In Hebrew, Beth. A labial or lip-made consonant
standing second in most alphabets, and in the Hebrew or Phoenician
signifies house, probably from its form of a tent or shelter,
as in the illustration, and finally the Hebrew z, having the numerical
value two. When united with the leading letter of the alphabet,
it signifies Ab, meaning Father, Master, or the one in authority,
as applied to Hiram the Architect. This is the word root of Baal.
The Hebrew name of the Deity connected with this letter is ...,
Bakhur.
BAAL
Hebrew, He was the chief divinity among
the Phoenicians, the Canaanites, and the Babylonians. The word
signifies in Hebrew Lord or Master. It was among the Orientalists
a comprehensive term, denoting divinity of any kind without reference
to class or to sex. The Sabaists understood Baal as the sun, and
Baalim, in the plural, were the sun, moon, and stars, "the
host of heaven.'' Whenever the Israelites made one of their almost.
periodical deflections to idolatry, Baal seems to have been the
favorite idol to whose worship they addicted themselves. Hence
he became the especial object of denunciation with the prophets.
Thus, in First Kings (xviii), we see Elijah
showing, by practical demonstration, the difference between Baal
and Jehovah. The idolaters, at his initiation, called on Baal,
as their sun-god, to light the sacrificial fire, from morning
until noon, because at noon he had acquired his greatest intensity.
After noon, no fire having been kindled on the altar, they began
to cry aloud, and to cut themselves in token of mortification,
because as the sun descended there was no hope of his help. But
Elijah, depending on Jehovah, made his sacrifice toward sunset,
to show the greatest contrast between Baal and the true God. When
the people saw the fire come down and consume the offering, they
acknowledged the weakness of their idol, and falling on their
faces cried out, Jehovah hu hahelohim, meaning Jehovah, He is
the God. And Hosea afterward promises the people that they shall
abandon their idolatry, and that he would take away from them
the Shemoth hahbaalim, the names of the Baalim, so that they should
be no more remembered by their names, and the people should in
that day "know Jehovah."
Hence we see that there was an evident antagonism
in the orthodox Hebrew mind between Jehmah and Baal. The latter
was, however, worshiped by the Jews, whenever they became heterodox,
and by all the Oriental or Shemitic nations as a supreme divinity,
representing the sun in some of his modifications as the ruler
of the day. In Tyre, Baal was the sun, and Ashtaroth, the moon.
Baal-peor, the lord of priapism, was the sun represented as the
generative principle of nature, and identical with the phallus
of other religions. Baal-gad was the lord of the multitude (of
stars) that is, the sun as the chief of the heavenly host. In
brief, Baal seems to have been wherever his cultus was active,
a development of the old sun worship.
BABEL
In Hebrew, which the writer of Genesis connects
with, balal, meaning to confound, in reference to the confusion
of tongues; but the true derivation is probably from Bab-El, meaning
the gate of Et or the gate of God, because perhaps a Temple was
the first building raised by the primitive nomads. It is the name
of that celebrated tower attempted to be built on the plains of
Shimar, 1775 A.M., about one hundred and forty years after the
Deluge, which tower, Scripture informs us, was destroyed by a
special interposition of the Almighty.
The Noachite Freemasons date the commencement
of their Order from this destruction, and much traditionary information
on this subject is preserved in the degree of Patriarch Noachite.
At Babel, Oliver says that what has been called Spurious Freemasonry
took its origin. That is to say, the people there abandoned the
worship of the true God, and by their dispersion lost all knowledge
of His existence, and of the principles of truth upon which Freemasonry
is founded. Hence it is that the old instructions speak of the
lofty tower of Babel as the, place where language was confounded
and Freemasonry lost.
This is the theory first advanced by Anderson
in his Constitution, and subsequently developed more extensively
by Doctor Oliver in all his works, but especially in his Landmarks.
As history, the doctrine is of no value, for it wants the element
of authenticity.
But in a symbolic point of view it is highly
suggestive.
If the tower of Babel represents the profane
world of ignorance and darkness, and the threshing-floor of Oman
the Jebusite is the symbol of Freemasonry, because the Solomonic
Temple, of which it was the site, is the prototype of the spiritual
temple which Freemasons are erecting, then we can readily understand
how Freemasonry and the true use of language is lost in one and
recovered in the other, and how the progress of the candidate
in his initiation may properly be compared to the progress of
truth from the confusion and ignorance of the Babel builders to
the perfection and illumination of the temple builders, which
Temple builders all Freemasons are. So, when, the neophyte, being
asked "whence he comes and whither is he traveling,"
replies, "from the lofty tower of Babel, where language was
confounded and Masonry lost, to the threshing-floor of Ornan the
Jebusite, where language was restored and Freemasonry found,"
the questions and answers become intelligible from this symbolic
point of view (see Ornan).
BABYLON
The ancient capital of Chaldea, situated
of both sides of the Euphrates, and once the most magnificent
city of the ancient world. It was here that upon the destruction
of Solomon's Temple by Nebuchadnezzar in the year of the world
3394 the Jews of the tribes of Judah and Benjamin who were the
inhabitants of Jerusalem, were conveyed and detained in captivity
for seventy-two years, until Cyrus, King of Persia issued a decree
for restoring them, and permitting them to rebuild their temple,
under the superintendence of Zerubbabel, the Prince of the Captivity,
and with the assistance of Joshua the High Priest and Haggai the
Scribe.
Babylon the Great, as the Prophet Daniel
calls it was situated four hundred and seventy-five miles in a
nearly due east direction from Jerusalem. It stood in the midst
of a large and fertile plain on each side of the river Euphrates,
which ran through it from north to south. It was surrounded with
walls which were eighty-seven feet thick, three hundred and fifty
in height, and sixty miles in compass. These were all built of
large bricks cemented together with bitumen. Exterior to the walls
was a wide and deep trench lined with the same material. Twenty-five
gates on each side, made of solid brass, gave admission to the
city. From each of these gates proceeded a wide street fifteen
miles in length, and the whole was separated by means of other
smaller divisions, and contained six hundred and seventy-six squares,
each of which was two miles and a quarter in circumference. Two
hundred and fifty towers placed upon the walls afforded the means
of additional strength and protection. Within this immense circuit
were to be found palaces and temples and other edifices of the
utmost magnificence, which have caused the wealth, the luxury,
and splendor of Babylon to become the favorite theme of the historians
of antiquity, and which compelled the prophet Isaiah, even while
denouncing its downfall, to speak of it as "the glory of
kingdoms, the beauty of the Chaldees' excellency."
Babylon, which, at the time of the destruction
of the Temple of Jerusalem, constituted a part of the Chaldean
empire, was subsequently taken, 538 B.C., after a siege of two
years, by Cyrus, King of Persia
BABYLON, RED CROSS OF
Another name for the degree of Babylonish
Pass, which see.
BABYLONIAN RITE OF INITIATION
See Initiation, Babylonian Rite of
BABYLONISH CAPTIVITY
See Captivity
BABYLONISH PASS
A degree given in Scotland by the authority
of the Supreme Grand Royal Arch Chapter. It is also called the
Red Cross of Babylon, and is almost identical with the Knight
of the Red Cross conferred in Commanderies of Knights Templar
in America as a preparatory degree.
BACK
Freemasonry, borrowing its symbols from
every source, has not neglected to make a selection of certain
parts of the human body. From the back an important lesson is
derived, which is fittingly developed in the Third Degree. Hence,
in reference to this symbolism, Oliver says: "It is a duty
incumbent on every Mason to support a brother's character in his
absence equally as though he were present; not to revile him behind
his back, nor suffer it to be done by others, without using every
necessary attempt to prevent it."
Hutchinson, Spirit of Masonry (page 205),
referring to the same symbolic ceremony, says: "The most
material part of that brotherly love which should subsist among
us Masons is that of speaking well of each other to the world;
more especially it is expected of every member of this Fraternity
that he should not traduce his brother. Calumny and slander are
detestable crimes against society. Nothing can be viler than to
traduce a man behind his back; it is like the villainy of an assassin
who has not virtue enough to give his adversary the means of self-defense,
but, lurking in darkness, stabs him whilst he is unarmed and unsuspicious
of an enemy'' (see also Points of Fellowship).
BACKHOUSE, WILLIAM
Kenning's Cyclopaedia states that Backhouse
reported to be an alchemist and astrologer and that Ashmole called
him father. He published a Rosicrucian work, The Wise Man's Croton,
or Rosicrucian Physic, by Eugenius Theodidactus, in 1651 at London.
John Heydon published a book entitled William Backhouse's Way
to Bliss, but Ashmole claims it in his diary to be his own.
BACON, FRANCIS
Francis Bacon and the Society of the Rose
Baron of Verulam, commonly called Lord Bacon. Nicolai thinks that
a great impulse was exercised upon the early history of Freemasonry
by the New Atlantis of Lord Bacon. In this learned romance Bacon
supposes that a vessel lands on an unknown island, called Bensalem,
over which a certain King Solomon reigned in days of yore.
This king had a large establishment, which
was called the House of Solomon, or the college of the workmen
of six days, namely, the days of the creation. He afterward describes
the immense apparatus which was there employed in physical researches.
There were, says he, deep grottoes and towers for the successful
observation of certain phenomena of nature; artificial mineral
waters; large buildings, in which meteors, the wind, thunder,
and rain were imitated; extensive botanic gardens; entire fields,
in which all kinds of animals were collected, for the study of
their instincts and habits; houses filled with all the wonders
of nature and art; a great number of learned men, each of whom,
in his own country, had the direction of these things; they made
journeys and observations; they wrote, they collected, they determined
results and deliberated together as to what was proper to be published
and what concealed.
This romance became at once very popular,
and everybody's attention was attracted by the allegory of the
House of Solomon. But it also contributed to spread Bacon's views
on experimental knowledge, and led afterward to the institution
of the Royal Society, to which Nicolai attributes a common object
with that of the Society of Freemasons, established, he says,
about the same time, the difference being only that one was esoteric
and the other esoteric in its instructions.
But the more immediate effect of the romance
of Bacon was the institution of the Society of Astrologers, of
which Elias Ashmole was a leading member.
Of this society Nicolai, in his work on
the Origin and History of Rosicrucianism and Freemasonry, says
:
"Its object was to build the House
of Solomon, of the New Atlantis, in the literal sense, but the
establishment was to remain as secret as the island of Bensalem-that
is to say, they were to be engaged in the study of nature---but
the instruction of its principles was to remain in the society
in an esoteric form. These philosophers presented their idea in
a strictly allegorical method. First, there were the ancient columns
of Hermes, by which Iamblichus pretended that he had enlightened
all the doubts of Porphyry. You then mounted, by several steps,
to a checkered floor, divided into four regions, to denote the
four superior sciences; after which came the types of the six
days' work, which expressed the object of the society, and which
were the same as those found on an engraved stone in my possession.
The sense of all which was this: God created the world, and preserves
it by fixed principles, full of wisdom; he who seeks to know these
principles---that is to say, the interior of nature---approximates
to God, and he who thus approximates to God obtains from his grace
the power of commanding nature."
This society, he adds, met
at Masons Hall in Basinghall Street, because many of its members
were also members of the Masons Company, into which they all afterward
entered and assumed the name of Free and Accepted Masons, and
thus he traces the origin of the Order to the New Atlantis and
the House of Solomon of Lord Bacon. That is only a theory, but
it seems to throw some light on that long process of incubation
which terminated at last, in 1717, in the production of the Grand
Lodge of England. The connection of Ashmole with the Freemasons
is a singular one, and has led to some controversy.
The views of Nicolai, if not altogether
correct, may suggest the possibility of an explanation. Certain
it is that the eminent astrologers of England, as we learn from
Ashmole's Diary, were on terms of intimacy with the Freemasons
in the seventeenth century, and that many Fellows of the Royal
Society were also prominent members of the early Grand Lodge of
England which was established in 1717.
BACON, ROGER
An English monk who made wonderful discoveries
in many sciences. He was born in Ilchester in 1214, educated at
Oxford and Paris, and entered the Franciscan Order in his twenty-fifth
year. He explored the secrets of nature, and made many discoveries,
the application of which was looked upon as magic. He denounced
the ignorance and immorality of the clergy, resulting in accusations
through revenge, and finally in his imprisonment. He was noted
as a Rosicrucian. Died in 1292.
BACULUS
The staff of office borne by the Grand Master
of the Templars. In ecclesiology, baculus is the name given to
the pastoral staff carried by a bishop or an abbot as the ensign
of his dignity and authority. In pure Latinity, baculus means
a long stick or staff, which was commonly carried by travelers,
by shepherds, or by infirm and aged persons, and afterward, from
affectation, by the Greek philosophers. In early times, this staff,
made a little longer, was carried by kings and persons in authority,
as a mark of distinction, and was thus the origin of the royal
scepter.
The Christian church, borrowing many of
its usages from antiquity, and alluding also, it is said, to the
sacerdotal power which Christ conferred when he sent the apostles
to preach, commanding them to take with them staves, adopted the
pastoral staff, to be borne by a bishop, as symbolical of his
power to inflict pastoral correction; and Durandus says, "By
the pastoral staff is likewise understood the authority of doctrine.
For by it the infirm are supported, the wavering are confirmed,
those going astray are drawn to repentance." Catalin also
says that "the baculus, or episcopal staff, is an ensign
not only of honor, but also of dignity, power, and pastoral jurisdiction."
Honorius, a writer of the twelfth century,
in his treatise De Gemma Animoe, gives to this pastoral staff
the names both of bacutus and virga. Thus he says, ''Bishops bear
the staff (baculum), that by their teaching they may strengthen
the weak in their faith ; and they carry the rod (virgam), that
by their power they may correct the unruly.'' And this is strikingly
similar to the language used by St. Bernard in the Rule which
he drew up for the government of the Templars.
In Article I xviii, he says, "The Master
ought to hold the staff and the rod (bacutum et cirgam) in his
hand, that is to say, the staff (baculum), that he may support
the infirmities of the weak, and the rod (cirgam), that he may
with the zeal of rectitude strike down the vices of delinquents."
The transmission of episcopal ensigns from
bishops to the heads of ecclesiastical associations was not difficult
in the Middle Ages; and hence it afterwards became one of the
insignia of abbots, and the heads of confraternities connected
with the Church, as a token of the possession of powers of ecclesiastical
jurisdiction.
Now, as the Papal bull, Omne datum Optimum,
so named from its first three words, invested the Grand Master
of the Templars with almost episcopal jurisdiction over the priests
of his Order, he bore the baculus, or pastoral staff, as a mark
of that jurisdiction, and thus it became a part of the Grand Master's
insignia of office.
The baculus of the bishop, the abbot, and
the confraternities was not precisely the same in form. The earliest
episcopal staff terminated in a globular knob, or a tau cross,
a cross of T shape. This was, however, soon replaced by the simple-curved
termination, which resembles and is called a crook, in allusion
to that used by shepherds to draw back and recall the sheep of
their flock which have gone astray, thus symbolizing the expression
of Christ, "I am the good Shepherd, and know my sheep, and
am known of mine."
The baculus of the abbot does not differ
in form from that of a bishop, but as the bishop carries the curved
part of his staff pointing forward, to show the extent of his
episcopal jurisdiction, so the abbot carries his pointing backward,
to signify that his authority is limited to his monastery. The
baculi, or staves of the confraternities, were surmounted by small
tabernacles, with images or emblems, on a sort of carved cap,
having reference to the particular gild or confraternity by which
they were borne.
The baculus of the Knights Templar, which
was borne by the Grand Master as the ensign of his office, in
allusion to his quasi-episcopal jurisdiction, is described and
delineated in Munter, Burnes, Addison, and all the other authorities,
as a staff, on the top of which is an octagonal figure, surmounted
with a cross patee, this French word being applied to the arms
having enlarged ends. The cross, of course, refers to the Christian
character of the Order, and the octagon alludes, it is said, to
the eight beatitudes of our Savior in His Sermon on the Mount.
The pastoral staff is variously designated, by ecclesiastical
writers, as virga, ferula, cambutta, crocia, and pedum.
From crocia, whose root is the Latin crux,
and the Italian croce, meaning a cross, we get the English word
crozier. Pedum, another name of the baculus, signifies, in pure
Latinity, a shepherd's crook, and thus strictly carries out the
symbolic idea of a pastoral charge.
Hence, looking to the pastoral jurisdiction
of the Grand Master of the Templars, his staff of office is described
under the title of pedum magistrate seu patriarchale, that is,
a magisterial or patriarchal staff, in the Statuta Commilitonum
Ordinis Tempti, or the Statutes of the Fellow-soldiers of the
Order of the Temple, as a part of the investiture of the Grand
Master, in the following words:
Pedum magistrale seu patriarchale, aureum,
in cacumine cujus crux Ordinis super orbem exaltur; that is, A
Magisterial or patriarchal staff of gold, on the top of which
is a cross of the Order, surmounting an orb or globe. This is
from Statute xxviii, article 358. But of all these names, baculus
is the one more commonly used by writers to designate the Templar
pastoral staff.
In the year 1859 this staff of office was
first adopted at Chicago by the Templars of the United States,
during the Grand Mastership of Sir William B. Hubbard. But, unfortunately,
at that time it received the name of abacus, a misnomer which
was continued on the authority of a literary blunder of Sir Walter
Scott, so that it has fallen to the lot of American Freemasons
to perpetuate, in the use of this word, an error of the great
novelist, resulting from his too careless writing, at which he
would himself have been the first to smile, had his attention
been called to it. Abacus, in mathematics, denotes an instrument
or table used for calculation, and in architecture an ornamental
part of a column; but it nowhere, in English or Latin, or any
known language, signifies any kind of a staff.
Sir Walter Scott, who undoubtedly was thinking
of baculus, in the hurry of the moment and a not improbable confusion
of words and thoughts, wrote abacus, when, in his novel of Ivanhoe,
he describes the Grand Master, Lucas Beaumanoir, as bearing in
his hand "that singular abacus, or staff of office,"
committed a gross, but not uncommon, literary blunder, of a kind
that is quite familiar to those who are conversant with the results
of rapid composition, where the writer often thinks of one word
and writes another.
BADEN
In 1778 the Lodge Karl of Unity was established
in Mannheim, which at that time belonged to Bavaria. In 1785 an
electoral decree was issued prohibiting all secret meetings in
the Bavarian Palatinate and the Lodge was closed. In 1803 Mannheim
was transferred to the Grand Duchy of Baden, and in 1805 the Lodge
was reopened, and in the following year accepted a warrant from
the Grand Orient of France and took the name of Karl of Concord.
Then it converted itself into the Grand Orient of Baden and was
acknowledged as such by the Grand Orient of France in 1807.
Lodges were established at Bruchsal, Heidelberg, and Mannheim,
and the Grand Orient of Baden ruled over them until 1813, when
all secret societies were again prohibited, and it was not until
1846 that Masonic activity recommenced in Baden, when the Lodge
Karl of Concord was awakened.
The Grand Orient of Baden went out of existence,
but the Lodges in the Duchy, of which several have been established,
came under the Grand National Mother-Lodge Zu den drei Weldkugeln,
meaning Of the three Globes, in Berlin.
BADGE
A mark, sign, token, or thing, says Webster,
by which a person is distinguished in a particular place or employment,
and designating his relation to a person or to a particular occupation.
It is in heraldry the same thing as a cognizance, a distinctive
mark or badge. Thus, the followers and retainers of the house
of Percy wore a silver crescent as a badge of their connection
with that family; a representation of the white lion borne on
the left arm was the badge of the house of Howard, Earl of Surrey
; the red rose that of the House of Lancaster, and the white rose,
of York.
So the apron, formed of white lambskin,
is worn by the Freemason as a badge of his profession and a token
of his connection with the Fraternity (see A apron).
BADGE OF A FREEMASON
The lambskin apron is so called (see Apron)
BADGE, ROYAL ARCH
The Royal Arch badge is the triple tau,
which see.
BAFOMET
See Baphomet
BAG
In the early days of the Grand Lodge of
England the secretary used to carry a bag in processions, thus
in the procession round the tables at the Grand Feast of 1724
we find "Secretary Cowper with the Bag" (see the Constitutions,
edition of 1738, page 117).
In 1729 Lord Kingston, the Grand Master,
provided at his own cost "a fine Velvet Bag for the Secretary,,"
besides his badge of "Two golden Pens a-cross on his Breast"
(see the above Constitutions, page 124). In the Procession of
March from St. James' Square to Merchant Taylor's Hall on January
29, 1730, there came "The Secretary alone with his Badge
and Bag, clothed, in a Chariot" (see the above Constitutions,
page 125).
This practice continued throughout the Eighteenth
century, for at the dedication of Freemasons' Hall in London in
1776 we find in the procession "Grand Secretary with the
bag" (see the Constitutions of 1784, page 318). But at the
union of the two rival Grand Lodges in 1813 the custom was changed,
for in the order of procession at public ceremonies laid down
in the Constitutions of 1815, we find "Grand Secretary with
Book of Constitutions on a cushion" and "Grand Registrar
with his bag," and the Grand Registrar of England still carries
on ceremonial occasions a bag with the arms of the Grand Lodge
embroidered on it.
American Union Lodge, operating during the
War of the American Revolution in Massachusetts, New York, and
New Jersey, and first erected at Roxbury, has in its records the
accounts of processions of the Brethren. One of these is typical
of the others and refers to the Festival of St. John the Baptist
held on June 24, 1779, at Nelson's Point, New York.
Here they met at eight in the morning and
elected their officers for the half year ensuing. Then they proceeded
to West Point and, being joined by other Brethren, a procession
was formed in the following order: "Brother Whitney' to clear
the way; the band of music with drums and fifes; the Wardens;
the youngest brother with the bag ; brethren by juniority ; the
Reverend Doctors Smith, Avery, and Hitchcock ; the Master of the
Lodge, with the Treasurer on his right supporting the sword of
justice, and the Secretary on his left, supporting the Bible,
square and compasses ; Brother Binns to close, with Brothers Lorrain
and Disborough on the flanks opposite the center."
From this description we note the care with
which the old customs were preserved in all their details.
BAGULKAL
A significant word in the high degrees.
Lenning says it is a corruption of the Hebrew Begoal-kol, meaning
all is revealed, to which Mackenzie demurs. Pike says, Bagulkol,
with a similar reference to a revelation. Rockwell gives in his
manuscript, Bekalkel, without any meaning. The old rituals interpret
it as signifying the faithful guardian of the sacred ark, a derivation
clearly fanciful.
BAHAMA ISLANDS
A group of islands forming a division of
the British West Indies. Governor John Tinkler was appointed Provincial
Grand Master in 1752 and Brother James Bradford in 1759. Brother
Tinkler had been made a Freemason in 1730. These few facts are
all that can be found with reference to the introduction by the
''Moderns'' of Freemasonry to the Bahamas. Possibly no further
steps were taken.
A warrant was granted by the Ancient in
1785 for Lodge No. 228 but it was found to have ceased work when
the registers were revised at the Union of 1814.
Another Lodge, No. 242, chartered at Nasau,
New Providence existed longer but had disappeared when the lists
were again revised in 1832.
The Masonic Province of the Bahamas originally
comprised three Lodges chartered by the United Grand Lodge of
England, Royal Victoria No. 649, Forth No. 930, and Britannia
No. 1277. Brother J. F. Cooke was appointed the first Provincial
Grand Master on November 7,1842, Of the Provincial Grand Lodge
then formed.
BAHRDT, KARL FRIEDERICH
A German Doctor of Theology, who was born,
in 1741, at Bischofswerda, and died in 1792. He is described by
one of his biographers as being "notorious alike for his
bold infidelity and for his evil life." We know no¨ why
Thory and Lenning have given his name a place in their vocabularies,
as his literary labors bore no relation to Freemasonry, except
inasmuch as that he was a Freemason, and that in 1787, with several
other Freemasons, he founded at Halle a secret society called
the German Union, or the Two and Twenty, in reference to the original
number of its members.
The object of this society was mid to be
the enlightenment of mankind. It was dissolved in 1790, by the
imprisonment of its founder for having written a libel against
the Prussian Minister Woellner.
It is incorrect to call this system of degrees a Masonic Rite
(see German Union).
BAIRD
Baird of Newbyth, the Substitute Grand Master
of Scotland in 1841.
BAKER, FOTHERLY
Deputy' Grand Master of England in 1744
under Lord Cranstoun and also under Lord Byron until 1752.
BALANCE
See Seales, Pair of
BALDACHIN
In architecture, a canopy supported by pillars over an insulated
altar. In Freemasonry, it has been applied by Some writers to
the canopy over the Master's chair. The German Freemasons give
this name to the covering of the Lodge, and reckon it therefore
among the symbols.
BALDER or BALDUR
The ancient Scandinavian or older German
divinity. The hero of one of the most beautiful and interesting
of the myths of the Edda; the second son of Odin and Frigga, and
the husband of the maiden Nanna. In brief, the myth recites that
Balder dreamed that his life was threatened, which being told
to the gods, a council was held by them to secure his safety.
The mother proceeded to demand and receive
assurances from everything, iron and all metals, fire and water,
stones, earth, plants, beasts, birds, reptiles, poisons, and diseases,
that they would not injure Balder. Balder then became the subject
of sport with the gods, who wrestled, cast darts, and in innumerable
ways playfully tested his invulnerability. This finally displeased
the mischievous, cunning Loki, the Spirit of Evil, who, in the
form of an old woman, sought out the mother, Frigga, and ascertained
from her that there had been excepted or omitted from the oath
the little shrub Mistletoe. in haste Loki carried some of this
shrub to the assembly of the gods, and gave to the blind Hoder,
the god of war, selected slips, and directing his aim, Balder
fell pierced to the heart. Sorrow among the gods was unutterable,
and Frigga inquired who, to win her favor, would journey to Hades
and obtain from the goddess Hel the release of Balder. The heroic
Helmod or Hermoder, son of Odin, offered to undertake the journey.
Hel consented to permit the return if all things animate and inanimate
should weep for Balder.
All living beings and all things wept, save
the witch or giantess Thock, the stepdaughter of Loki, who refused
to sympathize in the general mourning.
Balder was therefore obliged to linger in
the kingdom of Hel until the end of the world.
BALDRICK
A portion of military dress, being a scarf
passing from the shoulder over the breast to the hip. In the dress
regulations of the Grand Encampment of Knights Templar of the
United States, adopted in 1862, it is called a scarf, and is thus
described: "Five inches wide in the whole, of white bordered
with black, one inch on either side, a strip of navy lace one-fourth
of an inch wide at the inner edge of the black. On the front center
of the scarf, a metal star of nine points, in allusion to the
nine founders of the Temple Order, inclosing the Passion Cross,
surrounded by the Latin motto, In hoc signo vinces; the star to
be three and three-quarter inches in diameter. The scarf to be
worn from the right shoulder to the left hip, with the ends extending
six inches below the point of intersection."
BALDWYN II
The successor of Godfrey of Bouillon as
King of Jerusalem. In his reign the Order of Knights Templar was
instituted, to whom he granted a place of habitation within the
sacred enclosure of the Temple on Mount Moriah. He bestowed on
the Order other marks of favor, and, as its patron, his name has
been retained in grateful remembrance, and often adopted as a
name of Commanderies of Masonic Templars.
BALDWYN ENCAMPMENT
There is at Bristol in England a famous
Preceptory of Knights Templar, called the Baldwyn, which claims
to have existed from time immemorial. This, together with the
Chapter of Knights Rosae Crucis, is the continuation of the old
Baldwyn Encampment, the name being derived from the Crusader,
King of Jerusalem.
The earliest record preserved by this Preceptory
is an authentic and important document dated December 20, 1780,
and reads as follows:
"In the name of the Grand Architect
of the Universe.
"The Supreme Grand and Royal Encampment
of the Order of Knights Templars of St. John of Jerusalem, Knights
Hospitalers and Knights of Malta, etc, etc.
"Whereas by Charter of Compact our
Encampment is constituted the Supreme Grand and Royal Encampment
of this Noble Order with full Power when Assembled to issue, publish
and make known to all our loving Knights Companions whatever may
contribute to their knowledge not inconsistent with its general
Laws. Also to constitute and appoint any Officer. or Officers
to make and ordain such laws as from time to time may appear necessary
to promote the Honor of our Noble Order in general and the more
perfect government of our Supreme degree in particular.
We therefore the MOST EMINENT GRAND MASTER
The Grand Master of the Order, the Grand Master Assistant General,
and two Grand Standard Bearers and Knights Companions for that
purpose in full Encampment Assembled do make known."
Then follow twenty Statutes or Regulations
for the government of the Order, and the document ends with "Done
at our Castle in Bristol 20th day of December 1780."
It is not clear who were the parties to
this "Compact," but it is thought probable that it was
the result of an agreement between the Bristol Encampment and
another ancient body at Bath, the Camp of Antiquity, to establish
a supreme direction of the Order. However that may be, it is clear
that the Bristol Encampment was erected into a Supreme Grand Encampment
in 1780, An early reference to the Knights Templar occurs in a
Bristol newspaper of January 25, 1772, so it may fairly be assumed
that the Baldwyn Preceptory had been in existence before the date
of the Charter of Compact.
In 1791 the well-known Brother Thomas Dunckerley,
who was Provincial Grand Master and Grand Superintendent of the
Royal Arch Masons at Bristol, was requested by the Knights Templar
of that city to be their Grand Master. He at once introduced great
activity into the Order throughout England, and established the
Grand Conclave in London-the forerunner of the Great Priory.
The seven Degrees of the Camp of Baldwyn
at that time probably consisted of the three of the Craft and
that of the Royal Arch, which were necessary qualifications of
all candidates as set forth in the Charter of Compact, then that
of the Knights Templar of St. John of Jerusalem, Palestine, Rhodes
and Malta, that of the Knights Rose Croix of Heredom, the seventh
being the Grand Elected Knights Kadosh.
About the year 1813 the three Degrees of
Nine Elect, Kilwinning, and East, Sword and Eagle were adopted
by the Encampment. The Kadosh having afterward discontinued, the
five Royal Orders of Masonic Knighthood, of which the Encampment
consisted, were: Nine Elect; Kilwinning; East, Sword and Eagle,
Knight Templar, and the Rose Croix.
For many years the Grand Conclave in London
was in abeyance, but when H.R.H, the Duke of Sussex, who had been
Grand Master since 1813, died in 1843, it was revived, and attempts
were made to induce the Camp of Baldwyn to submit to its authority.
These efforts were without avail, and in 1857 Baldwyn reasserted
its position as a Supreme Grand and Royal Encampment, and shortly
afterward issued Charters to six subordinate Encampments. The
chief cause of difference with the London Grand Conclave was the
question of giving up the old custom of working the Rose Croix
Degree within the Camp.
At last, in 1862, the Baldwyn was enrolled
by virtue of a Charter of Compact "under the Banner of the
Grand Conclave of Masonic Knights Templar of England and Wales."
lt was arranged that the Baldwyn Preceptory, as it was then called,
should take precedence, with five others "of time immemorial,"
of the other Preceptories; that it should be constituted a Provincial
Grand Commandery or Priory of itself; and should be entitled to
confer the degree of Knights of Malta.
In 1881 a Treaty of Union was made with
the Supreme Council of the Thirty-third Degree, whereby the Baldwyn
Rose Croix Chapter retained its time immemorial position and was
placed at the head of the list of Chapters. It also became a District
under the Supreme Council of the Thirty-third Degree and is therefore
placed under an Inspector General of its own.
BALKIS
The name given by the Orientalists to the
Queen of Sheba, who visited King Solomon, and of whom they relate
a number of fables (see Sheba, Queen of).
BALLOT
In the election of candidates, Lodges have
recourse to a ballot of white and black balls. Some Grand Lodges
permit the use of white balls with black cubes. However, the Proceedings
of the Grand Lodge of Pennsylvania for 1890 (page 144) show that
body decided for itself that "Black balls and not black cubes
must be used in balloting in a Lodge," a decision emphasizing
the old practice.
Unanimity of choice, in this case, was originally
required; one black ball only being enough to reject a candidate,
because as the Old Regulations say:
"The members of a particular Lodge
are the best judges of it; and because, if a turbulent member
should be imposed on them, it might spoil their harmony or hinder
the, freedom of their communication, or even break up and disperse
the Lodge, which ought to be avoided by all true and faithful"
(see the Constitutions, 1738 edition, page 155).
"But it was found inconvenient to insist
upon unanimity in several cases, and therefore the Grand Masters
have allowed the Lodges to admit a member, if not above three
Ballots are against him; though some Lodges desire no such allowance"
(see above Constitutions). This is still the rule under the English
Constitution (see Rule 190).
In balloting for a candidate for initiation,
every member is expected to vote. No one can be excused from sharing
the responsibility of admission or rejection, except by the unanimous
consent of the Lodge.
Where a member has himself no personal or
acquired knowledge of the qualifications of the candidate, he
is bound to give faith to the recommendation of his Brethren of
the investigating committee, who, he is to presume, would not
make a favorable report on the petition of an unworthy applicant.
Brother Mackey was of opinion that the most
correct method in balloting for candidates is as follows :
The committee of investigation having reported,
the Master of the Lodge directs the Senior Deacon to prepare the
ballot-box. The mode in which this is accomplished is as follows:
The Senior Deacon takes the ballot-box, and, opening it, places
all the white and black balls indiscriminately in one compartment,
leaving the other entirely empty. He then proceeds with the box
to the Junior and Senior Wardens, who satisfy themselves by an
inspection that no ball has been left in the compartment in which
the votes are to be deposited.
The box in this and in the other instance
to be referred to hereafter, is presented to the inferior officer
first, and then to his superior, that the examination and decision
of the former may be substantiated and confirmed by the higher
authority of the latter. Let it, indeed, be remembered, that in
all such cases the usage of Masonic circumambulation is to be
observed, and that, therefore, we must first pass the Junior's
station before we can get to that of the Senior Warden. These
officers having thus satisfied themselves that the box is in a
proper condition for the reception of the ballots, it is then
placed upon the altar by the Senior Deacon, who retires to his
seat. The Master then directs the Secretary to call the roll,
which is done by commencing with the Worshipful Master, and proceeding
through all the officers down to the youngest member.
As a matter of convenience, the Secretary
generally votes the last of those in the room, and then, if the
Tiler is a member of the Lodge, he is called in, while the Junior
Deacon tiles for him, and the name of the applicant having been
told him, he is directed to deposit his ballot, which he does
and then retires.
As the name of each officer and member is
called, that brother approaches the altar, and having made the
proper Masonic salutation to the Chair, he deposits his ballot
and retires to his seat. The roll should be called slowly, so
that at no time should there be more than one person present at
the box, for the great object of the ballot being secrecy, no
brother should be permitted so near the member voting as to distinguish
the color of the ball he deposits.
The box is placed on the altar, and the
ballot is deposited with the solemnity of a Masonic salutation
that the voters may be duly impressed with the sacred and responsible
nature of the duty they are called on to discharge.
The system of voting thus described is advocated
by Brother Mackey as far better on this account than that sometimes
adopted in Lodges, of handing round the box for the members to
deposit their ballots from their seats.
There is also the practice of omitting the
reading of the names of the officers and members, the Brethren
in such cases forming a line and the one at the head advancing
separately from the rest to deposit his ballot when the preceding
brother leaves the box.
The Master having inquired of the Wardens
if all have voted, then orders the Senior Deacon to "take
charge of the ballot-box." That officer accordingly repairs
to the altar, and takes possession of the box. Should the Senior
Deacon be already in possession of the box, as in other methods
of balloting we have mentioned, then the announcement by the Master
may be "I therefore declare the ballot closed." In either
case the Senior Deacon carries it, as before, to the Junior Warden,
who examines the ballot, and reports, if all the balls are white,
that "the box is clear in the South," or, if there is
one or more black balls, that "the box is foul in the South."
The Deacon then carries it to the Senior Warden, and afterwards
to the Master, who, of course, make the same report, according
to the circumstance, with the necessary verbal variations of ''West''
and ''East.'' If the box is clear, that is, if all the ballots
are white, the Master then announces that the applicant has been
duly elected, and the secretary makes a record of the fact. But
if the box is font, the Master inspects the number of black balls;
if he finds only one, he so states the fact to the Lodge, and
orders the Senior Deacon again to prepare the ballot-box. Here
the same ceremonies are passed through that have already been
described. The balls are removed into one compartment, the box
is submitted to the inspection of the Wardens, it is placed upon
the altar, the roll is called, the members advance and deposit
their votes, the box is scrutinized, and the result declared by
the Wardens and Master. If again one black ball be found, or if
two or more appeared on the first ballot, the Master announces
that the petition of the applicant has been rejected, and directs
the usual record to be made by the Secretary and the notification
to be given to the Grand Lodge.
The Grand Lodge of Massachusetts, 1877 (see
also the Constitution of 1918, page 88), provides that the "Master
may allow three ballotings, at his discretion, but when the balloting
has been commenced it must be concluded, and the candidate declared
accepted or rejected, without the intervention of any business
whatever."
Balloting for membership or affiliation
is subject to the same rules. in both cases ''previous notice,
one month before," must be given to the Lodge, "due
inquiry into the reputation and capacity of the candidate"
must be made, and "the unanimous consent of all the members
then present" must be obtained.
Nor can this unanimity be dispensed with
in one case any more than it can in the other. It is the inherent
privilege of every Lodge to judge of the qualifications of its
own members, "nor is this inherent privilege subject to a
dispensation."
BALLOT- BOX
The box in which the ballots or little balls
or cubes used in voting for a candidate are deposited. It should
be divided into two compartments, one of which is to contain both
black and white balls, from which each member selects one, and
the other, which is shielded by a partition provided with an aperture,
to receive the ball that is to be deposited.
Various methods have been devised by which
secrecy may be secured, so that a voter may select and deposit
the ball he desires without the possibility of its being seen
whether it is black or white. That which has been most in use
in the United States is to have the aperture so covered by a part
of the box as to prevent the hand from being seen when the ball
is deposited.
BALLOT, RECONSIDERATION OF THE
See Reconsideration of the Ballot
BALLOT, SECRECY OF THE
The secrecy of the ballot is as essential
to its perfection as its unanimity or its independence. If the
vote were to be given viva voce, or by word of mouth, it is impossible
that the improper influences of fear or interest should not sometimes
be exerted, and timid members be thus induced to vote contrary
to the dictates of their reason and conscience.
Hence, to secure this secrecy and protect
the purity of choice, it has been wisely established as a usage,
not only that the vote shall in these cases be taken by a ballot,
but that there shall be no subsequent discussion of the subject.
Not only has no member a right to inquire how his fellows have
voted, but it is wholly out of order for him to explain his own
vote.
The reason of this is evident. If one member
has a right to rise in his place and announce that he deposited
a white ball, then every other member has the same right in a
Lodge of, say, twenty members, where an application has been rejected
by one black ball, if nineteen members state that they did not
deposit it, the inference is clear that the twentieth Brother
has done so, and thus the secrecy of the ballot is at once destroyed.
The rejection having been announced from
the Chair, the Lodge should at once proceed to other business,
and it is the sacred duty of the presiding officer peremptorily
and at once to check any rising discussion of the subject. Nothing
must be done to impair the inviolable secrecy of the ballot.
BALLOT, UNANIMITY OF THE
Unanimity in the choice of candidates is
considered so essential to the welfare of the Fraternity, that
the Old Regulations have expressly provided for its preservation
in the following words: "But no man can be entered a Brother
in any particular Lodge, or admitted to be a member thereof, without
the unanimous consent of all the members of that Lodge then present
when the candidate is proposed, and their consent is formally
asked by the Master; and they are to signify their consent or
dissent in their own prudent way, either virtually or in form,
but with unanimity; nor is this inherent privilege subject to
a dispensation; because the members of a particular Lodge are
the best judges of it; and if a fractious member should be imposed
on them, it might spoil their harmony, or hinder their freedom;
or even break and disperse the Lodge, which ought to be avoided
by all good and true brethren" (see the Constitutions, 1723
edition, page 59).
However, the rule of unanimity here referred
to is applicable only to the United States of America, in all
of whose Grand Lodges it has been strictly enforced.
Anderson tells us, in the second edition
of the Constitutions, under the head of New Regulations (page
155), that." It was found inconvenient to insist upon unanimity
in several cases; and, therefore, the Grand Masters have allowed
the Lodges to admit a member if not above three ballots are against
him; though some Lodges desire no such allowance."
Accordingly, the Constitution (Rule 190) of the Grand Lodge of
England, says:
"No person can be made a Mason in or
admitted a member of a Lodge, if, on the ballot, three black balls
appear against him ; but the by-laws of a Lodge may enact that
one or two black balls shall exclude a candidate; and by-laws
may also enact that a prescribed period shall elapse before any
rejected candidate can be again proposed in that Lodge."
The Grand Lodge of Ireland (By-law 127)
prescribes unanimity, unless there is a by-law of the subordinate
Lodge to the contrary.
The Constitution of Scotland provides (by
Rule 181) that "Three black balls shall exclude a candidate.
Lodges in the Colonies and in foreign parts
may enact that two black balls shall exclude." In the continental
Lodges, the modern English regulation prevails. It is only in
the Lodges of the United States that the ancient rule of unanimity
is strictly enforced.
Unanimity in the ballot is necessary to
secure the harmony of the Lodge, which may be as seriously impaired
by the admission of a candidate contrary to the wishes of one
member as of three or more ; for every man has his friends and
his influence. Besides, it is unjust to any member, however humble
he may be, to introduce among his associates one whose presence
might be unpleasant to him, and whose admission would probably
compel him to withdraw from the meetings, or even altogether from
the Lodge.
Neither would any advantage really accrue
to a Lodge by such a forced admission ; for while receiving a
new and untried member into its fold, it would be losing an old
one. For these reasons, in the United States, in every one of
its jurisdictions, the unanimity of the ballot is expressly insisted
on; and it is evident, from what has been here said, that any
less stringent regulation is a violation of the ancient law and
usage.
BALSAMO, JOSEPH
See Cagliostro Organization
BALTIMORE CONVENTION
A Masonic Congress which met in Baltimore,
Maryland, on the 8th of May, 1843, in consequence of a recommendation
made by a preceding convention which had met in Washington, District
of Columbia, in March, 1842.
The Convention consisted of delegates from
the States of New Hampshire, Rhode Island, New York, Maryland,
District of Columbia, North Carolina, South Carolina, Georgia,
Alabama, Florida, Tennessee, Ohio, Missouri, and Louisiana.
Its professed objects were to produce uniformity
of Masonic work and to recommend such measures as should tend
to the elevation of the Order.
The Congress continued in session for nine
days, during which time it was principally occupied in an attempt
to perfect the ritual, and in drawing up articles for the permanent
organization of a Triennial Masonic Convention of the United States,
to consist of delegates from all the Grand Lodges. In both of
these efforts it failed, although several distinguished Freemasons
took part in its proceedings.
The body was too small, consisting, as it
did, of only twenty-three members, to exercise any decided popular
influence on the Fraternity. Its plan of a Triennial Convention
met with very general opposition, and its proposed ritual, familiarly
known as the Baltimore work, has almost become a myth. Its only
practical result was the preparation and publication of Moore's
Trestle Board, a Monitor which has, however, been adopted only
by a limited number of American Lodges. The Baltimore work did
not materially differ from that originally established by Webb.
Moore's Trestle Board professes to be an exposition of its monitorial
part; a statement which, however, was denied by Doctor Dove, who
was the President of the Convention, and the controversy on this
point at the time between these two eminent Freemasons was conducted
with too much bitterness.
The above Convention adopted a report endorsing
"the establishment of a Grand National Convention possessing
limited powers, to meet triennially to decide upon discrepancies
in the work, provide for uniform Certificates or Diplomas, and
to act as referee between Grand Lodges at variance. Whenever thirteen
or more Grand Lodges should agree to the proposition, the Convention
should be permanently formed. "
Following the recommendation of the Convention,
representatives from the Grand Lodges of North Carolina, Virginia,
Iowa, Michigan, District of Columbia and Missouri met at Winchester,
Virginia, on May 11, 1846. Only eight delegates appearing, the
Convention adjourned without doing any business.
Another Masonic Convention was held at Baltimore
on September 23, 1847, to consider the propriety of forming a
General Grand Lodge. The following Grand Lodges had accredited
delegates : North Carolina, Florida, Georgia, Mississippi, Arkansas,
Maryland and the District of Columbia. Brother William P. Mellen,
of Mississippi, presided, and Brother Joseph Robinson, of Maryland,
was the Secretary. A Constitution was adopted and this was forwarded
to the several Grand Lodges with the understanding that if sixteen
of them approved the measure before January 1, 1849, it would
go into effect and the first meeting thereunder would be held
at Baltimore on the second Tuesday in July, 1849. But the Constitution
failed to receive the approval of the required number of Grand
Lodges and the project for a Supreme Grand Lodge came to a halt.
BALUSTER
A small column or pilaster, corruptly called
a banister; in French, balustre. Borrowing the architectural idea,
the Freemasons of the Scottish Rite apply the word baluster to
any official circular or other document issuing from a Supreme
Council.
BALZAC, LOUIS CHARLES
A French architect of some celebrity, and
member of the Institute of Egypt. He founded the Lodge of the
Great Sphinx at Paris. He was also a poet of no inconsiderable
merit, and was the author of many Masonic canticles in the French
language, among them the well-known hymn entitled Taisons nous,
plus de bruit, the music of which was composed by M. Riguel. He
died March 31, 1820, at which time he was inspector of the public
works in the prefecture of the Seine.
BAND
The neck ribbon bearing the jewel of the
office Lodge, Chapter, or Grand Lodge of various countries, and
of the symbolic color pertaining to the body in which it is worn.
BANNER-BEARER
The name of an officer known in the higher
Degrees of the French Rite. One who has in trust the. banner;
similar in station to the Standard-Bearer of a Grand Lodge, or
of a Supreme Body of the Scottish Rite.
BANNERET
A small banner or pennant. An officer known
in the Order of the Knights Templar, who, with the Marshal, had
charge of warlike under takings. A title of an order known as
Knight Banneret, instituted by Edward I. The banneret of the most
ancient order of knighthood called Knight Bachelor was shaped
like Figure 1. The Knights Banneret, next in age, had a pennant
like Figure 2. That of the Barons was similar to the one shown
in Figure 3.
The pennon or pointed or forked flag was
easily shorn off at the ends to make the other style of banneret
and thus it came about that to show due appreciation of service
the pointed end could be clipped on the field of battle when the
owner was promoted in rank.
BANNERS, ROYAL ARCH
Much difficulty has been experienced by
ritualists in reference to the true colors and proper arrangements
of the banners used in an American Chapter of Royal Arch Masons.
It is admitted that. they are four in number,
and that their colors are blue, purple, scarlet, and white; and
it is known, too, that the devices on these banners are a lion,
an oz, a man, and an eagle. But the doubt is constantly arising
as to the relation between these devices and these colors, and
as to which of the former is to be appropriated to each of the
latter.
The question, it is true, is one of mere
ritualism, but it is important that the ritual should be always
uniform, and hence the object of the present article is to attempt
the solution of this question. The banners used in a Royal Arch
Chapter are derived from those which are supposed to have been
borne by the twelve Tribes of Israel during their encampment in
the wilderness, to which reference is made in the second chapter
of the Book of Numbers, and the second verse: "Every man
of the children of Israel shall pitch by his own standard."
But as to what were the devices on the banners, or what were their
respective colors, the Bible is absolutely silent.
To the inventive genius of the Talmudists
are we indebted for all that we know or profess to know on this
subject. These mystical philosophers have given to us with wonderful
precision the various devices which they have borrowed from the
death-bed prophecy of Jacob, and have sought, probably in their
own fertile imaginations, for the appropriate colors.
The English Royal Arch Masons, whose system
differs very much from that of their American Companions, display
in their Chapters the twelve banners of the tribes in accordance
with the Talmudic devices and colors. These have been very elaborately
described by Doctor Oliver in his Historical Landmarks (11,583-97),
and beautifully exemplified by Companion Harris in his Royal Arch
Tracing Boards.
But our American Royal Arch Masons, as we
have seen, use only four banners, being those attributed by the
Talmudists to the four principal Tribes Judah, Ephraim, Reubenu,
and Dan. The devices on these banners are respectively a lion,
an ox, a man, and an eagle. As to this there is no question, all
authorities, such as they are, agreeing on this point.
But, as has been before said there is some
diversity of opinion as to the colors of each, and necessarily
as to the officers by whom they should be borne.
Some of the Targumists, or Jewish biblical
commentators, say that the color of the banner of each Tribe was
analogous to that of the stone which represented that Tribe in
the breastplate of the High Priest. If this were correct, then
the colors of the banners of the four leading Tribes would be
red and green, namely, red for Judah, Ephraim, and Reuben, and
green for Dan; these being the colors of the precious stones sardonyx,
figure, carbuncle, and chrysolite, by which these Tribes were
represented in the High Priest's Breastplate. Such an arrangement
would not, of course, at all suit the symbolism of the American
Royal Arch banners.
Equally unsatisfactory is the disposition
of the colors derived from the arms of Speculative Freemasonry,
as first displayed by Dermott in his Ahiman Rezon, which is familiar
to all American Freemasons from the copy published by Cross in
his Hieroglyphic Chart. In this piece of blazonry, the two fields
occupied by Judah and Dan are azure, or blue, and those of Ephraim
and Reuben are or, or golden yellow; an appropriation of colors
altogether uncongenial with Royal Arch symbolism.
We must, then, depend on the Talmudic writers
solely for the disposition and arrangement of the colors and devices
of these banners. From their works we learn that the color of
the banner of Judah was white; that of Ephraim, scarlet; that
of Reuben, purple; and that of Dan, blue; and that the devices
of the same Tribes were respectively the lion, the ox, the man,
and the eagle. Hence, under this arrangement---and it is the only
one upon which we can depend-the four banners in a Chapter of
Royal Arch Masons, working in the American Rite, should be distributed
as follows among the banner-bearing officers:
1. An eagle, on a blue banner. This represents
the Tribe of Dan, and is borne by the Grand Master of the First
Veil.
2. A man, on a purple banner. This represents the Tribe of Reuben,
and is borne by the Grand Master of the Second Veil.
3. An ox, on a scarlet banner. This represents the Tribe of Ephraim,
and is borne by the Grand Master of the Third Veil.
4. A lion, on a white banner. This represents the Tribe of Judah,
and is borne by the Royal Arch Captain.
BANQUET
See Table-Lodge
BAPHOMET
The imaginary idol, or rather the symbol,
which the Knights Templar under Grand Master DeMolay were accused
of employing in their mystic rites. The forty-second of the charges
preferred against them by Pope Clement is in the' words:
Item quod ipsi per singulas provincias habeant
idola: videlicet capita qourum aliqua habebant tres facies, et
alia unum: et aliqua cranium humanum habebant; meaning, also,
that in all of the provinces they have idols, namely, heads, of
which some had three faces, some one, and some had a human skull.
Von Hammer-Purgstall, a bitter enemy of
the Templars, in his book entitled The Mystery of Baphomet Revealed
this old accusation, and attached to the Baphomet an impious signification.
He derived the name from the Greek words, baptim, and supreme
wisdom, the baptism of Metis, and thence supposed that it represented
the admission of the initiated into the secret mysteries of the
Order.
From this gratuitous assumption he deduces
his theory, set forth even in the very title of his work, that
the Templars were convicted, by their own monuments, of being
guilty as Gnostics and Ophites, of apostasy, idolatry, and impurity.
Of this statement he offers no other historical testimony than
the Articles of Accusation, themselves devoid of proof, but through
which the Templars were made the victims of the jealousy of the
Pope and the avarice of the King of France.
Others again have thought that they could find in Baphomet a corruption
of Mahomet, and hence they have asserted that the Templars had
been perverted from their religious faith by the Saracens, with
whom they had so much intercourse, sometimes as foes and sometimes
as friends. Baphomet was indeed a common medieval form of the
word Mahomet and that not only meant a false prophet but a demon.
Hence any unholy or fantastic ceremonies were termed baffumerie,
mahomerie, or mummery.
Nicolai, who wrote an Essay on the Accusations
brought against the Templars, published at Berlin, in 1782, supposes,
but doubtingly, that the figure of the Baphomet, figura Baffometi,
which was depicted on a bust representing the Creator, was nothing
else but the Pythagorean pentagon, the symbol of health and prosperity,
borrowed by the Templars from the Gnostics, who in turn had obtained
it from the School of Pythagoras.
King, in his learned work on the Gnostics,
thinks that the Baphomet. may have been a symbol of the Manicheans,
with whose wide spreading heresy in the Middle Ages he does not
doubt that a large portion of the inquiring spirits of the Temple
had been intoxicated.
Another suggestion is by Brother Frank C.
Higgins, Ancient Freemasonry ( page 108), that Baphomet is but
the secret name of the Order of the Temple in an abbreviated form
thus: Tem. Ohp. Ab. from the Latin Templi Omnium Hominum Pacis
Abbas, intended to mean The Temple of the Father of Peace among
Men.
Amid these conflicting views, all merely
speculative, it will not be uncharitable or unreasonable to suggest
that the Baphomet, or skull of the ancient Templars, was, like
the relic of their modern Masonic representatives, simply an impressive
symbol teaching the lesson of mortality, and that the latter has
really been derived from the former.
BALLOU, HOSEA
Hosea Ballou was the founder of the Universalist Denomination
which with the Unitarian Denomination introduced religious liberalism
into New England.
He was born in Richmond, New Hampshire,
April 30, 1771, then in the wilderness. Until sixteen he could
barely read or write, and had no schooling until twenty, when
he entered a Quaker private school, after which he attended an
academy. Before he died he had preached some 10,000 sermons and
written enough to fill one hundred books. He was made a Mason
(the particulars not known), and when he moved to Barnard in New
Hampshire he joined the Woodstock Lodge, no 31. He was Worshipful
Master in 1808. He delivered Masonic orations before a large number
of Lodges. The minutes of Woodstock Lodge and of its predecessor,
Warren, No. 23, should be published in facsimile because they
are one of the few detailed records of a back country, New England
Masonic community in the Revolutionary Period. The drinking of
hard liquor, so prevalent in Colonial times even among churchmen,
appears to have lingered longest in Lodges, and evidently was
one of the small factors which led to the Anti-Masonic Crusade;
it was one of the " Lodge problems" to which Bro. Ballou
often addressed himself.
BARBARY PIRATES, WARS ON
The regiments which fought across North
Africa in World War II were not the first Americans to fight in
Tunis, Algeria, Morocco, for in 1801 we sent our then infant navy
there to make war on the pirates of the Barbary Coast who had
been destroying shipping for many years, American included, and
France and Britain together had not been able to stop them. If
we succeeded where the latter had failed it was largely owing
to the ingenuity of one man, William Eaton, Consul at Tunis, who
from out of Egypt and with a small group of natives infiltrated
from behind the coast. It was Eaton who sent home the famous message,
"Send some cash and a few marines." The Marine Corps
was born in that war.
The majority of heroes and leaders in the
war, which was neither short nor easy, were Masons, Stephen Decatur,
William Bainbridge (probably), Commodore Edward Preble, Commodore
Isaac Chauncey, Commodore Thomas MacDonough, etc. Decatur's utterance,
quoted countless times, did not say that his country was never
wrong or that he would support it in wrongdoing ; he said, ''My
country-may it ever be right, but, right or wrong, my country
," the utterance plainly saying that his country might be
in the wrong. Like his father before him, who had belonged to
Veritas Lodge No. 16, Maryland, Decatur became a Mason early,
in St. John's Lodge, Newport, R. I., in 1799. William Eaton was
raised in North Star Lodge, Manchester, Vermont, in 1792.
BASKETT BIBLE, THE
What Bible did the Masons use before 1717?
Prior to 1611 it is almost certain that the majority of them used
the famous Geneva Bible, published in 1560. It was the first issue
of the Book to cut the text into chapters and numbered verses; its cost was low ; it was the Bible of the Reformation. Because
in the Book of Genesis it printed the line "made themselves
breeches" instead of "made themselves aprons" it
was everywhere popularly called The Breeches Bible. The Authorized,
or King James, Version was first printed in 1611, in Black Letter,
large folio, with 1400 pages. Because of a typographical error
Ruth, III, verse 15, was printed with a "he " instead
of a "she," and for that reason it was everywhere called
The ''He'' Bible. The title page was a copper plate, sumptuously
designed, semi-architectural in conception, with a symbolic scene
representing the Scheme of Redemption across the top; Moses and
the High Priest in panels at either side of the mid-page ; and
in the lower corner two figures representing the writers of the
Old and the New Testament, with a symbolic picture of the phoenix
between them. At the extreme top were the Hebrew Letters JHWH;
immediately beneath it a dove.
Copies of the now very rare first edition,
if in good condition, sell for 53,000 to 55,000. In the Second
Issue this Version contained another famous misprint, Matthew
XXVI, 36, where "Jesus'' is printed as "Judas."
(Printers sometimes made these typographical
errors out of malice. The "Wicked Bible" is the most
notorious example ; in it the "not" was purposely omitted
from certain of the Ten Commandments, for which Robert Barker
and Martin Lucas, the King's Printers, were haled into Star Chamber,
were fined £300 by Archbishop Laud, and the edition of 1000 copies
confiscated.) For a century the Authorized Bible was no doubt
used by Masons as it was by everybody else, almost to the exclusion
of any other version.
In 1717, the year in which the first Grand
Lodge was constituted, John Baskett, an Oxford printer, published
an edition of his own, which came to be named after him, although
it was dubbed The Vinegar Bible because in Luke XX the word "vineyard"
was misprinted "vinegar." The title page, and for the
first time in any Bible, consisted of a prospect of buildings.
For this reason, and also perhaps because it had been published
in 1717, or for both, it became popular among Masons, in America
and Australia as well as in England; more often than any other
it is mentioned in the Inventories which were incorporated in
old Lodge Minutes.
NOTE. The Baskett should not be confused
with the Baskerville Bible. In 1750 John Baskerville became a
designer of type, a rival to the famous Caslon whose type faces
are standard today. In 1758 Baskerville was elected printer to
Cambridge University. In 1763 he produced his edition of the Bible,
called after his name, and at a cost of some 510,000. It was not
appreciated at the time, and did not sell well, but has since
become one of the classics of type design. Baskerville died in
1775. Any Lodge possessing a copy of his Edition of 1763 may treasure
it as highly as a Baskett first edition even though the latter
is older by 46 years.
BAYLEY, HAROLD
American Masons have a fondness for Harold
Bayley's two books which English Masons might find it difficult
to explain; at least so it would be guessed from comparing the
circulation of them here with their circulation there. Perhaps
it is because he has let a fresh, new light into Masonic symbols,
and done so with no pseudo-occultistic obscurantism (a thing for
which American Masons have no stomach, even if it is published
in A. Q. C.) perhaps it is because with short, bold brush strokes
he makes intelligible to us Americans what doubtless already is
familiar to Europeans.
He writes about the Albigensians and the
Huguenots, who carried on a sort of Protestant underground movement
for many years, in regions where any deviation from strict Roman
Catholic orthodoxy was examined by the Inquisition and punishable
by burning. These men were, many of them, makers of paper, which
they produced in little water-driven mills, in far-off places
among the hills. They had modes of recognition, passwords, tokens,
secret words, etc., by which they sent messages here and there.
After they discovered how to lay in watermarks in the sheets of
paper they sent out to the cities they turned the marks into symbols,
which would "be understanded" by their friends and sympathizers
and would thus help to keep certain ideas alive. I t is about
these fraternities, or half-fraternities, their secrets and their
symbols, that Mr. Bayley writes in A New Light on the Renaissance;
J. M. Dent & Co., London; and The Lost Language of symbolism;
J. B. Lippincott; New York; 1913. The latter has many references
to Freemasonry in chapters on Searching for the Lost, Theological
Ladder, King Solomon and Pillars, All-Seeing Eye, Tree of Life,
Clasped Hands, etc. (It can be remembered in connection with these
books that Dr. J. T. Desaguliers, architect of the first Grand
Lodge, was a Huguenot refugee. ) Brother Frederick Foster's essay
on "The Due Guard" which he contributed to The Treasury
of Masonic Thought (compiled by George M. Martin and John W. Callaghan;
David Winter & Son; Dundee; 1924), was based on Bayley's works.
BEEHIVE, THE
In our Twentieth Century America, the word
"industry" denotes manufacturing and factories, classified
as heavy industry and light industry ; and connotes machines and
factory workers. When the Beehive is said to be an emblem of industry
the word is not used in that sense, indeed, is used with an almost
opposite meaning-for it is used in the sense of centuries ago,
which was the true sense.
Industry was the employment of a very large
number of men, tens of thousands in many instances, on one undertaking
at one place and at the same time, and they might or might not
use machinery. It was the method by which in the ages before heavy
machinery vast building enterprises were accomplished, some of
which have so long mystified modern men, the building of the pyramids,
of the ancient Egyptian canals, of the hanging gardens of Babylon,
of the Ziggurats, of vast Hindu temples, of the Chinese Great
Wall and Grand canal of the Mayas' City of Chichen-Itza, etc.
the same method by which in World War II the Burma and Ledo roads
were constructed as well as great airfields in the remote hills
of China; and the method by which from Caesar's time until modern
times the Dutch have built their hundreds of miles of dykes. The
Beehive is the perfect emblem, or typical instance of the power
of industry, because what no one bee'or succession of separate
bees could accomplish is easy where hundreds of them work together
at one task at one time.
The Medieval Freemasons did not study and
think about ¨he same subjects that architects and builders
now except in fundamentals, did not secure the elements of a building
ready-made from factories, had no steam or electric or magnetic
tools to use; chemistry and physics were forbidden sciences, and
could be studied by the initiate only in secret or under a heavy
camouflage of symbolism. They had two great subjects: materials
and men. A modern architect knows far more about materials than
the Medieval builder because he has universities, literature,
laboratories, and factories to draw on ; but he knows far less
about men, indeed, he knows almost nothing about men.
Where a modern builder looks to machines
as the means to accomplish his results, the Medieval builder who
had no power-driven machines had to look to men. For this reason
the Medieval builder knew far more about work than his modern
counterpart because work is nothing other than a man making use
of himself as a means to get something made or produced or accomplished.
Where a modern foreman thinks of himself as a supervisor of a
building full of machines the Medieval foreman thought of himself
as a Master of workmen. By the same token a workman had to know
himself, instead of a machine, because he was his own machine.
Skill is the expert use of one's self.
It was for such reasons that Medieval Freemasons
thought much about and had a wide knowledge of the forms of work.
There are some fifty-two of these.
Industry itself is one of them, the most
massive and most dramatic, but not the most important. Where a
man makes everything by himself from the raw materials to the
finished product, is another. Where a number of men work in a
line at the same bench and where the first does one thing to the
"job, " the second does another, and so on until the
"job" is completed by the last man, so that it is the
job and not the men who move, is another form of work. Where one
man completes one thing, another, perhaps in another place, completes
another, and so on, and where finally a man combines a number
of completed things to make one thing, is another form of work;
etc., etc.
The general organization of a Lodge is based
on the principle of forms of work; so are the stations and places
of officers. Though as an emblem of the form of work called industry
the Beehive symbolizes only one in Particular it at the same time
represents the system of forms of work, is, as it were, an ensemble
of them; and from it a sufficiently well-informed thinker could
think out the system of Masonic Philosophy. In our Craft the whole
of fraternalism is nothing other than the fellowship required
by the forms of work, because the majority of them require men
to work together in association, in stations and places, and therefore
in co-operation.
It is strange that in its present-day stage
of development the so-called science of economics should concern
itself solely with such subjects as wages, machines, money, transportation
because these are but incidentals and accidentals. Work is the
topic proper to economics ; and the forms of work are its proper
subject-matter. Any scholar or thinker who chances to be a Mason
could find in his own Fraternity a starting point for a new economics,
as fresh and revolutionary and revealing as was the work of Copernieus
in astronomy, of Newton in physics, of Darwin in biology. A beehive
itself is a trifle, and scarcely worth ten minutes of thought;
what it stands for is one of the largest and most important subjects
in the world, and up until now one of the least understood.
BEGEMANN, GEORG E. W.
Georg Emil Wilhelm Begemann was born in
1843; died in 1914 in Berlin, where he had lived since 1895. After
having been made a Mason in Rostock, Mecklenburg, he was instantly
attracted to the study of the Old Charges.
From 1888 until his removal to Berlin he
was Provincial Grand Master, the Grand National Lodge of Berlin.
From 1887 until his death he was a member of the Correspondence
Circle of Quatuor Coronati Lodge of Research, No. 2076, contributed
much to Ars Quatuor Coroiatoruni, and was among the most learned
of specialists in Masonic archeology and the study of the text
of the Old Charges.
He published Vorgeschichte und Aufänge
der Freimaurerei in Ireland, in 1911; a book of similar title
on Scotland, in 1914; his principal work was Aufänge der
Freimaurerei in England; Vol. I, in 1909 ; Vol. II, in 1910. This
latter work was to have been translated and published by Quatuor
Coronati Lodge, with Bro. Lionel Vibert, Secretary, as translator-in-chief,
but was stopped by the latter's death; it is on the market in
the United States in German.
German Freemasonry was begun under the patronage
of the nobility and members of the upper brackets of the aristocracy,
and had its source in French Masonry ; and therefore departed
in the main from many Ancient Landmarks, so that oftentimes the
Craft Degrees were under jurisdiction of High Grades; High Grades
and Rites proliferated; Rites not Masonic in any sense were suffered
to attach themselves to Freemasonry; and racial and religious
discriminations were allowed. Begemann was one of the greatest
in a line of German Masonic scholars whose work was aimed at restoring
the German Craft to the original design. (See articles by and
about Begemann in A,Q,C., especially the paper by Douglas Knoop
and G. P. Jones in 1941.)
BENT, GOVERNOR CHARLES
Charles Bent was born at Charlestown, Va.,
in 1797, studied medicine, graduated from West Point. After resigning
from the army he entered business in St. Louis. In 1828 he and
his brother William went west, erected a fort (or stockaded headquarters)
near what is now Las Animas which in time was to become famous
from one end of the Santa Fe trail to the other as Bent's Fort.
After he had formed a partnership with Col. Ceran St. Vrain (also
a Mason) the firm of Bent & St. Vrain became nationally known
as second in size and influence only to Bro. John Jacob Astor
and the American Fur Co. at a time when beaver skins were used
as money in the whole of the West. He married Maria of the famous
Spanish family of Jaramillo, whose sister Josefa afterwards married
General Kit Carson.
After New Mexico was formed into a Territory
of the United States, Bent was appointed the first Governor, but
in 1847 was assassinated in his home at Taos by a mob of Indians
and Mexicans. This was part of a plot to drive Americans out of
the Territory which had been schemed in Mexico City and was locally
instigated by a corrupt and criminal priest at Taos named Fra
Martinez. Bent was (along with the famous Senator Benton) a founding
member of Missouri Lodge, No. 1, St. Louis, in 1821. A Lodge formed
at Taos by the Grand Lodge of Missouri in 1860 and named Bent
Lodge, No. 204, is now No. 42 on the rolls of the Grand Lodge
of New Mexico. (See House Executive Document, No. 60, Thirtieth
Congress, entitled "Occupation of Mexican Territory,"
and article by Bro. F. T. Cheetham in The Builder; 1923, p. 358.
Gould's History of Freemasonry; VI; Seribner's; New York; page
36.)
BLACK MONKS AND BUILDERS
In the center of the little Italian mountainous
country where Virgil once lived and Horace had his farm, and near
where in other times Aquino was built, home of Juvenile and of
Thomas (St. Thomas Aquinas), there stood in early Roman times
a temple of Apollo and Venus. St. Benedict (480 - 543) founded
on the site of it the first monastery in Europe, a small house
which he called San Germano, and later Mt. Cassino, which, after
having been more than once rebuilt, was in World War II bombed
into rubble by Allied planes after the Germans had turned it into
a fortress. This early monastery, which Benedict, a man of hard
sense, founded in 529, he turned into a Monastic Order, called
the Benedictines or Black Monks (from color of their habit), the
first Monastic Order founded on the Continent; other Orders, some
of them its daughters, were to follow it, the Carthusians, the
Clusiacs, the Franciscans (half monastic), but none was ever to
rival it in strength and stability.
After they had become established in centers
as far away as England, and had become possessed of property,
the Benedictines had many Abbeys built, and other Monastic structures.
A number of these are famous buildings; a few were masterpieces
of Gothic.
A legend grew up long afterwards that the
Benedictines had themselves been Europe's first architects, and
a few Masons even began to believe that it was they who had fathered
Medieval Masonry, among the latter being Bro. Ossian Lang, who
gave the theory as much support as he could find (in his treatises
on Eleventh Century School for Builders, and his Black Monks).
Benedict's rule was founded on work. Each
member was assigned a form of work, and was expected to give his
daily time to time, and each one was required to read at least
one book a year. But there is no evidence anywhere to prove that
they were ever architects or even plain builders; even the work
rule fell in abeyance after the early honeymoon period. In his
massive Art and. the Reformation, G. G. Coulton sweeps together
every scrap of written records into a chapter, and shows that
the monks were not architects, and that they hired laymen to come
in from the outside to cultivate their fields and gardens, and
even to work in the kitchens ; and not many of them ever managed
to read his one book a year, or learned to read. If they ever
had any connection with Freemasonry it has escaped detection;
one set of Fabric Rolls, probably belonging to York, shows that
the Freemasons there expressly stipulated that no monks from the
nearby Benedictine houses were to work with them. (There are abundant
bibliographics in the Cambridge Medieval History. See also Medieval
Italy, by H. B. Cotterill, London, George C. Harrap, 1915, and
Renaissance of the Twelfth. Century, by F. L. Haskins.)
BLAVATSKY, H. P.
Subsequently to the publication of the brief
article on page 138 Bro. Joseph H. Fussell, secretary of the Theosophieal
Society at Point Loma, Calif., contributed to The New Age of January,
1915, page 29, an article which clears up once and for all any
questions as to claims made for the founder of the Theosophical
Society of having been a Mason. She received from John Yarker,
unsolicited, a certificate making her a member of the so-called
Ancient and Primitive Rite of Masonry (not connected with Free
and Accepted Masonry) but, as she clearly stated, made no claim
to any membership in any regular Lodge.
The "Masonry of the
Orient," to which she referred in a published letter, and
which appears to refer to some form of self-styled Freemasonry
indigenous to India, is one of many questions for Craft historians
to clear up. The wide-ranging and indefatigable Yarker is another
subject in the same category ; for while he was a regular and
loyal Mason, a contributor to Ars Quatuor Coronatorum, and guilty
of no clandestinism, his writings have left a trail of confusion
behind them because of his penchant for identifying Freemasonry
with any form of occultism, symbolism, or esotericism which resembled
it. The Theosophical movement has never in any of its sects or
branches been recognized by or identified with any regular Masonic
Body.
BLIND MASONS
Chaplain Couden of the House of Representatives
of the United States for a long period of years was blind, and
yet was a Mason.
W. W. Drake, Kileen, Texas, became blind
during his Mastership; he was reelected for a second term.
Charles F. Forshaw, Doncaster, England,
who died in 1800, was for a number of years widely known as a
Masonic musician. In his Notes on the Ceremony of Installation,
page 52, Henry Sadler gives a sketch of the most famous of blind
Masons, George Aarons, Master of Joppa Lodge, No. 1827, and of
Lodge of Israel. He was a ritualist taught by Peter Gilkes, and
for nearly twenty years was Lecture Master in the leading Lodges
of Instruction. More remarkable still is Lux in Tenebris Lodge,
on Shaftsbury Avenue, London, which is a Lodge for blind Masons.
The Craft in England has always acted on the principle that when
the Craft was transformed from Operative to Speculative the Physical
Qualifications were transformed with it.
BAPTISM, MASONIC
The term Masonic Baptism has been applied
in the United States by some authorities to that ceremony which
is used in certain of the advanced Degrees, and which, more properly,
should be called Lustration. It has been objected that the use
of the term is calculated to give needless offence to scrupulous
persons who might suppose it to be an imitation of a Christian
sacrament. But, in fact, the Masonic baptism has no allusion whatsoever,
either in form or design, to the sacrament of the Church. It is
simply a lustration or purification by water, a ceremony which
was common to all the ancient initiations (see Lustration).
BARBATI FRATRES
Bearded Brothers---at an earlier date known
as the Conversi---craftsmen known among the Conventual Builders,
admitted to the Abbey Corbey in the year 851, whose social grade
was more elevated than the ordinary workmen, and were freeborn.
The Conversi were Filicales or associates in the Abbeys, used
a monastic kind of dress, could leave their profession whenever
they chose and could return to civil life. Converts who abstained
from secular pursuits as sinful and professed conversion to the
higher life of the Abbeys, could stay without becoming monks.
Scholae or gilds of such Operatives lodged within the convents.
We are told by Brother George F. Fort in
his Criticat Inquiry Concerning the Mediaeval Conventual Builders,
1884, that the scholae of dextrous Barbati Fratres incurred the
anger of their coreligionists, by their haughty deportment, sumptuous
garb, liberty of movement, and refusal to have their long, flowing
beards shaven-hence their name---thus tending to the more fascinating
attractions of civil life as time carried them forward through
the centuries to the middle of the thirteenth, when William Abbott,
of Premontré, attempted to enforce the rule of shaving
the beard. "These worthy ancestors of our modern Craft deliberately
refused,'' and they said, "if the execution of this order
were pressed against them, 'they would fire every cloister and
cathedral in the country." The decretal or edict was withdrawn.
BARD
A title of great dignity and importance
among the ancient Britons, which was conferred only upon men of
distinguished rank in society, and who filled a sacred office.
It was the third or lowest of the three Degrees into which Druidism
was divided (see Druidical Mysteries). There is an officer of
the Grand Lodge of Scotland called the Grand Bard.
BAREFEET
See Discalceation
BARNEY, COMMODORE JOSHUA
Distinguished American naval officer. Prominent
for services rendered his country in the Wars of 1776 and 1812;
wounded in land attack at Bladensberg.
Said to have attended, about 1779, the Lodge
of Nine Sisters at Paris, but his name does not appear in records
of that Lodge published by Louis Amiable.
His name appears on the roster of Lodge
No. 3, Philadelphia, May 1, 1777 (see New Age, May, 1925). Born
1759, at Baltimore, Maryland, Brother Barney died 1818, at Pittsburgh,
Pennsylvania.
BARNEY, JOHN
Masonic ritualist, born at Canaan, Connecticut,
October, 1780. Made a Freemason in Friendship Lodge No. 20, at
Charlotte, Vermont, in 1810. He was deeply interested in all that
pertained to the work and purposes of the Institution, and in
August, 1817, he went to Boston for the express purpose of receiving
instruction directly from Thomas Smith Webb, which he succeeded
in doing, with the assistance of Benjamin Gleason, then Grand
Lecturer of Massachusetts.
He attended the Grand Lodge of Vermont on
October 6, 1817, and was registered as a visiting Brother. At
this meeting a request was presented on behalf of Brother Barney
for the approbation of this Grand Lodge, as a Lecturing Master.
A committee was appointed to investigate the certificates and
documents respecting Barney's qualifications and the report was
as follows:
That they had examined Brother Barney on the first Degrees of
Masonry, and find him to be well acquainted with the Lectures,
according to the most approved method of work in the United States,
and believe that he may be advantageously employed by the Lodges
and Brethren who may wish for his services; but as many of the
Lodges in this State are already well acquainted with the several
Masonic Lectures, we do not believe it would be consistent to
appoint a Grand Lecturer to go through the State, as the several
Lodges have to pay the District Deputy Grand Masters for their
attendance. We therefore propose to the Grand Lodge that they
give Brother Barney letters of recommendation to all Lodges and
Brethren wherever he may wish to travel, as an unfortunate brother
deprived of his health, and unable to procure a living by the
common avocations of life, but who is well qualified to give useful
Masonic information to any who wish for his services.
A. Robbins, For committee.
His first work after being authorized by
his Grand Lodge was in Dorchester Lodge, at Vergennes, Vermont.
He was employed by twelve members to , instruct them in the work
and lectures. He continued lecturing in that State for several
years. Brother Barney moved West in 1826, settling at Harpersfield,
Ashtabula County, Ohio. In 1832 he assisted in establishing a
Royal Arch Chapter in Cleveland, Ohio. He moved to Worthington,
Ohio, in 1834, and became a member of New England Lodge No. 4
in that city.
Elected Grand Lecturer of the Grand Lodge
of Ohio in January, 1836, Which office he held until 1843. In
1841 the Grand Master said of him: "The duties of Grand Lecturer
of the Grand Lodge of Ohio, for the last two years especially,
have been laborious and almost incessant. It were unnecessary
for me to state to you a fact, which you are all so well apprised
of, that his untiring and able exertions have essentially conduced
to the prosperity which is now so apparent among our Lodges.
The labors of that officer are, however,
now becoming burdensome, and the calls for his services will be
more frequent as the wants of the fraternity increase." Brother
Barney was a delegate to the Baltimore Convention in 1843. At
the meeting of his Grand Lodge in that year the question of recognition
of the Grand Lodge of Michigan was considered and he was appointed
one of the committee to whom the matter was referred, but at his
request was excused from such service, and this is the last record
we have of him in connection with the Grand Lodge of Ohio. About
this time he settled in Chicago, Illinois, becoming a member of
Apollo Lodge No. 32 in that city.
He was appointed Grand Lecturer of the Grand
Lodge of Illinois in October, 1845, holding the office for one
year. Part of the years 1844 and 1845 were spent lecturing in
Michigan, and his labors during these two years gave to that State
the system which has been the authorized work for many years.
Undoubtedly several states owe much to this worthy Brother for
their close connection with the ceremonial work of Thomas Smith
Webb. Brother Barney died on June 22, 1847, at Peoria, Illinois
(see Freemasonry in Michigan, J. S. Conover, 1896, page 249; the
Barney work is discussed in American Tyler, volume iii, No. 6,
page 5, and No. 17, page 2, and volume v, No 18, page 4, and No.
28, page 10)
BARRUEL, ABBE
Augustin Barruel, generally known as the
Abbé Barruel, who was born, October 2, 1741, at Villeneuve
de Berg in France, and who died October 5, 1820, was an implacable
enemy of Freemasonry. He was a prolific writer, but owes his reputation
principally to the work entitled Mémoires pour servir à
l'Histoire du Jacobinisme, or Recollections to serve for a History
of Jacobinism, in four volumes, octavo, published in London in
1797. In this work he charges the Freemasons with revolutionary
principles in politics and with infidelity in religion. He seeks
to trace the origin of the Institution first to those ancient
heretics, the Manicheans, and through them to the Templars, against
whom he revives the old accusations of Philip the Fair and Clement
V. His theory of the Templar origin of Freemasonry is thus expressed
(11, 382):
"Your whole school and all your Lodges
are derived from the Templars. After the extinction of their Order,
a certain number of guilty knights, having escaped the prosecution,
united for the preservation of their horrid mysteries. To their
impious code they added the vow of vengeance against the kings
and priests who destroyed their Order, and against all religion
which anathematized their dogmas.
They made adepts, who should transmit from
generation to generation the same mysteries of iniquity, the same
oaths, and the same hatred of the God of the Christians, and of
kings, and of priests. These mysteries have descended to you,
and you continue to perpetuate their impiety, their vows, and
their oaths. Such is your origin. The lapse of time and the change
of manners have varied a part of your symbols and your frightful
systems; but the essence of them remains, the vows, the oaths,
the hatred, and the conspiracies are the same.''
It is not astonishing that Lawrie (History
of Freemasonry, page 50) should have said of the writer of such
statements, that:
"That charity and forbearance which
distinguish the Christian character are never exemplified in the
work of Barruel, and the hypocrisy of his pretensions is often
betrayed by the fury of his zeal. The tattered veil behind which
he attempts to cloak his inclinations often discloses to the reader
the motives of the man and the wishes of his party."
Although the attractions of his style and
the boldness of his declamation gave Barruel at one time a prominent
place among anti-masonic writers, his work is now seldom read
and never cited in Masonic controversies, for the progress of
truth has assigned their just value to its extravagant assertions.
BARTOLOZZI, FRANCESCO
A famous engraver who lived for some time
in London and engraved the frontispiece of the 1784 edition of
the Book of Constitutions. He was initiated in the Lodge of the
Nine Muses in London on February 13, 1777.
Born at Florence in Italy, he studied in
Venice, and then at Rome and Mi1an, practiced his art most successfully,
settling at London in 1764 .After forty years in England he went
to Portugal and died in Lisbon. Brother Hawkins gives the year
of his birth as 1728, and that of his death as 1813. Others give
the dates as from 1725 to 1830, and 1813 to 1815.
But all authorities agree in their high
estimate of his ability.
BARTON, CLARA
American philanthropist. Born at Oxford,
Massachusetts, December 25, 1821; died at Glen Echo, Maryland,
April 12, 1912. During Civil War distributed large quantities
of supplies for the relief of wounded soldiers and later organized
at Washington a Bureau of Records to aid in the search of missing
men. She identified and marked the graves of more than twelve
thousand soldiers at Andersonville, Georgia. She took part in
the International Committee of the Red Cross in Franco-Prussian
War, and was first president of the American Red Cross until 1904.
She was the author of the American Amendment providing that the
Red Cross shall distribute relief not only in war but in times
of other calamities.
She later incorporated and became president
of the National First Aid of America for rendering first aid to
the injured. There is a reference to her in Masonic Tidings, Milwaukee,
December 1927, page 19, entitled Son of founder of Eastern Star
tells of beginnings of Order, in the course of which he says:
"Yes, it is true that my father gave the beloved Clara Barton
the degree.
He was making a tour of Massachusetts, lecturing. When he reached
Oxford he found a message from Clara Barton, expressing a desire
to receive the degree. In the parlor of her home, father communicated
to her the Order of the Eastern Star. From this Clara Barton created
the great American Red Cross, and cheerfully gave her services
to the heroes of the Civil War."
There is also another reference in the New
Age (March, 1924, page 178), where Clara Barton is said to have
observed when becoming a member of the Order of the Eastern Star,
"My father was a Mason; to him it was a religion, and for
the love and honor I bear him, I am glad to be connected with
anything like this," However, Mrs. Minnie E. Keyes, Grand
secretary, Order of the Eastern Star, letter of May 2nd, 1928,
informs us that "The Chapter in Oxford, Massachusetts, was
named for her and With her permission in 1898, but she herself
did not join until June, 1906.
The Secretary tells me the Minutes of the
meeting of June 29, 1906, show. After a short intermission this
Chapter received the great honor of being allowed to confer the
degrees of this Order upon our illustrious namesake, Miss Clara
Barton. It was an occasion long to be remembered as with feelings
of pride and pleasure we witnessed the work so impressively and
gracefully rendered and received.
It was with quite reverential feeling that
at its close we were privileged to take her by the hand as our
sister.
BASILICA
Literally and originally a royal palace.
A Roman pagan basilica was a rectangular hall whose length was
two or three times its breadth, divided by two or more lines of
columns, bearing entablatures, into a broad central nave and side
aisles.
It was generally roofed with wood, sometimes
vaulted. At one end was the entrance. From the center of the opposite
end opened a semicircular recess as broad as the nave, called
in Latin the Tribuna and in Greek the Apsis. The uses of the basilica
were various and of a public character, courts of justice being
held in them. Only a few ruins remain.
The significance of the basilica to Freemasons
is that it was the form adopted for early Christian churches,
and for its influence on the building gilds.
For the beginning of Christian architecture,
which is practically the beginning of Operative Freemasonry, we
must seek very near the beginning of the Christian religion. For
three centuries the only places in pagan Rome where Christians
could meet with safety were in the catacombs, long underground
galleries. When Constantine adopted Christianity in 324, the Christians
were no longer forced to worship in the catacombs. They were permitted
to worship in the basilica and chose days for special worship
of the Saints on or near days of pagan celebrations or feast days,
so as not to attract the attention or draw the contempt of the
Romans not Christians.
Examples of this have come down to us, as,
Christmas, St. John the Baptist's Day, St. John the Evangelist's
Day, etc.
The Christian basilicas spread over the
Roman Empire, but in Rome applied specially to the seven principal
churches founded' by Constantine, and it was their plan that gave
Christian churches this name. The first builders were the Roman
Artificers, and after the fall of the Western Empire, we find
a decadent branch at Como that developed into the Comacine Masters,
who evolved, aided by Byzantine workmen and influence Lombardian
architecture (see Como).
BASKET
The basket or fan was among the Egyptians
a symbol of the purification of souls. The idea seems to have
been adopted by other nations, and hence, "initiations in
the Ancient Mysteries," says Rolle (Culte de Bacchus,1, 30),
"being the commencement of a better life and the perfection
of it, could not take place till the soul was purified.
The fan had been accepted as the symbol
of that purification because the mysteries purged the soul of
sin, as the fan cleanses the grain." John the Baptist conveys
the same idea of purification when he says of the Messiah, "His
fan is in his hand, and he will thoroughly purge his floor"
(Matthew iii, 12; Luke iii, 17).
The sacred basket in the Ancient Mysteries
was called the xikvov, and the one who carried it was termed the
xwv or basket-bearer. Indeed, the sacred basket, containing the
first fruits and offerings, was as essential in all solemn processions
of the mysteries of Bacchus and other divinities as the Bible
is in the Masonic procession. As lustration was the symbol of
purification by water, so the mystical fan or winnowing-basket
was, according to Sainte Croix (Mystéres du Paganisme,
tome ii, page 81), the symbol in the Bacchic rites of a purification
by air.
BASLE, CONGRESS OF
A Masonic Congress was held September 24,
1848, at Basle, in Switzerland, consisting of one hundred and
six members, representing eleven Lodges under the patronage of
the Swiss Grand Lodge Alpina. The Congress was principally engaged
upon the discussion of the question:
"What can and what ought Freemasonry to contribute towards
the welfare of mankind locally, nationally, and internationally?"
The conclusion to which the Congress appeared to arrive upon this
question was briefly this:
"Locally, Freemasonry ought to strive
to make every Brother a good citizen, a good father, and a good
neighbor; whilst it ought to teach him to perform every duty of
life faithfully. Nationally, a Freemason ought to strive to promote
and to maintain the welfare and the honor of his native land,
to love and to honor it himself, and, if necessary, to place his
life and fortune at its disposal; Internationally, a Freemason
is bound to go still further:
he must consider himself as a member of
that one great family,-the whole human race,-who are all children
of one and the same Father, and that it is in this sense, and
with this spirit, that the Freemason ought to work if he would
appear worthily before the throne of Eternal Truth and Justice."
The Congress of Basle appears to have accomplished
no practical result.
BASTARD
The question of the ineligibility of bastards
to be made Freemasons was first brought to the attention of the
Craft by Brother Chalmers I. Paton, who, in several articles in The London
Freemason, in 1869, contended that they were excluded from initiation
by the Ancient Regulations.
Subsequently, in his compilation entitled
Freemasonry and its Jurisprudence, published in 1872, he cites
several of the old Constitutions as explicitly declaring that
the men made Freemasons shall be "no bastards." This
is a most unwarrantable interpolation not to be justified in any
writer on jurisprudence; for on a careful examination of all the
old manuscript copies which have been published, no such words
are to be found in any one of them.
As an instance of this literary disingenuousness,
to use no harsher term, we quote the following from his work (page
60). 'The charge in this second edition [of Anderson's Constitutions
is in the following unmistakable words: 'The men made Masons must
be freeborn, no bastard (or no bondmen), of mature age and of
good report, hale and wund, not deformed or dismembered at the
time of their making.'
Now, with a copy of this second edition
lying open before him, Brother Mackey found the passage thus printed:
"The men made Masons must be freeborn (or no bondmen), of
mature age and of good report, hale and sound, not deformed or
dismembered at the time of their making." The words "no
bastard" are Patos's interpolation.
Again, Patos quotes from Preston the Ancient
. Charges at makings, in these words: "That he that be made
be able in all degrees; that is, freeborn, of a good kindred,
true, and no bondsman or bastard, and that he have his right limbs
as a man ought to have."
But on referring to Preston (edition of
1775, and all subsequent editions) we find the passage to be correctly
thus: "That he that be made be able in all degrees; that
is, freeborn, of a good kindred, true, and no bondsman, and that
he have his limbs as a man ought to have." Positive law authorities
should not be thus cited, not merely carelessly, but with designed
inaccuracy to support a theory.
But although there is no regulation in the
Old Constitutions which explicitly prohibits the initiation of
bastards, it may be implied from their language that such prohibition
did exist. Thus, in all the old manuscripts, we find such expressions
as these : he that shall be made a Freemason "must be freeborn
and of good kindred" Sloane Manuscript (No. 3323), or ''come
of good kindred'' Edinburgh Kilwinning Manuscript, or, as the
Roberts Print more definitely has it"of honest parentage."
It is not, we therefore think, to be doubted
that formerly bastards were considered as ineligible for initiation,
on the same principle that they were, as a degraded class, excluded
from the priesthood in the Jewish and the primitive Christian
church. But the more liberal spirit of modem times has long since
made the law obsolete, because it is contrary to the principles
of justice to punish a misfortune as if it was a crime.
The reader should note in addition to what
Brother Mackey has said in the above article that the Illustrations
of freemasonry, by William Preston, edition of 1812 (page 82),
reprints a series of charges said to be contained in a manuscript
in the possession of the Lodge of Antiquity at London, and to
have been written in the reign of James the Second- The third
charge says in part:
"And no master nor fellow shall take
no apprentice for less than seven years. And that the apprentice
be free-born, and of limbs whole as a man ought to be, and no
bastard. And that no master nor fellow take no allowance to be
made Mason without the assent of his fellows, at the least six
or seven."
The fourth charge now goes on to say:
"That he that be made be able in all
degrees; that is, free-born, of a good kindred, true, and no bondsman,
and that he have his right limbs as a man ought to have."
These charges may well be studied in connection with what Brothers
Paton and Mackey have discussed in the foregoing.
BATCHELOR, JAMES CUNNINGHAM
Born of English parents in Quebec, Canada,
July 10, 1818. His parents removed during his infancy to New York.
Then he received a high school education in Saint Louis, studied
medicine in New Orleans, and especially distinguished himself
during the yellow fever epidemic there. He received his First
Degree in Freemasonry at Montgomery, Alabama, on April 11, 1846,
the Honorary Thirty-third in 1857, Ancient and Accepted Scottish
Rite, and became an Active in 1859. For twenty-four years he was
Secretary of the Grand Lodge of Louisiana. He succeeded General
Albert Pike, who died April 2, 1891, as Grand Commander, the Southern
Jurisdiction, Ancient and Accepted Scottish Rite. Brother Batchelor
died on July 28, 1893.
BATON
The truncheon or staff of a Grand Marshal,
and always carried by him in processions as the ensign of his
office. It is a wooden rod about eighteen inches long. In the
military usage of England, the baton of the Earl Marshal was originally
of wood, but in the reign of Richard II it was made of gold, and
delivered to him at his creation, a custom which has been continued.
In the patent or commission granted by that monarch to the Duke
of Surrey the baton is minutely described as baculum aureum circa
utramque finem de nigro annulatum, meaning a golden wand, having
black rings around each end- a description that will very well
serve for a Masonic baton.
BATS, PARLIAMENT OF
The Parliament which assembled in England
in the year 1426, during the minority of Henry VI, to settle the
disputes between the Duke of Gloucester, the Regent, and the Bishop
of Winchester, to be guardian of the young king's person, and which
was so called because the members, being forbidden by the Duke
of Gloucester to wear swords, armed themselves with clubs or bats.
It has been stated by Preston (Illustrations
of Masonry, edition of 1812, page 165), that it was in this Parliament
that the Act forbidding Freemasons to meet in Chapters or Congregations
was passed; but this is erroneous, for that act was passed in
1425 by the Parliament at Westminster, while the Parliament of
Bats met at Leicester in 1426 (see Laborers, Statutes of).
BATTERY
A given number of blows by the gavels of
the officers, or by the hands of the Brethren, as a mark of approbation,
admiration, or reverence, and at times accompanied by the acclamation.
BAVARIA
Freemasonry was introduced into Bavaria,
from France, in 1737. However, the Handbuch of Schletter and Zille
declares that 1777 was the beginning of Freemasonry in Bavaria
proper. The meetings of the Lodges were suspended in 1784 by the
reigning duke Charles Theodore, and the act of suspension was
renewed in 1799 and 1804 by Maximilian Joseph, the King of Bavaria.
The Order was subsequently revived in 1812
and in 1817. The Grand Lodge of Bayreuth was constituted in 1811
under the appellation of the Grossloge zur Sonne. In 1868 a Masonic
conference took place of the Lodges under its jurisdiction, and
a constitution was adopted, which guarantees to every confederated
Lodge perfect freedom of ritual and government, provided the Grand
Lodge finds these to be Masonic.
BAY-TREE
An evergreen plant, and a symbol in Freemasonry
of the immortal nature of Truth. By the bay-tree thus referred
to in the old instructions of the Knight of the Red Cross, is
meant the laurel, which, as an evergreen, was among the ancients
a symbol of immortality. It is, therefore, properly compared with
Truth, which Josephus makes Zerubbabel say is "immortal and
eternal. "
BAZOT, ETIENNE FRANÇOIS
A French Masonic writer, born at Nievre,
March 31, 1782. He published at Paris a Vocabulaire des Francs-Maçons
in 1810. This Freemasons' Dictionary was translated into Italian.
In 1811 he published a Manuel du Franc-maçon, or Freemason's
Manual, one of the most judicious works of the kind published
in France.
He was also the author of Morale de la Franc-maçonnerie,
or Masonic Ethics, and the Tuileur Expert des 33 degrés,
or Tiling for Thirty-three Degrees, which is a complement to his
Manuel. Bazot was distinguished for other literary writings on
subjects of general literature, such as two volumes of Tales and
Poems, A Eulogy on the Abbé de l'Epée, and as the
editor of the Biographic Nouvelle des Contemporaries, in twenty
volumes.
B. D. S. P. H. G. F.
In the French instructions of the Knights
of the East and West, these letters are the initials of Beauté,
Divinité, Sagesse, Puissance, Honneur, Gloire, Force, which
correspond to the letters of the English monitors B. D. W.P.H.G.S.,
which are the initials of equivalent words, Beauty, Divinity,
Wisdom, Power, Honor, Glory, Strength.
BEADLE
An officer in a Council of Knights of the
Holy Sepulcher, corresponding to the Junior Deacon of a Symbolic
Lodge. The Beadle is one, say Junius, who proclaims and
executes the will of superior powers. The word is similar to the
old French bedel, the Latin bedellus, and is perhaps a corrupted
form of the Anglo-Saxon bydel, all of which have the meaning of
messenger.
BEATON, MRS
One of those fortunate female who
are said to have obtained possession of the Freemasons' secrets.
The following account of her is given in A General History of
the County of Norfolk, published in 1829 (see volume ii, page
1304):
"Died in St. John's, Maddermarket,
Norwich, July, 1802, aged 85, Mrs. Beaton, a native of Wales.
She was commonly called the Freemason, from the circumstance of
her having contrived to conceal herself one evening, in the wainscoting
of a Lodge-room where she learned the secret-at the knowledge
of which thousands of her sex have in vain attempted to arrive.
She was, in many respects, a very singular character, of which
one proof adduced is that the secret of the Freemasons died with
her."
There is no official confirmation of this
story.
BEAUCENIFER
From Beauseant, and fero meaning to carry.
The officer among the old Knight Templar whose duty it was to
carry the Beausean in battle. The office is still retained in
some of the high Degrees which are founded on Templarism.
BEAUCHAINE
The Chevalier Beauchaine was one of the
most fanatical of the irremovable Masters of the Ancient Grand
Lodge of France. He has established his Lodge at the Golden Sun,
an inn in the Rue St. Victor, Paris, where he slept, and for six
francs conferred all the Degrees of Freemasonry. On August 17,
1747, he organized the Order of Fendeurs or Woodcutters, at Paris.
BEAUSEANT
The vexillum belli, or war-banner of the
ancient Templars, which is also used by the modem Masonic Order.
The upper half of the banner was black, and the lower half white:
black, to typify terror to foes, and white, fairness to friends.
It bore the pious inscription, Non nobis, Domine, non nobis sed
nomini tuo da gloriam. This is the beginning of the first verse
of Psalm cxv, "Not unto us, O Lord, not unto us, but unto
Thy name give glory."
The Beauseant is frequently, says Barrington
in his Introduction to Heraldry (page 121), introduced among the
decorations in the Temple Church, and on one of the paintings
on the wall, Henry I is represented with this banner in his hand.
As to the derivation of the word, there
is some doubt among writers. Bauseant or bausant was, in old French,
a piebald or party-colored horse; and the word bawseant is used
in the Scottish dialect with similar reference to two colors.
Thus, Burns says:
His honest, sonsie, baws'nt face,
where Doctor Currie, in his Glossary of
Burns, explains bawsent as meaning "having a white stripe
down the face." It is also supposed by some that the word
bauseant may be only a form, in the older language, of the modern
French word bienséant, which signifies something decorous
or becoming; but the former derivation is preferable, in which
bealmeant would signify simply a party-colored banner.
With regard to the double signification
of the white and black banner, the Orientalists have a legend
of Alexander the Great, which may be appropriately quoted on the
present occasion, as given by Weil in his Biblical Legends ( page
70).
"Alexander was the lord of light and
darkness, when he went out with his army the light was before
him, and behind him was the darkness, so that he was secure against
all ambuscades; and by means of a miraculous white and black standard
he had also the power to transform the clearest day into midnight
and darkness, or black night into noonday, just as he unfurled
the one or the other. Thus he was unconquerable, since he rendered
his troops invisible at his pleasure, and came down suddenly upon
his foes. Might there not have been some connection between the
mythical white and black standard of Alexander and the Beauseant
of the Templars? We know that the latter were familiar with Oriental
symbolism.''
Beauseant was also the war-cry of the ancient
Templars and is pronounced bo-say-ong.
BEAUTY
Said to be symbolically one of the three
supports of a Lodge. It is represented by the Corinthian column,
because the Corinthian is the most beautiful of the ancient orders
of architecture; and by the Junior Warden, because he symbolizes
the meridian sun-the most beautiful object in the heavens. Hiram
Abif is also said to be represented by the Column of Beauty, because
the Temple was indebted to his skill for its splendid decorations.
The idea of Beauty as one of the supports of the Lodge is found
in the earliest rituals of the eighteenth century, as well as
the symbolism which refers it to the Corinthian column and the
Junior Warden. Preston first introduced the reference to the Corinthian
column and to Hiram Abif.
Beauty, in the Hebrew, n~x~n, pronounced
tif-eh-reth, was the sixth of the Cabalistic Sephiroth, and, with
Justice and Mercy, formed the second Sephirotic triad; and from
the Cabalists the Freemasons most probably derived the symbol
(see Supports of the Lodge).
BEAUTY AND BANDS
The names of the two rods spoken of by the
prophet Zechariah ( xi, 7, 10, 14), as symbolic of his pastoral
office. This expression was in use in portions of the old Masonic
ritual in England; but in the system of Doctor Hemming, which
was adopted at the union of the two Grand Lodges in 1813, this
symbol, with all reference to it, was ex-expunged. As Doctor Oliver
says in his Dictionary of symbolic Masonry, "it is nearly
forgotten, except by a few old Masons, who may perhaps recollect
the illustration as an incidental subject of remark among the
Fraternity of that period."
BECKER
See Johnson
BECKER, RUDOLPH ZACHARIAS
A very zealous Freemason of Gotha, who published,
in 1786, a historical essay on the Bavarian Illuminati, under
the title of Grundsatze Verfassung und Schicksale in Illulninatens
Order in Baiern. He was a very popular writer on educational subjects;
his Instructive Tales of Joy and Sorrow was so highly esteemed,
that a half million copies were printed in German and other languages.
He died in 1802.
BEDARRIDE, THE BROTHERS
Mackey was convinced that the Brothers Marc,
Michel, and Joseph Bédarride were Masonic charlatans, notorious
for their propagation of the Rite of Mizraim, having established
in 1813, at Paris, under the partly real and partly pretended
authority of Lechangeur, the inventor of the Rite, a Supreme Puissance
for France, and organized a large number of Lodges.
In this opinion Brother Mackey is supported
by Clavel who says the founders, including Marc Bédarride,
were not of high character. This is repeated by Brother Woodford
in the Cyclopedia of Freemasonry. But Brother Mackenzie, Royal
Masonic Cyclopedia, says the evidence is insufficient to prove
them charlatans. He further asserts:
"There is nothing to distinguish in
point of verity between the founder or introducer of one rite
above another. It must depend upon the coherence and intellectual
value of the rite, which becomes quite superfluous where there
is no substantial advantage gained for the true archeological
and scientific value of Freemasonry, under whatever name the rite
may be formulated. It is in this sense that the authorities of
the Grand Lodge of England--ever the honorable custodians of Freemasonry-have
most properly resisted innovations. But there are several quasi-Masonic
bodies in this country, England, let in as it were by a side door.
Hence the brethren Bédarride had as much right to carry
their false ware to market as these."
Of these three brothers, Bédarride,
who were Jews, Michel, who assailed the most prominent position
in the numerous controversies which arose in French Freemasonry
on account of their Rite, died February 16, 1856. Marc died ten
years before, in April, 1846.
Of Joseph, who was never very prominent,
we have no record as to the time of his death (see Mizraim Rite
of).
BEEHIVE
The bee was among the Egyptians the symbol
of an obedient people, because, says Horapollo, "of all insects,
the bee alone had a king. " Hence looking at the regulated
labor of these insects when congregated in their hive, it is not
surprising that a beehive should have been deemed an appropriate
emblem of systematized industry. Freemasonry has therefore adopted
the beehive as a symbol of industry, a virtue taught in the instructions,
which says that a Master Mason "works that he may receive
wages, the better to support himself and family, and contribute
to the relief of a worthy, distressed brother, his widow and orphans"
; and in the Old Charges, which tell us that "all Masons
shall work honestly on working days, that they may live creditably
on holidays."
There seems, however, to be a more recondite
meaning connected with this symbol. The ark has already been shown
to have been an emblem common to Freemasonry and the Ancient Mysteries,
as a symbol of regeneration--of the second birth from death to
life. Now, in the Mysteries, a hive was the type of the ark. "Hence,"
says Faber (Origin of Pagan Idolatry, volume ii, page 133), "both
the diluvian priestesses and the regenerated souls were called
bees; hence, bees were feigned to be produced from the carcass
of a cow, which also symbolized the ark; and hence, as the great
father was esteemed an infernal god, honey was much used both
in funeral rites and in the Mysteries." This extract is from
the article on the bee in Evans' Animal Symbolism in Ecclesiastical
Architecture.
BEGTASCHI
See Turkey
BEHAVIOR
The' subject of a Freemason's behavior is
one that occupies much attention in both the ritualistic and the
monitorial instructions of the Order. In the Charges of a Freemason,
extracted from the ancient records, and first published in the
Constitutions of 1723, the sixth article is exclusively appropriated
to the subject of Behavior. It is divided into six sections, as
follows:
Behavior in the Lodge while constituted.
Behavior after the Lodge is over and the Brethren not gone.
Behavior when Brethren meet without strangers, but not in a Lodge
formed.
Behavior in presence of strangers not Freemasons.
Behavior at home and in your neighborhood.
Behavior toward a strange brother.
The whole article constitutes a code of
moral ethics remarkable for the purity of the principles it inculcates,
and is well worthy of the close attention of every Freemason.
It is a complete refutation of the slanders
of anti-Masonic revilers. As these charges are to be found in
all the editions of the Book of Constitutions, and in many Masonic
works, they are readily accessible to everyone who desires to
read them.
BEHOLD YOUR MASTER
When, in the installation services, the
formula is used, "Brethren, behold your Master," the
expression is not simply exclamatory, but is intends as the original
use of the word behold implies, to invite the members of the Lodge
to fix their attention upon the new relations which have sprung
up between them and him who has just been elevated to the Oriental
Chair, and to impress upon their minds the duties which they owe
to him and which he owes to them. In like manner, when the formula
is continued, "Master, behold your brethren, " the Master's
attention is impressively directed to the same change of relations
and duties.
These are not mere idle words, but convey
an important lesson, and should never be omitted in the ceremony
of installation.
BEL
spelled Bel, is usually pronounced bell
but both Strong in his Hebrew Dictionary, and Feyerabend in his,
prefer to say bale. The word is probably the contracted form of
v, commonly pronounced bay-ahl and spelled Baal, and he was worshiped
by the Babylonians as their chief deity. The Greeks and Romans
so considered the meaning and translated the word by Zeus and
Jupiter.
Bel was one of the chief gods of the Babylonians
perhaps their supreme deity, and the word has been deemed a Chaldaic
form of Baal. Note Isaiah, xlvi, 1, "Bel boweth down, Nebo
stoopeth, their idols were upon the beasts, and upon the cattle.
" Baal signifies Lord or Master and occurs several times
in the Bible as a part of the names of various gods. Alone, the
word applies to the sun-god, the supreme male deity of the Syro-Phoenician
nations.
For an account of his worship read First
Kings xviii.
With Jah and On, it has been introduced
into the Royal Arch system as a representative of the Tetragrammaton,
which it and the accompanying words have sometimes ignorantly
been made to displace. At the session of the General Grand Chapter
of the United States, in 1871, this error was corrected; and while
the Tetragrammaton was declared to be the true omnific word, the
other three were permitted to be retained as merely explanatory.
BELCHER, JONATHAN
American Colonist, born January 8, 1681;
graduated from Harvard University, 1699; died August 31, 1757.
He was made a Freemason at London in 1704, according to a letter
he wrote to the First Lodge in Boston on September 25, 1741, and
therefore Brother M. M. Johnson names him the Senior Freemason
of America.
Brother Belcher served as Colonial Governor
of Massachusetts, New Hampshire and New Jersey (see New Age, August,1925;
Beginnings of Freemasonry in America, Melvin M. Johnson, 1924,
page 49 ; History of Freemasonry in the State of New York, Ossian
Lang, page 6 ; Builder, volume x, page 312).
BELENUS
Belenus, the Baal of the Scripture, was
identified with Mithras and with Apollo, the god of the sun. A
forest in the neighborhood of Lausanne is still known as Sauvebelin,
or the retreat or abiding place of Belenus, and traces of this
name are to be found in many parts of England. The custom of kindling
fires about midnight on the eve of the festival of St. John the
Baptist, at the moment of the summer solstice, which was considered
by the ancients a season of rejoicing and of divination, is a
vestige of Druidism in honor of this deity.
It is a curious coincidence that the numerical
value of the letters of the word Belenus, like those of Abrazas
and Mithras, all representatives of the sun, amounts to 365, the
exact number of the days in a solar year. But before ascribing
great importance to this coincidence, it may be well to read what
the mathematician Augustus De Morgan has said upon the subject
of such comparisons in his Budget of Paraclozes (see Abrazas).
BELGIAN CONGO
The Grand Orient of Belgium has constituted
three Lodges in this Colony-Ere Nouvelle, Daennen and Labor et
Libertas, the first two at Stanleyville and the third at Elizabethville.
L'Aurore de Congo Lodge at Brazzaville is controlled by the Grand
Lodge of France.
BELGIUM
Tradition states that the Craft flourished
in Belgium at Mons as early as 1721 but the first authentic Lodge,
Unity, existed at Brussels in 1757 and continued work until 1794.
A Provincial Grand Master Francis B.J. Dumont, the Marquis de
Sages, was appointed by the Moderns Grand Lodge in 1769. For some
years, however, opposition from the Emperor hindered the expansion
of the Craft.
On January 1, 1814, there were only 27 Lodges
in existence in the country.
A Grand Lodge was established by Dutch and
Belgian Brethren on June 24, 1817, but it was not successful.
Belgium became independent in 1830 and a Grand Orient was formed
on May 23, 1833, out of the old Grand Lodge. In 1914 it controlled
24 Lodges in Belgium and one in the Belgian Congo.
King Leopold was himself initiated in 1813
and, although he never took a very active part in the work he
always maintained a friendly attitude towards the Craft.
On March 1, 1817, a Supreme Council of the
Ancient and Accepted Scottish Rite was established.
BELIEF, RELIGIOUS
The fundamental law of Freemasonry contained
in the first of the Old Charges collected in 1723, and inserted
in the Book of Constitutions published in that year, sets forth
the true doctrine as to what the Institution demands of a Freemason
in reference to his religious belief:
"A Mason is obliged, by his tenure,
to obey the moral law; and if he rightly understands the art,
he will never be a stupid atheist nor an irreligious libertine.
But though in ancient times Masons were
charged in every country to be of the religion of that country
or nation, whatever it was, yet it is now thought more expedient
only to oblige them to that religion in which all men agree, leaving
their particular opinions to themselves."
Anderson, in his second edition, altered
this article, calling a Freemason a true Noachida, and saying
that Freemasons "all agree in the three great articles of
Noah," which is incorrect, since the Precepts of Noah were
seven (see Religion of Freemasonry).
BELIZE
See British Honduras
BELLS
The use of a bell in the ceremonies of the
Third Degree, to denote the hour, is, manifestly, an anachronism,
an error in date, for bells were not invented until the fifth
century. But Freemasons are not the only people who have imagined
the existence of bells at the building of the Temple. Henry Stephen
tells us in the Apologie pour Herodote ( chapter 39 ), of a monk
who boasted that when he was at Jerusalem he obtained a vial which
contained some of the sounds of King Solomon's bells. The blunders
of a ritualist and the pious fraud of a relic-monger have equal
claims to authenticity.
The Masonic anachronism, however, is not
worth consideration, because it is simply intended for a notation
of time--a method of expressing intelligibly the hour at which
a supposed event occurred.
Brother Mackey, in writing the foregoing
paragraph, had no doubt in mind the kind of bells used in churches
of which an early, if indeed not the earliest, application is
usually credited to Bishop Paulinus about 400 A.D.
However, in the Quarterly Statement of the
Palestine Exploration Fund, 1904, there is a report of the discovery
at Gezer of a number of small bronze bells, both of the ordinary
shape with clapper and also of the ball-and-slit form. If these
bells are of the same date as the city on whose site they were
found, then they may have like antiquity of say up to 3000 B.C.
Bells are mentioned in the Bible (as in Exodus xxviii 34, and
xxxix, 26, and in Zechariah xiv, 20), but the presumption is that
these were mainly symbolical or decorative in purpose.
BENAC
A significant word in Symbolic Freemasonry,
obsolete in many of the modem systems, whose derivation is uncertain
(see Macbenac).
BENAI
See Bonaim
BENAKAIT
The name of a cavern to which certain assassins
fled for concealment. The expression may be fanciful but in wund
has a curious resemblance to a couple of Hebrew words meaning
builder and tarry.
BENDEKAR
A significant word in the advanced degrees.
One of the Princes or Intendants of Solomon, in whose quarry some
of the traitors spoken of in the Third Degree were found. He is
mentioned in the catalogue of Solomon's princes, given in First
Kings (iv, 9). The Hebrew word is, pronounced ben-day-ker, the
son of him who divides or pierces. In some old instructions we
find a corrupt form, Bendaa.
BENEDICT XIV
A Roman pontiff whose family name was Prosper
Lambertini. He was born at Bologna in 1675, succeeded Clement
XII as Pope in 1740, and died in 1758. He was distinguished for
his learning and was a great encourager of the arts and sciences.
He was, however, an implacable enemy of
secret societies, and issued, on the 18th of May, 1751, his celebrated
Bull, renewing and perpetuating that of his predecessor which
excommunicated the Freemasons (see Bull).
BENEDICTION
The solemn invocation of a blessing in the
ceremony of closing a Lodge is called the benediction. The usual
formula is as follows:
"May the blessing of Heaven rest upon
us, and all regular Masons ; may brotherly love prevail, and every
moral and social virtue cement us. "
The response is, "So mote it be. Amen,"
which should always be audibly pronounced by all the Brethren.
BENEFICIARY
One who receives the support or charitable
donations of a Lodge. Those who are entitled to these benefits
are affiliated Freemasons, their wives or widows, their widowed
mothers, and their minor sons and unmarried daughters. Unaffiliated
Freemasons cannot become the beneficiaries of a Lodge, but affiliated
Freemasons cannot be deprived of its benefits on account of non-payment
of dues.
Indeed, as this non-payment often arises
from poverty, it thus forms a stronger claim for fraternal charity.
BENEFIT SOCIETY, MASONIC
In 1798, a society was established in London,
under the patronage of the Prince of Wales, the Earl of Moira,
and all the other acting officers of the Grand Lodge, whose object
was "the relief of sick, aged, and imprisoned Brethren, and
for the protection of their widows, children, and orphans."
The payment of one guinea per annum entitled
every member, when sick or destitute, or his widow and orphans
in case of his death, to a fixed contribution- After a few years,
however, the Society came to an end as it was considered improper
to turn Freemasonry into a Benefit Club. Benefit funds of this
kind have been generally unknown to the Freemasons of America,
although some Lodges have established a fund for the purpose.
The Lodge of Strict Observance in the City
of New York, and others in Troy, Ballston, Schenectady, etc.,
years ago, adopted a system of benefit funds.
In 1844, several members of the Lodges in
Louisville, Kentucky, organized a society under the title of the
Friendly Sons of St. John. It was constructed after the model
of the English society already mentioned. No member was received
after forty-five years of age, or who was not a contributing member
of a Lodge ; the per diem allowance to sick members was seventy-five
cents; fifty dollars were appropriated to pay the funeral expenses
of a deceased member, and twenty-five for those of a member's
wife ; on the death of a member a gratuity was given to his family
; ten per cent of all fees and dues was appropriated to an orphan
fund; and it was contemplated, if the funds would justify, to
pension the widows of deceased members, if their circumstances
required it.
Similar organizations are Low Twelve Clubs
which have been formed in Lodges and other Masonic bodies and
these are usually voluntary, a group of the brethren paying a
stipulated sum into a common fund by regular subscriptions or
by assessment whenever a member dies; a contribution from this
fund being paid to the surviving relatives on the death of any
brother affiliated in the undertaking.
But the establishment in Lodges of such
benefit funds is by some Brethren held to be in opposition to
the pure system of Masonic charity, and they have, therefore,
been discouraged by several Grand Lodges, though several have
existed in Scotland and elsewhere.
BENEVOLENCE
Cogan, in his work On the Passions, thus
defines Benevolence : ''When our love or desire of good goes forth
to others, it is termed goodwill or benevolence.
Benevolence embraces all beings capable
of enjoying any portion of good; and thus it becomes universal
benevolence, which manifests itself by being pleased with the
share of good every creature enjoys in a disposition to increase
it, in feeling an uneasiness at their sufferings, and in the abhorrence
of cruelty under every disguise or pretext."
This spirit should pervade the hearts of
all Freemasons, who are taught to look upon mankind as formed
by the Great Architect of the Universe for the mutual assistance,
instruction, and support of each other.
BENEVOLENCE, FUND OF
This Fund was established in 1727 by the
Grand Lodge of England under the management of a Committee of
seven members, to whom twelve more were added in 1730.
It was originally supported by voluntary
contributions from the various Lodges, and intended for the relief
of distressed Brethren recommended by the contributing Lodges.
The Committee was called the Committee of Charity.
The Fund is now derived partly from the
fees of honor payable by Grand Officers, and the fees for dispensations,
and partly from an annual payment of four shillings from each
London Freemason and of two shillings from each country Freemason;
it is administered by the Board of Benevolence, which consists
of all the present and past Grand Officers, all actual Masters
of Lodges and twelve Past Masters.
The Fund is solely devoted to charity,,
and large sums of money are every year voted and paid to petitioners.
In the United States of America there are several similar organizations
known as Boards of Relief (see Relief, Board of).
BENEVOLENT INSTITUTIONS, UNITED STATES
There have been several institutions in
the United States of an educational and benevolent character,
deriving their existence in whole or in part from Masonic beneficence,
and among these may be mentioned the following:
Girard College, Philadelphia, Pennsylvania.
Masonic Widows and Orphans Home, Louisville, Kentucky.
Oxford Orphan Asylum, Oxford, North Carolina.
Saint John's Masonic College, Little Rock, Arkansas.
Masonic Female College, Covington, Georgia.
Besides the Stephen Girard Charity Fund,
founded in Philadelphia, the capital investment of which is 562,000,
the annual interest being devoted "to relieve all Master
Masons in good standing,'' there is a Charity Fund for the relief
of the widows and orphans of deceased Master Masons, and an incorporated
Masonic Home. The District of Columbia has an organized Masonic
charity, entitled Saint John's Mite Association. Idaho has an
Orphan Fund, to which every Master Mason pays annually one dollar.
Indiana has organized the Masonic Widows'
and Orphans' Home Society. Maine has done likewise; and Nebraska
has an Orphans' School Fund (see Charity).
BENGABEE
Found in some old rituals of the high degrees for Bendekar, as
the name of an Intendant of Solomon. It is Bengeber in the catalogue
of Solomon's officers (First Kings iv, 13), meaning the son of
Geber, or the son of the strong man.
BENGAL
In 1728 a Deputation was granted by Lord
Kingston, Grand Master of England, to Brother George Pomfret to
constitute a Lodge at Bengal in East India, that had been requested
by some Brethren residing there ; and in the following year a
Deputation was granted to Captain Ralph Far Winter, to be Provincial
Grand Master of East India at Bengal (see Constitutions, 1738,
page 194) ; and in 1730 a Lodge was established at the "East
India Arms, Fort William, Calcutta, Bengal,'' and numbered 72.
There is a District Grand Lodge of Bengal with 74 subordinate
Lodges, and also a District Grand Chapter with 21 subordinate
Chapters.
BIBLE
The Bible is properly called a greater light
of Freemasonry, for from the center of the Lodge it pours forth
upon the East, the West, and the South its refulgent rays of Divine
truth. The Bible is used among Freemasons as a symbol of the will
of God, however it may be expressed.
Therefore, whatever to any people expresses
that will may be used as a substitute for the Bible in a Masonic
Lodge. Thus, in a Lodge consisting entirely of Jews, the Old Testament
alone may be placed upon the altar, and Turkish Freemasons make
use of the Koran. Whether it be the Gospels to the Christian,
the Pentateuch to the Israelite, the Koran to the Mussulman, or
the Vedas to the Brahman, it everywhere Masonically conveys the
same idea-that of the symbolism of the Divine Will revealed to
man.
The history of the Masonic symbolism of
the Bible is interesting. It is referred to in the manuscripts
before the revival as the book upon which the covenant was taken,
but it was never referred to as a great light. In the old ritual,
of which a copy from the Royal Library of Berlin is given by Krause
(Die drei ältersten Kunsturkunden der Freimaurerbrüderschaft,
or The Three Oldest Art Documents of the Masonic Fraternity, 1,
32), there is no mention of the Bible as one of the lights. Preston
made it a part of the furniture of the Lodge; but in monitors
of about 1760 it is described as one of the three great lights.
In the American system, the Bible is both a piece of furniture
and a great light.
The above paragraphs by Doctor Mackey may
well be extended on account of the peculiar position occupied
by the Bible in our Fraternity. No one goes through the ceremonies
and participates in Masonic activities uninfluenced by the Bible.
Studies of the Ritual necessarily rest upon
the Scriptures and of those inspired by Bible teachings and language.
One good Brother earnestly and faithfully labored to have certain
ceremonies freely edited but when he, devout Churchman as he was,
understood that sundry peculiarities of language followed the
example of the Bible, he gladly gave up his purpose to alter that
which abides equally typical of age as the Scriptures.
What had seemed to him mere repetition was
meant for weighty emphasis, as in James (x, 27) "Pure religion
and undefiled;" Hebrews (xii, 28) "with reverence and
godly fear;" Colossians (iv, 12) "stand perfect and
complete," and also in the Book of Common Prayer, the word-pairs
"dissemble nor cloak," "perils and dangers,"
"acknowledge and confess," and so on.
These may well be mentioned here as the tendency to change ceremonies
is seldom curbed by any consideration of the peculiar merit, other
than their quaintness, of the old expressions.
The Scriptures, the Holy Writings, the Volume
of the Sacred Law, the Old and New Testaments, the Holy Bible,
this word Bible from the Greek, the (sacred) books; the two parts,
Old and New Testaments, the former recording the Covenants, attested
by the prophets, between the God of Israel and His people, Christ
the central figure of the latter work speaks of the new Dispensation,
a new Covenant, and the word Covenant in the Latin became Testamentum
from which we obtain the word commonly used for the two divisions
of the Bible, the Old and New Testaments. These divisions are
further separated into the books of the Bible, sixty-six in all,
thirty-nine in the Old Testament, twenty-seven in the New.
We must remember that Old and New refer
to Covenants, not to age of manuscripts.
Earliest Hebrew writings of, the Old Testament
only date back to the ninth century after Christ, several centuries
later than the earliest New Testament Scriptures.
There is also another method of division
in which the books of the Old Testament are counted but as twenty-four,
First and Second Kings, First and Second Samuel, First and Second
Chronicles, Ezra, Nehemiah, and then the minor prophets, as they
are called, being grouped as one for several hundred years by
the Jews and then divided into two in the sixteenth century. Roughly
we may divide the books into the law according to Moses; the historical
books of Joshua, Samuel, and the anonymous historians; the poetry
and philosophy; and the prophecies, of the Old Testament.
These standards the books contain are known
as the canon, originally a measuring rod or rule. The canon to
some authorities admits none of the books of the Apocrypha, which
are of value for the insight they afford of Jewish religious life.
There are the Greek Old Testament, the Septuagint, and the Latin
Old Testament, the Vulgate (Septuagint, a translation traditionally
made by seventy persons, from the Latin septuaginta; and the Vulgate,
another Latin expression, applied to the Saint Jerome version
and meaning what is common) which in these works include the Apocrypha,
usually held uncanonical by Protestants, and then there are certain
other books that both Roman Catholics and Protestants consider
as having even less authority. Apocrypha comes from two Greek
works krypton, to hide, and apo, meaning away. There is also an
Apocrypha of the New Testament. Many Christian writings are of
this class. Some add much light upon the early Church.
The New Testament was written at various
times, Saint Matthew being followed about 64-70 A.D, by the work
of Saint Mark at Rome. Saint Luke treats the subject historically,
and claim is made that this writer was also responsible for recording
the Acts of the Apostles. Saint John probably wrote his gospel
near the close of the first century. His style is distinctive,
and his material favored in formulating the Christian Creed.
The early Hebrew text of the Bible was wholly
of consonants. Not until the sixth or eighth centuries did the
pointed and accented lettering, a vowel system, appear, but before
the tenth century much devoted labor was applied upon critical
commentaries by Jewish writers to preserve the text from corruption.
The Targum is practically a purely Jewish version of the Old Testament
dating from soon before the Christian Era. The Septuagint is a
Greek version used by the Jews of Alexandria and a Latin translation
of the sixth century by' Jerome is the Vulgate. These three are
leading versions.
The history of the several translations
is most interesting but deserves more detail than is possible
in our limited space. A few comments on various noteworthy editions,
arranged alphabetically, are as follows:
Coverdale's Version. Known as the "Great
Bible," translated by Miles Coverdale, 1488-1568, a York-
shireman, educated with the Augustine friars at Cambridge, ordained
at Norwich, 1514, becoming a monk.
By 1526 his opinions changed, he left his
monastery, preached against confession, and against images in
churches as idolatry. He was on the Continent in 1532 and probably
assisted Tyndale in his task. His own work, the first complete
Bible in English, appeared in 1535, the Psalms are those still
used in the Book of Common Prayer. He was at Paris in 1538 printing
an edition, when many copies were seized by the Inquisition, but
a few got to England where the Great Bible was published in 1539.
Coverdale was Bishop of Exeter in 1551.
An exile later, he had part in the Geneva edition, 1557-60.
Douai Version. Sometimes it is spelled Douay.
A town in northern France, formerly an important center for exiled
Roman Catholics from England.
Here the Douai Bible in English was published
anonymously, translated from the Vulgate and doubtless by refugees
at the Seminary at Douai and the English College at Rheims, the
New Testament first appearing in 1582, the Old Testament in 1609--10.
Sanctioned by the Roman Catholic Church
the text has undergone several revisions, notably in 1749--50.
Genevan Bible. Called also the Breeches
Bible from its translation of Genesis iii, 7 "They sewed
fig leaves together and made themselves breeches."
Printed in a plainly readable type, this
1560 edition improved the former black-letter printing and was
a complete revision of Coverdale's "Great Bible" in
a bandy form.
Following the plan of a New Testament issued
at Geneva in 1557, a Greek-Latin one in 1551, and the Hebrew Old
Testament, this Bible had the text separated into verses and there
were also marginal notes that proved popular.
King James Version. Known also as the Authorized
Version, a task begun in 1604, the work was published in 1611,
the actual revision requiring two years and nine months with another
nine months preparing for the printing. Doctor Miles Smith, Bishop
of Gloucester, 1612, tells in the old preface of the style and
spirit of his associates.
They went to originals rather than commentaries,
they were diligent but not hasty, they labored to improve and
(modernizing the good Bishop's spelling) "lid not disdain
to revise that which we had done, and to bring back to the anvil
that which we had hammered, but having and using as great helps
as were needful, and fearing no reproach for slowness, nor coveting
praise for expedition, we have at the length, through the good
hand of the Lord upon us, brought the work to that pass that you
see."
Mazarin Bible. Notable as the first book
printed from movable metal types, about 1450, probably by Gutenberg
in Germany, but this is also credited to other printers, as Peter
Schoffer. The name of this Latin reprint of the Vulgate is from
that of Cardinal Mazarin, 1602-61, a Frenchman in whose library
the first described copy was discovered.
Printers Bible. An early edition having
a curious misprint (Psalm cxix, 161), the "Princes have persecuted
me without a cause," reading the word Printers for Princes.
Revised Version. A committee appointed in
February, 1870, presented a report to the Convocation of Canterbury,
England, in May of that year, that it "should nominate a
body of its own members to undertake the work of revision, who
shall be at liberty to invite the co-operation of any eminent
for scholarship, to whatever nation or religious body they may
belong."
Groups of scholars were formed shortly afterwards
and similar co-operating companies organized in the United States,
the Roman Catholic Church declining to take part. Ten years were
spent revising the New Testament, submitted to the Convocation
in 1881, the Old Testament revision in 1884, the revised Apocrypha
in 1895. After this conscientious labor had calm, not to say cool,
reception, changes were made in favorite texts, alterations upset
theories, for some, the revision was too radical and for others
too timid, even the familiar swing and sound of the old substantial
sentences had less strength in their appeal to the ear and to
many the whole effect was weakened. Yet this would naturally be
the result of any painstaking revision, especially so with a work
of such intimacy and importance.
Later revisions have appeared. One from
the University of Chicago is a skillful edition of the New Testament
by Professor E. J. Goodspeed, whose attempt to reproduce the spirit
today of the conversational style of the old originals is praiseworthy
as a purpose, though we shall probably all continue to prefer
that best known.
Tyndale's Version.. William Tyndale, 1490-1536,
was born in Gloucestershire, England, on the Welsh border, went
to the Continent, first to Hamburg, then to Cologne, to translate
and print the Bible. This publication forbidden, he and his secretary
escaped to Worms where an edition of the New Testament was completed
in 1526. His pamphlets indicting the Roman Church and the divorce
of the English king, Henry VIII, were attacks without gloves and
powerful influence was exerted in return. His surrender was demanded.
But not until 535 was he seized, imprisoned
near Brussels, tried for heresy and on October 6, 1536, strangled
to death and his body burnt. His translations are powerful and
scholarly, his literary touch certain and apt, experts crediting
him with laying the sure foundation of the King James Version
of the Bible.
Vinegar Bible. A slip of some one in an
edition of 1717 gave the heading to the Gospel of Saint Luke xx,
as the "Parable of the Vinegar," instead of Vineyard.
Wicked Bible. An old edition,1632, which
omits by some accident the word not from the seventh commandment
(Exodus 14).
Wyclifle's Version. Spelled in many ways,
John of that name, 1320--84, an English reformer, condemned to
imprisonment through the Bulls of Pope Gregory XI, the death of
the king and other interferences gave him some relief, but his
attacks did not cease and his career was stormy. Dying in church
from a paralytic stroke, his remains, thirty years later were,
by a Decree of the Council of Constance and at the order of Pope
Martin V, dug from the grave and destroyed by fire. Wycliffe's
personal work on the translation of the. Bible is in doubt, be
it much or little, though there is no question that his main contribution
was his earnest claims for its supreme spiritual authority and
his success in making it popular, his devotion and ability paving
the way and setting the pace for the pioneer English editions
known by his name, the earliest finished about 1382, a revision
of it appearing some six years later.
The reader desirous of studying the Bible
will get great help in locating passages by any Concordance, listing
the words with their text references, Cruden's of 1737 being the
basis of English editions. A Bible Dictionary and the Encyclopedias
assist in unearthing many details of consequence. Several special
treatises on various important persons and places are available,
the scientific publications of the Palestine Exploration Fund,
established in 1865, very useful. The study of the life of Christ
is readily pursued through the New Testament with what is called
a Harmony of the Gospels, an arrangement to bring corresponding
passages together from the several documents, a convenient exhibition
in unity of the isolated but closely related facts. Books on the
Book of all Books are many.
Reason and Belief, a work by a well known
scientist, Sir Oliver Lodge, is not only itself worthy but it
lists others of importance for study. Appeal of the Bible Today,
Thistleton Mark, shows how the Bible interprets itself and how
it bears interpretation, a book listing freely many other authorities
and itself also of great individual value.
These are typical of many excellent treatises.
Of the literary values, two books in particular
show clearly the influence of the Scriptures upon pre-eminent
writers, George Allen's Bible References of John Ruskin, and The
Bible in Shakespeare by William Burgess, the latter treating a
field which many authors, Eaton, Walter, Ellis, Moulton, and others,
have tilled. Listen to John Ruskin (Our Fathers have told us,
chapter iii, section 37) on the Bible. It contains plain teaching
for men of every rank of soul and state in life, which so far
as they honestly and implicitly obey, they Will be happy and innocent
to the utmost powers of their nature, and capable of victory over
all adversities, whether of temptation or pain.
Indeed, the Psalter alone, which practically
was the service book of the Church for many ages, contains merely
in the first half of it the sum of personal and social Wisdom.
The 1st, 8th, 14th, 15th, 19th, 23rd, and
24th psalms, well learned and believed, are enough for all personal
guidance; the 48th, 72nd, and 75th, have in them the law and the
prophecy of all righteous government ; and every real triumph
of natural science is anticipated in the 104th.
For the contents of the entire volume, consider
what other group of history and didactic literature has a range
comparable with it. There are:
I. The stories of the Fall and of the Flood,
the grandest human traditions founded on a true horror of sin.
II. The story of the Patriarchs, of which the effective truth
is visible to this day in the polity of the Jewish and Arab races.
III. The story of Moses, with the results of that tradition in
the moral law of all the civilized world.
IV. The story of the Kings-virtually that of all Kinghood, in
David, and of all Philosophy, in Solomon: culminating in the Psalms
and Proverbs, with the still more close and practical Wisdom of
Ecclesiastics and the Son of Sirach.
V. The story of the Prophets-virtually that of the deepest mystery,
tragedy, and permanent fate, of national existence.
VI. The story of Christ.
VII. The moral law of Saint John, and his closing Apocalypse of
its fulfilment.
Think, if you can match that table of contents
in any other-I do not say 'book' but 'literature.'
Think, no far as it is possible for any
of us---either adversary or defender of the faith-to extricate
his intelligence from the habit and the association of moral sentiment
based upon the Bible, what literature could have taken its place,
or fulfilled its function, though every library in the world had
remained, unravaged, and every teacher's truest words had been
written down.
As to Shakespeare we are reminded by the
mention of his name of the monitorial item on the wasting of man
(from Henry viii, iii, 2), "Today he puts forth the tender
leaves, tomorrow blossoms, and bears his blushing honors thick
upon him," and so on, a selection seldom adhering closely
to the original words.
This is the Shakespeare in whose works we
have so much biblical connection that Sprague, in his Notes on
the Merchant of Venice, says "Shakespeare is so familiar
with the Bible that we who know less of the Sacred Book are sometimes
slow. to catch his allusions." Green's History of the English
People tells graphically and convincingly of the power of the
Bible at the Reformation when the translation and reading of it
in the common tongue was no longer heresy and a crime punishable
by fire, no more forbidden but almost the only, book in common
reach.
Had Shakespeare any' book at all, that book
was the Bible.
Brother Robert Burns ( The Cotter's Saturday
Night) poetically describes the evening worship, and the reading
of the Bible,
The priest-like father reads the sacred page,
How Abram was the friend of God on high;
Or, Moses bade autumnal warfare wage
With Malek's ungracious progeny ;
Or, how the royal bard did groaning lie
Beneath the stroke of Heaven's avenging ire ;
Or Jacob's pathetic plaint, and wailing cry;
Or rapt Isaiah's wild, seraphic fire ;
Or other sacred seers that tune the sacred lyre.
Perhaps the Christian volume is the theme,
How guiltless blood for guilty man was shed;
How He, who bore in Heaven the second name,
Had not on earth whereon to lay His head:
How His first followers and servants sped ;
The precepts sage they wrote to many a land :
How he, who lone in Pathos banished,
Saw in the sun a mighty angel stand, ,
And heard great Bab'lon's doom pronounced by
Heaven's command.
BIBLE ADDRESSES
The Standard Masonic Monitor of Brother
George E. Simons, New York (page 21), offers an admirable address
upon the Bible that for many years has been used by Brethren in
various parts of the United States and elsewhere.
The Standard Monitor prepared by Brother
Henry Pirtle, Louisville, Kentucky, 1921 (page 15), submits another
address equally, to be used with pleasure and profit. The growing
custom of presenting a suitably inscribed Bible from the Lodge
to the initiate offers further opportunity to the Brethren to
enlarge upon this important theme.
A brief address is here given upon the Bible
as a Book peculiarly the cherished chart of the Freemason in struggling
through the storms of life to the harbor of peace:
The Rule and Guide of Masonic Faith is the
Holy Bible. From cradle unto grave we cling to books, the permanent
of friends, the sources of knowledge and inspiration.
Books are the lasting memories of mankind.
Youth relief upon the printed page for records of science, reports
of philosophy, foundations of history, words of inspiring wisdom.
Knowledge of the best books and a wise use of them is superior
scholarship, highest education. in age as in youth we turn the
leaves of literature for renewed acquaintance with the gracious
pact and better hold upon the living present. Of all the books
is the one of leadership, the Book Supreme blazing the way with
Light of noblest excellence to man, the Bible.
Within these covers are laid down the moral
principles for the up building of a righteous life. Freemasonry
lays upon the Altar of Faith this Book. Around that Altar we stand
a united Brotherhood. There we neither indulge sectarian discussion
nor the choice of any Church. We say the Freemason shall have
Faith but our God is everywhere and we teach that it is the prayer
that counts, not the place of praying. For centuries the Bible
has shone the beacon light of promised immortality, the hope serene
of union eternal with the beloved who go before.
Here is the message for Masonic comfort when all else fails, the
rays of truth glorifying God, enlightening Man.
Dr. George W. Gilmore, Editor of the Homiletic
Review, and Chaplain of Anglo-Saxon Lodge, No. 137, New York City,
prepared for us the following address for use in presenting a
Bible to the newly raised Freemason: My Brother: Already this
evening your earnest attention has been called to the three Great
Lights in Masonry, especially to the Holy Bible. its importance
to the whole Masonic structure has been emphasized. As you observe
it now on the sacred Altar of the Brotherhood, its position is
emblematic of the significance already taught you. Just as it
is the basis on which the other two Great Lights rest, so its
highest teachings are the foundation on which Freemasonry is erected,
and they have been commended to you as the basis of your own faith
and practice.
There is, however, a condition in this recommendation
implicit, in part, in the circumstances under which you entered
this lodge. Among the qualifications claimed for you as warranting
your admission to this place one was that you are " of lawful
age."
This was not insignificant. it meant that
the Lodge was receiving you as one possessing mature judgment
and the ability of a man to follow his judgment with the appropriate
will to action. Freemasonry, my Brother, looks for no blind obedience
to its commands. lt expects that its adherents will focus upon
its mandates their God-given powers of intellect, and is confident
that its precepts and its works will be justified by a mature
and considered estimate of their worth. Hence, in so important
a matter as that which concerns your own "faith and practice,"
you are commanded to study this sacred book and "learn the
way to everlasting life," to read it intelligently and with
as full appreciation of its origin and growth as you may command.
You should realize, first, that this Book is not, speaking humanly,
the product of a single mind, the reflection of one generation.
It is a double collection of many tracts or treatises.
How many hands contributed to the composition
we do not now know and probably never shall.
Some of its parts are highly complex, the
product of whole schools of thought, ritual, and learning.
Its outstanding unity, however, rests upon
the sublime fact that the mind of the Great Architect of the Universe
has, in all ages and places, been in contact with the mind of
His sons, imparting to them as their capacities permitted, inspiring
their sublimest thoughts and guiding to their noblest action,
and was in contact with those who penned these books.
Second, this sacred volume covers in the
period when it was actually written possibly nearly or quite thirteen
hundred years-at least from the time of Moses to this day, when
2 Peter was written.
And much earlier traditions, handed down by word of mouth (just
as the teachings of Freemasonry are transmitted), are embodied
within its pages.
The Old Testament records the history of
a people from that people's unification out of clans and tribes
to its formation as a monarchy, its division, its subsequent decline
and fall as a kingdom, and its rebirth as a church state or theocracy.
External history, not recorded within the Bible, tells of the
extinction of this church-state by the Romans.
The history recorded in the Old Testament
relates not only to external events, but to the more important
matters of religion and ethics. It embraces not only the perfected
thought of 1000 years of development, but also the crude morality
of nomad tribes when "an eye tor an eye" registered
the current conception of justice.
It is a far cry from that crude and cruel
morality to the teaching of Micah: ''What doth Jehovah require
of thee but to do justly, and to love mercy, and to walk humbly
with thy God?" And the advance proceeds as we reach the New
Testament. There we find such a consummate climax of religion
and morality as is reached in the summary of the commandments:"
Thou shalt love the Lord thy God With all thy heart and With all
thy soul and With all thy mind and With all thy strength; and
thy neighbor as thyself," conjoined with such peaks of self-control
as in the command: " Love your enemies, do good to them that
hate you, bless them that curse you, pray for them that despitefully
use you."
The Bible is not, then, one dead level of
ethics, religion, or culture. It is the register of a progress
from a primitive stage of morals to the highest yet known. Not
the inferior starting points of this morality are commended to
you, but that level of action which best befits a man who would
act on the square in this age of enlightenment.
If, therefore, you find in the record the
sharp-practice of a Jacob or the polygamy of a Jacob or a Solomon,
it is not there as a pattern. for your own life and practice.
It is, just a record, faithful to fact and the witness to fidelity
in recording.
You are not to reproduce in this age the
life and morals of 1200 B. C., or of an earlier age. You are to
exercise the judgment of one living in the light of the prophets,
of Jesus Christ, and of the great teachers and moralists who have
followed them.
The highest pattern is yours to follow,
that, as the Supreme Teacher expressed it, "Ye may be sons
of your Father in heaven.'' This is the spirit and this the method
in and by which you are encouraged to approach this masterpiece
of literature, ethics, and religion, to draw from it the principles
of the conduct you as a Macon shall exhibit in the lodge and in
the world.
My brother, it is the beautiful practice
of this lodge to present to each of the initiates a copy of the
Great Light. It is my present pleasing duty to make this presentation
in the name of the Worshipful Master and in behalf of the Lodge.
Receive, it, read it with painstaking care,
study it sympathetically, appropriate its most exalted teachings,
exemplify them in your life.
Therein is found " the way to life
eternal."
BIBLE-BEARER
In Masonic processions the oldest Master
Mason present is generally selected to carry the open Bible, Square,
and Compasses on a cushion before the Chaplain.
This brother is called the Bible-Bearer.
The Grand Bible-Bearer is an officer of the Grand Lodge of Scotland.
BLAZING STAR
The Blazing Star, which is not, however,
to be confounded with the Five-Pointed Star, is one of the most
important symbols of Freemasonry, and makes its appearance in
several of the Degrees. Hutchinson says "It is the first
and most exalted object that demands our attention in the Lodge."
It undoubtedly derives this importance, first, from the repeated
use that is made of it as a Masonic emblem; and secondly, from
its great antiquity as a symbol derived from older systems.
Extensive as has been the application of
this symbol in the Masonic ceremonies, it is not surprising that
there has been a great difference of opinion in relation to its
true signification.
But this difference of opinion has been
almost entirely confined to its use in the First Degree. In the
higher Degrees, where there has been less opportunity of innovation,
the uniformity of meaning attached to the Star has been carefully
preserved.
In the Twenty-eighth Degree of the Ancient
and Accepted Scottish Rite, the explanation given of the Blazing
Star, is, that it is symbolic of a the Freemason, who, by perfecting
himself in the way of truth, that is to say, by advancing in knowledge,
becomes like a blazing star, shining with brilliancy in the midst
of darkness. The star is, therefore, in this degree, a symbol
of truth.
In the Fourth Degree of the same Rite, the
star is again said to be a symbol of the light of Divine Providence
pointing out the way of truth.
In the Ninth Degree this symbol is called
the star of direction; and while it primitively alludes to an
especial guidance given for a particular purpose expressed in
the degree, it still retains, in a remoter sense, its usual signification
as an emblem of Divine Providence guiding and directing the pilgrim
in his journey through life.
When, however, we refer to Ancient Craft
Freemasonry, we shall find a considerable diversity in the application
of this symbol.
In the earliest monitors, immediately after
the revival of 1717, the Blazing Star is not mentioned, but it
was not long before it was introduced. In the instructions of
1735 it is detailed as a part of the furniture of a Lodge, with
the explanation that the "Mosaic Pavement is the Ground Floor
of the Lodge, the Blazing Star, the Center, and the Indented Tarsal,
the Border round about it!''
In a primitive Tracing Board of the Entered
Apprentice, copied by Oliver, in his Historical Landmark (I, 133),
without other date than that it was published early in the last
century," the Blazing Star occupies a prominent position
in the center of the Tracing Board. Oliver says that it represented
BEAUTY, and was called the glory in the center.
In the lectures credited to Dunckerley,
and adopted by the Grand Lodge, the Blazing Star was mid to represent
"the star which led the wise men to Bethlehem, proclaiming
to mankind the nativity of the Son of God, and here conducting
our spiritual progress to the Author of our redemption. "
In the Prestonian lecture, the Blazing Star,
with the Mosaic Pavement and the Tesselated Border, are called
the Ornaments of the Lodge, and the Blazing Star is thus explained:
"The Blazing Star, or glory in the
center, reminds us of that awful period when the Almighty delivered
the two tables of stone, containing the ten commandments, to His
faithful servant Moses on Mount Sinai, when the rays of His divine
glory shone so bright that none could behold it without fear and
trembling. It also reminds us of the omnipresence of the Almighty,
overshadowing us with His divine love, and dispensing His blessings
amongst us; and by its being placed in the center, it further
reminds us, that wherever we may be assembled together, God is
in the midst of us, seeing our actions, and observing the secret
intents and movements of our hearts."
In the lectures taught by Webb, and very
generally adopted in the United States, the Blazing Star is said
to be "commemorative of the star which appeared to guide
the wise men of the East to the place of our Savior's nativity,"
and it is subsequently explained as hieroglyphically representing
Divine Providence.
But the commemorative allusion to the Star
of Bethlehem seeming to some to be objectionable, from its peculiar
application to the Christian religion, at the revision of the
lectures made in 1843 by the Baltimore Convention, this explanation
was omitted, and the allusion to Divine Providence alone retained.
In Hutchinson's system, the Blazing Star
is considered a symbol of Prudence. "It is placed,"
says he, "in the center, ever to be present to the eye of
the Mason, that his heart may be attentive to her dictates and
steadfast in her laws;-for Prudence is the rule of all Virtues;
Prudence is the path which leads to every degree of propriety;
Prudence is the channel where self-approbation flows for ever;
she leads us forth to worthy actions, and, as a Blazing Star,
enlighteneth us through the dreary and darksome paths of this
life'' (Spirit of Masonry, edition of 1775, Lecture v, page 111).
Hutchinson also adopted Dunckerley's allusion
to the Star of Bethlehem, but only as a secondary symbolism.
In another series of lectures formerly in
use in America, but which we believe is now abandoned, the Blazing
Star is said to be "emblematical of that Prudence which ought
to appear conspicuous in the conduct of every Mason; and is more
especially commemorative of the star which appeared in the east
to guide the wise men to Bethlehem, and proclaim the birth and
the presence of the Son of God. "
The Freemasons on the Continent of Europe,
speaking of the symbol, say: "It is no matter whether the
figure of which the Blazing Star forms the center be a square,
triangle, or circle, it still represents the sacred name of God,
as an universal spirit who enlivens our hearts, who purifies our
reason, who increases our knowledge, and who makes us wiser and
better men. "
And lastly, in the lectures revised by Doctor
Hemming and adopted by the Grand Lodge of England at the Union
in 1813, and now constituting the approved lectures of that jurisdiction,
we find the following definition:
"The Blazing Star, or glory in the
center, refers us to the sun, which enlightens the earth with
its refulgent rays, dispensing its blessings to mankind at large,
and giving light and life to all things here below."
Hence we find that at various times the
Blazing Star has been declared to be a symbol of Divine Providence,
of the Star of Bethlehem, of Prudence, of Beauty, and of the Sun.
Before we can attempt to decide upon these
various opinions, and adopt the true signification, it is necessary
to extend our investigations into the antiquity of the emblem,
and inquire what was the meaning given to it by the nations who
first made it a symbol.
Sabaism, or the worship of the stars, was
one of the earliest deviations from the true system of religion.
One of its causes was the universally established
doctrine among the idolatrous nations of antiquity, that each
star Was animated- by the soul of a hero god, who had once dwelt
incarnate upon earth. Hence, in the hieroglyphical system, the
star denoted a god.
To this signification, allusion is made
by the prophet Amos (v, 26), when he says to the Israelites, while
reproaching them for their idolatrous habits: "But ye have
borne the tabernacle of your Moloch and Chian your images, the
star of your god, which ye made to yourselves.''
This idolatry was early learned by the Israelites
from their Egyptian taskmasters; and so unwilling were they to
abandon it, that Moses found it necessary strictly to forbid the
worship of anything "that is in heaven above," notwithstanding
which we find the Jews repeatedly committing the sin which had
been so expressly forbidden. Saturn was the star to whose worship
they were more particularly addicted under the names of Moloch
and Chian, already mentioned in the passage quoted from Amos.
The planet Saturn was worshiped under the
names of Moloch, Malcolm or Milcom by the Ammonites, the Canaanites,
the Phoenicians, and the Carthaginians, and under that of Chian
by the Israelites in the desert.
Saturn was worshiped among the Egyptians
under the name of Raiphan, or, as it is called in the Septuagint,
Remphan. St. Stephen, quoting the passage of Amos, says, "ye
took up the tabernacle of Moloch and the star of your god Remphan''
(see Acts vii, 43).
Hale, in his analysis of Chronology, says
in alluding to this passage : "There is no direct evidence
that the Israelites worshiped the dog-star in the wilderness,
except this passage; but the indirect is very strong, drawn from
the general prohibition of the worship of the sun, moon, and stars,
to which they must have been prone.
And this was peculiarly an Egyptian idolatry,
where the dog-star was worshiped, as notifying by his helical
rising, or emersion from the sun's rays, the regular commencement
of the periodical inundation of the Nile. And the Israelite sculptures
at the cemetery of Kibroth-Hattaavah, or graves of lust, in the
neighborhood of Sinai, remarkably abound in hieroglyphics of the
dog-star, represented as a human figure with a dog's head.
That they afterwards sacrificed to the dog-star,
there is express evidence in Josiah's description of idolatry,
where the Syriac Mazaloth (improperly, termed planets) denotes
the dog-star; in Arabic, Mazaroth."
Fellows (in his Exposition of the Mysteries,
page 7) says that this dog-star, the Anubis of the Egyptians,
is the Blazing Star of Freemasonry, and supposing that the latter
is a symbol of Prudence, which indeed it was in some of the ancient
lectures, he goes on to remark ; ''What connection can possibly
exist between a star and prudence, except allegorically in reference
to the caution that was indicated to the Egyptians by the first
appearance of this star, which warned them of approaching danger.''
But it will hereafter be seen that he has
totally misapprehended the true signification of the Masonic symbol.
The work of Fellows, it may be remarked, is an unsystematic compilation
of undigested learning; but the student who is searching for truth
must carefully eschew all his deductions as to the genius and
spirit of Freemasonry.
Notwithstanding a few discrepancies that
may have occurred in the Masonic lectures, as arranged at various
periods and by different authorities, the concurrent testimony
of the ancient religions, and the hieroglyphic language, prove
that the star was a symbol of God. It was so used by the prophets
of old in their metaphorical style, and it has so been generally
adopted by Masonic instructors.
The application of the Blazing Star as an
emblem of the Savior has been made by those writers who give a
Christian explanation of our emblems, and to the Christian Freemason
such an application will not be objectionable.
But those who desire to refrain from anything
that may tend to impair the tolerance of our system, will be disposed
to embrace a more universal explanation, which may be received
alike by all the disciples of the Order, whatever may be their
peculiar religious views. Such persons will rather accept the
expression of Doctor Oliver, who, though much disposed to give
a Christian character to our Institution, says in his Symbol of
Glory (page 292), "The Great Architect of the Universe is
therefore symbolized in Freemasonry by the Blazing Star, as the
Herald of our salvation." Before concluding, a few words
may be said as to the form of the Masonic symbol. It is not a
heraldic star or estella, for that always consists of six points,
while the Masonic star is made with five points.
This, perhaps, was with some involuntary
allusion to the five Points of Fellowship. But the error has been
committed in all our modern Tracing Boards of making the star
with straight points, which form, of course, does not represent
a blazing star. John Gullim, the editor in 1610 of the book A
Display of Heraldirie, says:
"All stars should be made with waved
points, because our eyes tremble at beholding them.'' In the early
Tracing Board already referred to, the star with five straight
points is superimposed upon another of five waving points. But
the latter are now abandoned, and we have in the representations
of the present day the incongruous symbol of a blazing star with
five straight points. In the center of the star there was always
placed the letter G, which like the Hebrew yod, was a recognized
symbol of God, and thus the symbolic reference of the Blazing
Star to Divine Providence is greatly strengthened.
BLAZING STAR, ORDER OF THE
The Baron Tschoudy was the author of a work
entitled The Blazing Star (see Tschoudy). On the principles inculcated
in this work, he established, says Thory Acta Latomorum I, 94),
at Paris, in 1766, an Order called "The Order of the Blazing
Star," which consisted of Degrees of chivalry ascending to
the Crusades, after the Templar system usually credited to Ramsay.
It never, however, assumed the prominent position of an active
rite.
BLUE
This is emphatically the color of Freemasonry.
It is the appropriate tincture of the Ancient Craft Degrees. It
is to the Freemason a symbol of universal friendship and benevolence,
because, as it is the color of the vault of heaven, which embraces
and covers the whole globe, we are thus reminded that in the breast
of every brother these virtues should be equally as extensive.
It is therefore the only color, except white, which should be
used in a Master's Lodge for decorations. Among the religious
institutions of the Jews, blue was an important color. The robe
of the high priest's ephod, the ribbon for his breastplate, and
for the plate of the miter, were to be blue. The people were directed
to wear a ribbon of this color above the fringe of their garments;
and it was the color of one of the veils of the tabernacle, where,
Josephus says, it represented the element of air. The Hebrew word
used on these occasions to designate the color blue or rather
purple blue, is tekelet; and this word seems to have a singular
reference to the symbolic character of the color, for it is derived
from a root signifying perfection; now it is well known that,
among the ancients, initiation into the mysteries and perfection
were synonymous terms; and hence the appropriate color of the
greatest of all the systems of initiation may well be designated
by a word which also signifies perfection.
This color also held a prominent position
in the symbolism of the Gentile nations of antiquity. Among the
Druids, blue was the symbol of truth, and the candidate, in the
initiation into the sacred rites of Druidism, was invested with
a robe composed of the three colors, white, blue, and green.
The Egyptians esteemed blue as a sacred
color, and the body of Amun, the principal god of their theogony,
was painted light blue, to imitate, as Wilkinson remarks, "his
peculiarly exalted and heavenly nature."
The ancient Babylonians clothed their idols
in blue, as we learn from the prophet Jeremiah (x, 9). The Chinese,
in their mystical philosophy, represented blue as the symbol of
the Deity, because, being, as they say, compounded of black and
red, this color is a fit representation of the obscure and brilliant,
the male and female, or active and passive principles.
The Hindus assert that their god, Vishnu,
was represented of a celestial or sky blue, thus indicating that
wisdom emanating from God was m be symbolized by this color. Among
the medieval Christians, blue was sometimes considered as an emblem
of immortality, as red was of the Divine love. Portal says that
blue was the symbol of perfection, hope, and constancy. "The
color of the celebrated dome, azure," says Weale, in his
treatise on Symbolic Colors, "was in divine language the
symbol of eternal truth; in consecrated language, of immortality,
and in profane language, of fidelity."
Besides the three degrees of Ancient Craft
Freemasonry, of which blue is the appropriate color, this tincture
is also to be found in several other degrees, especially of the
Scottish Rite, where it bears various symbolic significations;
all, however, more or less related to its original character as
representing universal friendship and benevolence.
In the Degree of Grand Pontiff, the Nineteenth
of the Scottish Rite, it is the predominating color, and is there
said to be symbolic of the mildness, fidelity, and gentleness
which ought to be the characteristics of every true and faithful
brother.
In the Degree of Grand Master of all Symbolic
Lodges, the blue and yellow, which are its appropriate colors,
are said to refer to the appearance of Jehovah to Moses on Mount
Sinai in clouds of azure and gold, and hence in this degree the
color is rather a historical than a moral symbol.
The blue color of the tunic and apron, which
constitutes a part of the investiture of a Prince of the Tabernacle,
or Twenty-fourth Degree in the Scottish Rite, alludes to the whole
symbolic character of the degree, whose teachings refer to our
removal from this tabernacle of clay to "that house not made
with hands, eternal in the heavens." The blue in this degree
is, therefore, a symbol of heaven, the seat of our celestial tabernacle.
Brothers John Heron Lepper and Philip Crossle
contributed to Ars Quatuor Coronalorum (volume xxxvi, part 3,
page 284), a discussion of Masonic Blue from which the following
abstract has been made. Reference being first directed to other
contributions to the subject in Ars Quatuor Coronatorum (xxii,
3; xxiii); and to the Transactions, Lodge of Research (1909-In,
page 109), the authors state their belief that the Gold and Blue
worn by the officers of the Grand Lodge of Ireland and the members
of the Grand Master's Lodge, Dublin, are symbolical of the Compasses
from the very inception of a Grand Lodge in Ireland, the symbolism
being introduced there from England in or before 1725. After the
first dozen years some variations were made in the established
forms and the opinion is hazarded that one of these changes was
from sky-blue to the dark Garter Blue for the ribbons and lining
of the aprons then worn by the officers of the Grand Lodge of
England, afterwards the Moderns.
On Saint John's Day in June, 1725, when
the Earl of Rosse was installed Grand Master of Ireland, he was
escorted to the King's Inns by "Six Lodges of Gentlemen Freemasons,"
the members of one "wore fine Badges full of Crosses and
Squares, with this Motto, Spes mea in Deo est (My hope is in God),
which was no doubt very significant, for the Master of it wore
a Yellow Jacket, and Blue Britches." Brethren of the Grand
Lodge still wear working aprons with yellow braid and yellow fringe
with sky blue border on a plain white ground with no other ornament.
These are probably symbolical of the compasses as in the following
quotation from a spurious ritual published in the Dublin Intelligence,
August 29, 1730:
After which I was clothed.
N.B. The clothing is putting on the Apron
and Gloves.
Q. How was the Master clothed?
A. in a Yellow Jacket and Blue Pair of Breeches.
N B The Master is not otherwise Clothed
than common. the Question and Answer are only emblematical, the,
Yellow Jacket, the Compass, and the Blue Breeches, the Steel Points.
At a Masonic Fête in the Theater Royal,
Dublin, December 6, 1731, we find "The Ladies all wore yellow
and Blue Ribbons on their Breasts, being the proper Colors of
that Ancient and Right Worshipful Society."
From the first the Grand Lodge of Ireland
issued Lodge Warrants bearing Yellow and Blue ribbons supporting
the seal showing a hand and trowel, a custom continued until about
1775.
The Grand Lode of Ireland preserves a cancelled
Warrant issued June 6, 1750, to erect a Lodge No. 209 in Dublin.
On the margin is a colored drawing of the Master on his throne
and he wears a yellow jacket and blue breeches-with a red cloak
and cocked hat-all of the Georgian period. An old picture-said
to be after Hogarth-in the Library of Grand Lodge of England shows
a Freemason with a yellow waistcoat. Our late Brother W, Wonnacott,
the Librarian, thought the color of this garment was no accident
and is symbolical of the brass body of the Compasses.
Up to recent years the members of Nelson
Lodge, No, 18, Newry, County Down, Ireland, wore blue coats and
yellow waistcoats, both having brass buttons with the Lodge number
thereon. The color of the breeches has not been preserved but
no doubt it was intended to be the same as the coat.
Union Lodge, No. 23, in the same town, must
have worn the same uniform, for there is still preserved a complete
set of brass buttons for such a costume.
These two Lodges, 18 and 23, were formed
in 1809 from an older Lodge, No. 933, Newry, warranted in 1803.
But from the fact that in Newry there still works the oldest Masonic
Lodge in Ulster, warranted in 1737 and also from the fact that.
Warrant No. 16, originally, granted in 1732 or 1733, was moved
to and revived at Newry in 1766, there can be no question but
that Masonic customs had a very strong foothold in that town.
That this custom was an old custom in Newry
is also shown by the coat and vest which the late Brother Dr,
F, C. Crossle had made for himself, he being intensely interested
in Masonic lore, and having learned from the lips of many veteran
Freemasons in Newry. that. this was the old and correct Masonic
dress for festival occasions. It is true we cannot assume a general
practice from a particular custom, as in the case of the Newry
usage, nevertheless the latter is another link in the chain.
BENJAMIN
A significant word in several of the degrees
which refer to the second Temple, because it was only the tribes
of Judah and Benjamin that returned from the captivity to rebuild
it. Hence, in the Freemasonry of the second Temple, Judah and
Benjamin have superseded the columns of Jachin and Boaz ; a change
the more easily made because of the identity of the initials.
BENKHURIM
Corruptly spelled benchorim in some old
monitors. This is a significant word in the high degrees, probably
signifying one that is freeborn, from son of the freeborn. The
word has also a close resemblance in sound to the Hebrew for son
of Hiram.
BENYAH
or Beniah. Lenning gives this form, Benayah.
The son of Jah, a significant word in the advanced degrees. The
Hebrew is n-iz.
BERITH
The Hebrew Word meaning a covenant. A significant
word in several of the advanced degrees.
BERLIN
Capital of the old kingdom of Prussia, and
the seat of three Grand Lodges, namely: the Grand National Mother
Lodge, founded in 1744; the Grand Lodge of Germany, founded in
1770, and the Grand Lodge of Royal York of Friendship, founded
in 1798 (see German y).
BERMUDAS
A small group of islands in the West Atlantic
Ocean. The first Provincial Grand Master of the Bermudas was Brother
Alured Popple, appointed by Lord Strathmore in 1744. A Lodge was
chartered in 1761 by the Grand Lodge, "Moderns," of
England as Union Lodge, No. 266. The first to be warranted by
the Athol Grand Lodge was Saint George, No. 307.
The English Provincial Grand Lodge did not
long survive but in 1803 a Province under the Grand Lodge of Scotland
was established in the Bermudas. Two Lodges, Saint George's and
Civil and Military, are still active under the Grand Lodge of
Scotland.
It was discovered in 1813 that the Lodges
instituted by the "Ancient" were still working but those
chartered by the ''Moderns'' had ceased all activity. There is
a Lodge, Atlantic Phoenix, at Hamilton, at work , since 1797.
BERNARD, DAVID
An expelled member under whose name was
published, in the year 1829, a pretended exposition entitled Light
on Masonry. The book was one of the fruits of the anti-Masonic
excitement of the day. It is a worthless production, intended
as a libel on the Institution.
BERNARD, SAINT
A famous preacher and Theologian, born in
France in 1090, was the founder of the Order of Cistercian Monks.
He took great interest in the success of the Knights Templar,
whose Order he cherished throughout his whole life. His works
contain numerous letters recommending them to the favor and protection
of the great. In 1128, he himself is said to have drawn up the
Rule of the Order, and among his writings is to be found a Sermo
exhortatorius ad Milites Templi, or an Exhortation to the Soldiers
of the Temple, a production full of sound advice. To the influence
of Bemard and his untiring offices of kindness, the Templars were
greatly indebted for their rapid increase in wealth and consequence.
He died in the year 1153.
BERYL
The Hebrew name is pronounced tar-sheesh.
A precious stone, the first in the fourth row of the high priest's
breastplate. Color, bluish-green. It has been ascribed to the
tribe of Benjamin.
BEYERLE, FRANÇOIS LOUIS DE
A French Masonic writer of some prominence
toward the close of the eighteenth century. He was a leading member
of the Rite of Strict Observance, in which his adopted name was
Eques à Flore. He wrote a criticism on the Masonic Congress
of Wilhelmsbad, which was published under the title of Oratio
de Conventu generali Latomorum apud aquas Wilhelminas, prope Hanauviam.
He also wrote an Essai sur la Franc-Maçonnerie, ou du but
essential et fondamenal de la Franc-Maçonnerie, Essay on
Freemasonry, or the essential and fundamental purpose of Freemasonry;
translated the second volume of Frederic Nicolai's essay on the
crimes imputed to the Templars, and was the author of several
other Masonic works of less importance. He was a member of the
French Constitutional Convention of 1792. He wrote also some political
essays on finances, and was a contributor on the same subject
to the Encyclopédie Méthodique.
BEZALEEL
One of the builders of the Ark of the Covenant
(see Aholiab).
BIBLIOGRAPHY
In French, we have a Bibliographie des Ouvrages,
Opuscules, Encycliques ou écrits les p1us remarquables,
publiés sur l'histoire de la Franc-Maçonnerie depuis
1723 jusqu'en 1814, Bibliography of the Works, Booklets, Circulars,
or more remarkable writings, published on the History of Freemasonry
since 1725, as far as 1814. It is by Thory, and is contained in
the first volume of his Acta Latotnorum. Though not full, it is
useful, especially in respect to French works, and it is to be
regretted that it stops at a period anterior to the Augustan age
of Masonic literature. In German we have the work of Dr. Georg
B. F. Kloss, entitled Bibliographie der Freimaurerei, published
at Frankfort in 1844. At the time of its publication it was an
almost exhaustive work, and contains the titles of about 5,400
items classified according to the subject matter of the works
listed. Reinhold Taute published his Maurerische Buecherkunde
at Leipzig in 1886. In 1911 begun the publication of the three
volumes of August Wolfstieg's Bibliographie der Freimauerischen
Literatur listing 43,347 titles of works treating of Freemasonry.
The three volumes of Wolfstieg's elaborate compilation, appearing
respectively in 1911, 1912, and 1914, listing and briefly describing
over forty-three thousand items, was continued by Brother Bernhard
Beyer of the Grand Lodge Zur Sonne in Beyreuth, Germany, whose
1926 volume adds over eleven thousand references.
Brother Silas H. Shepherd, Wisconsin Grand
Lodge Committee on Masonic Research, has prepared a list of Masonic
Bibliographies and Catalogues in the English Language, 1920, and
the Committee has also published a selected List of Masonic Literature,
1923, and these have been made all the more useful by An Essay
on Masonic History and Reference Works by Brother Shepherd. Brother
William L. Boyden, Librarian, Supreme Council, Southern Jurisdiction,
Ancient and Accepted Scottish Rite, has described the method used
in the great Library under his charge at Washington, District
of Columbia, in a pamphlet, Classification of the Literature of
Freemasonry, 1915, a plan peculiarly applicable to Masonic libraries.
In this connection we are reminded of the late Brother Frank J.
Thompson, Grand Secretary, Grand Lodge of North Dakota, and a
greatly esteemed correspondent of ours. He published about 1903
a System of Card Membership Record for Masonic Bodies and a Scheme
of Classification for Masonic Books, the latter being an extension
of the Dewey decimal system.
BIELFELD, JACOB FREDERICK
Baron Bielfeld was born March 31, 1717,
and died April 5, 1770. He was envoy from the court of Prussia
to The Hague, and a familiar associate of Frederick the Great
in the youthful days of that Prince before he ascended the throne.
He was one of the founders of the Lodge of the Three Globes in
Berlin, which afterward became a Grand Lodge. Through his influence
Frederick was induced to become a Freemason. In Bielfeld's Freundschaftlicher
Briefe, or Familiar Letters, are to be found an account of the
initiation of the Prince, and other curious details concerning
Freemasonry.
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