally charter lodges therein. A Grand Lodge is supreme over its own affairs. There is no Masonic authority or power above it: it is subject only to the unchangeable laws of the Order, the acknowledged constitutions, and the Ancient Landmarks.
GRAND LODGES, ORGANIZATION OF. A Grand Lodge consists of the Master and Wardens of all the lodges under its jurisdiction and such Past Masters as may be elected members. The officers are a Grand Master, Deputy Grand Master, Senior Grand "Warden, Junior Grand Warden, Grand Treasurer, Grand Secretary, Grand Chaplain, Senior Grand Deacon, Junior Grand Deacon, Grand Stewards, Grand Marshal, Grand Standard Bearer, Grand Pursuivant, Grand Sword Bearer and Grand Tyler. In a country or state where there is no Grand Lodge three or more legal lodges may meet in convention and organize a Grand Lodge. Then these lodges surrender their charters to the Grand Lodges from which they received them, and take others from the new Grand Lodge.
GRAND MASTER ARCHITECT. The 12th degree of the Ancient and Accepted rite. In this the principles oi operative Masonry become prominent; it is a purely scientific degree, in which the rules of architecture and the connection of the liberal arts with Masonry are dwelt upon. Although the lectures on the Fellow-Craft degree illustrate architecture from the same point of view, the subject is susceptible of great extension, and under the "Grand Master Architect" numerous details illustrative of the temple dedicated to the Most High by the wisest man might be worked out. In the
GRA.
161
absence of distinct information upon many points, there is some exercise for the imagination in furnishing a complete description of Solomon's Temple, which was an astonishing and magnificent work for the time in which it was built; and it seems to have been distinguished from all other temples of remote antiquity by its suniptuousness of detail. The principal officers of this degree are the Master, denominated Thrice Illustrious, and two Wardens. The body is styled chapter, and is decorated with white hangings, strewed with crimson flames; the ornaments are the columns of the five orders of architectTire, and a case of mathematical instru- ments. The jewel is a heptagonal medal of gold. In each angle, on one side, is a star, enclosed in a semicircle. In the center, on the same side, is an equilateral triangle, formed by arcs of circles, in the center of which is the letter &i. On the reverse are five columns or different orders of architecture. This is suspended by a blue ribbon.
GRAND MASTER OF ALL SYMBOLIC LODGES. The 20th degree of the Ancient and Accepted rite. This degree affords a thorough exemplification of the philosophical spirit of the system of Freemasonry. Philosophy and Masonry, being one and the same principle, have the same object and mission to attain — the worship of the Great Architect of the universe, and the disenthralment of mankind. Here the candidate is charged with the responsible duties of instructor of the gi-eat truths of the universality of Masonry, inspired by an upright and enlightened reason, a firm and rational judgment, and an affectionate and liberal philanthropy. This degree bears the same relation to Ineffable Masonry that the Past Master's degree does to the symbolic degrees. Veneration, Charity, Generosity, Heroism, Honor, Patriotism, Justice, Toleration, and Truth are inculcated. The body is called a Lodge; the hangings are blue and gold. The presiding officer is styled Venerable Grand Master, and is seated in the East. A Lodge cannot be opened with less 14
GRA.
than nine members. In the East is a throne, ascended by nine steps, and surmounted by a canopy ; the Lodge ia lighted by nine lights of yellow wax. The apron is yellow, bordered and lined with blue; the sash is of broad yellow and blue ribbon, passing from the left shoulder to the right hip; the jewel is a triangle, of gold, on which is engravec1 the initials of the sacred words.
GRAND PONTIFF. The 19th degree" of the Ancient and Accepted rite. The degree is founded on the mysteries of the Apocalypse, relating to the new Jerusalem, as set forth in the Revela- tion of St. John, xxi. and xxn., which it illustrates and endeavors to explain. The assembly is styled a chapter; two apartments are required. The presid- ing officer is styled Thrice Puissant Grand Pontiff. The members are called Faithful Brothers. The jewel is an oblong square, of solid gold, with the letter A engraved on one side, and Q on the other.
GRAND PRIORY. The title applied to the head of tne Templars in Scotland. It is synonymous with Granr Encampment, Conclave, etc.
GRAND SCOTTISH KNIGHT OF ST. ANDREW. The
29th degree of the Ancient and Accepted rite. It is also called " Patriarch of the Crusades," in allusion to its sup- posed origin during those wars, and it is also sometimes known by the name of "Grand Master of Light." This degree is devoted to toleration and freedom of man in the great moral attributes. It inculcates equality — representing the poor Knight equal to the monarch, and exhibits the requisites of knighthood; protection to the defenseless and innocent; the possession of virtue, patience, and firmness — and represents the Knight as the exponent of truth, and one alike without fear and without reproach. The assembly is called a chapter. Two apartments are required. It> the
HAI— HAK. 163
first apartment the hangings are crimson, supported by white columns. During the reception this room represents the court of Saladin, the great Sultan of Egypt and Syria. The second apartment should be a well-furnished room, decorated in the eastern style. The presiding officer is styled Venerable Grand Master. The Knights are all dressed in crimson robes, with a large white cross of St. Andrew on the breast. The jewel is two interlaced triangles, formed by arcs of large circles, with the concave out- ward, of gold, and enclosing a pair of com- passes open to twenty-five degrees. At the bottom, and to one of the points is suspended a St. Andrew's Cross, of gold, surmounted by a Knight's helmet; on the center of the cross is the letter i, inclosed in an equilateral triangle, and this again in a ring formed by a winged serpent; between the two lower arms of the cross may be suspended a key.
H.
HAIL, or HELE. The Masonic word usually spelt hail ia more properly the old English word hele, from the ancient German hehlen, to conceal. From this comes our word hell, corresponding to the Greek hades, and the Hebrew sheol, the invisible, the unseen.
"These words thou shalt publish and these thou shalthele." — ESDBAS. Hele — pronounced hale — should be used in the catechism. The fact that this Saxon word is found in the ritual of Free- masonry proves the relation and connection between the modern system of Freemasonry and the German Building Corporations.
HALLELUIAH. Praise the Lord. Expression of applause in the Apprentice degree of Misraim, in the degree of Sublime Scotch, Heavenly Jerusalem, and others.
HAND CLAPPING. Among Masons the common expres- sion of applause, approval, and agreement. Its use is universal in the Order.
HARMONY, ORDER OF. An order embracing both men and women, founded in 1788, by Grossinger, under the auspices of Augusta, Countess of Staff. The Duchess of Newcastle was Grand Mistress. They bound themselves by a solemn oath to be eternally faithful to the obligations of friendship and love.
164
HAR— HAT.
HARMONY, ORDER OF UNIVERSAL. A new French rite which, in 1806, arose out of a stock company, through which they hoped to cultivate an East Indian trade. It could not have less than 26 degrees, with military rank up to marshal of the empire.
HAKODIM. In 2d Chronicles, n. 18, it is recorded that Solomon "set three score and ten thousand people to be bearers of burdens, and four score thousand to be hewers in the mountains, and three thousand six hundred overseers to set the people at work." These overseers were called Harodim, or Princes.
HARPOCRATES. Among the Greek writers he was com- pared with Apollo, and identified with Horus, the Egyptian god of the sun, the youngest son of Osiris and Isis. Both were represented as youths, and with the same attributes and symbols. He was be- lieved to have been born with his finger in his mouth, as indicative of secrecy and mystery. The Greeks and Romans worshiped him as the god of quiet life, repose and secrecy. He is described by Plutarch as lame in the lower limbs when born, to indicate the weak and tender shootings of corn. He also symbolizes the sun when in its early or feeble condition. He is sometimes represent- ed, in sculpture, as a child wearing the skull cap or pschent, the crown of the upper and lower world, and holding in his hands the whip and crook, to expel evil influences. He is also represented mounted upon a ram, which carries a ball upon its head ; his left hand is armed with a club, while he presses the two fore-fingers of the right hand upon his lips, as the symbol of silence, and intimates that the mysteries of religion and philosophy ought never to be revealed to the profane or uninitiated. Being armed with the club identifies him as the Hercules of the Egyptians.
HAT. Among the Romans the hat was a sign of freedom. Formerly Masons wore hats in the Lodge, as a symbol of freedom and brotherly equality. In English and American Lodges it is now exclusively an attribute of the Master's costume.
HEA— HER. 105
HEAL. An act of a legally constituted body of Masons by which a person who has been irregularly admitted to the mysteries of Freemasonry is made a lawful Mason. When the person to be " healed" has been initiated into a self-con- stituted or false lodge he can be healed only by a reinitiation. Members, however, of schismatic Lodges may be recognized as legitimate by the action of a Grand Lodge. There is a difference between a clandestine (or sham) Lodge and one that is simply schismatic. The founders and members of the first are impostors; the latter are regular Lodges, but from Borne cause or other not recognized by the legitimate Masonic authorities.
HECATESIA. An annual festival observed by the Stra- tonicensians in honor of Hecate. The Athenians paid particular attention to this festival, and worshiped this goddess under the name of Diana, who was deemed the patroness of families and of children. From this circum- stance statues of the goddess were erected before the doorfe of the houses, and upon every new moon a public suppei was always provided at the expense of the richest people, and set in the streets, which the poorest of the citizens were permitted to enjoy.
HECATOMBOIA. An ancient festival, celebrated in honor of Juno, by the Argians and people of Jilgina. A hundred bulls were saci-ificed as an offering to the goddess, whence its name. The flesh of the animals was distributed among the poor citizens of the country.
HECATOMPHONIA. A solemn sacrifice offered by the Messenians to Jupiter, when any of them had killed an hundred enemies.
HERMANDAD. Brotherhood. This Spanish society was founded A. D. 1295, in the cities of Castile and Leon. It was based on the Masonic principle of secrecy, having ceremonies of admission, secret signs of recognition, and secret places of meeting, where causes were tried and offenders against justice were judged and punished. It invested itself in a garment of mystery, and the blow of justice fell from its hand surely and swiftly, like the bolt of lightning. It sought not only to punish crime, but to prevent it. It warned every nobleman who showed a disposition to wrong a citizen of thf certain destruction that awaited him if he persisted. Should he rob or injure a member of the Order, or a citizen, and refuse to make restitution, or give security for better conduct in future, his cattle, his vineyards and gardens were destroyed. The mysterious power of this terrible but righteous brother-
16G HER.
hood penetrated every place — through barred and bolted gates and armed sentinels — and often dealt its retributions in the royal presence itself. Of the utility of this Spanish Fraternity there cannot be a doubt, arid its beneficial effects in those stormy times were immeasurable. Its ideas were justice, absolute justice, in the administration of the laws' and equality in society and before God.
HERMAPHRODITE. This word is often used, although improperly, in Masonic lodges; for in the human species there is no such thing. Among the lower races such monsters are sometimes found, though rarely.
HERMETIC MASONRY. The Hermetic philosophy was introduced into the Masonic system very early in the 18th century, and for a time was very popular with the most dis- tinguished members of the Order. It even now constitutes the substance of one degree, and is taught in the philosophical and moral lodges of the degree of Prince Adepts. [See ALCHEMY.]
HERODEM, ROYAL OBDEE OF. Dr. Oliver claims that this Order was instituted by Robert Bruce, after the battle of Bannockburn, which took place on St. John's day, 1314. He says: "The Royal Order of H. R. D. M.— Herodem— had formerly its 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 16th and 17th 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 Edinburg; and in order to preserve a marked distinction between the Royal Order and Craft Masonry, which had formed a Grand Lodge there in 1736, the former confined itself solely to the two degrees of H. R. D. M. and R. S. Y. C. S., i. e., Herodem and Rosycross." It is more probable, however, that Chevaliei Ramsay had more to do with the creation of this Order than Robert Bruce. This appears to be the opinion of Ragon. Something of the nature of this Rite may be gathered from the following extracts, taken from the lectures:
Q«es. In -what place was the Grand and Holy Order of H. R. D. M. first established?
Ans. Upon the holy summit of Mt. Moriah, in the kingdom of Judea
(fries. What qualifications are requisite for admission into this sublim Order?
Ans. Patience, prudence, firmness, justice.
Qites. Where was it afterward reestablished?
Ans At I-colm-kill, and afterward at Kilwinning, where the King Scotland presided in person aa Grand Master.
HER. 167
Ques. Why was it reestablished, and why were changes made ? Ans. To reform the abuses and correct the errors which had been introduced among the brethren of the first three degrees.
In the third section we find the following:
Ques. What symbol in Masonry represents the Son of Man ?
Ans. The corner-stone.
Ques. "What is the corner-stone ?
Ans. It is the stone which the builders rejected, and which is no'w become the principal stone of the corner, or the most perfect model by which the workmen can fashion their moral jewels.
Ques. How do you know it to be the most perfect model?
Ans. By three grand principles of Masonry.
Ques. Will you name them ?
Ans. Fraternal love, assistance, and truth.
Ques. Why fraternal love ?
Ans. Because no person can show more love for his brethren than ha who is ready to sacrifice himself for them.
Ques. Why the second?
Ans. Because he has come to deliver us from slavery and sin.
Ques. Why the truth?
Ans. Because he is himself the truth in his own essence.
Ques. What is his name ?
Ans. Immanuel.
Ques. What does it signify?
Ans. God with us.
These extracts afford a very clear view of the tone and spirit of the entire ritual of the Royal Order of H. R. D. M. There is no reason for believing that this Order has any con- nection with that of the Culdees, notwithstanding that monastic society once had an establishment at I-colm-kill.
HERODEN. This word is identical with Heredom, Haere- dom, Haeredum. It is thought by some to be derived from the Greek words "ieras domos," i. e., holy house. In the catechism of the degree of Grand Architect it is a name given to a mountain near Kilwinning.
Ques. What do they call these mountains ?
Ans. Mount Moriah in the land of Gibeon, Mount Sinai, and the mountain of Heroden.
Ques. Where is the mountain of Heroden?
Ans. Between the west and north of Scotland, at the end of the ecliptic, where the first Lodge of Masonry was erected.
It is inferred from this that King Robert I. of Scotland united the Knights Templar with St. Andrew's Order of the Thistle, and called it the Order of Heroden, or of the Holy House, i. e., Holy Temple.
HEROINE OF JERICHO. An adoptive degree conferred on the wives and widows of Royal Arch Masons. It waa never widely propagated, and is now almost entirely super- seded by the American Adoptive rite of the Eastern Star.
105 HIE— HOL.
H1EKOPHANT. The chief director of the ceremonies and expounder of the doctrines in the mysteries of Eleusis. No one but a descendant of Eumolpus could hold this office. ' It was necessary for him to have the experience and gravity of age, and to be perfect in his physical organization. In the inferior mysteries, he introduced the novice into the Eleusinian temple, and initiated those who had undergone the final probation into the last and great mysteries. He represented the Creator of the world, and explained to the novice the various phenomena that appeared to him. In the great mysteries, he was the sole expounder of the secrets of the interior of the sanctuary, and of those esoteric doctrines which it was the only object of the institution to communicate to its adepts. No person was permitted to pronounce his name in the presence of an uninitiated person. He sat in the East, and wore, as a symbol of authority, a golden globe, suspended from his neck. He was also called Mystagogue.
HIGH PLACES. It seems natural to man to regard mountains and high places with a certain degree of reverence; and the sentiment of religion has always, and everywhere, impelled him to consecrate them as places of worship. Solomon went to Mount Gibeon to offer sacrifice, because it was a high place. The Druids, too, were partial to hills, and erected their altars on their highest summits. And thus Masons are said to have met on "lofty hills or in low valleys" in the olden time, when the earth, with its carpet of variegated flowers, was literally the mosaic pavement, and the star-decked heavens the only covering of the Lodge.
HIGH-PEIESTHOOD. The order of the High-Priesthood is conferred only on Past High-Priests of Chapters, as an honorary degree, and corresponds to that of Past Master.
HIRAMITES. A name sometimes given to Freemasons as disciples or followers of Hiram, the Tyrian Builder.
HOLT GHOST, ORDER OF. 1. An order of male and female hospitallers. It was founded in the twelfth century by Guy, son of the Count of Montpellier, for the relief of the poor, the infirm, and foundlings. He took the vows himself, and gave a rule to the order. Pope Innocent III., confirmed it in 1198, and founded a hospital at Rome. The dress of both sexes is black, with a double white cross of twelve points on the left breast. 2. The principal military order in France, instituted in 1574, by Henry III. The revolution of 1830 swept it away. Several brotherhoods have borne this name, which is also known in some Masonic systems.
HOL— HON.
169
ANCIENT CHARACTERS OF THE INSCRIPTION.
HOLINESS TO THE LORD. An inscription worn on the forehead of the High-Priest, as described in Exodus xxxix. 30: "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."
HONORABLE. In former times a title given to the degree of Fellow-Craft, on account of its scientific character.
HONORARY DEGREE. A degree like that of Past Mas- ter, or the Order of the High-Priesthood, conferred as a reward for official service.
HONORARY MASTER. An honorary title given to learned and worthy brothers, who have not filled the oriental chair, as a recognition of their Masonic science and worth. An honor not known in the United States.
HONORS, GRAND. A peculiar ceremony among Masons by which they applaud, or express their agreement, satisfaction or sorrow. They are divided into private and public. The first can only be given in a Master's Lodge, and cannot be described here. The public grand honors, as their name imports, do' not partake of this secret character. They consist of clapping of the hands three times, in rapid suc- cession, and are given on all public occasions in which the ministrations of the Fraternity are required, in the presence of the profane as well as the initiated. The funeral grand honors are given in the following manner: Both arms are crossed on the 'breast, the left uppermost, and the open palms of the hands touching the shoulders; the hands are then raised above the head, the palms striking each other, and then made to fall sharply on the thighs, with the head bowed. This is repeated three times. While the honors are being given the third time, the brethren audibly pro- nounce the following words — when the arms are crossed on the breast: — "We cherish his memory here;" when the hands are extended above the head — "We commend his spirit to God who gave it;" and when the hands are extended toward the ground — "And consign his body to the earth."
170 HOS--ILL.
HOST, CAPTAIN OF THE. Among the Jews a military rank. In a Royal Arch Chapter the title designates a kind oi master of ceremonies.
I.
I-COLM-KILL. An island, situated near the Hebrides, in a southerly direction therefrom. In ancient times it was the seat of the Order of Culdees, and contains the ruins of the monastery of St. Columba, which was founded A. D. 565. Here the Rite of Herodem, it is claimed, originated.
IDIOT. This word did not always have the meaning which is now attached to it. It is derived from the Greek, idiotes, which signified a private citizen. In Sparta it denoted one who felt no interest, and took no part, in public affairs, and hence came to mean an ignorant person. It was used in this sense in the middle ages, and this is its Masonic meaning. The modern meaning — fool — would be out of place; for it would be as absurd to establish a rule that no fool should be made a Mason as it would be to enact a law that no horse, or infant, or dead man, should be admitted to the mysteries of Freemasonry. The word means, masonically, not a fool, but a listless, indifferent, ignorant, fellow, who could only be a disgrace to the Craft.
ILLUMTNATI OF AVIGNON. This system was organized as a species of Masonry intermingled with the reveries of Swedenborg, somewhere about the year 1760, by Pernetti (who was a Benedictine Monk), and the Baron Gabrianca, a Polish nobleman. Very little is known of the institution, and it might have been forgotten but for the Marquis de Thorme,in 1783, taking up the system that had been adopted in the Avignon Lodge, and from it framing what is now known as the Swedenborg rite — which see.
ILLUMINATI, OE THE ENLIGHTENED. During the second half of the eighteenth century, among the numerous secret societies which were more or less connected with Freemasonry there was not one that attracted so much attention, received the support of so many distinguished men, and created so rich a literature, as this. It was founded in 1776 by Adam Weishaupt, professor of law, at Ingolstadt, a man of great originality and depth of thought, and remarkable for the earnestness of his character. The objects which he sought to effect by this association were the highest and noblest ever entertained by the human mind. He desired to assert the individuality of man as a fundamental principle — and hence
TT.T — TMM. 171
xvaa an apostle of civil and religious liberty- -to discover the means of advancing human nature to a state of higher per- fection— to bind iu one brotherhood men of all countries, ranks, and religions, and to surround the persons of princes with trustworthy counselors. Apostles, styled Areopagites, were sent into various parts of Europe to make converts, and in a short time the Order was flourishing in Germany, Hoi- laud, and Milan. Protestants, rather than Catholics, were preferred as members. The degrees were eight in number: 1. Novice; 2. Minerval; 3. Illuminatus Minor; 4. Illundnatus Major; 5. Knight; 6. Priest; 7. Regent; 8. King. Attracted by the liberality of its doctrines, and the grandeur of its objects, large numbers of illustrious Masons, and among them the celebrated author Knigge, became active members of it. In 1784 the society was dissolved by order of the Bavarian government. No association of men was ever more calumniated and misrepresented than the Order of Illuminati. It is common to dismiss them with the remark that they were " a body of men united together for the purpose of destroying society and religion," whereas, they were men of the pro- foundest religious convictions, and only desired such a reform in politics as would give man a greater degree of freedom, and afford him larger opportunities and facilities for the development of his faculties. It is humiliating to see that some Masonic writers have repeated the infamous calumnies of those high-priests of the lying fraternity, Robison and Baruel, in regard to them. If they were infidels and anarchists, then the whole American people are; for they were only inspired with, and sought to propagate, the ideas which we hold in the highest reverence, and have embodied in our institutions. This name has been borne by other orders, as the religious society of the Alombrados, in Spain, founded in the sixteenth century; the Order of Gueriuet:}, iu France, in the seventeenth; and many others before and since.
ILLUSTRIOUS ELECT OF FIFTEEN. The 10th degree of the Ancient and Accepted rite. The body is called a chapter. The decorations are black, sprinkled with red and white tears; there are 15 lights, 5 in the East, and 5 before each Warden, and 1 in the center — all of yellow wax. The officers are: Thrice Illustrious, Senior and Junior Inspectors, Orator, Secretary and Treasurer, Hospitaller, Master of Ceremonies, and Captain of the Host. This tlegx-ee is devoted to the same objects as the Elective Knights of Nine — the conclusion of the punishment of the traitors, who, just before the com- pletion of the temple, had committed an infamous crime.
IMMANUEL. A name applied to Christ, and means " God vith us."
172 INI>.
INDIA, MYSTEBIES OF. The leading idea of the India philosophy is that a state of absolute quiescence or rest constitutes the most perfect bliss, and that it can be attained only by the most complete self-abnegation. This idea natu- rally grows out of the pantheistic nature of their religion. They believe in unity existing in all things, and all things in unity; God in the universe, and the universe in God; and regard nature as a revelation of the divine intelligence. Everything is thus the perpetual transformation or meta- morphosis of God. This doctrine is taught in all their mysteries, and upon this theory rests the idea of the reci- procal influence of worlds upon each other, and their central light, and the conception of the universe as a perpetual creation, as does, likewise, the belief in metempsychosis, or the transmigration of souls after death. Beginning and end are mingled, and mind and matter are continually striving for predominance in the universe, which, therefore, exhibits an eternal struggle between good and evil, light and darkness. The notion of God taught in the highest Hindoo mysteries is pure and elevated. He is called Brahm, Atma, Bramatma. Before the creation he reposed in silence, and absorbed in himself. "This world," says Menou, "was all darkness, undiscernible, undistinguishable, altogether as in profound sleep, till the self-evident and visible God, making it manifest with five elements, and other glorious forms, perfectly dis- pelled the gloom. He, desiring to raise up vaiious creatures by an emanation from his own glory, first created the waters, and impressed them with the power of motion; by that power was brought the wondrous egg, bathed in golden splendors and blazing like a thousand suns, from which sprang Brahma, the self-existing, the parent of all rational beings. In the Hindoo mysteries God is represented under three forms: Vishnu, Siva, and Brahma; for that is the order in which the three are expressed by the letters A U M, that form the mysterious and ineffable name, OM, which is never spoken, but is the object of silent and constant contemplation. The Lingam is worshiped in these rites the same as the Phallus in the Egyptian. The Lotos, too, is a sacred attribute in these mysteries, as it was in those of Isis. The whole initiation represented the same idea as the Egyptian. The eternal combat between the opposing forces of good and evil, of light and dark, and the ultimate triumph of the former, is the leading feature of both, showing conclu- sively, that the Egyptian system, which is the parent of the Grecian, Roman, and, consequently, of our Masonic system, was itself the offspring of the old Indian mysteries. The most celebrated temples where these rites were performed were those of Elo*a, Salsette, and Elephanta.
IND— INF. 173
INDUCTION. In a Council of the " Illustrious Order of the Cross," the word has a significance similar to the following. The word also occurs in a Lodge of Past Masters, wherein the newly-elected Master is inducted into the oriental chair of King Solomon.
INDUCTION, KITE OF. Those acts and ceremonies by which the novice is first introduced into the Lodge are called by this name. They are highly instructive when properly explained, and have an important symbolical meaning.*
INEFFABLE. Unutterable. The ineffable degrees, so- called, are the eleven conferred in a Lodge of Perfection, known as the second series of degrees in the Ancient and Accepted rite. The third series are historical, and conferred in a Council of Princes of Jerusalem. The fourth series are philosophical, and conferred in a Chapter of Rose Croix de H.-R.-D.-M. The fifth series are chivalric, historical, and philosophical, and are conferred in a Consistory of Sublime Princes of the Royal Secret. The last grade is official, and is conferred in the Supreme Council of the thirty-third degree.
INFLAMED URN. An emblom in the alchemistical degree of "Knight of the Sun or Black Eagle." It teaches that the Hermetic Mason should, by his knowledge and virtue, exer- cise an influence on the world as acceptable as the perfume of the burning urn.
INFORMATION, LAWFUL. No stranger can be permitted to visit a Lodge until he has been examined and tried in the usual form, unless some brother present knows him to be a Mason, by previous trial, or by having met him in a legally constituted Lodge, and vouches for him. This voucher, by a known brother, is called "lawful information." The exami- nation of strangers should be made by intelligent Masons
* The Rite of Induction signifies the end of a profane and vicious life — the palintjemsia (new birth) of corrupted human nature — the death of vice and all bad passions, and the introduction to a new life of purity mid virtue. It also prepares the candidate, by prayer and meditation, for that mystic pilgrimage, where he must wander through night and darkness, before he can behold the golden splendors of the Orient, and stand iu unfettered freedom among the Sons of Light. The rite further represents man in his primitive condition of helplessness, ignorance, and moral blindness, seeking after that mental and moral enlightenment which aloup can deliver his mind fron? all thralldoms, and make him master of the material world. The Neophyte, in darkness and -with tremblings, knocks at the portals of the Lodge, and demands admission, instruction, and light. So man, born ignorant, and helpless, and blind, yet feeling stirring within him unappeasable longings for knowledge, knocks at the doors of the temple of science. He interrogates Natiire, demands her secrets, and at length becomai the proud possessor of her mysteries.
15
174: INN— INT.
who know how to be, at the same time, thorough and courteous. An examination may be careless and inefficient through an excess of modesty on the part of the examining officer, or it may be needlessly rigid and pedantic. Both of these extremes should be avoided.
INNOVATIONS. These can never be permitted in Free- masonry. As it was in the beginning, so it is now, and so it must forever remain. This is particularly true .of sym- bolic Masonry. It has resisted all attempts of reformers, as these innovators style themselves, to add to, or take from, or introduce, changes. The high degrees are developments of the first three, and complete the fabric in all its beauty. Among the innovators who, in the last age, attempted to change the character of the Masonic rites, Cagliostro and the Chevalier Kamsay were the chief. But their efforts were unavailing, and their inventions soon forgotten.