In the Accadian, Greek, Etruscan, Pelasgian,
Gallic, Samaritan, and Egyptian or Coptic, of nearly the same
formation as the English letter. It originally meant with or together,
but at present signifies one. In most languages it is the initial
letter of the alphabet not so, however, in the Ethiopian, where
it is the thirteenth. This familiar first letter of the alphabet
comes down to our own modern times from the most remote period
recorded of the world's history. The common form of the letter
corresponds closely to that in use by the Phoenicians at least
ten centuries before the Christian Era, as in fact it does to
almost all its descendants. Men of Tyre were Phoenicians, and
we may trace the sound of the name they gave this letter by noting
the pronunciation of the first letters in the alphabets of the
Hebrews and the Greeks who took them from the same source. We
derive the word alphabet from the first two Greek letters, and
these are akin in their names to the Hebrew Aleph, or Awlef, and
Bayth. Sounds of these letters, as in English words, must not
be confused with the pronunciation of the names for them. The
name of the Hebrew Aleph, signifies ox from the resemblance of
the letter to the head and horns of that animal.
The sacred Aleph has the numerical value of one and is made up
of two Yodes, one on each side of an inclined bar or Vawv. This
combination of characters is said to typify the Trinity in Unity.
The Divine name in Hebrew connected with this letter is, A H I
H.
A. A. O. N. M. S.
These letters are the initials of the words
Ancient Arabic Order Nobles Mystic Shrine (see shrine).. They
may be rearranged to spell out the words A Mason. The claim has
been made in all sincerity that this peculiarity was prearranged
and is not at all accidental. Such a probability is not as rare
as in type as may at first be imagined.
For instance the York Roll No. 1, about
1600 A.D., starts out quaintly with such an endeavour in the form
of an anagram, the letters of words or phrases transposed to make
different words or phrases, thus:
An Anagraimee upon the name of Masonrie
William Kay to his friend Robert Preston
upon his Art of Masonrie as Followeth :
Much might be said of the O noble Artt
A Craft that'a worth estieming in each part
Sundry Nations Noobles & their Kings also
Oh how they fought its worth to know
Nimrod & Solomon the wisest of all men
Reason saw to love this Science then
Ile say noe more lest by my shallow verses I
Endeavoring to praise should blemish Masonrie.
AARON
Hebrew, A-har-ohne, a word of doubtful etymology,
but generally supposed to signify a mountaineer. Mackenzie says
the name means the illuminated. He was the brother of Moses, and
the first High Priest under the Mosaic dispensation, whence the
priesthood established by that lawgiver is known as the Masonic.
He is mentioned in the English lectures of the Second Degree,
in reference to a certain sign which is said to have taken its
origin from the fact that Aaron and Hur were present on the hill
from which Moses surveyed the battle which Joshua was waging with
the Amalekites, when these two supported the weary arms of Moses
in an upright posture, because upon his uplifted hands the fate
of the battle depended (see Exodus xvii, 10-12). Aaron is also
referred to in the latter section of the Royal Arch Degree in
connection with the memorials that were deposited in the Ark of
the Covenant. In the Degree or Grade of Chief of the Tabernacle,
which is the Twenty-third of the Ancient and Accepted Scottish
Rite, the presiding officer represents Aaron, and is styled Most
Excellent High Priest. In the Twenty-fourth Degree of the same
Rite, or Prince of the Tabernacle, the second officer or Senior
Warden also personates Aaron.
AARON'S BAND
A Degree instituted in 1824, in New York
City, mainly for social purposes, and conferred in an independent
body. Its ceremonies were similar to those of the Order of High
Priesthood, which caused the Grand Royal Arch Chapter of the State
to take offence, and the small gathering dispersed in 1825.
AARON'S ROD
The method by which Moses caused a miraculous
judgment as to which tribe should be invested with the priesthood,
is detailed in the Book of Numbers (chapter xvii). He directed
that twelve rods should be laid up in the Holy of Holies of the
Tabernacle, one for each tribe; that of Aaron, of course, represented
the tribe of Levi. On the next day these rods were brought out
and exhibited to the people, and while all the rest remained dry
and withered, that of Aaron alone budded and blossomed and yielded
fruit. There is no mention in the Pentateuch of this rod having
been placed in the ark, but only that it was put before it. But
as Saint Paul, or the author of the Epistle to the Hebrews (Hebrews
ix, 4), asserts that the rod and the pot of manna were both within
the ark, Royal Arch Masons have followed this later authority.
Hence the rod of Aaron is found in the ark; but its import is
only historical, as if to identify the substitute ark as a true
copy of the original, which had been lost. No symbolical instruction
accompanies its discovery.
AB
1. The 11th month of the Hebrew civil year
and corresponding to the months July and Augustus, beginning with
the new moon of the former.
2. It is also a Hebrew word, signifying father, and will be readily
recognized by every Freemason as a component part of the name
Hiram Abif, which literally means Hiram his father (see Abif).
ABACISCUS
The diminutive of Abacus- and, in architecture,
refers to the squares of the tessellated pavement or checkered
surface of the ground floor of King Solomon's Temple.
ABACUS
A term which has been erroneously used to
designate the official staff of the Grand Master of the Templars.
The word has no such meaning ; for an abacus is either a table
used for facilitating arithmetical calculations, or is in architecture
the crowning plate of a column and its capital. The Grand Master's
staff was a baculus, which see.
ABADDON
A Hebrew word ab-ad-done, signifying destruction.
By the Rabbis it is interpreted as the place of destruction, and
is the second of the seven names given by them to the region of
the dead.
In the Apocalypse (Revelation ix, 11) it is rendered by the Greek
word Apollyon, and means the destroyer. In this sense it is used
as a significant word in the high degrees.
ABAZAR
Probably from the Hebrew word ab-ee-ay-zer,
meaning helpful. The title given to the Master of Ceremonies in
the Sixth Degree of the Modern French Rite.
ABBREVIATIONS
Abbreviations of technical terms or of official
titles are of very extensive use in Freemasonry. They were, however,
but rarely employed in the earlier Masonic publications. For instance,
not one is to be found in the first edition of Anderson's Constitutions.
Within a comparatively recent period they have greatly increased,
especially among French writers, and a familiarity with them is
therefore essentially necessary to the Masonic student.
Frequently, among English and always among
French authors, a Masonic abbreviation is distinguished by three
points,.:, in a triangular form following the letter, which peculiar
mark was first used, according to Ragon, on the 12th of August,
1774, by the Grand Orient of France, in an address to its subordinates.
No authoritative explanation of the meaning of these points has
been given, but they may be supposed to refer to the three lights
around the altar, or perhaps more generally to the number three,
and to the triangle, both important symbols in the Masonic system.
A representative list of abbreviations is
given, and these will serve as a guide to the common practice,
but the tendency to use such conveniences is limited only by personal
taste governed by the familiarity of the Brethren using them with
one another. This acquaintance may permit the mutual use of abbreviations
little known elsewhere. All that can be done is to offer such
examples as will be helpful in explaining the usual custom and
to suggest the manner in which the abbreviations are employed.
With this knowledge a Freemason can ascertain the meaning of other
abbreviations he may find in his Masonic reading.
Before proceeding to give a list of the
principal abbreviations, it may be observed that the doubling
of a letter is intended to express the plural of that word of
which the single letter is the abbreviation.
Thus, in French, F.:, signifies Frére,
or Brother, and FF :. Fréres, or Brothers. And in English,
L :. is sometimes used to denote Lodge, and LL :, to denote Lodges.
This remark is made once for all, because we have not deemed it
necessary to augment the size of the list of abbreviations by
inserting these plurals. If the reader finds S:.G:.I:. to signify
Sovereign Grand Inspector, he will be at no loss to know that
SS:.GG:.II:. must denote Sovereign Grand Inspectors. A:.&A:.
Ancient and Accepted.
A:.&A:. R :. Ancient and Accepted Rite
as used in England.
A:.&A:. S :. R :. Ancient and Accepted Scottish Rite.
A:.&P:. R :. Ancient and Primitive Rite.
A:.C:. Anno Coadio. Latin, meaning the Year of Destruction; referring
to the year 1314 in Knights Templar history.
A:.D:. Anno Domini. Latin, meaning Year of Our Lord.
A:.Dep:. Anno Depositionis. Latin, meaning In the Year of the
Deposit. The date is used by Royal and Select Masters.
A:.F:.M:. Ancient Freemasons.
A:.F:.&A:.M :. Ancient Free and Accepted Masons.
A:.H:. Anno Hebraico. Latin, meaning Hebrew Year.
A:.Inv:. Anno Inventionis. Latin, meaning In the Year of the Discovery.
The date used by Royal Arch Masons.
A:.L:. Anno Lucis. Latin, meaning In the Year of Light. The date
used by Ancient Craft Freemasons.
A.:L:.G:.D:.G:.A:.D:.L:.U:. A la Gloire du Grand Architecte de
l'Universe. French, meaning To the Glory of the Grand Architect
of the Universe. The usual caption of French Masonic documents.
A:.L:. O:. A L Orient. French, meaning At the East. The Location
or seat of the Lodge.A.:M:. Anno Mundi. Latin, meaning In the
Year of the World. The date used in the Ancient and Accepted Rite.
A.:O:. Anno Ordinis. Latin, meaning In the Year of the 0rder.
The date used by Knights Templar.
A.:Q.:C:. Ars Quatuor Coronatorum, the Latin name for the printed
reports of the Quatuor Coronati Lodge, No. 2076, London.
A.:V.:L:. An du Vraie Lumiére. French, meaning Year of
the True Light.
A.:V:.T:.O:.S.:A.:G:. Ad Universi Terrarum Orbis Summi Architecti
Gloriam. Latin, meaning To the glory of the Grand Architect of
the Universe.
A.:Y.:M:. Ancient York Masons or Ancient York Masonry.
B.: Bruder. German, meaning Brother.
B.:A.: Buisson Ardent. French, meaning Burning Bush.
B:.B:. Burning Bush.
Bn:. Brudern. German, meaning Brethren.
Comp.: Companion. Used by Brethren of the Royal Arch.
C:.C:. Celestial Canopy.
C:.H:. Captain of the Host.
D:. Deputy.
D:.A:.F:. Due and Ancient Form.
D:.D:.G:.M:. Sometimes abbreviated Dis :.
D:.G:.M:. District Deputy Grand Master.
D:.G:.B:.A:.W:. Der Grosse Baumeister aller Welten. German, meaning
The. Grand Architect of all Worlds.
D:.G:.G:.H:.P:. Deputy General Grand High Priest.
D:.G:.H:.P:. Deputy Grand High Priest.
D:.G:.M:. Deputy Grand Master.
D:.M:.J:. Deus Meumque Jus. Latin, meaning God and my right.
D:.Prov:.G:.M:. Deputy Provincial Grand Master.
Deg:. Degree or Degrees. Another way is as in 33 ,meaning Thirty-Third
Degree.
Dis:. District.
E:.Eminent; Excellent; also East.
E:.A:. Entered Apprentice. Sometimes abbreviated E:.A:.P:.
E:.C:. Excellent Companion.
Ec:. Ecossaise. French, meaning Scottish; belonging to the Scottish
Rite.
E:.G:.C:. Eminent Grand Commander.
E:.G:.M:. Early Grand Master. A central Authority had been made
to control the Knights Templar of Ireland independently of the
Grand Lodge and at the very first meeting of the Lodge "at
High Noon of St. John." 1779, the Worshipful Master appended
to his name the letters E. G. M.,that is, Early Grand Master.
There was then no governing body in Freemasonry except the Grand
Lodge (see "Templar Legends," by Brother W. J. Chetwode
Crawley, Transactions, Quatuor Coronati Lodge, 1913, volume xxvi).
E:.O:.L:. Ex Oriente Lux. Latin, meaning Out of the East comes
Light. E:.V:. Era Vulgus. Latin, meaning Common Era, also stands
for Ere Vulgaire, French, meaning Vulgar Era; Year of the Lord.
F:. Frére. French, meaning Brother.
F:.A:.M:. Free and Accepted Masons.
F:.E:.R:.T:. According to the statutes of the United Orders of
the Temple &nd Saint John of Jerusalem, etc., the standard
of Saint John is described as gules, on a Cross Argent, the Agnus
Dei-meaning Red on a Silver Cross with a representation of the
Lamb of God-with the letters F.E.R.T. These letters are the initials
of the words of the motto Fortitudine Ejus Rhodum tenuit, meaning
By his courage he held Rhodes. Brother Gordon P. G. Hills, Transactions
of Quatuor Coronati Lodge, 1914, volume xxvii page 233, says,
"I suppose it refers to the gallant defense by the Grand
Master in 1522, when however, the Island was surrendered, although
the garrison were permitted to depart with the honors of war."
A writer in the Pall Mall Gazette, June 4, 1901, states that the
legend appears on the coinage of Louis of Savoy in 1301 and on
that of Thomas in 1233.
F:.C:. Fellow Craft.
F:.M:. Freemason.
G:.Grand- Sometimes read as Great; Geometry. Also has another
meaning well known to the Craft.
G:.A:.O.:T:.U:. Grand Architect of the Universe.
G:.A:.S:. Grand Annual Sojourn.
G.:C:. Grand Chapter; Grand Council; Grand Cross; Grand Commander;
Grand Chaplain; Grand Conclave; Grand Conductor; Grand Chancellor.
G:.C:.G:. Grand Captain General; Grand Captain of the Guard.
G :.C:.H.: Grand Captain of the Host; Grand Chapter of Herodom.
G:.Com:. Grand Commandery; Grand Commander.
G:.D:. Grand Deacon.
G:.D:.C:. Grand Director of Ceremonies.
G:.E:. Grand Encampment; Grand Bast; Grand Ezra.
G:.J:.W:. Grand Junior Warden.
G:.G:.C:. General Grand Chapter
. G:.G:.H:.P:. General Grand High Priest.
G:.G:.K:. General Grand King.
G:.G:.M:.F:.V:. General Grand Master of the First Veil.
G:.G.:S:. General Grand Scribe.
G:.G.:T:. General Grand Treasurer.
G:.H:.P:. Grand High Priest.
G:.K:. Grand King.
G:.L:. Grand Lodge. Grande Loge, in French. Grosse Loge, in German.
G:.M:. Grand Master; Grand Marshal; Grand Monarch.
G:.N:. Grand Nehemiah.
G:.O:. Grand Orient; Grand Organist.
G:.P. Grand Pursuivant; Grand Prior; Grand Prelate; Grand Preceptor;
Grand Preceptory; Grand Patron; Grand Priory; Grand Patriarch;
Grand Principal.
G:.P:.S:. Grand Principal Sojourner
G:.R:. Grand Registrar; Grand Recorder.
G:.R:.A:.C:. Grand Royal Arch Chapter.
G:.S:. Grand Scribe; Grand Secretory; Grand Steward.
G:.S:.B:. Grand Sword Bearer; Grand Sword Bearer.
G:.S:.E.: Grand Scribe Ezra.
G:.S:.N:. Grand Scribe Nehemiah.
G:.S:.W:. Grand Senior Warden.
G:.T:. Grand Treasurer; Grand Tyler.H:.A:.B:. Hiram Abif.
H:.E:. Holy Empire.
H:.J:. Heilige Johannes. German, meaning Holy Saint John.
H:.K:.T:. Hiram, King of Tyre.
H:.R:.D:.M:. Heredom.
Ill:. Illustrious.
I:.N:.R:.I:. Jesus Nazarenus, Rex Iudoeorum. Latin, meaning Jesus
of Nazareth, King of the Jews. The Letters are also the initials
of a significant sentence in Latin, namely, Igne Natura Renovatur
Integra, meaning by fire nature is perfectly renewed.
I:.P:.M:. Immediate Past Master. English title of an official
last promoted from the chair.
I:.T:.N:.O:.T:.G:.A:.O:.T:.U:. In the Name of the Grand Architect
of the Universe. Often forming the caption of Masonic documents.
J:.W:. Junior Warden.
K:.King.
K:.E:.P:. Knight of the Eagle and Pelican
K:.H:. Kadash, Knight of Kadosh.
K:.H:.S:. Knight of the Holy Sepulcher
K:.M:. Knight of Malta
K:.S:. King Salomon (Suleiman)
K:.T:. Knights Templar; Knight Templar.
L:. Lodge. Lehrling, the German for Apprentice.
L:.R:. Lonon Rank. A distinction introduced in England in 1908.
L:.V:.X:. Lux Latin, meaning Light.
M:. Mason; Masonry; Marshal; Mark; Minister; Master. Meister,
in German. Maitre, in French.
M:.C:. Middle Chamber.
M:.E:. Most Eminent; Most Excellent.
M:.E:.G:.H:.P:. Most Excellent Grand High Priest.
M:.E:.G:.M:. Most Eminent Grand Master (of Knights Templar).
M:.E:.M:. Most Excellent Master.
M:.E:.Z:. Most Excellent Zerubbabel.
M:.K:.G:. Maurer Kunst Geselle. German, meaning Fellow Craft.
M:.L:. Maurer Lehrling. German, meaning Entered Apprentice.
M:.L:. Mére Loge. French, meaning Mother Lodge.
M:.M:. Master Mason. Mois Maçonnique. French, meaning Masonic
Month. March 18 the first Masonic month among French Freemasons.
Meister Maurer. German, meaning Master Mason.
M:.P:.S:. Most Puissant Sovereign.
M:.W:.Most Worshipful.
M:.W:.G:.M:. Most Worshipful Grand Master; Most Worthy Grand Matron.
M:.W:.G:.P:. Most Worthy Grand Patron.
M:.W:.M:. Most Wise Master
M:.W:.S:. Most Wise Sovereign
N:. Novice.
N:.E:.C:. North-east Corner.
N'o:.P:.V:.D:.M:. N'oubiez pas vos décorations Maçonniques
French, meaning Do not forget your Masonic regalia, a phrase used
in France on the corner of a summons.
O:. Orient.
O:.A:.C:. Ordo ab Chao. Latin, meaning Order out of Chaos.
OB:. Obligation.
P:. Past; Prelate; Prefect; Prior.
P:.C:.W:. Principal Conductor of the Work.
P:.G:.M:. Past Grand Master; Past Grand Matron.
P:.J:. Prince of Jerusalem.
P:.K:. Past King.
P:.M:. Past Master.
P:.S:. Principal Sojourner.
Pro:.G:.M:. Pro-Grand Master.
Prov:. Provincial.
Prov:.G:.M:. Provincial Grand Master.
R:.A:. Royal Arch; Royal Art.
R:.A:.C:. Royal Arch Captain; Royal Arch Chapter.
R:.A:.M:. Royal Arch Mason; Royal Arch Masonry; Royal Ark Mariner.
R:.C:. or R:.t:. Rose Croiz. Appended to the signature of one
having that degree
R:.E:. Right Eminent.
R:.E:.A:.et A:.Rite Ecossaise Ancien et Accepte. French, meaning
Ancient and Accepted Scottish Rite.
R:.F:. Respectable Free. French, meaning Worshipful Brother.
R:.L:. or R:.[]:. Respectable Loge. French, meaning Worshipful
Lodge.
R:.S:.Y:.C:.S:. Rosy Cross (in the Royal order of Scotland).
R:.W:. Right Worshipful.
R:.W:.M:. Right Worshipful Master.
S:.Scribe,Sentinel, Seneschal, Sponsor.
S:.C:. Supreme Council.
S:.G:.D:. Senior Grand Deacon.
S:.G:.I:.G:. Sovereign Grand Inspector General
S:.G:.W:. Senior Grand Warden.
S:.M:. Secret Master; Substitute Master; Select Master; Secret
Monitor; Sovereign Master; Supreme Master; Supreme Magus.
S:.O:. Senior Overseer.
S:.P:.R:.S:. Sublime Prince of the Royal Secret.
S:.S:. Sanctum Sanctorum. Latin, meaning Holy of Holies. Formerly
also used for Soverein of Sovereigns
S:.S:.M:. Senior Substitute Magus.
S:.S:.S:. The initials of the Latin word Salutem, meaning Greeting,
repeated thrice and also found similarly in the French, Trois
Fois Salut, meaning Thrice Greeting. A common caption to French
Masonic circulars or letters
S:.W:. Senior Warden.
Sec:. Secretary.
Soc:.Ros:. Societas Rosicruciana
Sum:. Surveillant. French, meaning Warden.
T:.C:.F:. Tres Cher Frére. French, meaning Very Dear Brother.T:.G:.A:.O:.T:.U:.
The Grand Architect of the Universe. T:.S:. Tres Sage. Meaning
Very Wise, addressed to the presiding officer of French Rite.
U:.D:. Under Dispensation.
V:.or Ven:. Venerable. French, meaning Worshipful.
V:.D:.B:. Very Dear Brother.
V:.D:.S:.A:. Veut Dieu Saint Amour, or Vult Dei Sanctus Animus.
A formula used by Knights Templar. The expression Veut Dieu Saint
Amour means literally, Wishes God Holy Love, which in correct
English might be expressed by Thus wishes God (who is)holy love.
Vult Dei Sanctus Animus is the Latin Version of the same phrase.
Only in this case God is in the genitive case and therefore the
exact translation would be The holy spirit of God wishes or Thus
wishes God's holy spirit.
V:.E:. Viceroy Eusebius; Very Eminent.
V:.F:. Venerable Frére. French, meaning Worshipful Brother.
V:.L:. Vraie Lumiere. French, meaning True Light
V:.S:.L:. Volume of the sacred Law.
V:.W:. Very Worshipful
W:. Worshipful
W:.M:. Worshipful Master. Wurdiger Meister, in German, meaning
Worshipful Master.
An equilateral triangle is an emblem of
the Trinity and also of the Chapter in Royal Arch Masonry.
The Swastika or Pylfot or Jaina Cross, as it bears all three names
which are explained else where, has been used as a part of the
signatures of members of Hermetic bodies and is then called the
Hermetic Cross, which is attached to documents. The position of
such a Cross in relation to the signature and the colour of the
ink indicates the rank of the signer and these particulars are
subject to change.
This combination of the Maltese Cross and
the equilateral triangle is not only sometimes found as a designation
for the Knight of Rose Cross but was used as early as 1725 to
mean a reference to a Lodge of Saint John.
The supreme Council of the Ancient and Accepted
Scottish Rite of Freemasonry, for the Northern Jurisdiction of
the United States, has on page 36 of the book entitled information
for Bodies and Officers (this being a part of the report of the
Committee on Rituals and Ritualistic Matters in the Proceedings
of 1870, pages 64, 65), the following illustrated Instructions
:
The Sovereign Grand Commander shall prefix
the triple cross, in red ink, to his signature, thus:-
................................................................................................33°
The Supreme Council of the Ancient and Accepted
Scottish Rite of Freemasonry, for the Southern Jurisdiction of
the United States, has in the Statutes as amended to October,
1921, Article xiv, section 3, the following illustrated instructions:
The distinctive symbol to be used before the signature of the
Sov:.Gr:. Commander is a Cross with three cross-bars, near that
extremities of which and of the shaft are small cross-bars, the
signature to be followed by a rayed equilateral triangle enclosing
the figures 33 (violet ink to be used).
The Symbol Cross to precede
the signature of a Sov:.Gr:.Insp:.General has two cross-bars near
the extremities of which and of the shaft are small cross-bars,
the signature to be followed by a rayed equilateral triangle enclosing
the figures 33 (purple ink to be used); the title to be written
Sov:.Gr:.Insp:.Genl:..
The Symbol Cross to precede the signature
of an Inspector Honorary is a plain cross with two crossbars (no
crossbars at the extremities), followed by a rayed equilateral
triangle enclosing the figures 33, the title to be written Insp:.Genl:.Hon:.(crimson
ink to be used). The rest of the symbols to precede signatures
and titles to remain the same as given in the present edition
of the Statutes (the ink to be red). In each of the above the
cross-bar are to be horizontal and except where shown differently
the shaft is inclined to the right to correspond with the angle
of the strokes of slanting writing. The shafts of the crosses
used by the Court of Honor are vertical, the ends of the shaft
and cross-bars being provided with a cross-bar at the extremities.
For the Rose Croix the symbol is a Passion
Cross set on the apex of a pyramid or equatorial triangle.
ABDA
A word used in some of the high degrees.
He was the father of Adoniram (see First Kings iv, 6). Lenning
in the Encyclopaedia der Freimaurerei is wrong in saying that he
is represented by one of the officers in the degree of Master
in Israel. He has confounded Abda with his son.
ABDAMON
The name of the Orator in the Fourteenth
Degree of the Rite of Perfection, or the Sacred Vault of James
VI. The word means a servant, from abed, to serve, although somewhat
corrupted in its transmission into the rituals. Lenning says it
is the Hebrew Habdamon, meaning a servant; but there is no such
word in Hebrew.
ABDIEL
A Hebrew word meaning servant of God. The
name of an angel mentioned by the Jewish Cabalists. He is represented
in Milton's Paradise Lost, Book V, lines 894-7, as one of the
seraphim, who, when Satan tried to stir up a revolt among the
angels subordinate to his authority, alone and boldly withstood
his traitorous designs :
Among the faithless, faithful only he;
Among innumerable false, unmoved,
unshaken un-seduced, un-terrified,
His loyalty be kept, his love, his zeal.
The name Abdiel became the synonym of honor
and faithfulness.
ABDITORIUM
A secret place for the deposit of records
ABELITES
A secret Order which existed about the middle
of the eighteenth century in Germany, called also the Order of
Abel The organization was in possession of peculiar signs, words,
and ceremonies of initiation, but, according to Gadicke, Freimaurer
Lexicon, it had no connection with Freemasonry. According to Clavel
the order was founded at Griefswald in 1745.
ABERCORN, DUKE OF
Grand Master of Ireland 1874 to 1885.
ABERCORN, EARL OF
James Hamilton, Lord Paisley, was named
Grand Master of England by the retiring Grand Master, the Duke
of Richmond, in 1725. He was at that time the Master of a Lodge,
and had served on the Committee of Charity during that year. He
succeeded his father as Earl of Abercorn in 1734.
ABERDOUR, LORD
Grand Master of Scotland, 1755 to 1756.
Also of England 1757 to 1761.
ABIB
The original name of the Hebrew month Nisan,
nearly corresponding to the month of March, the first of the ecclesiastical
year. Abib is frequently mentioned in the sacred scriptures, and
signifies green ears of com or fresh fruits.
ABIBALE
The name of the first Assassin in the Elu
of the Modem French Rite. The word is derived most probably from
the Hebrew abi and balah, which mean father of destruction, though
it is said to mean le Meurtrier du Pere, this phrase meaning in
French the Murder of the Father.
ABIDE BY
See stand to and abide by.
ABIF (or ABIFF, or perhaps more correctly ABIV).
A name appeared in scripture to that celebrated builder who was
sent to Jerusalem by King Hiram, of Tyre, to superintend the construction
of the Temple. The word, which in the original Hebrew is ...and
which may be pronounced Abiv or Abif, is compounded of the noun
in the construct-state ....Abi, meaning father, and the pronominal
suffix i, which, with. the preceding vowel sound, is to be sounded
as iv or if, and which means his; so that the word thus compounded
Abif literally and grammatically signifies his father. The word
is found in second Chronicles iv, 16, in the following sentence:
The pots also, and the shovels, and
the flesh hooks, and all their instruments, did Hiram his father
make to King Solomon.
The latter part of this verse is in
the original as follows: shelomoh lamelech Abif Huram gnasah
Luther has been more literal in his version
of this passage than the English translators, and appearing to
suppose that the word Abif is to be considered simply as an appellative
or surname, he preserves the Hebrew form, his translation being
as follows: "Machte Hiram Abif dem Konige Salomo." The
Swedish version is equally exact, and, instead of "Hiram
his father," gives us Hiram Abiv. In the Latin Vulgate, as
in the English version, the words are rendered Hiram pater ejus.
We have little doubt that Luther and the Swedish translator were
correct in treating the word Abif as a surname.
In Hebrew, the word ab, or father, is often
used as a title of respect, and may then signify friend, counsellor.
wise man, or something else of equivalent character.
Thus, Doctor Clarke, commenting on the word
abrech, in Genesis XLI, 43, says:
Father seems to have been
a name of office, and probably father of the king or father of
Pharaoh might signify the same as the king's minister among us.
And on the very passage in which this word Abif is used, he says:
father, is often used in Hebrew to signify master, inventor,
chief operator.
Gesenius, the distinguished Hebrew lexicographer,
gives to this word similar significations, such as benefactor,
master, teacher, and says that in the Arabic and the Ethiopia
it is spoken of one who excels in anything.
This idiomatic custom was pursued by the
later Hebrews, for Buxtor tells us, in his Talmudic Lexicon, that
"among the Talmudists abba, father, was always a title of
honour, " and he quotes the following remarks from a treatise
of the celebrated Maimonides, who, when speaking of the grades
or ranks into which the Rabbinical doctors were divided, says:
The first class consists of those each of whom bears his
own name, without any title of honour; the second, of those who
are called Rabbanim; and the third, of those who are called Rabbi,
and the men of this class also receive the cognomen of Abba, Father.
Again, in Second Chronicles II, 13, Hiram,
the King of Tyre, referring to the same Hiram, the widow's son,
who is spoken of subsequently in reference to King Solomon as
his father, or Abif in the passage already cited, writes to Solomon:
"And now I have sent a cunning man, endued with understanding,
of Huram my father's." The only difficulty in this sentence
is to be found in the prefixing of the letter lamed, before Huram,
which has caused our translators, by a strange blunder, to render
the words Huram abi, as meaning of Huram my father's, instead
of Huram my father. Brother Mackey remarked that Huram my father's
could not be the true meaning, for the father of King Hiram was
not another Hiram, but Abibal.
Luther has again taken the correct view
of this subject, and translates the word as a surname: "So
sende ich nun einen weisen Mann, der Berstand hat, Huram Abif";
that is, "So now I send you a wise man who has understanding,
Huram Abif." The truth, we suspect, is, although it has escaped
all the commentators, that the lamed in this passage is a Chaldaism
which is sometimes used by the later Hebrew writers, who incorrectly
employ, the sign of the dative for the accusative after transitive
verbs.
Thus, in Jeremiah XL 2, we have such a construction,
vayikach rab tabachim l Yremyahu; that is, literally, "and
the captain of the guards took for Jeremiah,"
Where the l, or for, is a Chaldaism and
redundant, the true rendering being, "and the captain of
the guards took Jeremiah." Other similar passages are to
be found in Lamentations IV, 5; Job V, 2, etc.
In like manner we suppose the .. before
Huram which the English translators have rendered by the preposition
of, to be redundant and a Chaldaic form.
The sentence should be read thus : ''I have
sent a cunning man, endued with understanding, Huram my father;"
Or, if considered as a surname, as it should be, Huram Abi.
From all this we conclude that the word
Ab, with its different suffixes is always used in the Books of
Kings and Chronicles, in reference to Hiram the Builder, as a
title of respect. When King Hiram speaks of him he calls him ''my
father Hiram," Hiram Abi and when the writer of the Book
of Chronicles is speaking of him and King Solomon in the same
passage, he calls him "Solomon's father, his father,"
Hiram Abif. The only distinction is made by the different appellation
of the pronouns my and his in Hebrew. To both the kings of Tyre
and of Judah he bore the honourable relation of Ab, or father,
equivalent to friend, counsellor, or minister. He was Father Hiram.
The Freemasons are therefore perfectly correct
in refusing to adopt the translation of the English version, and
in preserving, after the example of Luther, the word Abif as an
appellative, surname, or title of honour and distinction bestowed
upon the relief builder of the Temple, as Dr. James Anderson suggests
in his note on the subject in the first edition (1723) of the
Constitutions of the Freemasons.
ABIRAM
One of the traitorous craftsmen, whose act
of perfidy forms so important a part of the Third Degree, receives
in some of the high degrees the name of Abiram Akirop. These words
certainly have a Hebrew look; but the significant words of Freemasonry
have, in the lapse of time and in their transmission through ignorant
teachers, become so corrupted in form that it is almost impossible
to trace them to any intelligible root. They may be Hebrew or
they may be anagrammatized (see Anagram) ; but it is only chance
that can give us the true meaning which the two words in combination
undoubtedly possess. The word Abiram means father of loftiness,
and may have been chosen as the name of the traitorous craftsman
with allusion to the Biblical story of Korah, Dathan and Abiram
who conspired against Moses and Aaron. Numbers xvi. In the French
ritual of the Second Elu it is said to mean murderer or assassin,
but this would not seem to be correct etymologically. Brother
Mackenzie suggests that Akirop may be from, Karab, the Hebrew
meaning to join battle. He also offers Abi-ramah, to mean in Hebrew
destroyer of the father.
ABLE
There is an old use of the word able to
signify suitable. Thus, Chaucer says of a monk that "he was
able to ben an abbot," that is, suitable to be an abbot.
In this sense the old manuscript Constitutions constantly employ
the word, as when they say, in the Lansdowne Manuscript, that
the apprentice should be "able of Birth that is free borne,"
the ff then meaning F.
ABLUTION
A ceremonial purification by washing, much
used in the Ancient Mysteries and under the Mosaic Dispensation.
It is also employed in some of the advanced degrees of Freemasonry.
The better technical term for this ceremony is lustration, which
see.
ABNET
The band or apron,. made of fine linen,
variously wrought, and worn by the Jewish priesthood. It seems
to have been borrowed directly from the Egyptians, upon the representations
of all of whose gods is to be found a similar girdle. Like the
zennaar, or sacred cord of the Brahmans, and the white shield
of the Scandinavians, it is the analogue of tho Masonic apron.
ABOMINABLES, LES
Terms of contempt used in some of the foreign
rites, referring more particularly to Philippe le Bel and Bertrand
de Got, persecutors of the Knights Templar.
ABORIGINES
A secret society which existed in England
about the year 1783, and of whose ceremony of initiation the following
account is contained in the British Magazine of that date. The
presiding officer, who was styled the Original, thus addressed
the candidate:
Original. Have you faith enough to be made
an Original?
Candidate. I have.
Original. Will you be conformable to all
honest rules which may support steadily the honour, reputation,
welfare, and dignity of our ancient undertaking?
Candidate. I will.
Original. Then, friend, promise me that
you will never stray from the paths of Honour, Freedom, Honesty,
Sincerity, Prudence, Modesty, Reputation, Sobriety, and 'True
Friendship.
Candidate. I do.
Which done, the Crier of the Court commanded
silence, and the new member, being uncovered, and dropping on
his right knee, had the following oath administered to him by
the Servant, the new member laying his right hand on the Cap of
Honour, and Nimrod holding a staff over his head:
You swear by the Cap of Honour, by the Collar of Freedom,
by the Coat of Honesty, by the Jacket of Sincerity, by the Shirt
of Prudence, by the Breeches of Modesty, by the Garters of Reputation,
by the Stockings of Sobriety, and by the Steps of True Friendship,
never to depart from these laws.
Then rising, with the staff resting on his
head he received a copy of the laws from the hands of the Grand
Original, with these words, "Enjoy the benefits hereof."
He then delivered the copy of the laws to
the care of the servant, after which the word was given by the
secretary to the new member, namely: Eden, signifying the garden
where ADAM, the great aboriginal, was formed.
Then the secretary invested him with the
sign, namely: resting his right hand on his left side, signifying
the first conjunction of harmony.
This organization had no connection with
Freemasonry, but was simply one of those numerous imitative societies
to which that Institution has given rise.
ABOYNE, GEORGE, EARL OF
From 1802 to 1803 Grand Master of Scotland.
ABRAC
In the Leland Manuscript it is said that
the Masons conceal "the wey of wynninge the facultye of Abrac."
John Locke (though it is doubtful if it was he who wrote a commentary
on the manuscript) is quoted as saying: ''Here I am utterly in
the dark.'' However, it means simply the way of acquiring the
science of Abrac. The science of Abrac is the knowledge of the
power and use of the mystical abraxas, which see ; or very likely
Abrac is merely an abbreviation of Abracadabra.
ABRACADABRA
A term of incantation or magic which was formerly worn about the neck as an amulet or protection against various diseases, especially the tertian ague. It was
to be written on a triangular piece of parchment in either of the forms here illustrated:
ABRACADABRA
BRACADABR
RACADAB
ACADA
CAD
A
ABRACADABRA
ABRACADABR
ABRACADAB
ABRACADA
ABRACAD
ABRACA
ABRAC
ABRA
ABR
AB
A
The word may be written or read either way, and the triangles can point up or down, with no alteration of the efficiency according to believers in the value of the idea. The word occurs in the Carmen de Morbis et Remediis of Q. Serenus Sammonicus, a favorite of the Emperor Severus in the second and third centuries, and is generally supposed to be derived from the word abraxas.
That the letters contain a hidden spiritual or mystical meaning is doubtless true. Hoefer in his Chemistry, among other curious lore, points out that the first three letters are the initials in Hebrew representative of Father, Son and Holy Spirit, and that
the C. A. D. are the Greek letters also indicative of the 'Trinity. Hoefer doubtless had in mind the Ab, Ben, Ruach, Acadosch, Hebrew for Father, Son, and Holy Spirit. The reader will note these four initials as well as the first four letters of the last word. Much speculation has been expended on the word and the supposition that it comprises the initials of several sacred words is as reasonable as any other.
Godfrey Higgins, (Celtic Druids, page 246), gets the word Abracadabra not from the Latin but from the Erse language, the tongue of the Gaels of Scotland and the Celts of Ireland. Deriving the word from Abra, meaning God, and Cad, meaning holy, Higgins obtains a combination signifying the holy God.
ABRAHAM
The founder of the Hebrew nation. The patriarch
Abraham is personated in the Degree or Order of High Priesthood,
which refers in some of its ceremonies to an interesting incident
in his life, After the friendly separation of Lot and Abraham,
when the former was dwelling in the plain in which Sodom and its
neighboring towns were situated, and the latter in the valley
of Mamre near Hebron, a king from beyond the Euphrates, whose
name was Chedorlaomer, invaded lower Palestine. and brought several
of the smaller states into a tributary condition.
Among these were the five cities of the
plain, to which Lot had retired. As the yoke was borne with impatience
by these cities Chedorlaomer, accompanied by four other kings,
who were probably his tributaries, attacked and defeated the kings
of the plain, plundered their towns, and carried their people
away as slaves.
Among those who suffered on this occasion
was Lot. As soon as Abraham heard of these events, he armed three
hundred and eighteen of his slaves, and, with the assistance of
Aner, Eshcol, and Mamre, three Amoritish chiefs, he pursued the
retiring invaders, and having attacked them near the Jordan, put
them to flight, and then returned with all the men and goods that
had been recovered from the enemy. On his way back he was met
by the King of Sodom, and also by Melchizedek, King of Salem,
who was, like Abraham, a worshiper of the true God. Melchizedek
refreshed Abraham and his people with bread and wine, and blessed
him. The King of Sodom wished Abraham to give up the persons,
but retain the goods that he had recovered; however, Abraham positively
refused to retain any of the spoils, although, by the customs
of the age, he was entitled to them, and declared that he had
sworn that he would not take "from a thread even to a shoelatchet"
(Genesis XIV). Although the conduct of Abraham in this whole transaction
was of the most honorable and conscientious character, the incidents
do not appear to have been introduced into the ritual of the High
Priesthood for any other reason except that of their connection
with Melchizedek, who was the founder of an Order of Priesthood.
ABRAHAM, ANTOINE FIRMIN
A Freemason who made himself notorious at
Paris, in the beginning of the nineteenth century, by the manufacture
and sale of false Masonic diplomas and by trading in the higher
degrees, from which traffic he reaped for some time a plentiful
harvest. The Supreme Council of France declared, in 1811, all
his diplomas and charters void and deceptive. He is the author
of L'Art du Tuileur, dédié à tous les Maçons
des deux hémisphéres, French for The Art of the
Tiler, dedicated to all the Freemason of the two hemispheres,
a small volume of 20 pages, octavo, printed at Paris in 1804,
and he published from 1800 to 1808 a periodical entitled Le Miroir
de la vérité, dédié à tous
les Maçons, French for The Mirror of Truth, dedicated to
all the Freemasom, 3 volumes, octavo. This contains many interesting
details concerning the history of Freemasonry in France. In 1811
there was published at Paris a Circulaire du Conseil Supréme
du 33e degré, etc., relative à la vente, par le
Sieur Abraham de grades et cahiers Maçonniques; French,
meaning. A Circular from the Supreme Council of the Thirty-third
Degree, etc., relative te the sale by the Mr. Abraham of Masonic
information in books and grades. This announcement, in octavo,
sixteen pages, shows that Abraham was nothing else but a Masonic
fraud.
ABRAXAS
Basilides, the head of the Egyptian sect
of Gnosties, taught that there were seven outflowings, emanations,
or aeons, from the Supreme God ; that these emanations engendered
the angels of the highest order; that these angels formed a heaven
for their habitation, and brought forth other angels of a nature
inferior to their own ; that in time other heavens were formed
and other angels created, until the whole number of angels and
their respective heavens amounted to 365, which were thus equal
to the number of days in a year; and, finally, that over all these
an omnipotent Lordinferior, however, to the Supreme Godpresided,
whose name was Abraxas. Now this word Abraxas, in the numerical
force of its letters when written in Greek, ABPAZAE, amounts to
365 the number of worlds in the Basilidean system, as well as
the number of days in the year thus A,1...,B,2..,P,100...,A,1...,Z,60...,A,1...,E
200 = 365. The god Abraxas was therefore a type or symbol of the
year, or of the revolution of the earth around the sun. This mystical
reference of the name of a god to the annual period was familiar
to the ancients, and is to be found in at least two other instances.
Thus, among the Persians the letters of the name of the god Mithras,
and of Belenus along the Gauls, amounted each to 365.
M = 40
E = 5
I = 10
O = 9
P =100
A = 1
Z = 200
= 365
B = 2
H= 8
A = 30
E = 5
N = 50
O = 70
Z = 200
= 365
The word Abrazas, therefore, from this mystical
value of the letters of which it was composed, became talismanic
or magical. This was frequently inscribed, sometimes with and
sometimes without other superstitious inscriptions, on stones
or gems as amulets. Many of these have been preserved or are continually
being discovered, and are to be found in the cabinets of the curious.
There have been many guesses and beliefs among the learned as
to the source of the word Abrazas.
Beausobre, in his History of Manicheism,
volume 2, derives it from the Greek, A., signifying the magnificent
Savior, He who heals and preserves.
Bellermann, Essay on the Gems of the Ancients,
supposed it to be compounded of three Coptic words signifying
the holy word of bliss. Pignorius and Vandelin think it is composed
of four Hebrew and three Greek letters, whose numerical value
is 365, and which are the initials of the sentence: saving man
by wood, that is, the Cross.
ABRAXAS STONES
Stones on which the word Abrazas and other
devices are engraved, and which were used by the Egyptian Gnosties
as amulets.
ABSENCE
Attendance on the communications of his
Lodge, on al convenient occasions, is considered as one of the
duties of every Freemason, and hence the Old Charges of 1722 say
that ''in ancient Times no Master or Fellow could be absent from
it [the Lodge] especially when warned to appear at it, without
incurring a severe censure, until it appeared to the Master and
Wardens that pure Necessity hindered him."
At one time it was usual to enforce attendance
by fines, and the By-Laws of the early Lodges contain lists of
fines to be imposed for absence, swearing and drunkenness, but
that usage is now discontinued, so that attendance on ordinary
communications is no longer enforced by any sanction of law.
Attendance is a duty the discharge of which
must be left to the conscientious convictions of every Freemason.
In the ease, however, of a positive summons for any express purpose,
such as to stand trial, to show cause, etc., the neglect or refusal
to attend might be construed into a contempt, to be dealt with
according to its magnitude or character in each particular case.
The absence of an officer is a far more
important matter and it is now generally held in the case of the
absence of the Worshipful Master or Wardens the inferior officer
assumes the duties of the office that is vacant The Wardens, as
well as the Master, are entrusted with the government of the Lodge
and in the case of the absence of the Master at the time of opening,
the Senior Warden, if present and, if not, then the Junior Warden
may open the Lodge and the business transacted will be, regular
and legal.
While this is the practice in the United
States of America, the same rule is not followed under the Grand
Lodge of England, where it is provided in Rule 141 of the Book
of Constitutions that in the absence of the Worshipful Master
the Immediate Past Master shall take the chair. In the event that
the Immediate Past Master is not present, then the Senior Past
Master of the Lodge or, if no Past Masters of the Lodge are in
attendance, the Senior Past Master who is a subscribing member
of the Lodge shall officiate. But failing all of these, then we
have the Senior Warden or, in his absence, the Junior Warden shall
rule and govern the Lodge, but shall not occupy the Master's chair
and no degree can be conferred unless a Master or Past Master
in the Craft presides at the ceremony.
Thus it will be seen that the general rule
does not apply to both countries in the same way.
ABSENCE OF WORSHIPFUL MASTER
Rule 141 of the English Book of Constitutions states that the
Immediate Past Master or in his absence the Senior Past Master
of the Lodge, or, if no Past Master of the Lodge be present, the
Senior Past Master who is a subscribing member of the Lodge shall
take the chair. Failing all of these the Senior Warden, or, if
he is absent, the Junior Warden, is to rule the Lodge, but without
occupying the Master's chair. No initiation is to take place or
Degree be conferred unless a Master or Past Master in the Craft
occupies the chair. In the United States, however, especially
where many Candidates await their Degrees, the custom has developed
for the Worshipful Master at his pleasure to place in the chair
temporarily any Brother in his judgment competent to properly
give the ritualistic work.
ABYSSINIA
A Lodge at Adis-Ababa was constituted by
the 'Grand Orient of France on October 20, 1909.
ABERDEEN ALTER, THE LODGE
The second quarter of the Twentieth century
in the 'Literature of Freemasonry was characterized above everything
else by the publication (in some twenty languages) of Lodge histories.
Taken collectively, and in their impact as a single body of writings,
these histories have worked some two, or possibly three, fundamental
changes in the older conception of the history of the Fraternity,
and their data have caused the revisions of many details-this
last applying particularly to the work of the pioneers of modern
historical scholarship, Gould, Hughan, Crawley, Lane, Sadler,
etc., and Gould especially. Of the Lodge histories some five or
six are indubitable masterpieces, both in their literary form
and in their scholarship.
Among the more slender books of the last
named class is Notes on the Early History and Records of The Lodge,
Aberdeen, No. Alter, by A. L. Miller, a Past Master of it; Aberdeen;
University Press; 1919.
It is written modestly, with a fine spirit,
and with a just sense of proportion ; it is a model for Lodge
historians everywhere to pattern on; moreover it contains the
clearest of pictures of a Lodge of the Transition Period, as it
was and as it worked, a century before the first Grand Lodge of
1717.
Only three Lodges take precedence of it
on the rolls of the Grand Lodge of Scotland, Mother Kilwinning,
Mary's Chapel, and Melrose St. John.
There is a written record of a Mason in
Aberdeen in 1264, a Provost. In 1357 Andrew Scott came with other
Masons from Melrose to rebuild the Cathedral. The records of the
Burgh of Aberdeen, unbroken since 1398, contain many references
to Masons. Masons came from everywhere to build King's College,
In those same records is a reference to the Mason "Lodge"
(a building) in 1483. In the Burgh minutes of 1483 is the wording
of an oath taken by the masonry of the luge; offenders were to
be "excluded" (expelled). In 1486 the Burgh adopted
rules governing Masons. In 1493 three Masons were permanently
employed by the Burgh (now called "town"). A record
of 1544 refers to the Lodge building, which was a permanent Masonic
headquarters.
In 1527 the Masons were incorporated (by
a Seal of Cause) and given disciplinary powers over their own
members.
A Warden over the Masons was appointed in
1590. Masons, unlike most workers, could work inside or away from
the town; they were "free." An early Masons' Lodge "supposed
to have been situated on the southern slope near the top of st
Katharine's Hill, was built of Wood and was burned by enemies
of the Craft, who were said to have been numerous, and to have
included the clergy "(From Wycliff down "the clergy"have
been the hardest workers in it. The Roman Church has been officially
against it ever since the General Council of Afignon, when all
secret societies"were condemned) Another Lodge was afterwards
built near where Aberdeen's St. Paul's now stands, but was burned
down, and many old records with it, probably by the Marquis of
Huntly when be ravaged Aberdeen with 2000 soldiers.
In 1700 the members built yet another Lodge,
out upon the links, well apart ; the father of the famous architect
James Gibbs lived in part of it.
Thus the written records prove a continuing
existence of Masonry in Aberdeen from 1264, and doubtless Aberdeen
is in a direct and unbroken line of descent from the Thirteenth
Century. It is probable that the Masons have had a separate and
organized society, self-governing, since at least as early as
1541, which was in the earliest period of Protestantism.
The Work Book written in 1670 contains pictures
of Working Tools. Of the members at that date ten of the forty-nine
were Operative Masons; among the non-operatives were four noblemen.
The oldest known written record of a non-Operative in Scotland
is 1600.
In Aberdeen records mention is made of "the
Mason Word" : of "the oaths we received." The Officers
in 1670 were a Master, Warden, Boxmaster, Clerk and Officer (Tiler).
Masons' sons (the "Lewis") received special privileges.
Until 1754 "intrants" (apprentices) made presents of
aprons and gloves; they were trained by "Intenders."
A permanent Charity Fund (in the "Box") was set up in
1670.
The most interesting among the records are
these two: "No Lodge be holden within a dwelling house where
there is people living in but in the open fields, except it be
ill weather, and then let there be a house chosen that no person
shall hear nor see us." And : "We ordain likewise that
all entering Prentices be entered in our ancient outfield Lodge
in the Mearns in the parish of Nigg at the sources [piers or bulwarks]
at the point of the Ness." the principal point made by the
members when they wrote the Work Book of 1670 was that they were
making sure that old customs were to be continued.
The first Freemason to come to America was
John Skene, in 1684, of which the record was discovered by Bro.
David McGregor. John Skene was a member of the Aberdeen Lodge.
the first name in the list of members in the Work Book of 1670
was Harrie Elphingston, the Master; be was the booking agent who
arranged passage on the vessel Henry and Francis on which a number
of Aberdeenians emigrated to New Jersey, in America. The arrangement
was made under the patronage of the Earl of Perth, one of the
chief proprietors of New Jersey, also a Freemason, Robert Gordon,
George Alexander, John Forles, also on the same list of members,
purchased an interest in New Jersey. John Forbes came to East
Jersey in 1684, then returned to Scotland. John Skene settled
at Burlington, capital of East Jersey, and was Deputy Governor
from 1685 until his death in 1690.
ACACIA
An interesting and important symbol in Freemasonry.
Botanically, it is the acacia vera of Tournefort, and the mimosa
nilotica of Linnaeus, called babul tree in India. The acacia arabica
grew abundantly in the vicinity of Jerusalem, where it is still
to be found, and is familiar in its modern use at the tree from
which the gum arabic of commerce is derived.
Oliver, it is true,'says that "there
is not the smallest trace of any tree of the kind growing so far
north as Jerusalem" (Landmarks, volume 2, page 1490). But
this statement is refuted by the authority of Lieutenant Lynch,
who saw it growing in great abundance in Jericho, and still farther
north (Expedition to the Dead Sea, page 262).
The Rabbi Joseph Schwarz, who is excellent
authority, says: "The Acacia (Shittim) tree, Al Sunt, is
found in Palestine of different varieties, it looks like the Mulberry
tree, attains a great height, and has a hard wood. The gum which
is obtained from it is the gum arabic" (Descriptive Geography
and Historical Sketch of Palestine, page 308, Leeser's translation,
Philadelphia, 1850). Schwarz was for sixteen years a resident
of Palestine, and wrote from personal observation. The testimony
of Lynch and Schwarz should, therefore, forever settle the question
of the existence of the acacia in Palestine.
Hastings' Dictionary of the Bible, page
s51, states that the acacia seyal and the acacia tortilis are
plentiful around the Dead Sea.
The acacia is called in the Bible Shittim,
which is really the plural of Shittah, which last form occurs
once only, in Isaiah XLI, 19. It was esteemed a sacred wood among
the Hebrews, and of it Moses was ordered to make the tabernacle,
the ark of the covenant, the table for the shewbread, and the
rest of the sacred furniture (Exodus xxv-xxvii).
Isaiah (XLI, 19), in recounting the promises
of God's mercy to the Israelites on their return from the captivity,
tells them that, among other things, he will plant in the wilderness,
for their relief and refreshment, the cedar, the acacia, (or,
as it is rendered in our common version, the shittah), the fir,
and other trees.
The first thing, then, that we notice in
this symbol of the acacia, is that it had been always consecrated
from among the other trees of the forest by the sacred purposes
to which it was devoted. By the Jew, the tree from whose wood
the sanctuary of the tabernacle and the holy ark had been constructed
would ever be viewed as more sacred than ordinary trees. The early
Freemasons, therefore, very naturally appropriated this hallowed
plant to the equally sacred purpose of a symbol, which was to
teach an important divine truth in all ages to come.
Having thus briefly disposed of the natural
history of this plant, we may now proceed to examine it in its
symbolic relations.
First. The acacia, in the mythic system
of Freemasonry, is pre-eminently the symbol of the IMMORTALITY
OF THE SOUL--that important doctrine which it is the great design
of the Institution to teach. As the evanescent nature of the flower,
which "cometh forth and is cut down," reminds us of
the transitory nature of human life, so the perpetual renewal
of the evergreen plant, which uninterruptedly presents the appearance
of youth and vigor, is aptly compared to that spiritual life in
which the soul, freed from the corruptible companionship of the
body, shall enjoy an eternal spring and an immortal youth. Hence,
in the impressive funeral service of our Order, it is said that
"this evergreen is an emblem of our faith in the immortality
of the soul. By this we are reminded that we have an immortal
part within us, which shall survive the grave, and which shall
never, never, never die." And again, in the closing sentences
of the monitorial lecture of the Third Degree, the same sentiment
is repeated, and we are told that by "the evergreen and ever-living
emblem of immortality, the acacia" the Freemason is strengthened
"with confidence and composure to look forward to a blessed
immortality." Such an interpretation of the symbol is an
easy and a natural one ; it suggests itself at once to the least
reflective mind; and consequently, in some one form or another,
is to be found existing in all ages and nations.
There was an ancient custom-which is not,
even now, altogether disused-for mourners to carry in their hands
at funerals a sprig of some evergreen, generally the cedar or
box, or the cypress, and to deposit it in the grave of the deceased.
According to Dalcho, the Hebrews always
planted a sprig of the acacia at the head of the grave of a departed
friend.
Dalcho says, in his Second Oration (page
23),
"This custom among the Hebrews arose from this circumstance.
Agreeably to their laws, no dead bodies were allowed to be interred
within the walls of the City; and as the Cohens, or Priests, were
prohibited from crossing a grave, it was necessary to place marks
thereon, that they might avoid them. For this purpose the Acacia
was used.''
Brother Mackey could not agree to the reason assigned
by Dalcho, but of the existence of the custom there can be no
question, notwithstanding the denial or doubt of Doctor Oliver.
Blount, Travels in the Levant (page 197), says, speaking of the
Jewish burial customs,
"those who bestow a marble stone over
any [grave) have a hole a yard long and a foot broad, in which
they plant an evergreen, which seems to grow from the body and
is carefully watched."
Hasselquist, Travels (page 28), confirms
his testimony. We borrow the citations from Brown, Antiquities
of the Jews (volume 2, page 356), but have verified the reference
to Hasselquist. Potter, Antiquities of Greece (page 569), tells
us that the ancient Greeks "had a custom of bedecking tombs
with herbs and flowers." All sorts of purple and white flowers
were acceptable to the dead, but principally the amaranth and
the myrtle.
The very name of the former of these plants,
which signifies never fading, would seem to indicate the true
symbolic meaning of the usage, although archeologists have general
supposed it to be simply an exhibition of love on the part of
the survivors. Ragon says that the ancients substituted the acacia
for all other plants because they believed it to be incorruptible,
and not liable to injury from the attacks of any kind of insect
or other animal thus symbolizing the incorruptible nature of the
soul.
Hence we see the propriety of placing the
sprig of acacia, as an emblem of immortality, among the symbols
of that degree, all of whose ceremonies are Intended to teach
us the great truth that "the life of man, regulated by morality,
faith, and justice, will be rewarded at its closing hour by the
prospect of Eternal Bliss'' as in the manuscript of Doctor Crucefix
quoted by Brother Oliver in his Landmarks (11, 20). So, therefore,
says Doctor Oliver, when the Master Mason exclaims, "My name
is Acacia," it is equivalent to saying, "I have been
in the grave, I have triumphed over it by rising from the dead,
and being regenerated in the process, I have a claim to life everlasting"
(see Landmarks 11, 151, note 27).
The sprig of acacia, then, in its most ordinary
signification, presents itself to the Master Mason as a symbol
of the immortality of the soul, being intended to remind him,
by its ever-green and unchanging nature, of that better and spiritual
part within us, which, as an emanation from the Great Architect
of the Universe, can never die. And as this is the most ordinary,
the most generally accepted signification, so also is it the most
important; for thus, as the peculiar symbol of immortality, it
becomes the most appropriate to an Order all of whose teachings
are intended to inculcate the great lesson that "life rises
out of the grave." But incidental to this the acacia has
two other interpretations which are well worthy of investigation.
Secondly, then, the acacia is a symbol of
INNOCENCE.
The symbolism here is of a peculiar and
unusual character, depending not on any real analogy in the form
or use of the symbol to the idea symbolized, but simply on a double
or compound meaning of the word.
For ....., in the Greek language, signifies
both the plant in question and the moral quality of innocence
or purity of life. In this sense the symbol refers, primarily,
to him over whose solitary grave the acacia was planted, and whose
virtuous conduct, whose integrity of life and fidelity to his
trusts have ever been presented as patterns to the craft, and
consequently to all Master Masons, who, by this interpretation
of the symbol, are invited to emulate his example.
Hutchinson, indulging in his favorite theory
of Christianizing Freemasonry, when he comes to this signification
of the symbol, thus enlarges on the interpretation. We Masons,
describing the deplorable estate of religion under the Jewish
law, speak in figures.
Her tomb was in the rubbish and filth east
forth of the temple, and ACACIA wove its branches over her monument,
acacia being the Greek word for innocence, or being free from
sin, implying that the sins and corruptions of the old law, and
devotees of the Jewish altar, had hid religion from those who
sought her, and she was only to be found where INNOCENCE survived,
and under the banner of the divine Lamb ; and as to ourselves
professing that we were to be distinguished by our ACACY, or as
true ACACIANS in our religious faith and tenets" (see Hutehinson's
Spirit of Masonry, Lecture IX, page 160, edition of 1775).
But, lastly, the acacia is to be considered
as the symbol of INITIATION. This is by far the most interesting
of its interpretations, and was, we have every reason to believe,
the primary and original ; the others being but incidental. It
leads us at once to the investigation of the significant fact
that in all the ancient initiations and religious mysteries there
was some plant peculiar to each, which was consecrated by its
own esoteric meaning, and which occupied an important position
in the celebration of the rites. Thus it was that the plant, whatever
it might be, from its constant and prominent use in the ceremonies
of initiation, came at length to be adopted as the symbol of that
initiation.
Thus, the lettuce was the sacred plant which
assumed the place of the acacia the mysteries of Adonis (see Lettuce).
The lotus was that of the Brahmanical rites of India, and from
them adopted by the Egyptians (see Lotus). The Egyptians also
revered the erica or heath; and the mistletoe was a mystical plant
among the Druids (see Erica and Mistletoe). And, lastly, the myrtle
performed the same office of symbolism in the mysteries of Greece
that the lotus did in Egypt or the mistletoe among the Druids
(see Myrtle).
In all of these ancient mysteries, while
the sacred plant was a symbol of initiation, the initiation itself
was symbolic of the resurrection to a future life, and of the
immortality of the soul. In this view, Freemasonry is to us now
in the place of the ancient initiations, and the acacia is substituted
for the lotus, the erica, the ivy, the mistletoe, and the myrtle.
The lesson of wisdom is the same-the medium of imparting it is
all that has been changed.
Returning, then, to the acacia, we find
that it is capable of three explanations. It is a symbol of immortality,
of innocence, and of initiation. But these three significations
are closely connected, and that connection must be observed, if
we desire to obtain a just interpretation of the symbol. Thus,
in this one symbol, we are taught that in the initiation of life,
of which the initiation in the Third Degree is simply emblematic,
innocence must for a time lie in the grave, at length, however,
to be called, by the word of the Great Master of the Universe,
to a blissful immortality.
Combine with this instruction the recollection
of the place where the sprig of acacia was planted-Mount Calvary-the
place of sepulture of Him who "brought life and immortality
to light," and Who, in Christian Freemasonry, is designated,
as He is in Scripture, as the lion of the tribe of Judah; and
remember, too, that in the mystery of His death, the wood of the
cross takes the place of the acacia.
Therefore, in this little and apparently
insignificant symbol, but which is really and truly the most important
and significant one in Masonic science, we have a beautiful suggestion
of all the mysteries of life and death, of time and eternity,
of the present and of the future.
ACACIAN
A word introduced by Hutchinson, in his
book, The Spirit of Masonry, to designate a Freemason in reference
te the akakia, or innocence with which he was to be distinguished,
from the Greek word axaxia (see the preceding article on the Acacia).
The Acacians constituted a heretical seat in the primitive Christian
Church, who derived their name from Acacius, Bishop of Caesarea
from 340 to 365. The doctrine of these Acacians was that Christ
is not of the same substance as God, but merely resembles Him.
There was subsequently another sect of the same name under Acacius,
who was Patriarch of Constantinople from 471. He died in the year
489. But it is needless to say that the Hutchinsonian application
of the word Acacian to signify a Freemason has nothing to do with
the theological reference of the term.
ACADEMIE DES IILLUMINES D'AVIGNON
meaning, literally, the School of the Enlightened
Ones at Avignon. The words Illumines and Illuminati have been
used by various religious sects and secret societies in their
names. A Hermetic system of philosophy created in 1785, and making
some use of the doctrines of Emanuel Swedenborg.
ACADEMY
The Fourth Degree of the Rectified Rose
Croix of Schroeder who founded a Rite by this name.
ACADEMY OF ANCIENTS OR OF SECRETS
The French name is Académie des Secrets.
A society instituted at Warsaw, in 1767, by M. Thoim de Salverte,
and founded on the principles of another which bore the same name,
and which is said to have been established at Rome, about the
end of the sixteenth century, by John Baptiste Porta. The object
of the institution was the advancement of the natural sciences
and their application to the occult philosophy.
ACADEMY OF SAGES
An order which existed in Sweden in 1770,
deriving its origin from one credited with being founded in London
by Elias Ashmole, on the doctrines of the New Atlantis of Bacon.
A few similar societies were subsequently founded in Russia and
France, one especially noted by Thory in his book, Acta Latomorum,
as having been established in 1776 by the Mother Lodge of Avignon.
ACADEMY OF SECRETS
See Academy of Ancients
ACADEMY OF SUBLIME MASTERS OF THE LUMINOUS
RING
The French name of this society is Académie
des Sublimes Maîtres de l'Anneau Lumineux. Founded in France,
in 1780, by Baron Blaerfindy, one of the Grand Officers of the
Philosophy Scotch Rite. The Academy of the Luminous Ring was dedicated
to the philosophy of Pythagoras, and was divided into three Degrees.
The first and second were principally occupied
with the history of Freemasonry, and the last with the dogmas
of the Pythagorean school, and their application to the highest
grades of science. The historical hypothesis which was sought
to be developed in this Academy was that Pythagoras was the founder
of Freemasonry.
ACADEMY OF TRUE MASONS
The French name of the society is Académie
des Vraies Maçons. Founded at Montpelier, in France, by
Dom Pernetty in 1778, and occupied with instructions in Hermetic
Science, which were developed in six Degrees, namely :
1. The True Mason ;
2. The True Mason in the Right Way;
3. Knight of the Golden Key;
4. Knight of Iris;
5. Knight of the Argonauts;
6. Knight of the Golden Fleece.
The Degrees thus conferred constituted the Philosophic Scotch
Rite, which was the system adopted by the Academy. It afterward
changed its name to that of Russo-Swedish Academy, which circumstance
leads Thory to believe that it was connected with the Alchemical
Chapters which at that time existed in Russia and Sweden. The
entirely Hermetic character of the Academy of True Masons may
readily be perceived in a few paragraphs cited by Clavel (page
172, third edition, 1s44), from a discourse by Goyer de Jumilly
at the; installation of an Academy in Martinique. "To seize,"
says the orator, "the graver of Hermes to engrave the doctrines
of natural philosophy on your columns; to call Flamel the Philalete,
the Cosmopolite, and our other masters to my aid for the purpose
of unveiling the mysterious principles of the occult sciences,-these,
Illustrious Knights, appear to be the duties imposed on me by
the ceremony of your installation. The fountain of count Trevisan,
the pontifical water, the peacock's tail, are phenomena with which
you are familiar."
ACADEMY, PLATONIC
Founded in 1480 by Marsilius Ficinus, at
Florence, under the patronage of Lorenzo de Medicis. This organization
is said by the Freemasons of Tuscany to have been a secret society,
and is supposed to have had a Masonic character, because in the
hall where its members held their meetings, and which Doctor Mackey
reported was remaining in his time, many Masonic symbols are to
be found. Clavel (page 65, third edition, 1844) supposes it to
have been a society founded by some of the honorary members and
patrons of the Fraternity of Freemasons who existed in the Middle
Ages, and who, having abandoned the material design of the Institution,
confined themselves to its mystic character. If his suggestion
be correct, this is one of the earliest instances of the separation
of Speculative from Operative Masonry.
ACANTHUS
A plant, described by Dioseorides, a Greek
physician and botanist of the first century,. with broad, flexible,
prickly leaves, which perish in the winter and sprout again at
the return of spring. Found in the Grecian islands on the borders
of cultivated fields or gardens, it is common in moist, rocky
situations. It is memorable for the tradition which assigns to
it the origin of the foliage carved on the capitals or upper parts
of Corinthian and Composite columns. Hence, in architecture, that
part of the Corinthian capital is called the Acanthus which is
situated below the abacus or slab at the top, and which, having
the form of a vase or bell, is surrounded by two rows of leaves
of the acanthus plant.
Callimachus, who invented this ornament,
is said to have had the idea suggested to him by the following
incident: A Corinthian maiden who was betrothed, fell ill, and
died just before the appointed time of her marriage. Her faithful
and grieving nurse placed on her tomb a basket containing many
of her toys and jewels, and covered it with a flat tile. It so
happened that the basket was placed immediately over an acanthus
root, which afterward grew up around the basket and curled under
the weighty resistance of the tile, thus exhibiting a form of
foliage which was, on its being seen by the architect, adopted
as a model for the capital of a new order; so that the story of
affection was perpetuated in marble.
Dudley ( Naology, page 164) thinks the tale
puerile, and supposes that the acanthus is really the lotus of
the Indians and Egyptians, and is symbolic of laborious but effectual
effort applied to the support of the world.
With him, the symbolism of the acanthus
and the lotus are identical (see Lotus).
ACCEPTED
The Worshipful Company of Masons of the
City of London-a flourishing Gild at the Present day-possesses
as its earliest document now existing an account book headed:
1620.
The Account of James Gilder Mr William Warde
& John Abraham wardens of the Company of freemasons within
the City of London beginning the first day of Julie 1619 And ending
the day of Julie 1620 of all receipts & payments for &
to the use the same company as followeth, viz.
From the entries
in this book it appears that besides the ordinary Freemen and
Liverymen of this Company there were other members who are termed
in the books the Accepted Masons and that they belonged to a Body
known as the Accepcon or Acception, which was an Inner Fraternity
of Speculative Freemasons.
Thus in the year 1620 the following entry
is found:
"They charge themselves also with Money
Received of the Persons hereafter named for they're gratuities
at they're acceptance into the Lyvery viz" (here follow six
names). Among the accounts for the next year (1621) there is an
entry showing sums received from several persons, of whom two
are mentioned in the entry of 1620, "Att the making masons,"
and as all these mentioned were already members of the Company
something further must be meant by this.
In 1631 the following entry of the Clerk's
expenses occurs, " Pel in going abroad at a meeting at the
hall about the Masons that were to be accepted vi- vid,"
that is, Paid in going about and at a meeting at the hall about
the Masons that were to be accepted.
Now the Company never accepted its members;
they were always admitted to the freedom either by apprenticeship,
patrimony, or redemption. Thus the above entries suggest that
persons who were neither connected with the trade nor otherwise
qualified were required, before being eligible for election on
the livery of the Company, to become Accepted Masons, that is,
to join the Lodge of Speculative Masonry that was held for that
purpose in the Company's Hall. Thus in the accounts for 1650,
payments are entered as made by several persons ''for coming on
the Liuerie & admission upon Acceptance of Masonry,"
and it is entered that Mr. Andrew Marvin, the present Warden,
and another paid 20 shillings each "for coming on the Accepcon,"
while two others are entered as paying 40 shillings each "for
the like," and as the names of the last two cannot be found
among the members of the Masons Company it would seem as if it
was possible for strangers to join "the Accepcon" on
paying double fees.
Unfortunately no books connected with this
Acception, or Lodge, as it may be called, have been preserved.
But there are references to it in several places in the account
books which show that the payments made by newly accepted Freemasons
were paid into the funds of the Company, that some or all of this
amount was spent on a banquet and the attendant expenses. Any
further sum required was paid out of the ordinary funds of the
Company, proving that the Company had entire control of the Lodge
and its funds.
Further evidence of the existence of this
Symbolical Lodge within the Masons Company is given by the following
entry in an inventory of the Company's property made in 1665.
"Item. The names of the Accepted Masons
in a faire inclosed frame with lock and key."' In an inventory
of the Company's property for 1676 is found:
"Item. One book of the Constitutions
of the Accepted Masons." No doubt this was a copy of one
of the Old Charges.
"A faire large table of the Accepted
Masons."
Proof positive of its existence is derived
from an entry in the diary of Elias Ashmole-the famous antiquary-who
writes:
"March 10th. 1682. About 5 p.m. I received
a summons to appear at a Lodge to be held next day at Masons Hall
London.
"March 11th. Accordingly I went and
about noon were admitted into the. Fellowship of Free Masons:
Sir William Wilson Knight, Capt. Rich Borthwick,
Mr Will Woodman, Mr Wm Grey, Mr Samuell Taylor, and Mr William
Wise."
In the edition of Ashmole's diary published
in 1774 the above paragraph was changed into "I went, and
about noon was admitted, by Sir William Wilson &c.,"
an error which has misled many Masonic historians (see Ars Quatuor
Coronatorum, volume xi, page 6).
"I was the Senior Fellow among them
(it being 35 years since I was admitted)."
Ashmole then mentions the names of nine
others who were present and concludes: "We all dinned at
the half Moone Taverne in Cheapeside, at a noble dinner prepared
at the charge of the New-Accepted Masons."
All present were members of the Masons Company
except Ashmole himself, Sir W. Wilson and Capt. Borthwick, and
this entry proves conclusively that side by side with the Masons
Company there existed another organization to which non-members
of the Company were admitted and the members of which were known
as Accepted Masons.
It may here be mentioned that Ashmole has
recorded in his diary that he was made a Freemason at Warrington
in Lancashire on October 16, 1646. In that entry the word Accepted
does not occur.
No mention is made of the Accepted Masons in the accounts of the
Masons Company after 1677, when £6, the balance remaining
of the last Accepted Masons' money-was ordered to be laid out
for a new banner. It would seem that from that time onward the
Lodge kept separate accounts, for from the evidence of Ashmole's
diary we know it was at work in 1682, but when and why it finally
ceased no evidence is forthcoming to show.
However, it may fairly be assumed that this
Masons Hall Lodge had ceased to exist before the Revival of Freemasonry
in 1717, or else Anderson would not have said in the Constitutions
of 1723 (page 82), "It is generally believed that the said
Company, that is the London Company of Freemen Masons, is descended
of the ancient Fraternity; and that in former Times no Man was
made Free of that Company until he was installed in some Lodge
of Free and Accepted Masons, as a necessary Qualification. But
that laudable Practice seems to have been long in Desuetude."
This passage would indicate that he was aware of some tradition
of such a Lodge as has been described attached to the Masons Company
admitting persons in no way operatively connected with the Craft,
who were called Accepted Masons to distinguish them from the Operative
or Free Masons (see Conder's Hole Craft and Fellowship of Masonry
and Ars Quatuor Coronatorum, volume ix).
Anderson in the 1738 Constitutions quotes
from a copy of the old Constitutions some regulations which he
says were made in 1663, and in which the phrases accepted a Free
Mason and Acceptation occur several times. These regulations are
found in what is known as the Grand Lodge Manuscript No. 2, which
is supposed to have been written about the middle of the 17th
century, so that Anderson's date in which he follows the Roberts
Old Constitution printed in 1722 as to the year, though he changes
the day from December 8th to December 27th, may quite possibly
be correct. Brother Conder (Hole Craft and Fellowship of Masonry,
page 11), calls special attention to these regulations on account
of the singular resemblance that one of them bears to the rules
that govern the Masons Company.
The extracts given above from the books
of the Masons Company, the Ancient Regulations, if that date be
accepted, and the quotation from Ashmole's diary, are the earliest
known instances of the term Accepted Masons. Although the Inigo
Jones Manuscript is headed "The Ancient Constitutions of
the Free and Accepted Masons 1607," yet there is a consensus
of opinion among experts that. such date is impossible and that
the document is really to be referred to the end of the seventeenth
century or even the beginning of the eighteenth.
The next instance of the use of the term
is in 1686 when Doctor Plot in The Natural History of Staffordshire
wrote with reference to the secret signs used by the Freemasons
of his time "if any man appear, though altogether unknown,
that can shew any of these signs to a Fellow of the Society, whom
they otherwise call an Accepted Mason, he is obliged presently
to come to him from what company or place soever he be in, nay,
though from the top of steeple."
Further, in 1691, John Aubrey, author of
The Natural History of Wiltshire, made a note in his manuscript:
"This day (May 18, 1691) is a great convention at St. Paul's
Church of the fraternity of the free Masons," in which he
has erased the word free aud substituted accepted, which, however,
he changed into adopted in his fair copy.
In the ''Orders to be observed by the Company
and Fellowship of Freemasons att a Lodge held at Alnwick, Sept.
29, 1701, being the Gen Head Meeting Day," we find: "There
shall not be apprentice after he have served seven years be admitted
or accepted but upon the Feast of St. Michael the Archangel."
From that time onward the term Accepted
Masons becomes common, usually in connection with Free.
The term Free and Accepted Masons thus signifying both the Operative
members who were free of their Gild and the Speculative members
who had been accepted as outsiders. Thus the Roberts Print of
1722 is headed, "The Old Constitutions belonging to the Ancient
and Honorable Society of Free and Accepted Masons." In the
Constitutions of 1723 Anderson speaks (on page 48) of wearing
"the Badges of a Free and Accepted Mason" and uses the
phrase in Rule 27, though he does not use the phrase so frequently
as in the 1738 edition in which "the Charges of a Free-Mason"
become "the old Charges of the Free and Accepted Masons,"
the "General Regulations" become "The General Regulations
of the Free and Accepted Mason," and Regulation No. 5: "No
man can be made or admitted a Member" becomes "No man
can be accepted a Member, " while the title of the book is
The new book of Constitutions of the Ancient and Honorable Fraternity
of Free and Accepted Masons instead of The Constitution of the
Free-Masons as in the earlier edition.
ACCEPTION or ACCEPCON
This term occurs in the records of the Company
of Masons of London in the years 1620 and 1621 aud Brother Hawkins
thought it to be the name of the non-operative or speculative
body attached to that Company, this being the Lodge that Ashmole
visited in 1682. Brother Edward Couder, Jr., says (in his work,
The Hole craft and Fellowship of Masons, page 155), "It is
evident that these Accepted Masons were on a different footing
to those who were admitted to the freedom of the Company by servitude
or patrimony. The word Accepted only occurs a few times in the
whole of the accounts, and from the inventories of the Company's
goods and the other entries concerning these members, proof is
obtained that the Accepted Masons who joined this London Masons'
Gild, did so not necessarily for the benefit of the freedom of
the Company but rather for the privilege of attending the Masons'
Hall Lodge at which Ashmole was present." Brother Conder
points out that the item of 1631, referring to the Masons that
were to be Accepted, together with the entries in the Minute Book
of 1620, are the earliest post-reformation notices of speculative
Freemasonry yet discovered in England (see Accepted).
ACCEPTION, THE
The Masons Company of London show this phrase
in one of their records, 1620-1, in connection seemingly with
a non-operative or speculative body which was associated with
them.
In 1682 Elias Ashmole visited this Lodge.
ACCLAMATION
A certain form of words used in connection
with the battery. In the Scottish Rite it is hoshea; in the French
vivat; in Adoptive Masonry it was Eva; and in the Rite of Misraim,
hallelujàh (see Battery).
ACCOLADE
From the Latin ad and collum, meaning around
the neck. Generally but incorrectly it is supposed that the accolade
means the blow given on the neck of a newly created knight with
the flat of the sword. The best authorities define it to be the
embrace, or a slight blow on the cheek or shoulder, accompanied
with the kiss of peace, by which the new knight was at his creation
welcomed into the Order of Knighthood by the sovereign or lord
who created him (see Knighthood).
ACCORD
We get this word from the two Latin ones
ad cor, meaning to the heart, and hence it means hearty consent.
Thus in Wiclif's translation we find the phrase in Philippians,
which in the Authorized Version is "with one accord,"
rendered "with one will, With one heart." Such is its
signification in the Masonic formula, "free will and accord,"
that is, "free will and hearty consent." The blow given
among the Romans to a slave was a necessary part of the manumission
ceremony in bestowing freedom upon him, the very word manumit
in Latin being derived from manus, hand; and mitto, send (see
Free Will and Accord).
ACCUSER
In every trial in a Lodge for an offense
against the laws and regulations or the principles of Freemasonry
any Master Mason may be the accuser of another, but a profane
cannot be permitted to Prefer charges against a Freemason. Yet,
if circumstances are known to a profane upon which charges ought
to be predicated, a Master Mason may avail himself of that information,
and out of it frame an accusation to be presented to the Lodge.
Such accusation will be received and investigated although remotely
derived from one who is not a member of the Order.
It is not necessary that the accuser should
be a member of the same Lodge. It is sufficient if he is an affiliated
Freemason; but it is generally held that an unaffiliated Freemason
is no more competent to prefer charges than a profane.
In consequence of the Junior Warden being
placed over the Craft during the hours of refreshment, and of
his being charged at the time of his installation to see "that
none of the Craft be suffered to convert the purposes of refreshment
into those of intemperance and excess," it has been very
generally supposed that it is his duty, as the prosecuting officer
of the Lodge, to prefer charges against any member who, by his
conduct, has made himself amenable to the penal jurisdiction of
the Lodge. We know of no ancient regulation which imposes this
unpleasant duty upon the Junior Warden; but it does seem to be
a very natural deduction, from his peculiar prerogative as the
custosmorum or guardian of the conduct of the Craft, that in all
cases of violation of the law he should, after due efforts toward
producing a reform, be the proper officer to bring the conduct
of the offending Brother to the notice of the Lodge.
ACELDAMA
From the Syro-Chaldaic, meaning field of
blood, so called because it was purchased with the blood-money
which was paid to Judas Iscariot for betraying his Lord (see Matthew
xxvii, 7-10; also Acts 1, 19 ). The reader will note that the
second letter of the word is sounded like k. It is situated on
the slope of the hi1ls beyond the valley of Hinnom and to the
south of Mount Zion. The earth there was believed, by early writers,
to have possessed a corrosive quality, by means of which bodies
deposited in it were quickly consumed; and hence it was used by
the Crusaders, then by the Knights Hospitaler, and afterward by
the Armenians, as a place of sepulture, and the Empress Helena
is said to have built a charnel-house in its midst. Doctor Robinson
(Biblical Researches, volume 1, page 524) says that the field
is not now marked by any boundary to distinguish it from the rest
of the field, and the former charnel-house is now a ruin. The
field of Aceldama is referred to in the ritual of the Knights
Templar.
ACERRELLOS, R. S.
A nom de plume or pen name assumed by Carl
Rössler, a German Masonic writer (see Rossler).
ACHAD
One of the names of God. The word Achad,
in Hebrew signifies one or unity. It has been adopted by Freemasons
as one of the appellations of the Deity from the passage in Deuteronomy
(vi, 4): "Hear, O Israel: the Lord our God is (Achad) one
Lord'' which the Jews wear on their phylacteries, and pronounce
with great fervor as a confession of their faith in the unity
of God. Speaking of God as Achad, the Rabbis say, "God is
one (Achad) and man is one (Achad). Man, however, is not purely
one, because he is made up of elements and has another like himself;
but the oneness of God is a oneness that has no boundary.
ACHARON SCHILTON
In Hebrew signifying the new kingdom Significant
words in some of the advanced degrees. The Latin term is given
in the Manuel Maçonnique (1830, page 74) as Novissimus
lmperium.
ACHIAS
A corruption of the Hebrew Achijah the brother
of Jah; a significant word in some of the advanced degrees.
ACHISHAR
Mentioned in first Kings iv, 6, under the
name of Ahishar, and there described as being "over the household"
of King Solomon. This was a situation of great importance in the
East, and equivalent to the modern office of Chamberlain. The
Steward in a Council of Select Masters is said to represent Achishar.
In Hebrew the word is pronounced ak-ee-shawr.
ACHMETA
See Echatana
ACHTARIEL
A Cabalistic name of God belonging to the
Crown or first of the ten sephiroth ; and hence signifying the
Crown or God. The sephiroth refer in the Cabalistic system to
the ten persons, intelligence or attributes of God.
ACKNOWLEDGED
When one is initiated into the degree of
Most Excellent Master, he is technically said to be received and
acknowledged as a Most Excellent Master. This expression refers
to the tradition of the degree which states that when the Temple
had been completed and dedicated, King Solomon received and acknowledged
the most expert of the Craftsmen as Most Excellent Masters. That
is, he received them into the exalted rank of perfect and acknowledged
workmen, and acknowledged their right to that title. The verb
to acknowledge here means to own or admit, to belong to, as, to
acknowledge a son.
ACOUSMATICI
The primary class of the disciples of Pythagoras,
who served a five years' probation of silence, and were hence
called acousmatici or hearers. According to Porphyry or Porphyrius,
a Greek philosopher who lived about 233-306 A.D., they received
only the elements of intellectual and moral instruction, and,
after the expiration of their term of probation, they were advanced
to the rank of Mathematici (see Pythagoras).
ACQUITTAL
Under this head it may be proper to discuss
two questions of Masonic law.
1. Can a Freemason, having been acquitted
by the courts of the country of an offense with which he has been
charged, be tried by his Lodge for the same offense?
2. Can a Freemason, having been acquitted
by his Lodge on insufficient evidence, be subjected, on the discovery
and production of new and more complete evidence, to a second
trial for the same offense?
To both of these questions the correct answer
would seem to be in the affirmative.
1. An acquittal of a crime by a temporal
court does not relieve a Freemason from an inquisition into the
same offense by his Lodge. Acquittals may be the result of some
technicality of law, or other cause, where, although the party
is relieved from legal punishment, his guilt is still manifest
in the eyes of the community. If the Order were to be controlled
by the action of the courts, the character of the Institution
might be injuriously affected by its permitting a man, who had
escaped without honor from the punishment of the law, to remain
a member of the Fraternity. In the language of the Grand Lodge
of Texas, "an acquittal by a jury, while it may, and should,
in some circumstances, have its influence in deciding on the course
to be pursued, yet has no binding force in Masonry. We decide
on our own rules, and our own view of the facts" (Proceedings,
Grand Lodge of Texas, volume ii page 273). The Code Governing
Procedure and Practice in Masonic Trials, in the Book of Constitutions
edited by Brother Henry Pirtle for the Grand Lodge of Kentucky,
says, on page 195, fifth edition, "Conviction or acquittal
by a civil or military court for the same offense can not be pleaded
in bar of trial by a Masonic Lodge.
"2. To come to a correct apprehension
of the second question, we must remember that it is a long-settled
principle of Masonic law, that every offense which a Freemason
commits is an injury to the whole Fraternity, inasmuch as the
bad conduct of a single member reflects discredit on the whole
Institution. This is a very old and well-established principle
of the Institution. Hence we find the Old Constitutions declaring
that Freemasons ''should never be thieves nor thieves' mountaineers''(Cooke
Manuscript line 916 ).
The safety of the Institution requires that
no evil-disposed member should be tolerated with impunity in bringing
disgrace on the Craft. Therefore, although it is a well-known
maxim of the common law - Nemo debet bis puniri pro uno delicto
- that is, No one should be twice placed in peril of punishment
for the same crime, yet we must also remember that other and fundamental
maxim - Salus populi suprema lex-which may, in its application
to Freemasonry, be well translated. The well-being of the Order
is the first great law. To this everything else must yield. Therefore,
if a member, having been accused of a heinous offense and tried,
shall, on his trial, for want of sufficient evidence, be acquitted,
or, being convicted, shall, for the same reason, be punished by
an inadequate penalty, and if he shall thus be permitted to remain
in the Institution with the stigma of the crime upon him, ''whereby
the Craft comes to shame, " then, if new and more sufficient
evidence shall be subsequently discovered, it is just and right
that a new trial shall be had, so that he may, on this newer evidence,
receive that punishment which will vindicate the reputation of
the Order. No technicalities of law, no plea of autrefois acquit,
already acquitted, nor mere verbal exception, should be allowed
for the escape of a guilty member, for so long as he lives in
the Order, every man is subject to its discipline. A hundred wrongful
acquittals of a bad member, who still bears with him the reproach
of his evil life, can never discharge the Order from its paramount
duty of protecting its own good fame and removing the delinquent
member from its fold. To this great duty all private and individual
rights and privileges must succumb, for the well-being of the
Order is the first great law in Freemasonry.
ACTA LATOMORUM
ou Chronologie de l'Histoire de la Franche-Maçonnerie
française et étrangére, etc. That is: The
Acts of the Freemasons, or a Chronological History of French and
Foreign Freemasonry, etc. This work, written or complied by Claude
Antoine Thory, was published at Paris, in two volumes, octavo,
in 1815. It contains the most remarkable facts in the history
of the Institution from obscure times to the year1814; the succession
of Grand Masters; a nomenclature of rites, degrees, and secret
associations in all the countries of the world ; a bibliography
of the principal works on Freemasonry published since 1723; and
a supplement in which the author has collected a variety of rare
and important Masonic documents. Of this work, which has never
been translated into English, Lenning says in his Encyclopädie
der Freimaurerei that it is, without dispute, the most scientific
work on Freemasonry that French literature has ever produced.
It must, however, be confessed that in the historical portion
Thory has committed many errors in respect to English and American
Freemasonry, and therefore, if ever translated, the work wi1l
require much emendation (see Thory)
ACTING GRAND MASTER
The Duke of Cumberland, grandson of George
II, brother of George III, having, in April, 1782, been elected
Grand Master of England, it was resolved by the Grand Lodge "that
whenever a prince of the blood did the Society the honor to accept
the office of Grand Master, he should be at liberty to nominate
any peer of the realm to be the Acting Grand Master" (Constitutions
of Grand Lodge of England, edition 1784, page 341). The officer
thus provided to be appointed was subsequently called in the Constitutions
of the Grand Lodge of England (edition 1841), and is now called
the Pro Grand Master.
In the American system, the officer who
performs the duties of Grand Master in case of the removal, death,
or inability of that officer, is known as the Acting Grand Master.
For the regulations which prescribe the proper person to perform
these duties, see Grand Master.
ACTIVE LODGE
A Lodge is said to be active when it is
neither dormant nor suspended, but regularly meets and is occupied
in the labors of Freemasonry.
ACTIVE MEMBER
An active member of a lodge is one who,
in contradistinction to an honorary member, assumes all the burdens
of membership, such as contributions, arrears, and participation
in its labors, and is invested with all the rights of membership,
such as speaking, voting, and holding office.
ACTUAL PAST MASTERS
This term is sometimes applied to those
who have actually served as Master of a Craft Lodge in order to
distinguish them from those who have been made Virtual Past Masters,
in Chapters of the United States, or Past Masters of Arts and
Sciences, in English Chapters, as a preliminary to receiving the
Royal Arch degree (see Past Master).
ADAD
The name of the principal god among the
Syrians, and who, as representing the sun, had, according to Macrobius,
a Roman author of about the early part of the fifth century, in
the Satualiorum (I, 23), an image surrounded by rays.
Macrobius, however, is wrong, as Selden
has shown, De Diis Syris, volume I, page 6, in confounding Adad
with the Hebrew Achad, or one-a name, from its signification of
unity, applied to the Great Architect of the Universe.
The error of Macrobius, however, has been
perpetuated by the inventors of the high degrees of Freemasonry,
who have incorporated Adad, as a name of God, among their significant
words.
ADAM
The name of the first man. The Hebrew word,
Adam, signifies man in a generic sense, the human species collectively,
and is said to be derived from , Adamah, the ground, because the
first man was made out of the dust of the earth, or from Adam,
to be red, in reference to his ruddy complexion. Most probably
in this collective sense. as the representative of the whole human
race, and, therefore, the type of humanity, that the presiding
officer in a Council of Knights of the Sun, the Twenty-eighth
Degree of the Ancient and Accepted Scottish Rite, is called Father
Adam, and is occupied in the investigation of the great truths
which so much concern the interests of the race. Adam, in that
degree, is man seeking after divine truth. The Cabalist and Talmudists
have invented many things concerning the first Adam, none of which
are, however, worthy of preservation (see Knight of the Sun).
Brother McClenachan believed the entered Apprentice Degree symbolizes
the creation of man and his first perception of light. The argument
in support of that belief continues: In the Elohist form of the
Creation we read, Elohim said, "Let us make man in Our image,
according to Our likeness, and let him have dominion over the
fishes of the sea, over the fowls of the air, over the cattle,
and over all the earth, and over every Reptilia that creeps upon
the earth. And Elohim created man in His image, in the image of
Elohim He created him, male and female He created them. And Yahveh
Elohim formed man of the dust of the ground, and breathed in his
nostrils the breath of life, and man was made a living being."
Without giving more than a passing reference
to the speculative origin and production of man and to his spontaneous
generation, Principe Générateur, as set forth by
the Egyptians, when we are told that "the fertilizing mud
left by the Nile, and exposed to the vivifying action of heat
induced by the sun's rays, brought forth germs which spring up
as the bodies of men," accepted cosmogonies only will be
hereinafter mentioned ; thus in that of Peru, the first man, created
by the Divine Omnipotence, is called Alpa Camasca, Animated Earth.
The Mandans, one of the North American tribes, relate that the
Great Spirit molded two figures of clay, which he dried and animated
with the breath of his mouth, one receiving the name of First
Man, and the other that of Companion. Taeroa, the god of Tahiti,
formed man of the red earth, say the inhabitants; and so we might
continue.
But as François Lenormant remarks
in the Beginnings of History, let us confine ourselves to the
cosmogony offered by the sacred traditions of the great civilized
nations of antiquity. "The Chaideans call Adam the man whom
the earth produced. And he lay without movement, without life,
and without breath, just like an image of the heavenly Adam, until
his soul had been given him by the latter," The cosmogonic
account peculiar to Babylon, as given by Berossus, says: "Belos,
seeing that the earth was uninhabited, though fertile, cut off
his own head, and the other gods, after kneading with earth the
blood that flowed from it, formed men, who therefore are endowed
with intelligence, and share in the divine thought," etc.
The term employed to designate man, in his connection with his
Creator, is admu, the Assyrian counterpart of the Hebrew Adam
(G. Smith, Chaldean Account of Genesis). Lenormant further says
that. the fragments of Berossus give Adoros as the name of the
first patriarch, and Adiuru has been discovered on the cuneiform
inscriptions.
Zoroaster makes the creation of man the
voluntary act of a personal god, distinct from primordial matter,
and his theory stands alone among the learned religions of the
ancient world.
According to Jewish tradition in the Targumim
and the Talmud, as also to Moses Maimonides, Adam was created
man and woman at the same time, having two faces, turned in two
opposite directions, and that during a stupor the Creator separated
Hawah, his feminine half, from him, in order to make of her a
distinct person. Thus were separated the primordial androgen or
first man-woman.
With Shemites and Mohammedans Adam was symbolized
in the Lingam, whilst with the Jews Seth was their Adam or Lingam,
the masculine symbol, and successively Noah took the place of
Seth, and so followed Abraham and Moses. The worship of Adam as
the God-like, idea, succeeded by Seth, Noah, Abraham, and Moses,
through the symbolism of pillars, monoliths, obelisks, or Matsebas
(images), gave rise to other symbolic images, as where Noah was
adored under the emblems of a man, ark, and serpent, signifying
heat, fire, or passion.
Upon the death of Adam, says traditional
history, the pious Gregory. declared that the "dead body
should be kept above ground, till a fulness of time should come
to commit it to the middle of the earth by a priest of the most
high God.'' This traditional prophecy was fulfilled, it is said,
by the body of Adam having been preserved in a chest until about
1800 B.C., when "Melchizedek buried the body in Salem (formerly
the name of Jerusalem), which might very well be the middle of
the habitable world."
The Sethites used to say their prayers daily
in the Ark before the body of Adam. J. G. R. Foriong, in his Rivers
of Life, tells us that ''It appears from both the Sabid Aben Batric
and the Arabic Catena, that there existed the following 'short
litany, said to have been conceived by Noah.' Then follows the
prayer of Noah, which was used for so long a period by the Jewish
Freemasons at the opening of the Lodge.
'' O Lord, excellent art thou in thy truth,
and there is nothing great in comparison of thee. Look upon us
with the eye of mercy and compassion. Deliver us from this deluge
of waters, and set our feet in a large room. By the sorrows of
Adam, the first made man ; by the blood of Abel, Thy holy one
; by the righteousness of Seth, in whom Thou art well pleased
; number us not amongst those who have transgressed Thy statutes,
but take us into Thy merciful care, for Thou art our Deliverer,
and Thine is the praise for all the works of Thy hand for evermore.
And the sons of Noah said, Amen, Lord."
The Master of the Lodge would omit the reference
to the deluge and add the following to the prayer:
"But grant, we beseech Thee, that the
ruler of this Lodge may be endued with knowledge and wisdom to
instruct us and explain his secret masteries, as our holy brother
Moses did (in His Lodge) to Aaron, to Eleazar, and to Ithamar
(the sons of Aaron), and the several elders of Israel."
ADAM KADMON
In the Cabalistic doctrine, the name given
to the first emanation or outflowing from the Eternal Fountain.
It signifies the first man, or the first production of divine
energy, or the son of God, and to it the other emanations are
subordinate.
ADAMS, JOHN QUINCY
Sixth President of the United States, who
served from 1825 to 1829. Adams, who has been very properly described
as "a man of strong points and weak ones, of vast reading
and wonderful memory, of great credulity and strong prejudices,"
became notorious in the latter years of his life for his virulent
opposition to Freemasonry. The writer already quoted, who had
an excellent opportunity of seeing intimately the workings of
the spirit of Anti-Masonry, says of him: "He hated Freemasonry,
as he did many other things, not from any harm that he had received
from it or personally knew respecting it, but because his credulity
had been wrought upon and his prejudices excited against it by
dishonest and selfish politicians, who were anxious, at any sacrifice
to him, to avail themselves of the influence of his commanding
talents and position in public life to sustain them in the disreputable
work in which they were enlisted. In his weakness, he lent himself
to them. He united his energies to theirs in an impracticable
and unworthy cause" (IV. Moore, Freemasons magazine, volume
vii, page 314).
The result was a series of letters abusive
of Freemasonry, directed to leading politicians, and published
in the public journals from 1831 to 1833. A year before his death
they were collected and published under the title of Letters on
the Masonic Institution, by John Quincy Adams (published at Boston,
1847, 284 pages).
Some explanation of the cause of the virulence
with which Adams attacked the Masonic Institution in these letters
may be found in the following paragraph contained in an Anti-Masonic
work written by one Henry Gassett, and affixed to his Catalogue
of Books on the Masonic Institution (published at Boston, 1852).
"It had been asserted in a newspaper in Boston, edited by
a Masonic dignitary, that John Adams was a Freemason. In answer
to an inquiry from a person in New York State, whether he was
so, Mr. Adams replied that 'he was not, and never should be'.
These few words, undoubtedly, prevented
his election a second time as President of the United States.
His competitor, Andrew Jackson, a Freemason, was elected."
Whether the statement contained in the italicized
words be true or not, is not the question. It is sufficient that
Adams was led to believe it, and hence his ill-will to an association
which had, as he supposed, inflicted this political evil on him,
and baffled his ambitious views.
Above reference to Adams being a member
of the Craft is due to a confusion of the President's name with
that of a Boston printer, John Quincy Adams, who was proposed
for membership in St. Johns Lodge of that city on October 11,
1826. He was admitted on December 5.
But on the latter date the President was
busily engaged at Washington as may be seen by reference to his
Memoirs. This diary' also shows (on page 345, volume vii, Lippincott
edition), a statement by Adams himself which settles the question.
He says "I told Wilkins he might answer Tracy, that I am
not and never was a Freemason."
ADAR
Hebrew, pronounced ad-awr; the sixth month
of the civil and the twelfth of the ecclesiastical year of the
Jews. It corresponds to a part of February and of March. The word
has also a private significance known to advanced Brethren.
ADAREL
Angel of Fire. Referred to in the Hermetic
Degree of Knight of the Sun. Probably from ... pronounced eh-der,
meaning splendor, and .., El, God' that is, the splendor of God
or Divine splendor.
ADRRESSES, MASONIC
Doctor Oliver, speaking oi the Masonic discourses
which began to be published soon after the reorganization of Freemasonry,
in the commencement of the eighteenth century, and which he thinks
were instigated by the attacks made on the Order, to which they
were intended to be replies, says :
"Charges and addresses
were therefore delivered by Brethren in authority on the fundamental
principles of the Order, and they were printed to show that its
morality was sound, and not in the slightest degree repugnant
to the precepts of our most holy religion. These were of sufficient
merit to insure a wide circulation among the Fraternity, from
whence they spread into the world at large, and proved decisive
in fixing the credit of the Institution for solemnities of character
and a taste for serious and profitable investigations."
There can be no doubt that these addresses,
periodically delivered and widely published, have continued to
exert an excellent effect in behalf of the Institution, by explaining
and defending the principles on which it is founded.
Not at all unusual is it now as formerly
for Grand Lodges to promote the presentation of such addresses
in the Lodges. For example, the Grand Lodge of Ohio (in the Masonic
Code of that State, 1914, page 197, section 82), says of the several
Subordinate Lodges:
"It is enjoined upon them, as often as
it is feasible, to introduce into their meetings Lectures and
Essays upon Masonic Polity, and the various arts and sciences
connected therewith."
The first Masonic address of which we have
any notice was delivered on the 24th of June, 1721, before the
Grand Lodge of England, by the celebrated John Theophilus Desagullers,
LL.D, and F.R.S. The Book of Constitutions (edition 1738, page
l13), under that date, says "Brother Desaguliers made an
eloquent oration about Masons and Masonry." Doctor Oliver,
in his Revelations of a Square (page 22), states that this address
was issued in a printed form, but no copy of it now remains---at
least it has escaped the researches of the most diligent Masonic
bibliographers.
On the 20th of May, 1725, Martin Folkes,
then Deputy Grand Master, delivered an address before the Grand
Lodge of England, which is cited in the Freemason's Pocket Companion
for 1759, but no entire copy of the address is now extant.
The third Masonic address of which we have
any knowledge is one entitled "A Speech delivered to the
Worshipful and Ancient Society of Free and Accepted Masons, at
a Grand Lodge held at Merchants' Hall, in the City of York, on
Saint John's Day, December 27, 1726, the Right Worshipful Charles
Bathurst, Esq., Grand Master. By the Junior Grand Warden. Olim
meminisse juvabit. York: Printed by Thomas Gent, for the benefit
of the Lodge."
The Latin words Olim meminisse juvabit,
as given on the above copy of the title page of this printed address,
are taken from the works of the Roman epic poet Vergil, Who writes
thus: Forsan et haec olim meminisse juvabit meaning Perchance
even these things it will be hereafter delightful to remember.
The author of the above address was Francis
Drake, M.D., F.R.S., who was appointed Junior Grand Warden of
the Grand Lodge of All England at York on December 27, 1725 (see
Drake, Francis). The first edition of the speech bears no date,
but was probably issued in 1727, and it was again published at
London in 1729, and a second London edition was published in 1734,
which has been reprinted in Hughan's Masonic Sketches and Reprints
(American edition, page 106). This is, therefore, the earliest
Masonic address to which we have access. It contains a brief sketch
of the history of Freemasonry, written as Masonic history was
then written. The address is, however, remarkable for advancing
the claim of the Grand Lodge of York to a superiority over that
of London, and for containing a very early reference to the three
degrees of Craft Masonry. The fourth Masonic address of whose
existence we have any knowledge is "a Speech Delivered to
the Worshipful Society of Free and Accepted Masons, at a Lodge,
held at the Carpenters Arms in Silver-Street, Golden Square, the
31st of December, 1728. By the Right Worshipful Edw. Oakley, Architect,
M.M., late Provincial Senior Grand Warden in Carmarthen, South
Wales." This speech was reprinted by Cole in his Ancient
Constitutions at London in 1731.
America has the honor of presenting the
next attempt at Masonic oratory. The fifth address, and the first
American, which is extant, is one delivered in Boston, Massachusetts,
on June 24, 1734. It is entitled "A Dissertation upon Masonry,
delivered to a Lodge in America, June 24th, 1734. Christ's Regm."
This last word is doubtless an abbreviation
of the Latin word for kingdom. Discovered by Brother C. W. Moore
in the archives of the Grand Lodge of Massachusetts, it was published
by him in his magazine in 1849. This address is well written,
and of a symbolic character, as the author represents the Lodge
as a type of heaven.
Sixthly, we have "An Address made to
the body of Free and Accepted Masons assembled at a Quarterly
communication, held near Temple Bar, December 11, 1735, by Martin
Clare, Junior Grand Warden."
Martin Clare was distinguished in his times
as a Freemason, and his address, which Doctor Oliver has inserted
in his Golden Remains, has been considered of value enough to
be translated into the French and German languages.
Next, on March 21, 1737, the Chevalier Ramsay
delivered an oration before the Grand Lodge of France, in which
he discussed the Freemasonry and the Crusaders and traced an imaginary
history of its course through Scotland and England into France,
which was to become the center of the reformed Order.
Ramsay and his address are discussed at
length in Doctor. Mackey's revised History of Freemasonry. A report
of this speech is to be found in the Histoire &c. de la tre
ven. Confratenité des F. M. &c. Traduit par 1e Fr.
de la Tierce. Francfort, 1742. This French title means History
of the very Worshipful Fraternity of Freemasons, etc. Translated
by the Brother of the Third Degree. Frankfort, 1742. An English
version of this much discussed address by the Chevaller Ramsey
is given in Robert F. Gould's History of Freemasonry, vo1unle
3, pages 84-9 (see Ramsay).
After this period, Masonic addresses so rapidly multiplied, that
it would be impossible to record their titles or even the names
of their authors.
What Martial in the first century,
said of his own epigrams, that some were good, some bad, and a
great many middling, may, with equal propriety and justice, be
said of Masonic addresses. Of the thousands that have been delivered,
many have been worth neither printing nor preservation.
One thing, however, is to be remarked :
that within a few years the literary character of these productions
has greatly improved. Formerly, a Masonic address on some festal
occasion of the Order was little mor than a homily on brotherly
love or some other Masonic virtue. Often the orator was a clergyman,
selected by the Lodge on account of his moral character or his
professional ability. These clergymen were frequently among the
youngest members of the Lodge, and men who had no opportunity
to study the esoteric construction of Freemasonry. In such cases
we will find that the addresses were generally neither more nor
less than sermons under another name.
They contain excellent general axioms of
conduct, and sometimes encomiums or formal praises on the laudable
design of our Institution.
But we look in vain in them for any ideas
which refer to the history or to the occult philosophy of Freemasonry.
Only in part do they accept the definition that Freemasonry is
a science of morality, veiled in allegory and illustrated by symbols.
They dwell on the science of morality, but they say nothing of
the symbols or the allegories. But, as has been already said,
there has been an evident improvement. Many of the addresses now
delivered are of a higher order of Masonic literature. The subjects
of Masonic history, of the origin of the Institution, of its gradual
development from an operative art to a speculative science, of
its symbols, and of its peculiar features which distinguish it
from all other associations, have been ably discussed in many
recent Masonic addresses. Thus have the efforts to entertain an
audience for an hour become not only the means of interesting
instruction to the hearers, but also valuable contributions to
the literature of Freemasonry.
Masonic addresses should be written in this
way.
All platitudes and old truisms should be
avoided.
Sermonizing, which is good in its place,
is out of place there. No one should undertake to deliver a Masonic
address unless he knows something of the subject on which he is
about to speak, and unless he is capable of saying what will make
every Freemason who hears him a wiser as well as a better man,
or at least what will afford him the opportunity of becoming so.
ADELPH
From the Greek, meaning a brother. The first
degree of the Order of the Palladium. Reghellini says that there
exists in the archives of Douai the ritual of a Masonic Society,
called Adelphs, which has been communicated to the Grand Orient,
but which he thinks is the same as the Primitive Rite of Narbonne.
ADEPT
One fully skilled or well versed in any
art; from the Latin word Adeptus, meaning having obtained, because
the Adept claimed to be in the possession of all the secrets of
his peculiar mystery.
The Alchemists or Hermetic philosophers
assumed the title of Adepts (see Alchemy). Of the Hermetic Adepts,
who were also sometimes called Rosicruzians, Spence thus writes,
in 1740, to his Mother:
"Have you ever heard of the people
called Adepts? They are a set of philosophers superior to whatever
appeared among the Greeks and Romans. The three great points they
drive at, are, to be free from poverty, distempers, and death;
and, if you believe them, they have found out one secret that
is capable of freeing them from all three. There are never more
than twelve of these men in the whole world at a time ; and we
have the happiness of having one of the twelve at this time in
Turin.
I am very well acquainted with him, and
have often talked with him of their secrets, as far as he is allowed
to talk to a common mortal of them"
(Spence's Letter to his
Mother, in Singer's Anecdotes, page 403).
In a similar allusion to the possession
of abstruse knowledge, the word is applied to some of the advanced
degrees of Freemasonry.
ADEPT, PRINCE
One of the names of the Twenty-eighth Degree
of the Ancient and Accepted Scottish Rite (see Knight of the Sun).
It was the Twenty-third Degree of the System of the Chapter of
Emperors of the East and West of Clermont.
ADEPT, THE
A Hermetic Degree of the collection of A.
Viany. It is also the Fourth Degree of the Rite of Relaxed Observance,
and first of the advanced degrees of the Rite of Elects of Truth.
"It has much analogy, " says Thory, "with the degree
of Knight of the Sun." It is also called Chaos Dismantled.
ADEPTUS ADOPTATUS
The Seventh Degree of the Rite of Zinnendorf,
consisting of a kind of chemical and pharmaceutical instruction.
ADEPTUS CORONATUS
Called a1so Templar Master of the Key. The
Seventh Degree of the Swedish Rite.
ADEPTUS EXEMPTUS
The Seventh Degree of the system adopted
by those German Rosicrucians who were known as the Gold und Rosenkreutzer,
or the Gold and Rosy Cross, and whom Lenning supposes to have
been the first who engrafted Rosicrucianism on Freemasonry.
ADHERING MASON
Those Freemasons who, during the anti-Masonic
excitement in America, on account of the supposed abduction of
Morgan, refused to leave their Lodges and renounce Freemasonry,
were so called. They embraced among their number some of the wisest,
best, and most influential men of the country.
ADHUC STAT
Latin phrase meaning It yet stands or She
yet stands and frequently found on Masonic medals (see Mossdorf's
Denkmûnzen). Probably originally used by the Strict Observance
and then refers to the preservation of Templary.
ADJOURNMENT
C. W. Moore (Freemasons Magazine xii, page
290) says:
"We suppose it to be generally conceded that Lodges
cannot properly, be adjourned. It has been so decided by, a large
proportion of the Grand Lodges in America, and tacitly, at least,
concurred in by all. We are not aware that there is a dissenting
voice among them. It is, therefore, safe to assume that the settled
policy is against adjournment."
The reason which he assigns for this rule,
is that adjournment is a method used only in deliberative bodies,
such as legislatures and courts, and as Lodges do not partake
of the character of either of these, adjournments are not applicable
to them. The rule which Brother Moore lays down is undoubtedly
correct, but the reason which he assigns for it is not sufficient.
If a Lodge were permitted to adjourn by the vote of a majority
of its members, the control of the labor would be placed in their
hands. But according to the whole spirit of the Masonic system,
the Master alone controls and directs the hours of labor.
In the fifth of the Old Charges, approved
in 1722, it is declared that "All Masons shall meekly receive
their Wages without murmuring or mutiny, and not desert the Master
till the Lord's work is finished." Now as the Master alone
can know when "the work is finished," the selection
of the time of closing must be vested in him. He is the sole judge
of the proper period at which the labors of the Lodge should be
terminated, and he may suspend business even in the middle of
a debate, if he supposes that it is expedient to close the Lodge.
Hence no motion for adjournment can ever be admitted in a Masonic
Lodge. Such a motion would be an interference with the prerogative
of the Master, and could not therefore be entertained.
The Earl of Zetland, when Grand Master of
England, ruled on November 19, 1856, that a Lodge has no power
to adjourn except to the next regular day of meeting. He said:
"I may, say that Private Lodges are governed by much the
same laws as Grand Lodges, and that no meeting of a Private Lodge
can be adjourned; but the Master of a Private Lodge may, and does,
convene Lodges of Emergency. "
This is in the Freemasons Magazine (1856,
page 848).
This prerogative of opening and closing
his Lodge is necessarily vested in the Master, because, by the
nature of our Institution, he is responsible to the Grand Lodge
for the good conduct of the body over which he presides. He is
charged, in those questions to which he is required to give his
assent at his installation, to hold the Landmarks in veneration,
and to conform to every edict of the Grand Lodge, and for any
violation of the one or disobedience of the other by the Lodge,
in his presence, he would be answerable to the supreme Masonic
authority. Hence the necessity that an arbitrary power should
be conferred upon him, by the exercise of which he may at any
time be enabled to prevent the adoption of resolutions, or the
commission of any act which would be subversive of, or contrary
to, those ancient laws and usages which he has sworn to maintain
and preserve.
ADMIRATION, SIGN OF
A mode of recognition alluded to in the
Most Excellent Master's Degree, or the Sixth of the American Rite.
Its introduction in that place is referred to a Masonic legend
in connection with the visit of the Queen of Sheba to Kings Solomon,
which states that, moved by the widespread reputation of the Israelitish
monarch, she had repaired to Jerusalem to inspect the magnificent
works of which she had heard so many encomiums.
Upon arriving there, and beholding for the
first time the Temple, which glittered with gold, and which was
so accurately adjusted in all its parts as to seem to be composed
of but a single piece of marble, she raised her hands and eyes
to heaven in an attitude of admiration, and at the same time exclaimed,
Rabboni! equivalent to saying A most excellent master hath done
this! This actions has since been perpetuated in the ceremonies
of the Degree of Most Excellent Master. The legend is, however,
of doubtful authority, and is really to be considered only as
allegorical, like so many other of the legends of Freemasonry
(see Sheba, Queen of).
ADMISSION
Although the Old Charges, approved in 1722,
use the word admitted as applicable to those who are initiated
into the mysteries of Freemasonry, yet the General Regulations
of 1721 employ the term admission in a sense different from that
of initiation. By the word making they imply the reception of
a profane into the Order, but by admission they designate the
election of a Freemason into a Lodge. Thus we find such expressions
as these clearly indicating a difference in the meaning of the
two words. In Regulation v-"No man can be made or admitted
a member of a particular Lodge." In Regulation vi-"But
no man can be entered a Brother in any particular Lodge, or admitted
to be a member thereof." And more distinctly in Regulation
viii-"No set or number of Brethren shall withdraw or separate
themselves from the Lodge in which they were made Brethren or
were afterwards admitted members." This distinction has not
always been rigidly preserved by recent writers; but it is evident
that, correctly speaking, we should always say of a profane who
has been initiated that he has been made a Freemason, and of a
Freemason who has been affiliated with a Lodge, that he has been
admitted a member. The true definition of admission is, then,
the reception of an unaffiliated Brother into membership (see
Affiliated Freemason).
ADMONITION
According to the ethics of Freemasonry,
it is made a duty obligatory upon every member of the Order to
conceal the faults of a Brother; that is, not to blazon forth
his errors and infirmities, to let them be learned by the world
from some other tongue than his, and to admonish him of them in
private. So there is another but a like duty or obligation, which
instincts him to whisper good counsel in his Brother's ear and
to warn him of approaching danger. This refers not more to the
danger that is without and around him than to that which is within
him ; not more to the peril that springs from the concealed foe
who would waylay him and covertly injure him, than to that deeper
peril of those faults and infirmities which lie within his own
heart, and which, if not timely crushed by good and earnest resolution
of amendment, will, like the ungrateful serpent in the fable,
become warm with life only to sting the bosom that has nourished
them.
Admonition of a Brother's fault is, then,
the duty of every Freemason, and no true one will, for either
fear or favor, neglect its performance. But as the duty is Masonic,
so is there a Masonic way in which that duty should be discharged.
We must admonish not with self-sufficient pride in our own reputed
goodness-not in imperious tones, as though we looked down in scorn
upon the degree offender---not in language that, by its hardness,
will wound rather than win, will irritate more than it will reform;
but with that persuasive gentleness that gains the heart- with
the all-subduing influences of "mercy unrestrained"-with
the magic' might of love---with the language and the accents of
affection, which mingle grave displeasure for the offense with
grief and pity for the offender.
This, and this alone is Masonic admonition.
I am not to rebuke my Brother in anger, for I, too, have my faults,
and I dare not draw around me the folds of my garment lest they
should be polluted by my neighbor's touch; but I am to admonish
in private, not before the world, for that would degrade him;
and I am to warn him, perhaps from my own example, how vice ever
should be followed by sorrow, for that goodly sorrow leads to
repentance, and repentance to amendment, and amendment to joy.
ADONAI
In Hebrew, pronounced ad-o-noy, being the
plural of excellence for Aden, meaning to rule, and signifying
the Lord. The Jews, who reverently avoided the pronunciation of
the sacred name JEHOVAH, were accustomed, whenever that name occurred,
to substitute for it the word Adonai in reading. As to the use
of the plural form instead of the singular, the Rabbis say, "Every
word indicative of dominion, though singular in meaning, is made
plural in form." This is called the pluralis excellentiae.
The Talmudists also say, as in Joannes Buxtorfius, Lexicon Chaldaicum,
Talmudicum et Rabbinicum, that the Tetragrammaton is called Shem
hamphorash, the name that is separated or explained, because it
is explained, uttered, and set forth by the word Adonai (see Jehovah
and Shem Hamphorasch).
Adonai is used as a significant word in
several of the advanced degrees of Freemasonry, and may almost
always be considered as allusive to or symbolic of the True Word.
ADONHIRAM
This has been adopted by the disciples of
Adonhiramite Freemasonry as the spelling of the name of the person
known in Scripture and in other Masonic systems as Adoniram (which
see). They correctly derive the word from the Hebrew Adon and
hiram, signifying the master who is exalted, which is the true
meaning of Adoniram, the ..or h being omitted in the Hebrew by
the union of the two words. Hiram Abif has also sometimes been
called Adonhiram, the Adon having been bestowed on him by Solomon,
it is said, as a title of honor.
ADONHIRAMITE FREEMASONRY
Of the numerous controversies which arose
from the middle to near the end of the eighteenth century on the
Continent of Europe, and especially in France, among the students
of Masonic philosophy, and which so frequently resulted in the
invention of new Degrees and the establishment of new Rites, not
the least prominent was that which related to the person and character
of the Temple Builder. The question, Who was the architect of
King Solomon's Temple? was answered differently by the various
theorists, and each answer gave rise to a new system, a fact by
no means surprising in those times, so fertile in the production
of new Masonic systems. The general theory was then, as it is
now, that this architect was Hiram Abif, the widow's son, who
had been sent to King Solomon by Hiram, King of Tyre, as a precious
gift, and as a curious and cunning workman.
This theory was sustained by the statements
of the Jewish Scriptures, so far as they threw any light on the
Masonic legend. It was the theory of the English Freemasons from
the earliest times; was enunciated as historically correct in
the first edition of the Book of Constitutions (published in 1723,
page 11) ; has continued ever since to be the opinion of all English
and American Freemasons; and is, at this day, the only theory
entertained by any Freemason in the two countries who has a theory
at all on the subject. This, therefore, is the orthodox faith
of Freemasonry.
But such was not the case in the last century
on the Continent of Europe. At first the controversy arose not
as to the man himself, but as to his proper appellation.
All parties agreed that the architect of
the Temple was that Hiram, the widow's son, who is described in
the First Book of Kings (chapter vii, verses 13 and 14), and in
the Second 'Book of Chronicles (chapter ii, verses 13 and 14),
as having come out of Tyre with the other workmen of the Temple
who had been sent by King Hiram to Solomon. But one party called
him Hiram Abif, and the other, admitting that his original name
was Hiram, supposed that, in consequence of the skill he had displayed
in the construction of the Temple, he had received the honorable
affix of Adon, signifying, Lord or Master, whence his name became
Adonhiram.
There was, however, at the Temple another
Adoniram, of whom it will be necessary in passing to say a few
words, for the better understanding of the present subject.
The first notice that we have of this Adoniram
in Scripture is in the Second Book of Samuel (chapter xx, verse
24), where, in the abbreviated form of his name, Adoram, he is
said to have been over the tribute in the house of David ; or,
as Gesenius, a great authority on Hebrew, translates it, prefect
over the tribute service, or, as we might say in modem phrase,
principal collector of the taxes.
Seven years afterward, we find him exercising
the same office in the household of Solomon; for it is said in
First Kings (iv, 6) that Adoniram, "the son of Abda, was
over the tribute." Lastly, we hear of him still occupying
the same station in the household of King Rehoboam, the successor
of Solomon. Forty-seven years after he is first mentioned in the
Book of Samuel, he is stated under the name of Adoram, First Kings
(xii, 1s), or Hadoram, Second Chronicles (x, 18), to have been
stoned to death, while in the discharge of his duty, by the people,
who were justly indignant at the oppressions of his master.
The legends and traditions of Freemasonry
which connect this Adoniram with the Temple at Jerusalem derive
their support from a single passage in the First Book of Kings
(v, 14), where it is said that Solomon made a levy of thirty thousand
workmen from among the Israelites; that he sent these in courses
of ten thousand a month to labor on Mount Lebanon, and that he
placed Adoniram over these as their superintendent.
The ritual-makers of France, who were not
all Hebrew scholars, nor well versed in Biblical history, seem
at times to have confounded two important personages, and to have
lost all distinction between Hiram the Builder, who had been sent
from the court of the King of Tyre, and Adoniram, who had always
been an officer in the court of King Solomon. This error was extended
and facilitated when they had prefixed the title Aden, that is
to say, lord or master, to the name of the former, making him
Aden Hiram, or the Lord Hiram.
Thus, about the year 1744, one Louis Travenol
published at Paris, under the name of Leonard Gabanon, a work
entitled Catéchisme des Francs Maçons, ou Le Secret
des Maçons, in which he says:
"Besides the cedars of Lebanon, Hiram
made a much more valuable gift to Solomon, in the person of Adonhiram,
of his own race, the son of a widow of the tribe of Naphtali.
His father, who was named Hur, was an excellent architect and
worker in metals. Solomon, knowing his virtues, his merit, and
his talents, distinguished him by the most eminent position, intrusting
to him the construction of the Temple and the superintendence
of all the workmen"
(see Louis Guillemain de Saint Victor's
Recueil Précieuz, French for Choice Collection, page 76).
From the language of this extract, and from
the reference in the title of the book to Adoram, which we know
was one of the names of Solomon's tax collector, it is evident
that the author of the catechism has confounded Hiram Abif, who
came out of Tyre, with Adoniram, the son of Abda, who had always
lived at Jerusalem ; that is to say, with unpardonable ignorance
of Scriptural history and Masonic tradition, he has supposed the
two to be one and the same person.
Notwithstanding this literary blunder, the
catechism became popular with many Freemasons of that day, and
thus arose the first schism or error in relation to the Legend
of the Third Degree. In Solomon in all His Glory, an English exposure
published in 1766, Adoniram takes the place of Hiram, but this
work is a translation from a similar French one, and so it must
not be argued that English Freemasons ever held this view.
At length, other ritualists, seeing the
inconsistency of referring the character of Hiram, the widow's
son, to Adoniram, the receiver of taxes, and the impossibility
of reconciling the discordant facts in the life of both, resolved
to cut the Gordian knot by refusing any Masonic position to the
former, and making the latter, alone, the architect of the Temple.
It cannot be denied that Josephus (viii, 2) states that Adoniram,
or, as he calls him, Adoram, was, at the very beginning of the
labor, placed over the workmen who prepared the materials on Mount
Lebanon, and that he speaks of Hiram, the widow's son, simply
as a skillful artisan, especially in metals, who had only made
all the mechanical works about the Temple according to the will
of Solomon (see Josephus, viii, 3). This apparent color of authority
for their opinions was readily claimed by the Adoniramites, and
hence one of their most prominent ritualists, Guillemain de Saint
Victor (in his Recueil Précieux de la Maçonnerie
Adonhiramite, Pages 77-s), propounds their theory thus: "we
a11 agree that the Master's Degree is founded on the architect
of the Temple. Now, Scripture says very positively, in the 14th
verse of the 5th chapter of the Third Book of Kings, that the
person was Adonhiram. In the Septuagint, the oldest translation
of the Hebrew Scriptures, the two books of Samuel are called the
First and Second of Kings. Josephus and all the secrete writers
say the same thing, and undoubtedly distinguish him from Hiram
the Tyrian, the worker in metals. So that it is Adonhiram then
whom we are bound to honor.
There were therefore, in the eighteenth
century, from about the middle to near the end of it, three schools
of Masonic ritualists who were divided in opinion identity of
this Temple Builder:
1. Those who supposed him to be Hiram the
son of a widow of the tribe of Naphtali, whom the King of Tyre
had sent to King Solomon, and whom they designated as Hiram Abif.
This was the original and most popular school, and which we now
suppose to have been the orthodox one.
2. Those who believed this Hiram that came
out of Tyre to have been the architect, but who supposed that,
in consequence of his excellence of character, Solomon had bestowed
upon him the appellation of Adon, Lord or Master, calling him
Adonhiram. As this theory was wholly unsustained by Scripture
history or previous Masonic tradition, the school which supported
it never became prominent or popular, and soon ceased to exist,
although the error on which it is based is repeated at intervals
in the blunder of some modern French ritualists.
3. Those who, treating this Hiram, the widow's
son, as a subordinate and unimportant character, entirely ignored
him in their ritual, and asserted that Adoram, or Adoniram, or
Adonhiram, as the name was spelled by these ritualists, the son
of Abda, the collector of tribute and the superintendent of the
levy on Mount Lebanon, was the true architect of the Temple, and
the one to whom all the legendary incidents of the Third Degree
of Freemasonry were to be referred.
This school, in consequence of the boldness
with which, unlike the second school, it refused all compromise
with the orthodox party and assumed a wholly independent theory,
became, for a time, a prominent schism in Freemasonry. Its disciples
bestowed upon the believers in Hiram Abif the name of Hiramite
Masons, adopted as their own distinctive appellation that of Adonhiramites,
and having developed the system which they practiced into a peculiar
rite, called it Adonhiramite Freemasonry.
Who was the original founder of the rite
of Adonhiramite Freemasonry, and at what precise time it was first
established, are questions that cannot now be answered with any
certainty. Thory does not attempt to reply to either in his Nomenclature
of Rites, where, if anything was known on the subject, we would
be most likely to find it. Ragon, it is true, in his Orthodoxie
Maçonnique, attributes the Rite to the Baron de Tschoudy.
But as he also assigns the authorship of the Recueil Précieux
(a work of which we shall directly speak more fully) to the same
person, in which statement he is known to be mistaken, there can
be but little doubt that he is wrong in the former as well as
in the latter opinion. The Chevalier de Lussy, better known as
the Baron de Tschoudy, was, it is true, a distinguished ritualist.
He founded the Order of the Blazing Star, and took an active part
in the operations of the Council of Emperors of the East and West;
but we have met with no evidence, outside of Ragon's assertion,
that he established or had anything to do with the Adonhiramite
Rite.
We are disposed to attribute the development
into a settled system, if not the actual creation, of the Rite
of Adonhiramite Freemasonry to Louis Guillemain de Saint Victor,
who published at Paris, in the year 1781, a work entitled Recueil
Precieux de la Maçonnerie Adonhiramite, etc.
As this volume contained only the ritual of the first four degrees,
it was followed, in 1785, by another, which embraced the higher
degrees of the Rite. No one who peruses these volumes can fail
to perceive that the author writes like one who has invented,
or, at least, materially modified the Rite which is the subject
of his labors. At all events, this work furnishes the only authentic
account that we possess of the organization of the Adonhiramite
system of Freemasonry.
The Rite of Adonhiramite Freemasonry consisted
of twelve degrees, which were as follows, the names being given
in French as well as in English:<
1. Apprentice-Apprenti.
2. Fellow-Craft-Compagnon.
3. Master Mason-Maître.
4. Perfect Master-Maitre parfait.
5. Elect of Nine---Premier Elu, qu L'Elu des Neuf.
6. Elect of Perignan-Second Elu nommé Elu de Pérignan.
7. Elect of Fifteen-Troisiéme Elu nommé Elu des
Quinze.
8. Minor Architect-Petit Architecte.
9. Grand Architect, or Scottish Fellow Craft-Grand Archirecte,
ou Compagnon Ecossais.
10. Scottish Master-Maître Ecossais.
l1, Knight of the Sword, Knight of the East, or of the Eagle-Chevalier
de l'Épée surnommé Chefalier de l'Orient
ou de l'Aigle.
12. Knight of Rose Croix-Chevalier de la Rose Croiz.
This is the entire list of Adonhiramite
Degrees.
Thory and Ragon have both erred in giving
a Thirteenth Degree, namely, the Noachite, or Prussian Knight.
They have fallen into this mistake because Guillemain has inserted
this degree at the end of his second volume, but simply as a Masonic
curiosity, having been translated, as he says, from the German
by M. de Bérage. It has no connection with the preceding
series of degrees, and Guillemain positively declares in the second
part (2nd Ptie, page l18) that the Rose Croix is the ne plus ultra,
the Latin for nothing further, the summit and termination, of
his Rite.
Of these twelve degrees, the first ten are occupied with the transactions
of the first Temple; the eleventh with matters relating to the
construction of the second Temple; and the twelfth with that Christian
symbolism of Freemasonry which is peculiar to the Rose Croix of
every Rite. All of the degrees have been borrowed from the Ancient
and Accepted Scottish Rite, with slight modifications, which have
seldom improved their character. On the whole, the extinction
of the Adonhiramite Rite can scarcely be considered as a loss
to Freemasonry.
Before concluding, a few words may be said
on the orthography of the title. As the Rite derives its peculiar
characteristic from the fact that it founds the Third Degree on
the assumed legend that Adoniram, the son of Abda and the receiver
of tribute, was the true architect of the Temple, and not Hiram,
the widow's son, it should properly have been styled the Adoniramite
Rite, and not the Adonhiramite. So it would probably have been
called if Guillemain, who gave it form, had been acquainted with
the Hebrew language, for he would then have known that the name
of his hero was Adoniram and not Adonhiram.
The term Adonhiramite Freemasons should
really have been applied to the second school described in this
article, whose disciples admitted that Hiram Abif was the architect
of the Temple, but who supposed that Solomon had bestowed the
prefix Adon upon him as a mark of honor, calling him Adonhiram.
But Gui1lemain having committed the blunder in the name of his
Rite, it continued to be repeated by his successors, and it would
perhaps now be inconvenient to correct the error.
Ragon, however, and a few other recent writers,
have ventured to take this step, and in their works the system
is called Adoniramite Freemasonry.
ADONIRAM
The first notice that we have of Adoniram
in Scripture is in the Second Book of Samuel (xx, 24), where,
in the abbreviated form of his name Adoram, he is said to have
been over the tribute in the house of David, or, as Gesenius translates
it prefect over the tribute service, tribute master, that is to
say, in modern phrase, he was the chief receiver of the taxes.
Clarke calls him Chancellor of the Exchequer.
Seven years afterward we find him exercising the same office in
the household of Solomon, for it is said, First Kings (iv, 6),
that "Adoniram the son of Abda was over the tribute."
Lastly, we hear of him still occupying the
same station in the household of King Rehoboam, the successor
of Solomon. Forty-seven years after he is first mentioned in the
Book of Samuel, he is stated under the name of Adoram, First Kings
(xii, 18), or Hadoram, Second Chronides (X,18), to have been stoned
to death, while in the discharge of his duty, by the people, who
were justly indignant at the oppressions of his master.
Although commentators have been at a loss
to determine whether the tax-receiver under David, under Solomon,
and under Rehoboam was the same person, there seems to be no reason
to doubt it; for, as Kitto says, ''It appears very unlikely that
even two persons of the same name should successively bear the
same office, in an age when no example occurs of the father's
name being given to his son. We find, also, that not more than
forty-seven years elapse between the first and last mention of
the Adoniram who was 'over the tribute and as this, although a
long term of service, is not too long for one life and as the
person who held the office in the beginning of Rehoboam's reign
had served in it long enough to make himself odious to the people,
it appears, on the whole, most probable that one and the same
person is intended throughout" (John Eitto in his Cyclopedia
of Biblical Literature).
Adoniram plays an important part in the
Masonic system, especially in advanced degrees, but the time of
action in which he appears is confined to the period occupied
in the construction of the Temple. The legends and traditions
which connect him with that edifice derive their support from
a single passage in the First Book of Kings (V, 14),where it is
said that Solomon made a levy of thirty thousand workmen from
among the Israelites ; that he sent these in courses of ten thousand
a month to labor on Mount Lebanon, and that he placed Adoniram
over these as their superintendent. From this brief statement
the Adoniramite Freemasons have deduced the theory, as may be
seen in the preceding article, that Adoniram was the architect
of the Temple; while the Hiramites, assigning this important office
to Hiram Abif, still believe that Adoniram occupied an important
part in the construction of that edifice. He has been called "the
first of the Fellow Crafts'' is mid in one tradition to have been
the brother-in-law of Hiram Abif, the latter having demanded of
Solomon the hand of Adoniram's sister in marriage; and that the
nuptials were honored by the kings of Israel and Tyre with a public
celebration. Another tradition, preserved in the Royal Master's
Degree of the Cryptic Rite, informs us that he was the one to
whom the three Grand Masters had intended first to communicate
that knowledge which they had reserved as a fitting reward to
be bestowed upon all meritorious craftsmen at the completion of
the Temple. It is scarcely necessary to say that these and many
other Adoniramic legends, often fanciful, and without any historical
authority, are but the outward clothing of abstruse symbols, some
of which have been preserved, and others lost in the lapse of
time and the ignorance and corruptions of sundry ritualists.
Adoniram, in Hebrew .... compounded of ..
Adon, Lord, and ... Hiram, altitude, signifies the Lord of altitude.
It is a word of great importance, and frequently used among the
sacred words of the advanced degrees in all the Rites.
ADONIRAMITE FREEMASONRY
See Adonhiramite Freemasonry
An organization which bears a very imperfect resemblance to Freemasonry
in its forms and ceremonies, and which was established in France
for the initiation of females, has been called by the French Maçonnerie
d'Adoption, or Adoptive Freemasonry, and the societies in which
the initiations take place have received the name of Loges d'Adeption,
or Adoptive Lodges. This appellation is derived from the fact
that every Female or Adoptive Lodge is obliged, by the regulations
of the association, to be, as it were, adopted by, and thus placed
under the guardianship of, some regular Lodge of Freemasons.
As to the exact date which we are to assign
for the first introduction of this system of Female Freemasonry,
there have been several theories, some of which, undoubtedly,
are wholly untenable, since they have been founded, as Masonic
historical theories too often are, on an unwarrantable mixture
of facts and fictions---of positive statements and problematic
conjectures. M. J. S. Boubee, a distinguished French Freemason,
in his Études Maçonniques (Masonicstudies), places
the origin of Adoptive Freemasonry in the seventeenth century,
and ascribes its authorship to Queen Henrietta Maria, the widow
of Charles I of England. He states that on her return to France,
after the execution of her husband, she took pleasure in recounting
the secret efforts made by the Freemasons of England to restore
her family to their position and to establish her son on the throne
of his ancestors. This, it will be recollected, was once a prevalent
theory, now exploded, of the origin of Freemasonry-that it was
established by the Cavaliers, as a secret political organization,
in the times of the English civil war between the king and the
Parliament, and as an engine for the support of the former.
M. Boubee adds that the queen made known
to the ladies of her court, in her exile, the words and signs
employed by her Masonic friends in England as their modes of recognition,
and by this means instructed them in some of the mysteries of
the Institution, of which, he says, she had been made the protectress
after the death of the king. This theory is so full of absurdity,
and its statements so flatly contradicted by well-known historical
facts, that we may at once reject it as wholly without authority.
Others have claimed Russia as the birthplace
of Adoptive Freemasonry; but in assigning that country and the
year 1712 as the place and time of its origin, they have undoubtedly
confounded it with the chivalric Order of Saint Catharine, which
was instituted by the Czar, Peter the Great, in honor of the Czarina
Catharine, and which, although at first it consisted of persons
of both sexes, was subsequently confined exclusively to females.
But the Order of Saint Catharine was in no manner connected with
that of Freemasonry. It was simply s Russian order of female knighthood.
The truth seems to be that the regular Lodges of adoption owed
their existence to those secret associations of men and woman
which sprang up in France before the middle of the eighteenth
century, and which attempted in all of their organization, except
the admission of female members, to imitate the Institution of
Freemasonry. Clavel, who, in his Histoire Pitoresque de la Franc-Maçonnery,
an interesting but not always a trustworthy work, adopts this
theory, says (on page iii, third edition) that female Masonry
was instituted about the year 1730, that it made its first appearance
in France, and that it was evidently a product of the French mind.
No one will be disposed to doubt the truth of this last sentiment.
The proverbial gallantry of the French Freemasons was most ready
and willing to extend to women some of the blessings of that Institution,
from which the churlishness, as they would call it, of their Anglo-Saxon
Brethren had excluded them.
But the Freemasonry of Adoption did not
at once and in its very beginning assume that peculiarly imitative
form of the Craft which it subsequently presented, nor was it
recognized as having any connection with our own Order until more
than thirty years after its first establishment. Its progress
was slow and gradual. In the course of this progress it affected
various names and rituals, many of which have not been handed
down to us. Evidently it was convivial and gallant in its nature,
and at first seems to have been only an imitation of Freemasonry,
inasmuch as that it was a secret society, having a form of initiation
and modes of recognition. A specimen of one or two of these associations
of women may be interesting.
One of the earliest of these societies was
that which was established in the year 1743, at Paris, under the
name of the Ordre des Félicitaires, which we might very
appropriately translate as the Order of Happy Folks.
The vocabulary and all the emblems of the
order were nautical. The sisters made symbolically a voyage from
the island of Felicity, in ships navigated by the brethren. There
were four degrees, namely, those of Cabin-boy, Captain, Commodore,
and Vice-Admiral, and the Grand Master, or presiding officer,
was called the Admiral. Out of this society there sprang, in 1745,
another, which was called the Knights and Ladies of the Anchor,
which is said to have been somewhat more refined in its character,
although for the most part it preserved the same formulary of
reception.
Two years afterward, in 1747, the Chevalier Beauchaine, a very
zealous Masonic adventurer, and the Master for life of a Parisian
Lodge, instituted an androgynous society, or system of men and
women, under the name of the Ordre des Fendeurs, or the Order
of Wood-Cutters, whose ceremonies were borrowed from those of
the well-known political society of the Carbonari. All parts of
the ritual had a reference to the sylvan vocation of wood-cutting,
just as that of the Carbonari referred to coal-burning. The place
of meeting was called a wood-yard, and was supposed to be situated
in a forest; the presiding officer was styled Pére Maître,
which might be idiomatically interpreted as Goodman Maser; and
the members were designated as cousins, a practice evidently borrowed
from the Carbonari.
The reunions of the Wood-Cutters enjoyed
the prestige of the highest fashion in Paris; and the society
became so popular that ladies and gentlemen of the highest distinction
in France united with it, and membership was considered an honor
which no rank, however exalted, need disdain. It was consequently
succeeded by the institution of many other and similar androgynous
societies, the very names of which it would be tedious to enumerate
(see Clavel's History, pages lll-2).
Out of al1 these societies-which resembled
Freemasonry only in their secrecy, their benevolence, and a sort
of rude imitation of a symbolic ceremonial --at last arose the
true Lodges of Adoption, which did far claimed a connection with
and a dependence on Freemasonry as that Freemasons alone were
admitted among their male members-a regulation which did not prevail
in the earlier organizations.
It was about the middle of the eighteenth
century that the Lodges of Adoption began to attract attention
in France, whence they speedily spread into other countries of
Europo-into Germany, Poland, and even Russia; England alone, always
conservative to a faut, steadily refusing to take any cognizance
of them.
The Freemasons, says Clavel in his History
(page 112), embraced them with enthusiasm as a practicable means
of giving to their wives and daughters some share of the pleasures
which they themselves enjoyed in their mystical assemblies. This,
at least, may be said of them, that they practiced with commendable
fidelity and diligence the greatest of the Masonic virtues, and
that the banquets and balls which always formed an important part
of their ceremonial were distinguished by numerous acts of charity.
The first of these Lodges of which we have
any notice was that established in Paris, in the year 1760, by
the Count de Bemouville. Another was instituted at Nijmegen, in
Holland, in 1774, over which the Prince of Waldeck and the Princess
of Orange presided. In 1775 the Lodge of Saint Antoine, at Paris,
organized a dependent Lodge of Adoption, of which the Duchess
of Bourbon was installed as Grand Mistress and the Duke of Chartres,
then Grand Master of French Freemasonry, conducted the business.
In 1777 there was an Adoptive Lodge of La
Candeur, or Frankness, over which the Duchess of Bourbon presided,
assisted by such noble ladies as the Duchess of Chartres, the
Princess Lamballe, and the Marchioness de Genlis; and we hear
of another governed by Madame Helvetius, the wife of the il1ustrious
philosopher; so that it will be perceived that fashion, wealth,
and literature combined to give splendor and influence to this
new order of Female Freemasonry.
At first the Grand Orient of France appears
to have been unfavorably disposed to these imitation pseudo Masonic
and androgynous associations, but at length they became so numerous
and so popular that a persistence in opposition would have evidently
been impolitic, if it did not actually threaten to be fatal to
the interests and permanence of the Masonic Institution. The Grand
Orient, therefore, yielded its objections, and resolved to avail
itself of that which it could not suppress. Accordingly, on the
10th of June, 1774, it issued an Edict by which it assumed the
protection and control of the Lodges of Adoption. Rules and regulations
were provided for their government, among which were two: first,
that no males except regular Freemasons should be permitted to
attend them; and, secondly, that each Lodge should be placed under
the charge and held under the sanction of some regularly constituted
Lodge of Freemasons, whose Master, or in his absence, his deputy,
should be the presiding officer, assisted by a female President
or Mistress; and such has since been the organization of al1 Lodges
of Adoption.
A Lodge of Adoption, under the regulations
established in 1774, consists of the following officers: Grand
Master, a Grand Mistress, an Orator, dressed as a Capuchin or
Franciscan monk, an Inspector, an Inspectress, a Male and Female
Guardian, a Mistress of Ceremonies. All of these officers wear
a blue watered ribbon over the shoulder, to which is suspended
a golden trowel, and all the brothers and sisters have aprons
and white gloves.
The Rite of Adoption consists of four Degrees,
whose names in French and English are as follows :
1. Apprentice, or Female Apprentice.
2. Compagnonne, or Craftswoman.
3. Maîtresse, or Mistress.
4. Parfaite Maçonne, or Perfect Masoness.
It will be seen that the Degrees of Adoption,
in their names and their apparent reference to the gradations
of employment in an operative art, are assimilated to those of
legitimate Freemasonry; but it is in those respects only that
the resemblance holds good. In the details of the ritual there
is a vast difference between the two Institutions.
There was a Fifth Degree added in1817-by
some modern writers called Female elect-Sublime Dame Ecossaise,
or Sovereign Illustrious Scottish Dame, but it seems to be a recent
and not generally adopted innovation. At all events, it constituted
no part of the original Rite of Adoption. The First, or Female
Apprentice's Degree, is simply preliminary in its character, and
is intended to prepare the Candidate for the more important lessons
which she is to receive in the succeeding Degrees. She is presented
with an apron and a pair of white kid gloves. The apron is given
with the following charge, in which, as in all the other ceremonies
of the Order, the Masonic system of teaching by symbolism is followed:
"Permit me to decorate you with this
apron, kings, princes, and the most illustrious princesses have
esteemed, and will ever esteem it an honor to wear it, as being
the symbol of virtue."
On receiving the gloves, the candidate is
thus addressed:
"The color of these gloves will admonish
you that candor and truth are virtues inseparable from the character
of a true Freemason. Take your place among us, and be pleased
to listen to the instructions which we are about to communicate
to you."
The following Charge is then addressed to
the members by the Orator.
''MY DEAR SISTERS Nothing is better calculated
to assure you of the high esteem our society entertains for you,
than your admission as a member. The common herd, always unmannerly,
full of the most ridiculous prejudices, has dared to sprinkle
on us the black poison of calumny; but what judgment could it
form when deprived of the light of truth, and unable to feel all
the blessings which result from its perfect knowledge? You alone,
my dear sisters, having been repulsed from our meetings, would
have the right to think us unjust; but with what satisfaction
do you learn to-day that Freemasonry is the school of propriety
and of virtue, and that by its laws we restrain the weaknesses
that degrade an honorable man, in order to return to your side
more worthy of your confidence and of your sincerity. However,
whatever pleasure these sentiments have enabled us to taste, we
have not been able to fill the void that your absence left in
our midst ; and I confess, to your glory, that it was time to
invite into our societies some sisters who, while rendering them
more respectable will ever make of them pleasures and delights.
We call our Lodges Temples of Virtue, because we endeavor to practice
it. The mysteries which we celebrate therein are the grand art
of conquering the passions and the oath that we take to reveal
nothing is to prevent self-love and pride from entering at all
into the good which we ought to do. The beloved name of Adoption
tells you sufficiently that we choose you to share the happiness
that we enjoy, in cultivating honor and charity. It is only after
a careful examination that we have wished to share it with you.
Now that you know it we are convinced that the light of wisdom
will illumine all the actions of your life, and that you will
never forget that the more valuable things are the greater is
the need to preserve them. It is the principle of silence that
we observe, it should be inviolable.
May the God of the Universe who hears us
vouchsafe to give us strength to render it so." Throughout
this Charge it will be seen that there runs a vein of gallantry,
which gives the true secret of the motives which led to the organization
of the society, and which, however appropriate to a Lodge of Adoption,
would scarcely be in place in a Lodge of the legitimate Order.
In the Second Degree, or that of Compagnonne, or Craftswoman,
corresponding to our Fellow Craft, the Lodge is made the symbol
of the Garden of Eden, and the candidate passes through a mimic
representation of the temptation of Eve, the fatal effects of
which, culminating in the deluge and the destruction of the human
race, are impressed upon her in the lecture or catechism.
Here we have a scenic representation of
the circumstances connected with that event, as recorded in Genesis.
The candidate plays the part of our common mother. In the center
of the Lodge, which represents the garden, is placed the tree
of life, from which ruddy apples are suspended. The serpent, made
with theatrical skill to represent a living reptile, embraces
in its coils the trunk. An apple plucked from the tree is presented
to the recipient, who is persuaded to eat it by the promise that
thus alone can she prepare herself for receiving a knowledge of
the sublime mysteries of Freemasonry. She receives the fruit from
the tempter, but no sooner has she attempted to bite it, than
she is startled by the sound of thunder; a curtain which has separated
her from the members of the Lodge is suddenly withdrawn, and she
is detected in the commission of the act of disobedience. She
is sharply reprimanded by the Orator, who conducts her before
the Grand Master.
This dignitary reproaches her with her fault,
but finally, With the consent of the Brethren and sisters Present,
he pardons her in the merciful spirit of the Institution, on the
condition that she will take a vow to extend hereafter the same
clemency to others.
All of this is allegorical and very pretty,
and it cannot be denied that on the sensitive imaginations of
females such ceremonies must produce a manifest impression. But
it is needless to say that it is nothing like Freemasonry.
There is less ceremony, but more symbolism,
in the Third Degree, or that of Mistress. Here are introduced,
as parts of the ceremony, the tower of Babel and the theological
ladder of Jacob. Its rounds, however, differ from those peculiar
to true Freemasonry, and are said to equal the virtues in number.
The lecture or catechism is very long, and contains some very
good points in its explanations of the symbols of the degree.
Thus, the tower of Babel is said. to signify the pride of man-its
base, his folly-the stones of which it was composed, his passions---the
cement which united them, the poison of discord-and its spiral
form, the devious and crooked ways of the human heart. In this
manner there is an imitation, not of the letter and substance
of legitimate Freemasonry, for nothing can in these respects be
more dissimilar, but of that mode of teaching by symbols and allegories
which is its peculiar characteristic.
The Fourth Degree, or that of Perfect Masoness,
corresponds to no Degree in legitimate Freemasonry.
It is simply the summit of the Bite of Adoption,
and hence is also called the Degree of Perfection. Although the
Lodge, in this , is supposed to represent the Mosaic tabernacle
in the wilderness, yet the ceremonies do not have the same reference.
In one of them, however, the liberation, by the candidate, of
a bird from the vase in which it had been confined is said to
symbolize the liberation of man from the dominion of his passions;
and thus a far-fetched reference is made to the liberation of
the Jews from Egyptian bondage. On the whole, the ceremonies are
unrelated, they are disconnected, but the lecture or catechism
contains some excellent lessons. Especially does it furnish us
with the official definition of Adoptive Freemasonry, which is
in these words.
It is a virtuous amusement by which we recall
a part of the mysteries of our religion; and the better to reconcile
humanity with the knowledge of its Creator, after we have inculcated
the duties of virtue, we deliver ourselves up to the sentiments
of a pure and delightful friendship by enjoying in our Lodges
the pleasures of society-pleasures which among us are always founded
on reason, honor, and innocence.
Apt and appropriate description is this
of an association, secret or otherwise, of agreeable and virtuous
well-bred men and women, but having not the slightest application
to the design or form of true Freemasonry.
Guillemain de Saint Victor, the author of
Manuel des Franches-Maçonnes, on La Vraie Maçonnerie
d'Adoption, meaning Handbook of the Women Freemasons or the True
Freemasonry of Adoption, which forms the third part of the Recueil
Précieux, or Choice Collection, who has given the best
ritual of the Rite and from whom the preceding account has been
taken, thus briefly sums up the objects of the Institution :
"The First Degree contains only, as
it ought, moral ideas of Freemasonry ; the Second Degree is the
initiation into the first mysteries, commencing with the sin of
Adam, and concluding with the Ark of Noah as the first favor which
God granted to men ; the Third and Fourth Degrees are merely a
series of types and figures drawn from the Holy Scriptures, by
which we explain to the candidate the virtues which she ought
to practice" (see page 13, edition 1785).
The Fourth Degree, being the summit of the
Rite of Adoption, is furnished with a Table Lodge, or the ceremony
of a banquet, which immediately succeeds the dosing of the Lodge,
and which, of course, adds much to the social pleasure and nothing
to the instructive character of the Rite.
Here, also, there is a continued imitation
of the ceremonies of the Masonic Institution as they are practiced
in France, where the ceremoniously conducted banquet, at which
Freemasons only are present, is always an accompaniment of the
Master's Lodge. Thus, as in the banquets of the regular Lodges
of the French Rite, the members always use a symbolical language
by which they designate the various implements of the table and
the different articles of food and drink, calling, for instance,
the knives swords, the forks pickaxes, the dishes materials, and
bread a rough ashlar (see Clavel's History, page 30).
In imitation of this custom, the Rite of
Adoption has established in its banquets a technical vocabulary,
to be used only at the table. Thus the Lodge room is called Eden,
the doors barriers, the minutes a ladder, a wineglass is styled
a lamp, and its contents oil-water being white oil and wine red
oil. To fill your glass is te trim your lamp, to drink is to extinguish
your lamp, with many other eccentric expressions (Clavel's History,
page 34).
Much taste, and in some instances, magnificence,
are displayed in the decorations of the Lodge rooms of the Adoptive
Rite. The apartment is separated by curtains into different divisions,
and contains ornaments and decorations which of course vary in
the different degrees.
The orthodox Masonic idea that the Lodge
is a symbol of the world is here retained, and the four sides
of the hall are said to represent the four continents-the entrance
being called Europe, the right side Africa, the left America,
and the extremity, in which the Grand Master and Grand Mistress
are seated, Asia. There are statues representing Wisdom, Prudence,
Strength, Temperance, Honor, Charity, Justice, and Truth. The
members are seated along the sides in two rows, the ladies occupying
the front one, and the whole is rendered as beautiful and attractive
as the taste can make it (Recueil Précieuz, page 24).
The Lodges of Adoption flourished greatly
in France after their recognition by the Grand Orient. The Duchess
of Bourbon, who was the first that received the title of Grand
Mistress, was installed with great pomp and splendor, in May,
1775, in the Lodge of Saint Antoine, in Paris. She presided over
the Adoptive Lodge La Candeur until 1780, when it was dissolved.
Attached to the celebrated Lodge of the Nine Sisters, which had
so many distinguished men of letters among its members, was a
Lodge of Adoption bearing the same name, which in 1778 held a
meeting at the residence of Madame Helvetius in honor of Benjamin
Franklin then American ambassador at the French court.
During the Reign of Terror of the French
Revolution, Lodges of Adoption, like everything that was gentle
or humane, almost entirely disappeared. But with the accession
of a regular government they were resuscitated, and the Empress
Josephine presided at the meeting of one at Strasburg in the year
1805. They continued to flourish under the imperial dynasty, and
although less popular, or less fashionable, under the Restoration,
they, subsequently recovered their popularity, and are still in
existence in France .
As interesting additions to this article,
it may not be improper to insert two accounts, one, of the installation
of Madame Cesar Moreau, as Grand Mistress of Adoptive Masonry,
in the Lodge connected with the regular Lodge La Jarusalem des
Vallées Egyptiennes, on the 8th of July, 1854, and the
other, of the reception of the celebrated Lady Morgan, in 1819,
in the Lodge La Belle et Bonne, meaning-the Beautiful and Good,
as described in her Diary.
The account of the Installation of Madame
Moreau, which is abridged from the Franc-Maçon, a Parisian
periodical, is as follows :
The fête was most interesting and
admirably arranged. After the introduction in due form of a number
of brethren and sisters, the Grand Mistress elect was announced,
and she entered, preceded by the Five Lights of the Lodge and
escorted by the Inspectress, Depositress, Oratrix, and Mistress
of Ceremonies. M. J. S. Boubee, the Master of the Lodge La Jerusalem
des Vallées Egyptiennes, conducted her to the altar, where,
having installed her into office and handed her a mallet as the
symbol of authority, he addressed her in a copy of verses, whose
merit will hardly claim for them a repetition. To this she made
a suitable reply, and the Lodge then proceeded to the reception
of a young lady, a part of the ceremony of which is thus described:
Of the various trials of Virtue and fortitude
to which she was subjected, there was one which made a deep impression,
not only on the fair recipient, but on the whole assembled company.
Four boxes were placed, one before each of the male officers.
The candidate was told to open them, which
she did, and from the first and second drew faded flowers, and
soiled ribbons and laces, which being placed in an open vessel
were instantly consumed by fire, as an emblem of the brief duration
of such objects.
From the third she drew an apron, a blue
silk scarf, and a pair of gloves, and from the fourth a basket
containing the working tools in silver gilt. She was then conducted
to the altar, where, on opening a fifth box, several birds which
had been confined in it escaped, which was intended to teach her
that liberty is a condition to which all men are entitled, and
of which no one can be deprived without injustice. After having
taken the vow, she was instructed in the modes of recognition,
and having been clothed with the apron, scarf, and gloves, and
presented with the implements of the Order, she received from
the Grand Mistress an esoteric explanation of all these emblems
and ceremonies. Addresses were subsequently delivered by the Orator
and Oratrix, an ode was sung, the poor or alms box was handed
round, and the labors of the Lodge were then closed.
Madame Moreau lived only six months to enjoy
the honors of presiding officer of the Adoptive Rite, for she
died of a pulmonary affection at an early age, on the eleventh
of the succeeding January.
The Lodge of Adoption in which Lady Morgan
received the degrees at Paris, in the year 1819, was called La
Belle et Bonne or the Beautiful and Good. This was the pet name
which long before had been bestowed by Voltaire on his favorite,
the Marchioness de Villette, under whose presidency and at whose
residence in the Faubourg St. Germain the Lodge was held. Hence
the name with which all France, or at least all Paris, was familiarly
acquainted as the popular designation of Madame de Villette (see
Clavel's History, page 114).
Lady Morgan, in her description of the Masonic
fête, says that when she arrived at the Hotel la Villette,
where the Lodge was held, she found a large concourse of distinguished
persons ready to take part in the ceremonies. Among these were
Prince Paul of Wurtemberg, the Count de Cazes, elsewhere distinguished
in Freemasonry, the celebrated Denon, the Bishop of Jerusalem,
and the illustrious actor Talma.
The business of the evening commenced with
an installation of the officers of a sister Lodge, after which
the candidates were admitted.
Lady Morgan describes the arrangements as
presenting, when the doors were opened, a spectacle of great magnificence.
A profusion of crimson and gold, marble
busts, a decorated throne and altar, an abundance of flowers,
and incense of the finest odor which filled the air, gave to the
whole a most dramatic and scenic effect. Music of the grandest
character mingled its harmony with the mysteries of initiation,
which lasted for two hours, and when the Lodge was closed there
was an adjournment to the hall of refreshment, where the ball
was opened by the Grand Mistress with Prince Paul of Wurtemberg.
Lady Morgan, upon whose mind the ceremony
appears to have made an impression, makes one remark worthy of
consideration: "That so many women," she says, "young
and beautiful and worldly, should never have revealed the secret,
is among the miracles which the much distrusted sex are capable
of working." In fidelity to the Vow of Secrecy, the Female
Freemasons of the Adoptive Rite have proved themselves fully equal
to their brethren of the legitimate Order.
Notwithstanding that Adoptive Freemasonry
has found an advocate in no less distinguished a writer than Chemin
Dupontés, who, in the Encyclopédie Maçonnique,
calls it "a luxury in Freemasonry, and a pleasant relaxation
which cannot do any harm to the true mysteries which are practiced
by men alone," it has been very generally condemned by the
most celebrated of French, German, English, and American Freemasons.
Chemin Dupontés, by the way, published in 1819-25 his Encyclopédie
Maçonnique or Masonic Encyclopedia at Paris in four volumes.
Gaedicke, in the Freimaurer Lezicon, or Dictionary for the Freemason,
speaks lightly of it as established on insufficient grounds, and
expresses his gratification that the system no longer exists in
Germany.
Thory, in his History of the Foundation
of the Grand Orient (page 361), says that the introduction of
Adoptive Lodges was a consequence of the relaxation of Masonic
discipline; and he asserts that the permitting of women to share
in mysteries which should exclusively belong to men. is not in
accordance with the essential principles of the Masonic Order.
The Abbé Robin, the author of an able work entitled Recherches
sur les initiations, Anciennes et Modernes, or Inquiries upon
Ancient and Modern initiations, maintains on Page 15 that the
custom of admitting women into Masonic assemblies will perhaps
be, at some future period, the cause of the decline of Freemasonry
in France. The prediction is not, however, likely to come to pass;
for while legitimate Freemasonry has never been more popular or
prosperous in France than it is at this day, it is the Lodges
of Adoption that appear to have declined.
Other writers in various countries have
spoken in similar terms, so that it is beyond a doubt that the
general sentiment of the Fraternity is against this system of
Female Freemasonry.
Lenning is however, more qualified in his condemnation, and says,
in his Encycloadie der Freimaurerei, or Freemason's Encyclopedia,
that while leaving it undecided whether it is prudent to hold
assemblies of women with ceremonies which are called Masonic,
yet it is not to be denied that in these Lodges of women a large
amount of charity has been done.
Adoptive Freemasonry has its literature,
although neither extensive nor important, as it comprises only
books of songs, addresses, and rituals. Of the latter the most
valuable are:
1. La Maçonnerie des Femmes, or Feminine
Freemasonry, published in 1775, and containing only the first
three degrees, for such was the system when recognized by the
Grand Orient of France in that year.
2. La Vraie Maçonnerie d'Adoption,
or The True Freemasonry of Adoption, printed in 1787. This work,
which is by Guillemain de Saint Victor, is perhaps the best that
has been published on the subject of the Adoptive Rite, and is
the first that introduces the Fourth Degree, of which Guillemain
is supposed to have been the inventor, since all previous rituals
include only the three degrees.
3. Maçonnerie d'Adoption pour les
Femmes, or The Freemasonry of Adoption for Women, contained in
the second part of E. J. Chappron's Necessaire Maçonnique,
or Essential Freemasonry, and printed at Paris in 1817. This is
valuable because it is the first ritual that contains the Fifth
Degree.
4. La Franc-Maçonnerie des Femmes,
or The Freemasonry of Women. This work, which is by Charles Monselet,
is of no value as a ritual, being simply a tale founded on circumstances
connected with Adoptive Freemasonry.
In Italy, the Carbonari, or Wood Burners,
a secret political society, imitated the Freemasons of France
in instituting an Adoptive Rite, attached to their own association.
Hence, an Adoptive Lodge was founded at Naples in the beginning
of the nineteenth century, over which presided that friend of
Freemasonry, Queen Caroline, the wife of Ferdinand II. The members
were styled Giardiniere, or Female Gardeners ; and they called
each other Cugine, or Female Cousins, in imitation of the Carbonari,
who were recognized as Buoni Cugini, or Good Cousins. The Lodges
of Giardiniere flourished as long as the Grand Lodge of Carbonari
existed at Naples (see also Eastern Star, and Adoptive Freemasonry,
American).
ADONIS, MYSTERIES OF
An investigation of the Mysteries of Adonis
peculiarity claims the attention of the Masonic student. First,
because, in their symbolism and in their esoteric doctrine, the
religious object for which they were instituted, and the mode
in which that object is attained they bear a nearer analogical
resemblance to the Institution of Freemasonry than do any of the
other mysteries or systems of initiation of the ancient world.
Secondly, because their chief locality brings them into a very
close connection with the early history and reputed origin of
Freemasonry. These ceremonies were principally celebrated at Byblos,
a city of Phoenicia, whose Scriptural name was Gebal, and whose
inhabitants were the Giblites or Gebalites, who are referred to
in the First Book of Kings (v; 18), as being the stone-squares
employed by King Solomon in building the Temple (see Gebal and
Giblin). Henee there must have evidently been a very intimate
connection, or at least certainly a very frequent intercommunication,
between the workmen of the first Temple and the inhabitants of
Byblos, the seat of the Adonisian Mysteries, and the place whence
the worshipers of that Rite were spread over other regions of
country.
These historical circumstances invite us
to an examination of the system of initiation which was practiced
at Byblos, because we may find in it something that was probably
suggestive of the symbolic system of instruction which was subsequently
so prominent a feature in the system of Freemasonry.
Let us first examine the myth on which the
Adonisiac initiation was founded. The mythological legend of Adonis
is that he was the son of Myrrha and Cinyras, King of Cyprus.
Adonis was possessed of such surpassing beauty, that Venus became
enamored of him, and adopted him as her favorite. Subsequently
Adonis, who was a great hunter, died from a wound inflicted by
a wild boar on Mount Lebanon. Venus flew to the succor of her
favorite, but she came too late Adonis was dead. On his descent
to the infernal regions, Proserpine became, like Venus, so attracted
by his beauty, that, notwithstanding the entreaties of the goddess
of love, she refused to restore him to earth. At length the prayers
of the desponding Venus were listened to with favor by Jupiter,
who reconciled the dispute between the two goddesses, and by whose
decree Proserpine was compelled to consent that Adonis should
spend six months of each year alternately with herself and Venus.
This is the story on which the Greek poet
Bion founded his exquisite idyll entitled the Epitaph of Adonis,
the beginning of which has been thus rather inefficiently "done
into English":
I and the Loves Adonis dead deplore:
The beautiful Adonia is indeed
Departed, parted from us. Sleep no more
In purple, Cypris! but in watchet weed,
All'wretched! beat thy breast and all aread-
" Adonis is no more." The Loves and I
Lament him. " Oh! her grief to see him bleed,
Smitten by white tooth on whiter thigh,
Out-breathing life's faint sigh upon the mountain high."
It is evident that Bion referred the contest
of Venus and Proserpine for Adonis to a period subsequent to his
death, from the concluding lines, in which he says:
"The Muses, too, lament the son of
Cinyras, and invoke him in their song; but he does not heed them,
not because he does not wish, but because Proserpine will not
release him." This was, indeed, the favorite form of the
myth, and on it was framed the symbolism of the ancient mystery.
But there are other Grecian mythologies that relate the tale of
Adonis differently. According to these, he was the product of
the incestuous connection of Cinyras and his daughter Myrrha.
Cinyras subsequently, on discovering the crime of his daughter,
pursued her with a drawn sword, intending to kill her.
Myrrha entreated the gods to make her invisible,
and they changed her into a myrrh tree. Ten months after the myrrh
tree opened, and the young Adonis was born. This is the form of
the myth that has been adopted by the poet Ovid, who gives it
with all its moral horrors in the Tenth Book (lines 298-559) of
his Metamorphoses.
Venus, who was delighted with the extraordinary
beauty of the boy, put him in a coffer or chest, unknown to all
the gods, and gave him to Proserpine to keep and to nurture in
the under world. But Proserpine had no sooner beheld him than
she became enamored of him and refused, when Venus applied for
him, to surrender him to her rival. The subject was then referred
to Jupiter, who decreed that Adonis should have one-third of the
year to himself, should be another third with Venus, and the remainder
of the time with Proserpine. Adonis gave his own portion to Venus,
and lived happily with her till, having offended Diana, he was
killed by a wild boar.
The mythographer Pharnutus gives a still
different story, and says that Adonis was the grandson of Cinyras,
and fled with his father, Ammon, into Egypt, whose people he civilized,
taught them agriculture, and enacted many wise laws for their
government. He subsequently passed over into Syria, and was wounded
in the thigh by a wild boar while hunting on Mount Lebanon.
His wife, Isis, or Astarte, and the people
of Phoenicia and Egypt, supposing that the wound was mortal, profoundly
deplored his death. But he afterward recovered, and their grief
was replaced by transports of joy.
All the myths, it wi1l be seen, agree in
his actual or supposed death by violence, in the grief for his
loss, in his recovery or restoration to life, and in the consequent
joy thereon. On these facts are founded the Adonisian mysteries
which were established in his honor.
While, therefore, we may grant the possibility
that there was originally some connection between the Sabean worship
of the sun and the celebration of the Adonisian festival, we cannot
forget that these mysteries, in common with all the other sacred
initiations of the ancient world, had been originally established
to promulgate among the initiates the once hidden doctrine of
a future life.
The myth of Adonis in Syria, like that of
Osiris in Egypt, of Atys in Samothrace, or of Dionysus in Greece,
presented, symbolically, the two great ideas of decay and restoration.
This doctrine sometimes figured as darkness and light, sometimes
as winter and summer, sometimes as death and life, but always
maintaining, no matter what was the framework of the allegory,
the inseparable ideas of something that was lost and afterward
recovered, as its interpretation, and so teaching, as does Freemasonry
at this day, by a similar system of allegorizing, that after the
death of the body comes the eternal life of the soul. The inquiring
Freemason will thus readily see the analogy in the symbolism that
exists between Adonis in the Mysteries of the Gebalites at Byblos
and Hiram the Builder in his own Institution.
ADOPTION MASONIC
The adoption by the Lodge of the child of
a Freemason is practiced with peculiar ceremonies in some of the
French and German Lodges, and has been introduced, but not with
the general approval of the Craft, into one or two Lodges of this
country.
Clavel, in his Histoire Pittoresque de la
Franc-Maçonnerie, meaning in French The Picturesque History
of Freemasonry (page 40, third edition), gives the following account
of the ceremonies of Adoption :
"It is a custom, in many Lodges, when
the wife of a Freemason is near the period of her confinement,
for the Hospitaller, if he is a physician, and if not, for some
other Brother who is, to visit her, inquire after her health,
in the name of the Lodge, and to offer her his professional services,
and even pecuniary aid if he thinks she needs it.
Nine days after the birth of her child,
the Master and Wardens call upon her to congratulate her on the
happy event. If the infant is a boy, a special communication of
the Lodge is convened for the purpose of proceeding to its adoption.
The hall is decorated with flowers and foliage,
and censers are prepared for burning incense. Before the commencement
of labor, the child and its nurse are introduced into an anteroom.
The Lodge is then opened, and the Wardens, who are to act as godfathers,
repair to the infant at the head of a deputation of five Brethren.
The chief of the deputation, then addressing the nurse, exhorts
her not only to watch over the health of the child that has been
intrusted to her care, but also to cultivate his youthful intellect,
and to instruct him with truthful and sensible conversation. The
child is then taken from the nurse, placed by its father upon
a cushion, and carried by the deputation into the Lodge room.
The procession advances beneath an arch of foliage to the pedestal
of the east, where it halts while the Master and Senior Warden
rehearse this dialogue: "'Whom bring you here, my Brethren?
says the Master to the godfathers.
"'The son of one of our Brethren whom
the Lodge is desirous of adopting, is the reply of the Senior
Warden.
"'What are his names, and what Masonic
name will you give him?'
"The Warden replies, adding to the
baptismal and surname of the child a characteristic name, such
as Truth, Devotion, Benevolence, or some other of a similar nature.
"The Master then descends from his
seat, approaches the Louveteau or Lewis, for such is the appellation
given to the son of a Freemason, and extending his hands over
its head, offers up a prayer that the child may render itself
worthy of the love and care which the Lodge intends to bestow
upon it.
He then casts incense into the censers,
and pronounces the Apprentice's obligation, which the godfathers
repeat after him in the name of the Louveteau.
Afterwards he puts a white apron on the
infant, proclaiming it to be the adopted child of the Lodge, and
causes this proclamation to be received with honors.
"As soon as this ceremony has been
performed, the Master returns to his seat, and having caused the
Wardens with the child to be placed in front of the north column,
he recounts to the former the duties which they have assumed as
godfathers. After the Wardens have made a suitable response, the
deputation which had brought the child into the Lodge room is
again formed, carries it out, and restores it to its nurse in
the anteroom.
"The adoption of a Louveteau binds
all the members of the Lodge to watch over his education, and
subsequently to aid him, if it be necessary, in establishing himself
in life. A circumstantial account of the ceremony is drawn up,
which having been signed by all the members is delivered to the
father of the child.
This document serves as a Dispensation,
which relieves him from the necessity of passing through the ordinary
preliminary examinations when, at the proper age, he is desirous
of participating in the labors of Freemasonry. He is then only
required to renew his obligations." Louveteau in French with
Lewis in English, mean the same. Two meanings may be applied to
each of the words in both countries. Among members of the trade
as distinct from Brethren of the Craft, a Louveteau or Lewis means
a wedge of iron or steel to support a stone when raising it, a
chain or rope being attached to the wedge which grips a place
cut for it in the stone.
The words Louveteau and Lewis are thus applied
to sons of Freemasons as supports of their fathers.
In the United States, the ceremony has been practiced by a few
Lodges, the earliest instance being that of Foyer Maçonnique
Lodge of New Orleans, in 1859.
The Supreme Council for the Southern Jurisdiction,
Ancient and Accepted Scottish Rite, has published the ritual of
Masonic Adoption for the use of the members of that Rite. This
ritual under the title of offices of Masonic Baptism, Reception
of a Louveleau and Adoption, is a very beautiful one, and is the
composition of Brother Albert Pike. It is scarcely necessary to
say that the word Baptism there used has not the slightest reference
to the Christian sacrament of the same name (see Lewis).
ADOPTIVE FREEMASONRY, AMERICAN
The Rite of Adoption as practiced on the
continent of Europe, and especially in France, has never been
introduced into America. The system does not accord, with the
manners or habits of the people, and undoubtedly never would become
popular. But Rob Morris attempted, in 1855, to introduce an imitation
of it, which he had invented under the name of the American Adoptive
Rite. This consisted of a ceremony of initiation, which was intended
as a preliminary trial of the candidate, and of five degrees,
named as follows:
1. Jephthah`s Daughter, or the Daughter's
Degree.
2. Ruth, or the Widow's Degree.
3. Esther, or the Wife's Degree.
4. Martha or the Sister's Degree.
5. Electa, or the Christian Martyr's Degree.
The whole assemblage of the five degrees
was called the Eastern Star.
The objects of this Rite, as expressed by
the framer, were "to associate in one common bond the worthy
wives, widows, daughters, and sisters of Freemasons, so as to
make their adoptive privileges available for all the purposes
contemplated in Freemasonry; to secure to them the advantages
of their claim in a moral, social, and charitable point of view,
and from them the performance of corresponding duties." Hence,
no females but those holding the above recited relations to Freemasons
were eligible for admission.
The male members were called Protectors;
the female, Stellae; the reunions of these members were styled
Constellations; and the Rite was presided over and governed by
a Supreme Constellation. There is some ingenuity and even beauty
in many of the ceremonies, although it is by no means equal in
this respect to the French Adoptive system.
Much dissatisfaction was, however, expressed
by the leading Freemasons of the country at the time of its attempted
organization; and therefore, notwithstanding very strenuous efforts
were made by its founder and his friends to establish it in some
of the Western States, it was slow in winning popularity.
It has, however, gained much growth under
the name of The Eastern Star. Brother Albert Pike has also printed,
for the use of Scottish Rite Freemasons, The Masonry of Adoption.
It is in seven degrees, and is a translation
from the French system, but greatly enlarged, and is far superior
to the original.
The last phrase of this Female Freemasonry
to which our attention is directed is the system of androgynous
degrees which are practiced to some extent in the United States.
This term androgynous is derived from two
Greek words, a man, and a woman, and it is equivalent to the English
compound, masculo-feminine. It is applied to those side degrees
which are conferred on both males and females.
The essential regulation prevailing in these
degrees, is that they can be conferred only on Master Masons,
and in some instances only on Royal Arch Masons, and on their
female relatives, the peculiar relationship differing in the various
degrees.
Thus there is a degree generally called
the Mason's Wife, which can be conferred only on Master Masons,
their wives, unmarried daughters and sisters, and their widowed
mothers. Another degree, called the Heroine of Jericho, is conferred
only on the wives and daughters of Royal Arch Masons; and the
third, the only one that has much pretension of ceremony or ritual,
is the Good Samaritan, whose privileges are confined to Royal
Arch Masons and their wives.
In some parts of the United States these
degrees are very popular, while in other places they are never
practiced, and are strongly condemned as modern innovations.
The fact is, that by their friends as well
as their enemies these so-called degrees have been greatly misrepresented.
When females are told that in receiving these degrees they are
admitted into the Masonic Order, and are obtaining Masonic information,
under the name of Ladies' Freemasonry, they are simply deceived.
When a woman is informed that, by passing through the brief and
unimpressive ceremony of any one of these degrees, she has become
a Freemason, the deception is still more gross and inexcusable.
But it is true that every woman who is related by ties of consanguinity
to a Master Mason is at all times and under all circumstances
peculiarly entitled to Masonic protection and assistance.
Now, if the recipient of an androgynous
degree is candidly instructed that, by the use of these degrees,
the female relatives of Freemasons are put in possession of the
means of making their claims known by what may be called a sort
of oral testimony, which, unlike a written certificate, can be
neither lost nor destroyed; but that, by her initiation as a Mason's
Wife or as a Heroine of Jericho, she is brought no nearer to the
inner portal of Freemasonry than she was before---if she is honestly
told all this, then there can hardly be any harm, and there may
be some good in these forms if prudently bestowed. But all attempts
to make Freemasonry of them, and especially that anomalous thing
called Female Freemasonry, are reprehensible, and are well calculated
to produce opposition among the well-informed and cautious members
of the Fraternity.
ADOPTIVE FREEMASONRY, EGYPTIAN
A system invented by Cagliostro (see Cagliostro).
ADORATION
The act of paying divine worship. The Latin
word adorare is derived from ad, to, and os, oris, the mouth,
and we thus etymologically learn that the primitive and most general
method of adoration was by the application of the fingers to the
mouth.
Hence we read in Job (xxxi, 26). "If
I beheld the sun when it shined, or the moon walking in brightness,
and my heart hath been secretly enticed, or my mouth hath kissed
my hand, this also were an iniquity to be punished by the judges;
for I should have denied the God that is above." Here the
mouth kissing the hand is equal in meaning and force to adoration,
as if he had said, If I have adored the sun or the moon.
This mode of adoration is said to have originated among the Persians,
who, as worshipers of the sun, always turned their faces to the
east and kissed their hands to that luminary. The gesture was
first used as a token of respect to their monarchs, and was easily
transferred to objects of worship. Other additional forms of adoration
were used in various countries, but in almost all of them this
reference to kissing was in some degree preserved.
It is yet a practice of quite common usage
for Orientals to kiss what they deem sacred or that which they
wish to adore---as, for example, Wailing Place of the Jews at
Jerusalem, the nearest wall to the Temple where they were permitted
by the Mahommedans to approach and on which their tears and kisses
were affectionately bestowed before the British General Allenby,
took possession of the city in the World War and equalized the
rights of the inhabitants.
The marble toes of the statue of Saint Peter
in the Cathedral of Saint Peter's at Rome have been worn away
by the kissings of Roman Catholics and have been replaced by bronze.
Among the ancient Romans the act of adoration
was thus performed: The worshiper, having his head covered, applied
his right hand to his lips, thumb erect, and the forefinger resting
on it, and then, bowing his head, he turned round from right to
left. Hence, Lucius Apuleius, a Roman author, born in the first
century, in his Apologia sive oratio de magia, a defense against
the charge of witchcraft, uses the expression to apply the hand
to the lips, manum labris admovere, to express the act of adoration.
The Grecian mode of adoration differed from
the Roman in having the head uncovered, which practice was adopted
by the Christians. The Oriental nations cover the head, but uncover
the feet.
They also express the act of adoration by prostrating themselves
on their faces and applying their foreheads to the ground.
The ancient Jews adored by kneeling, sometimes
by prostration of the whole body, and by kissing the hand. This
act, therefore, of kissing the hand was an early and a very general
symbol of adoration.
But we must not be led into the error of
supposing that a somewhat similar gesture used in some of the
high degrees of Freemasonry has any allusion to an act of worship.
It refers to that symbol of silence and secrecy which is figured
in the statues of Harpocrates, the god of silence.
The Masonic idea of adoration has been well
depicted by the medieval Christian painters, who represented the
act by angels prostrated before a luminous triangle.
ADULTERINE GILDS
In the Anglo-Saxon period of English history
the majority of gilds ("frith gilds," "crich ten
gilds") were religious, military, or social fraternities.
In the Twelfth Century a number of "secular gilds" began
to arise, and it was these which later came to be called City
Companies or (because certain of their members wore a prescribed
costume) Livery Companies. The Exchequer Rolls of London show
that by 1180 a number of these were legally organized; and because
they could enforce laws, enact rules, levy fines and other penalties,
etc., they had to have legal sanction for these governmental functions.
This sanction was obtained in two ways : first, by having their
rules and records approved at certain times by the Court of Aldermen,
which was called Prescription ; or, second, by receiving a Charter
of Incorporation from the King.
If a company, society, fraternity, or gild
undertook to perform gild functions without the required legal
authorization it was called an Adulterine (illegal) Gild; and
after being tried and found guilty was heavily fined or otherwise
punished, or was destroyed.
In 1181 no fewer than 18 such gilds were
found in London, and each was heavily fined. The fact is important
in Masonic history because it shows why Masons attached so much
importance to their Charters, Old Charges, etc. To act in association
or hold assemblies or enforce rules and regulations without legal
authorization would have made of them an adulterine Gild. The
Masons Company of London became a recognized body not later than
1220, and by prescription. In 1481 it received its "Enfranchisement,"
or permission to wear Livery. In 1677 it received a Charter (a
very expensive luxury) from Charles II. What Prescription, Enfranchisement,
and Charter were to a City Company, the Old Charges must have
been to Lodges; once such a Lodge set itself up as a permanent
society its first thought would be to have a written sanction
lest it be condemned as adulterine. By the same token the new
Grand Lodge of 1717 began as soon as possible to have a written
legal instrument of its own, which took the form of the Book of
Constitutions in 1723, and it compelled each new Lodge to have
written warrant from it, and later, it began to issue Charters
of its own to new Lodges.
A clandestine Lodge of the present time,
which is a body without a regular Charter, is nothing other than
the modern form of the ancient ''adulterine gild."
ADVANCED
This word has two technical meanings in
Freemasonry.
l. We speak of a candidate as being advanced
when he has passed from a lower to a higher degree; as we say
that a candidate is qualified for advancement from the Entered
Apprentice Degree to that of a Fellow Craft when he has made that
"suitable proficiency in the former which, by the regulations
of the Order, entitle him to receive the initiation into and the
instructions of the latter." When the Apprentice has thus
been promoted to the Second Degree he is said to have advanced
in Freemasonry.
2. However, this use of the term is by no
means universal, and the word is peculiarly applied to the initiation
of a candidate into the Mark Degree, which is the fourth in the
modification of the American Rite.
The Master Mason is thus said to be "advanced
to the honorary degree of a Mark Master," to indicate either
that he has now been promoted one step beyond the degrees of Ancient
Craft Freemasonry on his way to the Royal Arch, or to express
the fact that he has been elevated from the common class of Fellow
Crafts to that higher and more select one which, according to
the traditions of Freemasonry, constituted, at the first Temple,
the class of Mark Masters (see Mark Master).
ADVANCEMENT HURRIED
Nothing can be more certain than that the
proper qualifications of a Candidate for admission into the mysteries
of Freemasonry, and the necessary proficiency of a Freemason who
seeks advancement to a higher degree, are the two great bulwarks
which are to protect the purity and integrity of our Institution.
Indeed, we know not which is the more hurtful-to admit an applicant
who is Unworthy, or to promote a candidate who is ignorant of
his first lessons. The one affects the external, the other the
internal character of the Institution. The one brings discredit
upon the Order among the profane, who already regard us, too often,
with suspicion and dislike; the other introduces ignorance and
incapacity into our ranks, and dishonors the science of freemasonry
in our own eyes. The one covers our walls with imperfect and worthless
stones, which mar the outward beauty and impair the strength of
our temple the other fills our interior apartments with confusion
and disorder, and leaves the edifice, though externally strong,
both inefficient and inappropriate for its destined uses.
But, to the candidate himself, a too hurried
advancement is often attended with the most disastrous effects.
As in geometry, so in Freemasonry, there is no royal road to perfection.
A knowledge of its principles and its science, and consequently
an acquaintance with its beauties, can only be acquired by long
and diligent study. To the careless observer it seldom offers,
at a hasty glance, much to attract his attention or secure his
interest. The gold must be deprived, by careful manipulation,
of the dark and worthless ore which surrounds and envelops it,
before its metallic luster and value can be seen and appreciated.
Hence, the candidate who hurriedly passes
through his degrees without a due examination of the moral and
intellectual purposes of each, arrives at the summit of our edifice
without a due and necessary appreciation of the general symmetry
and connection that pervade the whole system. The candidate, thus
hurried through the elements of our science, and unprepared, by
a knowledge of its fundamental principles, for the reception and
comprehension of the corollaries which are to be deduced from
them, is apt to view the whole system as a rude and undigested
mass of frivolous ceremonies and puerile conceits, whose intrinsic
value will not adequately pay him for the time, the trouble, and
expense that he has incurred in his forced initiation. To him,
Freemasonry is as incomprehensible as was the veiled statue of
Isis to its blind worshipers, and he becomes, in consequence,
either a useless drone in our hive, or speedily retire in disgust
from all participation in our labors.
But the candidate who by slow and painful
steps has proceeded through each apartment of our mystic Temple,
from its porch to its sanctuary, pausing in his progress to admire
the beauties and to study the uses of each, learning, as he advances,
line upon line, and precept upon precept, is gradually and almost
imperceptibly imbued with so much admiration of the Institution,
so much love for its principles, so much just appreciation of
its design as a conservator of divine truth, and an agent of human
civilization, that he is inclined, on beholding, at last, the
whole beauty of the finished building, to exclaim, as did the
wondering Queen of Sheba: ''A Most Excellent Master must have
done all this!"
The usage in many jurisdictions of the United
States, when the question is asked in the ritual whether the candidate
has made suitable proficiency in his preceding degree, is to reply,
''Such as time and circumstances would permit." We have no
doubt that this was an innovation originally invented to evade
the law, which has always required a due proficiency. To such
a question no other answer ought to be given than the positive
and unequivocal one that "He has.'' Neither lime nor circumstances
of candidate should be permitted to interfere with his attainment
of the necessary knowledge, nor excuse its absence. This, with
the wholesome rule, very generally existing, which requires an
interval between the conferring of the degrees, would go far to
remedy the evil of too hurried and unqualified advancement of
which all intelligent Freemasons are now complaining.
After these views of the necessity of a
careful examination of the claims of a candidate for advancement
in Freemasonry, and the necessity, for his own good as well as
that of the Order, that each one should fully prepare himself
for this promotion, it is proper that we should next inquire into
the laws of Freemasonry, by which the wisdom and experience of
our predecessors have thought proper to guard as well the rights
of those who claim advancement as the interests of the Lodge which
is called upon to grant it. This subject has been so fully treated
in Mackey's Text Book of Masonic Jurisprudence that we shall not
hesitate to incorporate the views in that work into the present
article.
The subject of the petition of a candidate
for advancement involves three questions of great importance:
First, how soon, after receiving the First Degree, can he apply
for the Second? Second, what number of black balls is necessary
to constitute a rejection? Third, what time must elapse, after
a first rejection, before the Apprentice can renew his application
for advancement?
l. How soon, after receiving a former degree,
can a candidate apply for advancement to the next? The necessity
of a full comprehension of the mysteries of one degree, before
any attempt is made to acquire those of a second, seems to have
been thoroughly appreciated from the earliest times; thus the
Thirteenth Article in the Regius Manuscript, which is the oldest
Masonic document now extant, provides that "if the master
a prentice have, he shall teach him thoroughly and tell him measurable
points, that he may know the Craft ably, wherever he goes under
the sun. " Similar direction is found in most all the Manuscripts.
But if there be an obligation on the part
of the Master to instruct his Apprentice, there must be, of course,
a correlative obligation on the part of the latter to receive
and profit by those instructions. Accordingly, unless this obligation
is discharged, and the Apprentice makes himself acquainted with
the mysteries of the degree that he has already received, it is,
by general consent, admitted that he has no right to be entrusted
with further and more important information.
The modern ritual sustains this doctrine,
by requiring that the candidate, as a qualification in passing
onward, shall have made suitable proficiency in the preceding
degree. This is all that the general law prescribes. Suitable
proficiency must have been attained, and the period in which that
condition will be acquired must necessarily depend on the mental
capacity of the candidate. Some men will become proficient in
a shorter time than others, and of this fact the Master and the
Lodge are to be the judges.
An examination should therefore take place
in open Lodge, and a ballot immediately following will express
the opinion of the Lodge on the result of that examination, and
the qualification of the candidate. Such ballot, however, is not
usual in Lodges under the English Constitution.
Several modern Grand Lodges, looking with
disapprobation on the rapidity with which the degrees are sometimes
conferred upon candidates wholly incompetent, have adopted special
regulations, prescribing a determinate period of probation for
each degree.
Thus the Grand Lodge of England requires
an interval of not less than four weeks before a higher degree
can be conferred. This, however, is a local law, to be obeyed
only in those jurisdictions in which it is in force. The general
law of Freemasonry makes no such determinate provision of time,
and demands only that the candidate shall give evidence of suitable
proficiency.
2. What number of black balls is necessary
to constitute a rejection ? Here we are entirely without the guidance
of any express law, as all the Ancient Constitutions are completely
silent upon the subject. It would seem, however, that in the advancement
of an Apprentice or Fellow Craft, as well as in the election of
a profane, the ballot should be unanimous. This is strictly in
accordance with the principles of Freemasonry, which require unanimity
in admission, lest improper persons be intruded, and harmony impaired.
Greater qualifications are certainly not
required of a profane applying for initiation than of an initiate
seeking advancement; nor can there be any reason why the test
of those qualifications should not be as rigid in the one case
as in the other. It may be laid down as a rule, therefore, that
in all cases of balloting for advancement in any of the degrees
of Freemasonry, a single black ball will reject.
3. What time must elapse, after a first
rejection, before the Apprentice or Fellow Craft can renew his
application for advancement to a higher degree ? Here, too, the
Ancient Constitutions are silent, and we are left to deduce our
opinions from the general principles and analogies of Masonic
law. As the application for advancement to a higher degree is
founded on a right ensuring to the Apprentice or Fellow Craft by
virtue of his reception into the previous degree---that is to
say, as the Apprentice, so soon as he has been initiated, becomes
invested with the right of applying for advancement to the Second
Degree---it seems evident that, as long as he remains an Apprentice
in good standing, he continues to be invested with that right.
Now, the rejection of his petition for advancement
by the Lodge does not impair his right to apply again, because
it does not affect his rights and standing as an Apprentice; it
is simply the expression of the opinion that the Lodge does not
at present deem him qualified for further progress in Freemasonry.
We must never forget the difference between
the right of applying for advancement and the right of advancement.
Every Apprentice possesses the former, but no one can claim the
latter until it is given to him by the unanimous vote of the Lodge.
As, therefore, this right of application or petition is not impaired
by its rejection at a particular time, and as the Apprentice remains
precisely in the same position in his own degree, after the rejection,
as he did before, it seems to follow, as an irresistible deduction,
that he may again apply at the next regular communication, and,
if a second time rejected, repeat his applications at all future
meetings. The Entered Apprentices of a Lodge are competent, at
all regular communications of their Lodge, to petition for advancement.
Whether that petition shall be granted or rejected is quite another
thing, and depends altogether on the favor of the Lodge. What
is here said of an Apprentice, in relation tn advancement to the
Second Degree, may be equally said of a Fellow Craft in reference
to advancement to the Third Degree.
This opinion has not, it is true, been universally
adopted, though no force of authority, short of an opposing landmark,
could make one doubt its correctness. For instance, the Grand
Lodge of California decided, in 1857, that "the application
of Apprentices or Fellow Crafts for advancement should, after
they have been once rejected by ballot, be governed by the same
principles which regulate the ballot on petitions for initiation,
and which require a probation of one year." Brother Mackey
commented on this action as follows:
"This appears to be a singular decision
of Masonic law. If the reasons which prevent the advancement of
an Apprentice or Fellow Craft to a higher degree are of such a
nature as to warrant the delay of one year, it is far better to
prefer charges against the petitioner, and to give him the opportunity
of a fair and impartial trial. In many cases a candidate for advancement
is retarded in his progress from an opinion, on the part of the
Lodge, that he is not yet sufficiently prepared for promotion
by a knowledge of the preceding degree ---an objection which may
sometimes be removed before the recurrence of the next monthly
meeting.
In such a case, a decision like that of
the Grand Lodge of California would be productive of manifest
injustice. It is, therefore, a more consistent rule, that the
candidate for advancement has a right to apply at every regular
meeting, and that whenever any moral objections exist to his taking
a higher degree, these objections should be made in the form of
charges, and their truth tested by an impartial trial. To this,
too, the candidate is undoubtedly entitled, on all the principles
of justice and equity."
ADYTUM
The most retired and secret part of the
ancient temples, into which the people were not permitted to enter,
but which was accessible to the priests only, was called the adytum.
Hence the derivation of the word from the Greek privative prefix
a, and, to enter = that which is not to be entered. In the adytum
was generally to be found a or tomb, or some relics or sacred
images of the god to whom the temple was consecrated. It being
supposed that temples owed their origin to the superstitious reverence
paid by the ancients to their deceased friends, and as most of
the gods were men who had been deified on account of their virtues,
temples were, Perhaps, at first only stately monuments erected
in honor of the dead. Thus the interior of the temple was originally
nothing more than a cavity regarded as a Place for the reception
of a person interred, and in it was to be found the or coffin,
the T
os, or tomb, or, among the Scandinavians, the barrow
or mound grave. In time, the statue or image of a god took the
place of the coffin; but the reverence for the spot as one of
peculiar sanctity remained, and this interior part of the temple
became, among the Greeks, the ....or Chapel, among the Romans
the adytum, or forbidden place, and among the Jews the kodesh
hakodashim, the Holy of Holies (see Holy of Holies). "The
sanctity thus acquired, " says Dudley ( Naology, page 393
), "by the Cell of interment might readily and with propriety
be assigned to any fabric capable of containing the body of the
departed friend, or the relic, or even the symbol, of the presence
or existence of a divine personage." Thus it has happened
that there was in every ancient temple an adytum or most holy
place.
The adytum of the small temple of Pompeii
is still in excellent preservation. It is carried some steps above
the level of the main building, and, like the Jewish sanctuary,
is without light.
AENEID
Bishop Warburton (Divine Legation of Moses
Demonstrated) has contended, and his opinion has been sustained
by the great majority of subsequent commentators, that Vergil,
in the Sixth Book of his immortal epic, has, under the figure
of the descent of Aeneas into the infernal regions, described
the ceremony of initiation into the Ancient Mysteries.
An equally noteworthy allusion is to be
found in the Third Book of the Aeneid by Vergil. Here the hero,
Aeneas, by means of a message given to him by the uprooting of
a plant on the hillside, discovers the grave of a lost prince.
A free translation is given as follows of this interesting story
by the ancient Roman poet:
"Near at hand there chanced to be sloping
ground crested by trees and with a myrtle rough with spear like
branches. Unto it I came. There I strove to tear from the earth
its forest growth of foliage that the altars I might cover with
the leafy boughs. But at that I saw a dreadful wonder, marvelous
to tell.
That tree when torn from the soil, as its
rooted fibers were wrenched asunder, distilled black blood in
drops and gore smeared the ground. My limbs shook with cold terror
and the chill veins froze with fear.
"Again I essayed to tear off one slender
branch from another and thus thoroughly search for the hidden
cause. From the bark of that bough there descended purpled blood.
Awaking in my mind many an anxious thought, I reverently beseeched
the rural divinities and father Mars, who presides over these
Thracian territories, to kindly bless the vision and divert the
evil of the omen. So a third time I grasped the boughs with greater
vigor and on my knees struggled again with the opposing ground.
Then I heard a piteous groan from the depths of the hill and unto
mine ears there issued forth a voice :
"'Aeneas, why dost thou strive with
an unhappy wretch? Now that I am in my grave spare me. Forbear
with guilt to pollute thy pious hands. To you Troy brought me
forth no stranger. Oh, flee this barbarous land, flee the greedy
shore. Polydore am I. Here an iron crop of darts hath me overwhelmed,
transfixed, and over me shoots up pointed javelins.'
"Then indeed, depressed with perplexing
fear at heart, was I stunned. On end stood my hair, to my jaws
clung my tongue. This Polydore unhappy Priam formerly had sent
in secrecy with a great weight of gold to be stored safely with
the King of Thrace when Priam began to distrust the arms of Troy
and saw the city blocked up by close siege.
The King of Thrace, as soon as the power
of the Trojans was crushed and gone their fortune, broke every
sacred bond, killed Polydore and by violence took his gold. Cursed
greed of gold, to what don't thou not urge the hearts of men!
When fear left my bones I reported the warnings of the gods to
our chosen leaders and especially to my father, and their opinion
asked. All agreed to quit that accursed country, abandon the corrupt
associations, and spread our sails to the winds. Thereupon we
renewed funeral rites to Polydore. A large hill of earth was heaped
for the tomb. A memorial altar was reared to his soul and mournfully
bedecked with grey wreaths and gloomy cypress. Around it the Trojan
matrons stood with hair disheveled according to the custom. We
offered the sacrifices to the dead, bowls foaming with warm milk,
and goblets of the sacred blood. We gave the soul repose in the
grave, and with loud voice addressed to him the last farewell."
Egyptian mythology also supplies us with
a similar legend to the above in the story of the search for the
body of slain Osiris. This was placed in a coffin and thrown into
the sea, being cast upon the shores of Phoenicia at the base of
a tamarisk tree. Here it was found by Isis and brought back to
Egypt for ceremonious burial (see Mysteries).
AEON
This word, in its original Greek, ....,
signifies the age or duration of anything. The Gnostics, however,
used it in a peculiar mode to designate the intelligent, intellectual,
and material powers or natures which flowed as emanations from
the B.... or Infinite Abyss of Deity, and which were connected
with their divine fountain as rays of light are with the sun (see
Gnostics).
AERA ARCHITECTONICA
This is used in some modern Masonic lapidary
or monument inscriptions to designate the date more commonly known
as anno lucis, the year of light.
AFFILIATE, FREE
The French gave the name of Free Affiliates
to those members of a Lodge who are exempted from the payment
of dues, and neither hold office nor vote. These Brethren are
known among English-speaking Freemasons as honorary members. There
is a quite common use of Affiliate in Lodges of the United States
to designate one who has joined a Lodge by demit.
AFFILIATED FREEMASON
A Freemason who holds membership in some
Lodge. The word affiliation in Freemasonry is akin to the French
affilier, which Richelet, Dictionnaire de la langue Française,
Dictionary of the French Language, defines, "to communicate
to any one a participation in the spiritual benefits of a religious
order,'' and he says that such a communication is called an affiliation.
The word, as a technical term, is not found in any of the old
Masonic writers, who always use admission instead of affiliation.
There is no precept more explicitly expressed
in the Ancient Constitutions than that every Freemason should
belong to a Lodge. The foundation of the law which imposes this
duty is to be traced as far back as the Regius Manuscript, which
is the oldest Masonic document now extant, and of which the "Secunde
poynt" requires that the Freemason work upon the workday
as truly as he can in order to deserve his hire for the holiday,
and that he shall "truly labor on his deed that he may well
deserve to have his meed" (see lines 269-74). The obligation
that every Freemason should thus labor is implied in all the subsequent
Constitutions, which always speak of Freemasons as working members
of the Fraternity, until we come to the Charges approved in 1722,
which explicitly state that "every Brother ought to belong
to a Lodge, and to be subject to its By-Laws and the General Regulations."
Opportunity to resign one's membership should therefore involve
a duty to affiliate.
AFFIRMATION
The question has been mooted whether a Quaker, or other person
having peculiar religious scruples in reference to taking oaths,
can receive the degrees of Freemasonry by taking an affirmation.
Now, as the obligations of Freemasonry are symbolic in their character,
and the forms in which they are administered constitute the essence
of the symbolism, there cannot be a doubt that the prescribed
mode is the only one that ought to be used, and that affirmations
are entirely inadmissible.
The London Freemason's Quarterly (1828,
page 28G) says that "a Quaker's affirmation is binding."
This is not denied. The only question is whether it is admissible.
Can the obligations be assumed in any but one way, unless the
ritual be entirely changed?
Can any "man or body of men" at
this time make such a change without affecting the universality
of Freemasonry? Brother Chase (Masonic Digest, page 448) says
that "Conferring the degrees on affirmation is no violation
of the spirit of Freemasonry, and neither overthrows nor affects
a landmark." In this he is sustained by the Grand Lodge of
Maine (1823).
On the report of a Committee, concurred
in by the Grand Lodge of Washington in 1883 and duly incorporated
in the Masonic Code of that State (see the 1913 edition, page 130),
the following was adopted: "The solemn obligation required
from all persons receiving the degrees may be made equally binding
by either an oath or an affirmation without any change in the
time-honored Landmarks. " A decision of the Grand Lodge of
Rhode Island on November 13, 1867 (see also the 1918 edition of
the Constitution, General Regulations, etc., of that State, page
34) was to the effect that "An affirmation can be administered
instead of an oath to any person who refuses, on conscientious
grounds, to take the latter." But the other Grand Lodges
which expressed an opinion on this subject-namely, those of Missouri,
Tennessee, Kentucky, Delaware, Virginia, and Pennsylvania made
an opposite decision.
During the latest revision of this work
the Masonic authorities in each of these States were invited to
give the latest practice in their respective Jurisdictions. Their
replies are given substantially as below, and in the main the
early custom has been continued.
Missouri has not recognized the word affirmation
in the work, and unless the candidate is willing to conform to
the wording of the obligation the instructions have been to not
accept him and this has been the rule of successive Grand Masters
in that State.
Tennessee has not made any change in the
law, and in 1919 the Grand Lodge held that the Grand Master had
no right to allow the Ritual to be changed in order to suit the
religious views of a profane.
There has been no change in the attitude
of the Grand Lodge of Kentucky in the matter of affirmation. That
State has required the candidate to take the obligation in the
usual manner. Delaware reported that there had been no change
in the approved decision adopted by the Grand Lodge in 1890 which
is as follows: "An applicant who desires to affirm instead
of swear to the obligation cannot be received." The Grand
Lodge of Virginia allows the use of an affirmation, not by the
written law, but by the decision of a Grand Master of that State.
In Pennsylvania a petitioner becomes a member
of the Lodge by initiation and dues begin from that time. He may,
if he desires, remain an Entered Apprentice Freemason, a member
of the Lodge, or he may resign as such. There is only one way
of making an Entered Apprentice, Fellow Craft, or Master Freemason,
in this Jurisdiction, which is by use of the greater lights, without
any equivocation, deviation, or substitution.
One decision of Grand Master Africa of Pennsylvania,
on October 24, 1892, does not state precisely at what point the
candidate for initiation refused to obey, and even the original
letter written by Grand Master Africa does not show it.
Presumably the reference was in regard to
the candidate's belief in a supreme Being, yet it covers other
points as follows:
"After having been duly prepared to
receive the First Degree in Freemasonry, a candidate refused to
conform with and obey certain landmarks of the craft. This refusal
disqualifies him from initiation in any Lodge in this jurisdiction,
and you will direct your Secretary to make proper record thereof,
and , to make report to the Grand Secretary accordingly.
Freemasonry does not proselyte. Those who
desire its privileges must seek them of their own free will, and
must accept and obey, without condition or reservation, all of
its ancient usages, customs, and landmarks."
The general practice of Lodges in America
is also against the use of an affirmation. But in England Quakers
have been initiated after affirmation, the principle being that
a form of obligation which the candidate accepts as binding will
suffice.
AFRICA
Anderson (Constitutions, 1738, page195)
has recorded that in 1735 Richard Hull, Esq., was appointed "Provincial Grand
Master at Gambay in West Africa," that in 1736 David Creighton,
M.D., was appointed "Provincial Grand Master at Cape Coast,
Castle in Africa," and that in 1737 Capt. William Douglas
was appointed "Provincial Grand Master on the Coast of Africa
and in the Islands of America, excepting such places where a Provincial
Grand Master is already deputed." . However, in spite of
these appointments having been made by the Grand Lodge of England,
there is no trace of the establishment of any Lodges in West Africa
until 1792, in which year a Lodge numbered 586 was constituted
at Bulam, followed in 1810 by the Torridzonian Lodge at Cape Coast
Castle. There have been, on the West Coast of Africa, Lodges Warranted
by the Grand Lodge of England, or holding an Irish Warrant, as
Lodge 197 at Calabar, founded in 1896, or under the Grand Lodge
of Scotland, or by authority from Grand Bodies in Germany. In
the Negro Republic of Liberia a Grand Lodge was constituted in
1867, with nine daughter Lodges subordinate to it, and with headquarters
at Monrovia.
In the north of Africa there was founded
the Grand Lodge of Egypt with headquarters at Cairo. Both England
and Scotland have established District Grand Lodges in Egypt by
consent of the former, While Italy, France, and Germany have organized
Lodges at Alexandria, Cairo, Port Said and Suez.
In Algeria and Morocco French influence
has been predominant, but in Tunis an independent Grand Lodge
was established in 1881.
Freemasonry was introduced into South Africa
by the erection of a Dutch Lodge, De Goede Hoop, at Cape Town
in 1772, followed by another under the same Jurisdiction in 1802.
Not until nine years later was it that the first English Lodge
was established there, which was gradually followed by others.
The Dutch and English Freemasons worked side by side with such
harmony that the English Provincial Grand Master for the District
who was appointed in 1829 was also Deputy Grand Master for the
Netherlands. In 1860 a Scotch Lodge was set up at Cape Town. Thirty-five
years later a Lodge was erected at Johannesburg, under the Grand
Lodge of Ireland, so that there have been four independent Masonic
Bodies exercising jurisdiction and working amicably together in
South Africa, namely, the Grand Lodges of England, Ireland, and
Scotland, and the Grand Orient of the Netherlands.
Under the Grand Lodge of England the subordinate
Lodges were arranged in five Districts, namely, Central, Eastern
and Western South Africa, Natal, and the Transvaal. At the same
time there were Lodges owing allegiance to the Grand Lodge of
Ireland, as well as those under the Scotch Constitution, divided
among the Districts of Cape Colony, Cape Colony Western Province,
Natal, Orange River Colony, Rhodesia, and the Transvaal, and those
under the Jurisdiction of the Grand Orient of the Netherlands,
in addition to the German Lodges at Johannesburg.
Under the Jurisdiction of the Grand Orient
of the Netherlands there was appointed a Deputy Grand Master and
two Districts, one being the Provincial Grand Lodge of South Africa
and the Provincial Grand Lodge of the Transvaal. The first of
these had its headquarters at Cape Town, the other at Johannesburg.
The Grand Orient of Belgium chartered a
Lodge in 1912 at Elizabethville, in Northern Rhodesia. On the
East Coast of the Dark Continent there were erected two Lodges
at Nairobi, one of them being English and the other Scotch, and
there was also established in 1903 an English Lodge at Zanzibar.
(See also the following references to other
geographical divisions of Africa: Abyssinia, Algeria, Belgian
Congo, British East Africa, Cape Colony, Cape Verde Islands, Egypt,
Eritrea, French Guinea, German Southwest Africa, Liberia, Madagascar,
Morocco, Mauritius, Nigeria, Nyasaland, Portuguese East Africa,
Portuguese West Africa, Reunion Island, Rhodesia, Sierra Leone,
St. Helena, Somaliland, Tripoli, Tunis and Uganda.)
AFRICA
In the French Rite of Adoption, the South
of the Lodge is called Africa.
AFRICA, GERMAN SOUTHWEST
See German Southwest Africa.
AFRICAN ARCHITECTS, ORDER OF
Sometimes called African Builders; or in
French, Architectes de l'Afrique; and in German, Afrikanische
Bauherren.
Of all the new sects and modern Degrees
of Freemasonry which sprang up on the continent of Europe during
the eighteenth century, there was none which, for the time, maintained
so high an intellectual position as the Order of African Architects,
called by the French Architectes de l'Afrique, and by the Germans
Afrikanische Bauherren. A Masonic sect of this name had originally
been established in Germany in the year 1756, but it does not
appear to have attracted much attention, or indeed to have deserved
it; and hence, amid the multitude of Masonic innovations to which
almost every day was giving birth and ephemeral existence it soon
disappeared.
But the Society which is the subject of
the present article, although it assumed the name of the original
African Architects, was of a very different character.
It may, however, be considered, as it was
established only eleven years afterward, as a remodification of
it.
The Society admitted to membership those
possessing high intellectual attainments rather than those possessing
wealth or preferment.
There was probably no real connection between
this Order and the Freemasonry of Germany, even if the members
of the latter organization did profess kindly feelings for it.
Brethren of the former based their Order on the degrees of Freemasonry,
as the fist of degrees shows, but their work began in the Second
Temple. while they had a quasi-connection with Freemasonry, we
cannot call them a Masonic body according to the present day standards.
The degrees of the Order of African Architects
were named and classified as follows:
First Temple
1. Apprentice.
2. Fellow Craft.
3. Master Mason.
Second Temple
4. Architect, or Apprentice of Egyptian Secrets. Thory (Acta Latomorum
I, page 297) gives the ...title as Bosonien.
5. Initiate into Egyptian Secrets. Acta Latomorum (1, page 292)
gives the title as Alethophile.
6. Cosmopolitan Brother.
7. Christian Philosopher. Thory calls this the Fourth Degree in
his Acta Latomorum (1, page ....632).
8. Master of Egyptian Secrets.
9. Esquire of the Order.
10. Soldier of the Order.
ll. Knight of the Order.
The last three were called superior Degrees,
and were conferred only, as a second or higher class, with great
discrimination, upon those who had proved their worthiness to
receive promotion.
The assemblies of the Brethren were called
Chapters.
The central or superintending power was
styled a Grand Chapter, and it was governed by the following twelve
officers:
1. Grand Master.
2. Deputy Grand Master.
3. Senior Grand Warden.
4. Junior Grand Warden.
5. Drapier.
6. Almoner.
7. Tricoplerius, or Treasurer.
8. Graphiarius, or Secretary.
9. Seneschal.
10. Standard Bearer.
l1. Marshal.
12. Conductor.
Mackenzie says the Order was instituted
between 1756 and 1767, under the patronage of Frederick II of
Prussia, by Baucheren, and that the objects were chiefly historical
but the ritual was a compound of Freemasonry, Christianity, Alchemy,
and Chivalry. He quotes from its claims thus: "When the Architects
were by wars reduced to a very small number, they determined to
travel together into Europe, and there to form together new establishments.
Many of them came to England with Prince Edward, son of Henry
III, and were shortly afterward called into Scotland by Lord Stewart.
They received the protection of King Ing of Sweden in l125; of
Richard Coeur-de-Lion, King of England in l190; and of Alexander
III of Scotland in 1284. " He further states that the Order
came to an end in 1786, that the three last degrees conferred
offices for life, that the Order possessed a large building for
the Meetings of the Grand Chapter, containing a library, a museum,
a chemical laboratory', and that for many, years they gave annually
a gold medal of the value of fifty ducats for the best essay on
the history of Freemasonry, Lenning does not mention any connection
of Frederick the Great with the Order and Woodford is inclined
to limit its activity to ten years, presumably from 1767, though
he points out that it has been said to have had an existence into
the year 1806. A claim has been made that it was but an enlargement
of a Lodge in action at Hamburg in 1747, and the further assertion
has been offered of the French origin of the Order. The names
of the degrees have also been named as:
1. Knight or Apprentice.
2. Brother or Companion.
3. Soldier or Master.
4. Horseman or Knight.
5. Novice.
6. Aedile, or Builder.
7. Tribunus, or Knight of the Eternal Silence.
The members are said by Woodford to have
all been Freemasons and men of learning, the proceedings being,
it is claimed, conducted in the Latin language, a circumstance
that has a parallel in the Roman Eagle Lodge, No. 160, Edinburgh,
Scotland, founded in 1785. This Lodge had its By-Laws and Minutes
written in Latin, the object being "to erect and maintain
a Lodge whose working and records should be in the classical Latin
tongue" (see Historical Notes, Alfred A. A. Murray, Edinburgh,
1908, also The Jacobite Lodge at Romne, William J. Hughan, 1910,
page 14).
For a helpful guide to the conditions under
Frederick the Great's control favoring the existence of such organizations
as the African Architects. the student may refer to volume ii,
pages 60--73, The Beautiful Miss Craven, by Broadley and Melville,
1914.
The African Architects was not the only.
society which in the eighteenth century sought to rescue Freemasonry
from the impure hands of the charlatans into which it had well-nigh
fallen.
AFRICAN BROTHER
One of the degrees of the Rite of the Clerks
of Strict Observance, according to Thory (Acta Latorum 1, page
291), but it is not mentioned in other lists of the degrees of
that Rite.
AFRICAN BROTHERS
One of the titles given to the African Architects,
which see.
AFRICAN BUILDERS
See African Architects
AFRICA, CONTINENT OF
The historic mission of Freemasonry in Africa
has been for its Lodges and other Bodies to serve as a center
of union and unity in communities of which the majority of citizens
belong to a conglomerate of nationalities, languages, and races.
The first Lodge in South Africa was Goede Hoop, of Holland origins,
constituted in the Transvaal in 1772. (See article in this Supplement
under Slavery, etc. ) The English founded British Lodge, No. 334,
at Cape Town, in 1811. In 1860 a Lodge under Scotland was constituted
as Southern Cross, No. 398. The earliest Lodge under an Irish
warrant was Abercom No. 159, in 1895. Haille Selassie, the Emperor,
was preparing to establish Lodges in Abyssinia shortly before
the Italian conquest.
By 1936 there were on the Continent 389
Lodges recognized by Grand Lodges in the United States, and an
undiscoverable number not recognized, many of the latter being
of French, Spanish, and Italian origin. There were 254 Lodges
under English Constitutions 103 under Scotland, 31 under Ireland.
Since very little of Africa is under any Exclusive Territorial
Jurisdiction the way is open for Lodges for America; nationals,
of which there are many in port cities businessmen, sailors, men
of the Navy, airmen etc. In size African Lodges range from 25
to 301 members.
Egypt at the Sudan had in 1936, 25 Lodges;
Province of Natal, 46; Union of South Africa and the Transvaal,
228; Johannesburg, 31; Cape Town, 12 Nigeria, 21; Rhodesia, 24;
West Africa, 17; East Africa, 11; Tanganyika Territory, 6; Cape
Colony, 9 Orange Free State, 2; etc. The English Lodges have five
District Grand Lodges, Ireland has a Provincial Grand Lodge of
South Africa, Southern. The Scottish Rite has two Grand Inspectors
General among Lodges under English Constitutions. The Knights
Templar and the Royal Arch are vigorous. The Transvaal Bodies
have a Masonic Home. the majority of Bodies have a Benevolence
Fund. A possible United Grand Lodge for South Africa is discussed,
but appears unlikely.
AFRICAN LODGE
See Negro Lodges
AGAPAE
The Agapae, or love feasts, were banquets
held during the first three centuries in the Christian Church.
They were called love feasts, because, including the partaking
of the Sacrament, the Brethren met, both rich and poor, at a common
feast-the former furnishing the provisions, and the latter, who
had nothing, being relieved and refreshed by their more opulent
Brethren. Tertullian (Apologia, chapter xxxix) thus describes
these banquets: "We do not sit down before we have first
offered up prayers to God; we eat and drink only to satisfy hunger
and thirst, remembering still that we are to worship God by night:
we discourse as in the presence of God, knowing that He hears
us: then, after water to wash our hands, and lights brought in,
every one is moved to sing some hymn to God, either out of the
Scripture, or, as he is able, of his own composing.
Prayer again concludes our feast, and we
depart, not to fight and quarrel, or to abuse those we meet, but
to pursue the same care of modesty and chastity, as men that have
fed at a supper of philosophy and discipline, rather than a corporeal
feast."
The agapae united the group meal and the
Lord's Supper because that Sacrament was first observed at a feast
(see Matthew xxvi, 26-9). This custom was readily adopted among
Gentile converts as such meals were usual practices by both the
Greeks and Romans. Even in Bible times the observance was not
always free of fault as is shown by Paul's rebuke at Corinth (see
First Corinthians xi, 17-34; also in this connection note Second
Peter 11, 13; and Jude 12).
These disorders marred the religious value
of the function and led to its suppression in churches. The merit
of the purpose, when properly carried out. gives substantial service
to right living and has therefore much ceremonial and social importance.
Dr. August Kestner, Professor of Theology,
published in Jena, in 1819, a work in which he maintains that
the agapae, established at Rome by Clemens, in the reign of Domitian,
were mysteries which partook of a Masonic, symbolic, and religious
character.
In the Rosicurcian Degrees of Freemasonry we find an imitation
of these love feasts of the primitive Christians; and the ceremonies
of the banquet in the Degree of Rose Croix of the Ancient and
accepted Rite, especially as practiced by French Chapters, are
arranged with reference to the ancient agapae.
Reghellini, indeed, finds an analogy between
the Table Lodges of modern Freemasonry and these love feasts of
the primitive Christians.
AGATE
A stone varying in color, but of great hardness,
being a variety of the flint. The agate, in Hebrew ..., SheBO,
was the center stone of the third row in the breastplate of the
High Priest.
Agates often contain representations of
leaves, mosses, etc., depicted by the hand of nature. Some of
the representations on these are exceedingly singular. Thus, on
one side of one in the possession of Velschius was a half moon,
and on the other a star.
Kircher mentions one which had a representation
of an armed heroine ; another, in the church of Saint Mark in
Venice, which had a representation of a king's head, adorned with
a diadem; and a third which contained the letters I. N. R. I.
(see Oliver's Historical Landmarks ii, page 522). In the collections
of antiquaries are also to be found many gems of agate on which
mystical inscriptions have been engraved, the significations of
which are for the most part no longer understood.
AGATE, STONE OF
Among the Masonic traditions is one which
asserts that the Stone of Foundation was formed of agate. This,
like everything connected with the legend of the stone, is to
be mystically interpreted. In this view, agate is a symbol of
strength and beauty, a symbolism derived from the peculiar character
of the agate, which is distinguished for its compact formation
and the ornamental character of its surface (see Stone of Foundation).
AGATHOPADES
A liberal ecclesiastical order founded in
Brussels in the sixteenth century. Revived and revised by Schayes
in 1846. It had for its sacred sign the pentastigma, a term meaning
the stamp of the five points.
AGBATANA
See Echatana
AGE, LAWFUL
One of the qualifications for candidates
is that they shall be of lawful age. What that age must be is
not settled by any universal law or landmark of the Order. The
Ancient Regulations do not express any determinate number of years
at the expiration of which a candidate becomes legally entitled
to apply for admission.
The language used is, that he must be of
"mature and discreet age."
But the usage of the Craft has differed
in various countries as to the construction of the time when this
period of maturity and discretion is supposed to have arrived.
The sixth of the Regulations, which are said to have been made
in 1663, prescribes that "no person shall be accepted a Freemason
unless he be one and twenty years old or more"; but the subsequent
Regulations are less explicit. At Frankfort-on-the-Main, the age
required is twenty; in the Lodges of Switzerland, it has been
fixed at twenty-one. The Grand Lodge of Hanover prescribes the
age of twenty-five, but permits the son of a Freemason to be admitted
at eighteen see Lewis).
The Grand Lodge of Hamburg decrees that
the lawful age for initiation shall be that which in any country
has been determined by the laws of the land to be the age of majority.
The Grand Orient of France requires the candidate. to be twenty-one,
unless he be the son of a Freemason who has performed some important
service to the Order, or unless he be a young man who has served
six months in the army, when the initiation may take place at
the age of eighteen.
In Prussia the required age is twenty-five.
Under the Grand Lodge of England the Constitutions of 1723 provided
that no man should be made a Freemason under the age of twenty-five
unless by Dispensation from the Grand Master. This remained the
necessary age until it was lowered in the Constitutions of 1784
to twenty-one years, as at present, though the Ancient Freemasons
still retained the requirement of twenty-five until the Union
of 1813. Under the Scotch Constitution the age was eighteen until
1891, when it was raised to twenty-one. Under the Irish Constitution
the age was twenty-one until 1741, when it was raised to twenty-five
and so remained until 1817, when it was lowered again to twenty-one.
In the United States, the usage is general that the candidate
shall not be less than twenty-one years of age at the time of
his initiation, and no Dispensation can issue for conferring the
degrees at an earlier period.
AGE, MASONIC
In some Masonic Rites a mystical age is appropriated to each degree,
and the initiate who has received the degree is said to be of
such an age. Thus, the age of an Entered Apprentice is said to
be three years ; that of a Fellow Craft, five; and that of a Master
Mason, seven. These ages are not arbitrarily selected, but have
a reference to the mystical value of numbers and their relation
to the different degrees.
Thus, three is the symbol of peace and concord,
and has been called in the Pythagorean system the number of perfect
harmony, and is appropriated to that degree, which is the initiation
into an Order whose fundamental principles are harmony and brotherly
love. Five is the symbol of active life, the union of the female
principle two and the male principle three, and refers in this
way to the active duties of man as a denizen of the world, which
constitutes the symbolism of the Fellow Craft's Degree ; and seven,
as a venerable and perfect number, is symbolic of that perfection
which is supposed to be attained in the Master's Degree. In a
way similar to this, all the ages of the other degrees are symbolically
and mystically explained.
The Masonic ages are---and it will thus
be seen that they are all mystic numbers-3, 5, 7, 9, 15, 27, 63,
81.
AGENDA
A Latin word meaning things to be done.
Thus an "Agenda Paper" is a list of the matters to be
brought before a meeting.
AGLA
One of the Cabalistic names of God, which
is composed of the initials of the words of the following sentence:
..........., Atah Gibor Lolam Adonai, meaning "Thou art mighty
forever, O Lord." This name the Cabalists arranged seven
times in the center and at the intersecting points of two interlacing
triangles, which figure they called the Shield of David, and used
as a talisman, believing that it would cure wounds, extinguish
fires, and perform other wonders (see Shield of David). The four
Hebrew letters forming the initials of the above words were used
on the floor cloths of Lodges in the eighteenth century.
AGNOSTUS, IRENAEUS
This is supposed by Kloss (Bibliographie
der Friemaurerei, Nos. 2442, 2497, etc. ) to have been a nom-de-plume
or pen name of Gotthardus Arthusius, a co-rector in the Gymnasium
of Frankfort-on-the-Main, and a writer of some local celebrity
in the beginning of the seventeenth century (see Arthusius).
Under this assumed name of Irenaeus Agnostus,
he published, between the years 1617 and 1620, many works on the
subject of the Rosicrucian Fraternity, which John Valentine Andrea
had about that time established in Germany, Among those works
were the Fortaliciuni Scientiae, 1617; Clypeum Veritatis, 1618
; Speculum Constantiae, 1618; Fons Gratiae, 1619; Frater non Frater,
1619; Thesaurus Fidei, 1619; Portus Tranquillitatis, 1620, and
several others of a similar character and equally quaint title.
AGNUS DEI
The Agnus Dei, meaning the Lamb of God,
also called the Paschal Lamb, or the Lamb offered in the Pascal
Sacrifice, is one of the jewels of a Commandery of Knights Templar
in America, and is worn by the Generalissimo.
The lamb is one of the earliest symbols
of Christ in the iconography of the Church, and as such was a
representation of the Savior, derived from that expression of
Saint John the Baptist (John 1, 29), who, on beholding Christ,
exclaimed, "Behold the Lamb of God."
"Christ," says Didron (Christian
Iconography 1, page 318), "shedding his blood for our redemption,
is the Lamb slain by the children of Israel, and with the blood
of which the houses to be preserved from the wrath of God were
marked with the celestial tau.
The Paschal Lamb eaten by the Israelites
on the night preceding their departure from Egypt is the type
of that other divine Lamb of whom Christians are to partake at
Easter, in order thereby to free themselves from the bondage in
which they are held by vice."
The earliest representation that is found
in Didron of the Agnus Dei is of the sixth century, and consists
of a lamb supporting in his right foot a cross. In the eleventh
century we find a banneret attached to this cross, and the lamb
is then said to support "the banner of the resurrection."
This is the modern form in which the Agnus Dei is represented.
AGRIPPA, HENRY CORNELIUS
Born in 1486 at Cologne, Germany, his real
name being Von Nettesheim. Died in 1535 at Grenoble, France. Author
of On the Vanity of the Sciences, published in 1527 at Cologne,
and Libri Tres de Occulta Philosophia, published in 1533 at the
same place. A scholarly and learned man whose writings led him
into many controversies. Lenning and Gädicke say that Agrippa
founded a secret literary and mystical society at Paris and during
his life was reputed to have been a magician (see Henry Morley's
Life of Cornelius Agrippa).
Agrippa was, as well as being a writer,
a soldier, a physician and a well-known alchemist.A writer in
the Quarterly Review of 1798 states that Cornelius Agrippa came
to London in 1510 and founded there a secret alchemical society
and was practically the founder of Freemasonry.
There does not seem to be any foundation
for such a statement. Many of his writings dealt with Rosicrucianism.
AHABATH OLAM
Two Hebrew words signifying eternal love.
The name of a prayer which was used by the Jews dispersed over
the whole Roman Empire during the times of Christ. It was inserted
by Dermott in his Ahiman Rezon (page 45, edition 1764), and copied
into several others, with the title of A Prayer repeated in the
Royal Arch Lodge at Jerusalem. The prayer was most probably adopted
by Dermott and attributed to a Royal Arch Lodge in consequence
of the allusion in it to the "holy, great, mighty, and terrible
name of God."
AHIAH
So spelled in the common version of the
Bible (First Kings iv, 3 ), but according to the Hebrew orthography
the word should be spelled and pronounced Achiah, or akh-ee-yaw
according to Strong.
He and Elihoreph or Elichoreph were the Sopherim, the Scribes
or Secretaries of King Solomon. In the ritual of the Seventh Degree
of the Ancient and Accepted Rite, according to the modern American
system, these personages are represented by the two Wardens.
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