Hebrew, Kaph. signifying hollow or palm of the hand. This is the eleventh letter of the English alphabet and in Hebrew has the numerical value of 20. In the Chaldaic or hieroglyphic it is represented by a hand, as in the illustration.

KAABA

The name of the holy temple of Mecca, which is to the Mohammedans what the Temple of Solomon was to the Jews. It is certainly older, as Gibbon admits, than the Christian era, and is supposed, by the tradition of the Arabians, to have been erected in the nineteenth century before Christ, by Abraham, who was assisted by his son Ishmael. It derives its name of Kaaba from its cubical form, it being fifteen feet long, wide, and high. It has but one aperture for light, which is a door in the east end. In the northeast corner is a black stone, religiously venerated by the Mussulmans, called "the black stone of the Kaaba," around which cluster many traditions. One of these is that it came down from Paradise, and was originally as white as milk, but that the sins of mankind turned it black; another is, that it is a ruby which was originally one of the precious stones of heaven, but that God deprived it of its brilliancy, which would have illuminated the world from one end to the other. Syed Ahmed, who, for a Mussulman, has written a very rational history of the Holy Mecca (London, 1870), says that the black stone is really a piece of rock from the mountains in the vicinity Mecca; that it owes its black color to the effects of fire; and that before the erection of the temple of the Kaaba, it was no other than one of the numerous altars erected for the worship of God, and was, together with other stones, laid up in one of the corners of the temple at the time of its construction. It is, in fact, one of the relics of the ancient stone worship; yet it reminds us of the foundation-stone of the Solomonic Temple, to which building the temple of the Kaaba has other resemblances. Thus, Syed Ahmed, who, in opposition to most Christian writers, devoutly believes in its Abrahamic origin, says (on page 6) that "the temple of the Kasba was built by Abraham in conformity with those religious practises according to which, after a lapse of time, the descendants of his second son built the Temple of Jerusalem."

KABBALA

See Cabala

KADIRI, ORDER OF

A secret society existing in Arabia, which so much resembles Freemasonry in its object and forms, that Lieutenant R. F. Burton, who succeeded in obtaining initiation into it, called the members Oriental Freemasons. He gives a very interesting account of the Order in his Pilgrimage to El Medinah and Mecca.

KADOSH

The name of a very important Degree in many of the Masonic Rites. The word is Hebrew, and signifies holy or consecrated, and is thus intended to denote the elevated character of the Degree and the sublimity of the truths which distinguish it and its possessors from the other Degrees. Pluche says that in the East, a person preferred to honors bore a scepter, and sometimes a plate of gold on the forehead, called a Kadosh, to apprise the people that the bearer of this mark or rod was a public person, who possessed the privilege of entering into hostile camps without the fear of losing his personal liberty.

The Degree of Kadosh, though found in many of the Rites and in various countries, seems, in all of them, to have been more or less connected with the Knights Templar. In some of the Rites it was placed at the head of the list, and was then dignified as the ne plus ultra, nothing further, of Freemasonry.

It was sometimes given as a separate order or Rite within itself, and then it was divided into the three Degrees of Illustrious Knight of the Temple, Knight of the Black Eagle, and Grand Elect.

Brother Oliver enumerates five Degrees of Kadosh: the Knight Kadosh; Kadosh of the Chapter of Clermont; Philosophical Kadosh; Kadosh Prince of Death; and Kadosh of the Ancient and Accepted Scottish Rite.

The French records speak of seven: Kadosh of the Hebrews; Kadosh of the first Christians; Kadosh of the Crusades; Kadosh of the Templars; Kadosh of Cromwell or the Puritans; Kadosh of the Jesuits; and the True Kadosh. But the correctness of this enumeration is doubtful, for it cannot be sustained by documentary evidence. In all of these Kadoshes the doctrine and the modes of recognition are substantially the same, though in most of them the ceremonies of initiation differ.

Ragon mentions a Kadosh which is said to have been established at Jerusalem in 1118; but here he undoubtedly refers to the Order of Knights Templar. He gives also in his Tuileur Géneral the nomenclature of no less than fourteen Kadosh Degrees.

The doctrine of the Kadosh system is that the persecutions of the Knights Templar by Philip the Fair of France, and Pope Clement V, however cruel and sanguinary in its results, did not extinguish the Order, but it continued to exist under the forms of Freemasonry. That the ancient Templars are the modern Kadoshes, and that the Builder at the Temple of Solomon is now replaced by James de Molay, the martyred Grand Master of the Templars, the assassins being represented by the King of France, the Pope, and Naffodei the informer against the Order; or, it is sometimes said, by the three informers, Squin de Florian, Naffodei, and the Prior of Montfauçon. As to the history of the Kadosh Degree, it is said to have been first invented at Lyons, in France, in 1743, where it appeared under the name of the Petit Elu, Minor Elect, as distinguished from Grand Elect. This Degree, which is said to have been based upon the Templar doctrine heretofore referred to, was afterward developed into the Kadosh, which we find in 1758, incorporated as the Grand Elect Kadosh into the system of the Council of Emperors of the East and West, which was that year formed at Parish whence it descended to the Scottish Rite Freemasons. Of all the Kadoshes, two only are now important, namely, the Philosophic Kadosh, which has been adopted by the Grand Orient of France, and the Knight Kadosh, which constitutes the Thirtieth Degree of the Ancient and Accepted Scottish Rite, this latter being the most generally diffused of the Kadoshes.

KADOSH

called also the Holly Man. The French phrase is Kadosch ou l'Homme Saint. The Tenth and last Degree of the Rite of Martinism.

KADOSH, GRAND, ELECT KNIGHT

The Sixty-fifth Degree of the Rite of Mizraim

KADOSH, KNIGHT

The Thirtieth Degree of the Scottish Rite (9ee Unix Radoeh)

KADOSH OF THE JESUITS

According to Thory (Acta Latomorum i, page 320) this Degree is said to have been invented by the Jesuits of the College of Clermont. The statement is not well supported. De Bonneville's Masonic Chapter of Clermont was probably, either with or without design, confounded with the Jesuitical College of Clermont (see Jesuits).

KADOSH, PHILOSOPHIC

A modification of the original Kadosh, for which it has been substituted and adopted by the Grand Orient of France. The military character of the Order is abandoned, and the Philosophic Kadosh wear no swords. Their only weapon is the Word.

KADOSH, PRINCE

A Degree of the collection of Pyron

KADOSH PRINCE OF DEATH

The Twenty-seventh Degree of the Rite of Mizraim

KALAND'S BRUEDER, DIE

German for The Brethren of the Calends. A religious brotherhood of the Middle Ages whose name was from the Calends, the first of each month, and whose traditions refer to Solomon's era.

KALB, JOHANN

Baron de Kalb. Born at Hüttendorf, Germany, June 29, 1721, and died August l9, 1780. A close friend of Lafayette, he entered the American service as a Major General in 1776, fought in several actions, became second in command at Camden, South Carolina, August 16, 1780, at which time he was wounded and died three days later. He was buried with both military and Masonic honors. It is not positively known where De Kalb received the Degrees of Freemasonry, though there is reason to believe that it was in the Army Lodge No. s 79, chartered April 17, 1780, by the Grand Lodge of w Pennsylvania for the benefit of the Brethren of the Maryland Line. On a visit to South Carolina, Lafavette, under the auspices of Kershaw Lodge, laid the corner-stone of a monument to De Kalb, March 9, 1825, on the spot where he was wounded at the battle of Camden (see History of Freemasonry in Maryland, Edward T. Schultz, volume 4, page 327, and volume 2, pages 477-8).

KAMEA

Hebrew, an amulet. More particularly applied by the Cabalists to magic squares inscribed on paper or parchment, and tied around the neck as a safe guard against evil (see Magic Squares).

KANES DOCTOR ELISHA KENT

American scientist and explorer, born at Philadelphia, February 20, 1822, and famous on account of two voyages to the Arctic regions in search of Sir John Franklin, an English Freemason and explorer. Kane was an enthusiastic Freemason, a member of Franklin Lodge, No. 134, Philadelphia. He died on February 16, 1857. When Brother Kane reached Newfoundland on his way north in search of Brother Franklin, he was entertained at a reception held by Saint John's Lodge on June 17, 1853, and presented with a Masonic flag (see Doctor Mackey's History of Freemasonry, 1921, page 2178).

KANSAS,

By Dispensation granted to John M. Chivington on August 4, 1854, Grove Lodge was opened in Wyandotte Territory at the house of Mathew R. Walker. A Convention was held on November 14, 1855, at Leavenworth, but as Wyandotte Lodge was not represented the meeting was adjourned until December 27. On that date representatives of Wyandotte Lodge were again absent, but it was decided not to delay the organization of a Grand Lodge further. The following were present at this meeting held in the office of A. and R. R. Rees: Brother John W. Smith, W. M. of Smithton Lodge, No. 140; Brother R. R. Rees, W. M. of Leavenworth Lodge, No. 150, and Brothers C. T. Harrison, L. J. Eastin, J. J. Clarkson, G. W. Purkins, I. B. Donaldson, and Simon Kohn, Master Masons. The Grand Lodge was then opened and it was decided to send a report to Wyandotte Lodge asking them to approve the proceedings. A completely representative meeting was held on March 17, 1856, when it was resolved that, as there was some doubt whether the proceedings of the previous Convention were entirely legal, owing to the absence of delegates from one chartered Lodge, the Grand Lodge of Kansas should be organized then and there. When this was done, Brother Richard R. Rees. elected Grand Master, was installed and he then installed the other Grand Officers.

Leavenworth Chapter was granted a Dispensation on January 24, 1857. Not until September 8, 1865, however, was its Charter issued. The first Chapter in Kansas to possess a Charter was Washington, No. 1, Dispensation granted May 18, 1859; Charter, September 14, 1859.

Representatives of these two Chapters and of Fort Scott Chapter met in Convention by permission of the Deputy Grand High Priest on January 27, 1866, and on February 26, the Grand Royal Arch Chapter of Kansas was duly organized and constitute.

The Grand Council of Missouri chartered three Councils of Royal and Select Masters in this State. On December 12, 1867, representatives of the three Councils organized a Grand Council which has since met annually except in 1880.

A Commandery, Leavenworth, No. 1, was established by Dispensation issued February 10, 1864. Its Charter was granted September 6, 1865. This Commandery, with the others in the State, namely: Washington, No. 2; Hugh de Pavens, No. 3, and DeMolay, No. 4, met on December 29, 1868, by Warrant from Grand Master William Sewall Gardner issued on December 2, 1868, and established a Grand Commandery.

The following Scottish Rite Bodies were established in Kansas: Salina, No. 9, Lodge of Perfection, September 13, 1876, at Salina; Unity, No. 1, Chapter of Rose Croix, February 17, 1881, at Topeka; William de la More, No. 1, Council of Kadosh, December 12, 1883, at Lawrence; Topeka, No. 1, Consistory, April 23, 1892, at Topeka. Those established at Fort Leavenworth, one in 1890 and three in 1909, in each case as Army, No.1, came at first under the Supreme Council, Southern Jurisdiction. At the session of 1909, the Supreme Council agreed to exercise concurrent jurisdiction, but in 1919 the Army Bodies at Fort Leavenworth were transferred to the authority of Kansas.

KANSAS LODGE, U. D

Any Grand Lodge in Annual Communication assembled, and though it were composed of Masonic jurisconsults of the first water, would agree unanimously that no such Lodge as Kansas Lodge U. D. was possible ever had been or ever could be. Nevertheless the impossible Lodge existed; and the story of it ought to be known wherever Masons meet because it proves that there is some secret in Freemasonry which transcends analysis. In 1854 there was a Lodge or two in the remote wildernesses of Washington "where rolls the Oregon"; two or three in Sew Mexico, a land as remote as the moon; two or three in Indian Territory; otherwise, and excepting for a few settlements around a few forts, and some thousands of Indians, there stretched an empty empire larger than Europe from the Missouri River west.

In 1854 three Wyandot Indians and five white men who lived in their midst, having made themselves Known as Master Masons and duly accredited, petitioned the Grand Lodge of Missouri, mother of Freemasonry in the West, for a Dispensation to establish a Lodge in a Wyandot Indian village in Kansas Territory. On August 4, 1854, the Dispensation was granted; on August 11 the Kansas Lodge U. D. opened for Work, and elected a missionary, the Rev. John M. Chivington, its Master. On the heels of this new Masonic birth two other Lodges followed; in 1856 whe three formed the Grand Lodge of Kansas. The second oldest Lodge was given the glory of No. 1; Ransas Lodge, though the oldest, was assigned No. 3, because "it was an Indian Lodge."

The Indians had come originally from Ohio, but somewhere in their enforced migrations had the institution of slavery forced upon them (a novelty to them) therefore they were slave-holders when their Lodge was formed; three of the white men were abolitionists; of the other two nothing is known. The White Man, the Wyandots used to say, is like a stick; he has two ends and they point in opposite directions; a footnote to that same effect is given by one of Kansas Masonry's historians, Bro. F. P. Strickland, Jr. in his brilliant treatise on page 485, Transactions, The American Lodge of Research; Vol. III; Number 3:

" In the bloody 1850's and the years of the Civil War, Kansas was continually torn by bitter strife, [over slavery] members of the two factions relentlessly hunting down and slaying each other. Yet, whenever enough Brethren, regardless of faction could be found they eagerly stood their guns against the nearest tree and began the erection of a Masonic altar. Enemies by day they met as Brothers at night."

KARMATIANS

A Mohammedan sect that became notorious from its removal of the celebrated black stone of the Kasba, and, after retaining it for twenty-two years, voluntarily surrendered it. Founded by Sarmata at Irak in the ninth century.

KASIDEANS

A Latinized spelling of Chasidim, which see.

KATHARSIS

Greek, The ceremony of purification in the Ancient Mysteries. Muller says that one of the important parts of the Pythagorean worship was the paean, which was sung to the lyre in spring-time by a person sitting in the midst of a circle of listeners: this was called the Catharsis or purification" (Dorians I, 384).

KATIPUNAN

Secret society in the Philippine Islands. See Philippine Islands.

KEEPER OF THE SEALS

An officer called Garde des Sceaux; in Lodges of the French Rite. It is also the title of an officer in Consistories of the Ancient and Accepted Scottish Rite. The title sufficiently indicates the functions of the office.

KELLERMAN, MARSHAL

Duke de Valmy, born 1770, died 1835. Member of the Supreme Council and Grand Officer of Honor of the Grand Orient of France; elected 1814. Served in the battles of Marengo, Austerlitz, and Waterloo.

KELLY CHRISTOPHER

A Masonic plagiarist, who stole bodily the whole of the typical part of the celebrated work of Samuel Lee entitled Orbis Miraculum, or The Temple of Solomon Portrayed by Scripture fight, and published it as his own under the title of Solomon's Temple spiritualized; setting forth the Divine Mysteries of the Temple, with an account of its Destruction. He prefaced the book with An Address to all Free and Accepted Masons. The first edition was published at Dublin in 1803, and on his removal to America he published a second in 1820, at Philadelphia. Kelly was, unfortunately, a Freemason, but not an honest one. Brother Woodford points out that all such works seem to be founded on John Bunyan's Solomon's Temple Spiritualized. Bunyan died in 1688 but the popularity of his work was shown by the eighth edition of this book appearing in 1727.

KENIS

See Lewis

KENNING'S MASONIC CYCLOPEDIA

Edited by Rev. A. F. A. Woodford, in London, contemporaneously with the encyclopedia of Dr. A. G. Mackey, in the United States, but published by the well-known Brother George Kenning, London, to whom the work is dedicated in affectionate terms. Kenning's Cyclopedia is rendered unusually invaluable in consequence of the fulness of its bibliography. Kloss's well-known Bibliographer der Freimaurer does not become so great a necessity, having Kenning yet other subjects have not been permitted to suffer in consequence of the numerous short biographical sketches. The work is an admirably arranged octavo of nearly seven hundred pages.

KENT, EDWARD AUGUSTUS, DUKE OF

Duke of Strathearn also. Born November 7, 1767, fourth son of George III, England. Father of Queen Victoria. Initiated in 1790 at Geneva and was elected Grand Master of the Ancient December 27, 1813, credited with effecting the union of the two English Grand Lodges. He died January 20, 1820.

KENTUCKY

Until the year 1792, when Kentucky became a separate and distinct State, jurisdiction over its Lodges was exercised by Virginia. On November 17, 1788, Lexington Lodge was chartered by the Grand Lodge of Virginia. Four other Lodges, namely, Paris, Georgetown, Hiram, and Abraham's, were chartered at various times by the same Body. Representatives of the five Lodges met at Lexington, September 8, 1800, and determined to establish a Grand Lodge of Kentucky. A second Convention met on October 16, and elected Grand Officers who duly opened the Grand Lodge.

Dispensations for Chapters at Lexington, Frankfort, and Shelbyville were issued by Companion Thomas Smith Web Deputy General Grand High Priest, on October 16, 1816. These Chapters according to the Proceedings of the fifth regular Convocation of the General Grand Chapter of the United States formed a Grand Chapter in 1817 under the jurisdiction of the General Grand Chapter. At its annual Convocation in Lexington, the Grand Chapter of Kentucky advocated the dissolution of the General Grand Chapter, and in 1857 actually seceded from that Body. It was announced, however, at the twenty-second triennial Convocation of the General Grand Chapter held on November 24, 1874, that it had renewed its allegiance.

When Jeremy L. Cross made his official tour through the Western States in 1816 as General Grand Lecturer of the General Grand Chapter, he established the Select Degree in this State and, on his return in 1817, sent Charters to the Companions at Lexington and Shelbyville, dating them from the time when the Degrees were conferred A meeting was held on December 10, 1827, to establish a Grand Council. Representatives of six Councils were present, namely: Washington, No. 1; Warren, No. 2; Center, No. 3; Louisville, No. 4; Frankfort, No. 5, and Versailles, No. 6. Where the Councils obtained their Warrants is not known, though it is thought that John Barker organized them in September, 1827. The Anti. Masonic period affected the Craft in Kentucky to some considerable extent and the Grand Council only met once in 1841. From 1878 to 1881 the Degrees were included in the Chapter work but in 1881, after the organization of the General Grand Council, the Grand Council of Kentucky was reorganized. On October 14, 1912, it affiliated with the General Grand Council as a constituent member.

Webb, No. 1, at Lexington, was the first Commandery to begin work in Kentucky. It was authorized by Charter dated January 1 1826, but this was probably a Charter of Recognition as there is in existence a copy of the original Proceedings of Webb Encampment, with a list of members as of January 1, 1819. A Dispensation was issued by John Snow on the following December 28, and a Charter on January 1, 1820. The Grand Commandery in Kentucky, authorized by Warrant from the Grand Encampment dated September 14, 1847, was constituted on October 5, at Frankfort. Its subordinate Commanderies were Webb, No.1; Louisville, No. 2; Versailles, No. 3; Frankfort, No. 4, and Montgomery, No. 5. On August 8, 1859, four Bodies of the Ancient and Accepted Scottish Rite, Southern Jurisdiction, were chartered at Louisville: Union Lodge of Perfection, No. 1; Pelican Chapter of Rose Croix, No. 1; Kilwinning Council of Kadosh, No. 1, and Grand Consistory, No. 1.

KENYA COLONY

British East Africa where the Grand Lodges of England and Scotland have each chartered a Lodge at Nairobi in this district.

KEWIS

See Lewis

KEY

"The Key," says Doctor Oliver (Landmarks I, page 180), "is one of the most important symbols of Freemasonry. It bears the appearance of a common metal instrument, confined to the performance of one simple act. But the well-instructed brother beholds in it the symbol which teaches him to keep a tongue of good report, and to abstain from the debasing vices of slander and defamation." Among the ancients the key was a symbol of silence and circumspection; and thus Sophocles alludes to it in the Oedipus Coloneus (line 105), where he makes the chorus speak of "the golden key which had come upon the tongue of the ministering Hierophant in the mysteries of Eleusis—Callimachus says that the Priestess of Ceres bore a key as the ensign of her mystic office. The key was in the Mysteries of Isis a hieroglyphic of the opening or disclosing of the heart and conscience, in the kingdom of death, for trial and Judgment.

In the old instructions of Freemasonry the key was an important symbol, and Doctor Oliver regrets that it has been abandoned in the modern system. In the ceremonies of the First Degree, in the eighteenth century allusion is made to a key by whose help the secrets of Freemasonry are to be obtained, which key "is said to hang and not to lie, because it is always to hang in a brother's defense and not to lie to his prejudge." It was said, too, to hang "by the thread of life at the entrance, " and was closely connected with the heart, because the tongue "ought to utter nothing but what the heart dictates." And, finally, this key is described as being "composed of no metal, but a tongue of good report." In the ceremonies of the Masters Degree in the Adonhiramite Rite, we find this catechism (in the Recueil Précieu:, page 87):

What do you conceal?
All the secrets which have been intrusted to me.
Where do you conceal them?
In the heart.
Have you a key to gain entrance there?
Yes, Right Worshipful.
Where do you keep it?
In a box of coral which opens and shuts only with ivory teeth.
Of what metal is it composed?
Of none. It is a tongue obedient to reason, which knows only how to speak well of those of whom it speaks in their absence as in their presence.

All of this shows that the key as a symbol was formerly equivalent to the modern symbol of the "instructive tongue," which, however, with almost the same interpretation, has now been transferred to the Second or Fellow-Craft's Degree. The key, however, is still preserved as a symbol of secrecy in the Royal Arch Degree; and it is also presented to us in the same sense in the ivory key of the Secret Master, or Fourth Degree of the Ancient and Accepted Scottish Rite. In many of the German Lodges an ivory key is made a part of the Masonic clothing of each Brother, to remind him that he should lock up or conceal the secrets of Freemasonry in his heart. But among the ancients the key was also a symbol of power; and thus among the Greeks the title of Kxeiaouxos~ or key-bearer, was bestowed upon one holding high office; and with the Romans, the keys are given to the bride on the day of marriage, as a token that the authority of the house was bestowed upon her; and if afterward divorced, they were taken from her, as a symbol of the deprivation of her office, Among the Hebrews the key was used in the same sense. "As the robe and the baldric," says Lowth (Israel, part ii, section 4), "were the ensigns of power and authority, so likewise was the key the mark of office, either sacred or civil." Thus in Isaiah (xxii, 22), it is said: "The key of the house of David will I lay upon his shoulders; so he shall open, and none shall shut; and he shall shut, and none shall open" Our Savior expressed a similar idea when he said to Saint Peter, "I will give unto thee the keys of the kingdom of heaven." It is in reference to this interpretation of the symbol, and not that of secrecy, that the key has been adopted as the official jewel of the Treasurer of a Lodge, because he has the purse, the source of power, under his command. KEY OF MASONRY

See Knight of the Sun

KEYSTONE

The stone placed in the center of an arch which preserves the others in their places, and secures firmness and stability to the arch. As it was formerly the custom of Operative Masons to place a peculiar mark on each stone of a building to designate the workman by whom it had been adjusted, so the Keystone was most likely to receive the most prominent mark, that of the Superintendent of the structure. Such is related to have occurred to that Keystone which plays so important a part in the legend of the Royal Arch Degree.

The objection has sometimes been made, that the arch was unknown in the time of Solomon. But this objection has been completely laid at rest by the researches of antiquaries and travelers within a few years past. Wilkinson discovered arches with regular keystones in the doorways of the tombs of Thebes the construction of which he traced to the year 1540 B.C., or 460 years before the building of the Temple of Solomon. And Doctor Clark asserts that the Cyclopean gallery of Tiryns exhibits lancet-shaped arches almost as old as the time of Abraham. In fact, in the Solomonic era, the construction of the arch must have been known to the Dionysian Artificers, of whom, it is a freely received theory, many were present at the building of the Temple.

KHEM

The Egyptian Deity, Amon, in the position that is metaphorically used in representations of Buddha and by the Hermetic philosophers, extends one hand toward Heaven and the other toward Nature.

KHEPRA

An Egyptian Deity, presiding over transformation and represented with the beetle in place of a head.

KHER-HEB

The Master of Ceremonies in the Egyptian system of worship.

KHESVAN

or CHESVAN. Hebrew, The same Hebrew month as Marchessan, which see.

KHETEM EL NABIIM

Mohammed, the seal of the prophets.

KHON

The title given to the dead, subject to examination as depicted in Chapter 125 of the Book of the Dead in the Egyptian Ritual.

KHOTBAH

The Confession of Faith under the Mohammedan law.

KHURUM-ABI

A variation of the name of Hiram Abi.

KI

A word used in some old ceremonies of the Eighth Degree of the Ancient and Accepted Scottish Rite.

KILWINNING

As the city of York claims to be the birthplace of Freemasonry in England, the obscure little village of Kilwinning is entitled to the same honor with respect to the origin of the Order in the sister kingdom of Scotland. The claim to the honor, however, in each case, depends on the bare authority of a legend, the authenticity of which is now doubted by many Masonic historians. A place, which, in itself small and wholly indistinguishable in the political, the literary, or the commercial annals of its country, has become of great importance in the estimation of the Masonic antiquary from its intimate connection with the history of the Institution

The Abbey of Kilwinning is situated in the bailiwick of Cunningham, about three miles north of the royal burgh of Irving, near the Irish Sea. The abbey was founded in the year 1140, by Hugh Morville, Constable of Scotland, and dedicated to Saint Winning, being intended for a company of monks of the Tyronesian Order, who had been brought from Kelso. The edifice must have been constructed at great expense, and with much magnificence, since it is said to have occupied several acres of ground in its whole extent.

Lawrie (History of Freemasonry, page 46, 1859 edition) says that, by authentic documents as well as by other collateral arguments which amount almost to a demonstration, the existence of the Kilwinning Lodge has been traced back as far as the end of the fifteenth century. But we know that the body of architects who perambulated the Continent of Europe and have frequently been mentioned under the name of Traveling Freemasons, flourished at a much earlier period; and we learn, also, from Lawrie himself, that several of these Freemasons traveled into Scotland, about the beginning of the twelfth century. Hence, we have every reason to suppose that these men were the architects who constructed the Abbey at Kilwinning, and who first established the Institution of Freemasonry in Scotland. If such be the fact, we must place the origin of the first Lodge in that kingdom at an earlier date, by three centuries, than that claimed for it by Lawrie, which would bring it much nearer, in point of time, to the great Masonic Assembly, which is traditionally said to have been convened in the year 926, by Prince Edwin, at York, in England.

There is some collateral evidence to sustain the probability of this early commencement of Freemasonry in Scotland. It is very generally admitted that the Royal Order of Herodem was founded by King Robert Bruce, at Kilwinning. Thory, in the Acta Latomorum, gives the following chronicle: "Robert Bruce, King of Scotland, under the title of Robert I, created the Order of 8t. Andrew of Chardon, after the battle of Bannockburn, which was fought on the 24th of June, 1314. To this Order was afterwards united that of Herodem, for the sake of the Scotch Freemasons, who formed a part of the thirty thousand troops with whom he had fought an army of one hundred thousand Englishmen. King Robert reserved the title of Grand Master to himself and his successors forever, and founded the Royal Grand Lodge of Herodem at Kilwinning." Doctor Oliver says that "the Royal Order of Herodem had formerly its chief seat at Kilwinning; and there is every reason to think that it and Saint John's Masonry were then governed by the same Grand Lodge. "

In 1820, there was published at Paris a record which states that in 1286, James, Lord Stewart, received the Earls of Gloucester and Ulster into his Lodge at Kilwinning; which goes to prove that a Lodge was then existing and in active operation at that place.

The modern iconoclasts, however, who are leveling these old legends with unsparing hands, have here been at work. Brother D. Murray Lyon has attacked the Bruce legend, and in the London Freemasons Magazine (of 1868, page 14) says:

Seeing that the Fraternity of Kilwinning never at any period practiced or acknowledged other than Craft degrees, and have not preserved even a shadow of a tradition that can in the remotest degree be held to identify Robert Bruce with the holding of Masonic Courts, or the Institution of a Secret Order at Kilwinning, the Fraternity of the "Herodim" must be attributed to another than the hero of Bannoekburn and a birthplace must be sought for it in a soil Still more favorable to the growth of the high grades than Scotland has hitherto proved.

He intimates that the legend was the invention of the Chevalier Ramsay, whose birthplace was in the vicinity of Kilwinning.

Brother Mackey says, "I confess that I look upon the legend and the documents that contain it with some favor, as at least furnishing the evidence that there has been among the Fraternity a general belief of the antiquity of the Kilwinning Lodge." Those, however, whose faith is of a more hesitating character, will find the most satisfactory testimonies of the existence of that Lodge in the beginning of the fifteenth century. At that period, when Jarnes II was on the throne, the Barons of Roslin, as hereditary Patrons of Scotch Freemasonry, held their annual meetings at Kilwinning, and the Lodge at that place granted Warrants of Constitution for the formation of subordinate Lodges in other parts of the kingdom.

The Lodges thus formed. in token of their respect for, and submission to, the mother Lodge whence they derived their existence, affixed the word Kilwinning to their own distinctive name; many instances of which are still to be found on the register of the Grand Lodge of Scotland such as Canongate Kilwinning, Greenock Kilwinning, Cumberland Kilwinning, etc.

But, in process of time, this Grand Lodge at Kilwinning ceased to retain its supremacy, and finally its very existence. As in the case of the sister kingdom, where the Grand Lodge was removed from York, the birthplace of English Freemasonry, to London, so in Scotland, the supreme seat of the Order was at length transferred from Kilwinning to the metropolis; and hence, in the doubtful document entitled the Charter of Cologne, which purports to have been written in 1642, we find, in a list of nineteen Grand Lodges in Europe, that of Scotland is mentioned as sitting at Edinburgh, under the Grand Mastership of John Bruce.

In 1736, when the Grand Lodge of Scotland was organized, the Kilwinning Lodge was one of its constituent Bodies, and continued in its obedience until 1743. In that year it petitioned to be recognized as the oldest Lodge in Scotland; but as the records of the original Lodge had been lost, the present Lodge could not prove, says Lawrie, that it was the identical Lodge which had first practiced Freemasonry in Scotland. The petition was therefore rejected, and, in consequence, the Kilwinning Lodge seceded from the Grand Lodge and established itself as an independent Body. It organized Lodges in Scotland; and several instances are on record of its issuing Charters as Mother Kilwinning Lodge to Lodges in foreign countries.

Thus, it granted one to a Lodge in Virginia in 1758, and another in 1779 to some Brethren in Ireland calling themselves the Lodge of High Knights Templar. But in 1807 the Mother Lodge of Kilwinning renounced all right of granting Charters, and came once more into the bosom of the Grand Lodge, bringing with her all her daughter Lodges.

Here terminates the connection of Kilwinning as a place of any special importance with the Freemasonry of Scotland. As for the Abbey, the stupendous fabric which was executed by the Freemasons who first migrated into Scotland, its history, like that of the Lodge which they founded, is one of decline and decay. In 1560, it was in a great measure demolished by Alexander, Earl of Glencairne, in obedience to an Order from the States of Scotland, in the exercise of their usurped authority during the imprisonment of Mary Stuart. A few years afterward, a part of the Abbey Chapel was repaired and converted into the parish church, and was used as such until about the year 1775, when, in consequence of its ruinous and dangerous state, it was pulled down and an elegant church erected in the modern style. In 1789, so much of the ancient Abbey remained as to enable Grose, the antiquary, to take a sketch of the ruins.

KILWINNING MANUSCRIPT

Also called the Edinburgh Kilwinning Manuscript. This manuscript derives its name from its being written in a small quarto book, belonging to the celebrated Mother Kilwinning Lodge of Scotland. For its publication, the Masonic Fraternity is indebted to Brother William James Hughan, who has inserted it in his Unpublished Records of the Craft, from a copy made for him from the original by Brother D. Murray Lyon, of Ayr, Scotland. Brother Lyon, "whilst glancing at the Minutes of the Lodge of Edinburgh from December 27, 1675, till March 12, 1678, was struck with the similarity which the handwriting bore to that in which the Kilwinning copy of the Narrative of the Founding of the Craft of Masonry is written, and upon closer examination he was convinced that in both cases the calligraphy is the same" (History of the Lodge of Edinburgh, page 107). It was probably written in 1665. The Anglican phraseology, and the fact that one of the Charges requires that Freemasons should be "liedgeman to the King of England," conclusively show that the manuscript was written in England and introduced into Scotland. It is so much like the text of the Grand Lodge Manuscript, published by Brother Hughan in his Old Charges of British Freemasons, that, to use the language of Brother Woodford, "it would pass as an indifferent copy of that document."

KILWINNING, MOTHER LODGE

For an account of this Body, which was for some time the rival ) the Grand Lodge of Scotland, see Kilwinning).

KILWINNING SYSTEM

The Freemasonry practiced in Scotland, so called because it is supposed to have been instituted at the Abbey of Kilwinning. Brother Oliver uses the term in his Mirror for the Johannite Masons (page 120, see also Saint John's Masonry).

KINDERAUSTAUSCHSTELLE DER GROSS LOGE ZUR SONNE

See Chilaren's Exchange Bureau

KING

The second officer in a Royal Arch Chapter in the United States. He is the representative of Zerubbabel, Prince or Governor of Judah. When the Chapter meets as a Lodge of Mark, Past, or Most Excellent Masters, the King acts as Senior Warden. After the rebuilding of the second Temple, the government of the Jews was administered by the High Priests as the viceregents of the Kings of Persia, to whom they paid tribute. This is the reason that the High Priest is the presiding officer in a Chapter, and the King only a subordinate. But in the Chapters of England and Ireland, the King is made the presiding officer. The jewel of the King is a level surmounted by a crown suspended within a triangle.

KING OF THE SANCTUARY

A side Degree formerly conferred in the presence of five Past Masters, now in disuse.

KING OF THE WORLD

A Degree in the system of the Philosophical Rite.

KINGS, THE FIVE

The sacred code of the older Chinese. The word kin{, signifies web of cloth, or the warp that keeps the threads in position, or upon which we may weave the somber and golden colors that make up this life's pictured history. This great light in Chinese secret societies contains the best sayings of the best sages on the ethico-political duties of life They cannot be traced to a period beyond the tenth century before Christ, although the religion is believed to be older.
Some of the superior classes of Chinese are believers in the great philosopher Lao-tse, and others in the doctrines of Confucius. The two religions appear to be twin in age, not strikingly dissimilar, and each has been given a personality in color in accordance with the character of ethics believed in by the two writers. Lao-tse and Confucius were the revivers of an older religion, the former of whom was born 604 B.C., and the latter fifty-four years subsequently.

The five kings are, the Yih-King, or Book of Changes; the Shi-King, or Book of Songs; the Shu King, or Book of Annals; the Ch'un Ts'ju, or "Spring and Autumn"; and the Li-King, or Book of Rites. The fourth book was composed by Confucius him self, while the first three are supposed to have been compiled by him, and the fifth by his disciples from his teachings.

Doctor Legge, late Professor of Chinese at Oxford, England, and Doctor Medhurst assert that there are no authentic records in China earlier than 1100 B.C., and no alphabetical writing before 1500 B.C.

The grandeur of the utterances and brilliancy of the intellectual productions of Confucius and Mencius, as law-givers and expounders of the sacred code of the Chinese, called The Five Kindles, are much to be admired, and are the Trestle-Board of many thousands of millions of the earth's population.

KIPLING, RUDYARD

Celebrated author and poet. Born in Bombay, India, December 30, 1865. His writings frequently give Masonic allusions peculiarly significant to the Craft. The story of The Man Who Would be Ring is a good specimen of the kind in question. His poems, the Mother Lodge, the Palace, and L'Envoito Life's Handicap are splendidly typical. He was made an honorary member of Canongate Kilwinning Lodge at Edinburgh, a Masonic distinction of which he very properly has been not a little proud. The English Masonic Illustrated (London, July 1901+ volume 1, number 10) says Brother Kipling was initiated in Freemasonry at the age of twenty and a half, by special dispensation obtained for the purpose, in the Hope and Perseverance Lodge, No. 782, at Lahore. In 1888 joined the Independence and Philanthropy Lodge, No. 391, meeting at Allahabad, Bengal. In the issue of the London Times quoted in the Freemason, March 28, 1925, there is an interesting statement from Brother Kipling regarding his active service in his own Lodge in Lahore, Punjab, East Indies.

He was Entered for membership by a Hindu, Passed by a Mohammedan, and Raised by an Englishman. The Tyler was an Indian Jew.

This is what he writes: "I was Secretary for some years of the Lodge of Hope and Perseverance, No. 782, E.C., Lahore, English Constitution, which included Brethren of at least four creeds. I was entered by a member from Brahmo Somaj, a Hindu, passed by a Mohammedan, and raised by an Englishman. Our Tyler was an Indian Jew. We met, of course, on the level, and the only difference anyone would notice was that at our banquets some of the Brethren, who were debarred by caste rules from eating food not ceremonially prepared, sat over empty plates." To this very remarkable experience of Brother Kiplingis due the poem by him which follows and which by his permission is reprinted here from The Sawen Seaw, published by Doubleday Page and Company, Garden City, New York (page 177).

THE MOTHER-LODGE
There was Rundle, Station Master,
An' Beazeley of the Rail,
An' 'Ackman, Commissariat,
An' Donkin' o' the Jail;
An' Blake, Conductor-Sargent,
Our Master twice was 'e,
With 'im that kept the Europe shop,
Old Framjee Eduljee.
Outside "Sergeant! Sir! Salute! Salaam! "
Inside "Brother," an' it doesn't do no 'arm.
We met upon the Level an' we parted on the Square,
An' I was Junior Deacon in ma Mother Lodge out there!

We'd Bola Nath, Accountant,
An' Saul the Aden Jew,
An' Din Mohammed, draughtsman
Of the survey Office too;
There was Babu Chuckerbutty,
An' Amir Singh the Sikh,
An' Castro from the fittin'-sheds,
The Roman Catholick!

We 'adn't good regalia
An' our Lodge was old an' bare,
But we knew the Ancient Landmarks,
An' we kep' 'em to a hair
An' lookin' on it backwards
It often strikes me thus,
There ain't such things as infidels,
Exceps, perhaps, it s us.

For monthly, after Labour,
We'd all sit down and smoke,
(We dursn't give no banquits,
Lest a brother s caste were broke),
An' man on man got talkin'
Religion an' the rest,
An' every man comparing
Of the God 'e knew the best.

So man on man got talkin'
An' not a Brother stirred
Till morning waked the parrots
An' that dam' brain-fever-bird
We'd say ttvwas 'ighly curious,
An' we'd all ride 'ome to bed,
With Mo'ammed, God, and Shiva
Changin' pickets in our 'ead.

Full oft on Guv'ment service
This rovin' foot 'ath pressed,
An' bore fraternal greetin's
To the Lodges east an' west,
Accordin' as commanded
From Kohat to Singapore,
But I wish that I might see them
In my Mother Lodge once more!

I wish that I might see them
My brethren black and brown,
With the trichies smellin' pleasant
An' the hog-darn (Cigar-lighter) passin' down
An' the old khansamah (Butler) snorin'
On the bottle-khana (Pantry) floor,
Like a Master in good standing
With my Mother Lodge once more!

Outside»"Seryeant! Sir! Salute! Salaam!"
Insise Brother," an' it doesn't do no 'arm.
We met upon the Level an' we parted on she Square,
An' I was Junior Deacon in my Mother-Lodge out there!

KISLEV or CHISLEV

Hebrew. The third month of the Hebrew civil year, and corresponding with the months November and December, beginning with the new moon of the former.

KISS, FRATERNAL

The Germans call it der Bruder Kuss, the French, le. Baiser Fraternal. It is the kiss given in the French and German Lodges by each Brother to his neighbor on the right and left hand when the labors of the Lodge are closed. It is not adopted in the English or American systems of Ancient Craft Freemasonry, although practiced in some of the advanced Degrees.

KISS OF PEACE

In the reception of an Ancient Knight Templar, it was the practice for the one who received him to greet him with a kiss upon the mouth. This, which was called the Osculum Pacis, or Riss of Peacc, was borrowed by the Templars from the religious orders, in all of which it was observed. It is not practised in the receptions of Masonic Templarism.

KITCHENER, VISCOUNT HORATIO HERBERT

Famous English soldier, Commander-in Chief and High Commissioner in the Mediterranean, as well as a member of the Masonic Fraternity with years of active service to his credit. Born June 24, 1850, at Bally Longford, County Kerry, England, and died, 1916, in the World War. Son of LieutenantColonel H. H. Kitchener. Entered the Royal Military Academy, Woolwich, 1868, and in 1871 appointed Second Lieutenant, Royal Engineers.

Sent to Palestine, thence to Egypt, being promoted to Captain in 1883. In 1884, serving in the expeditionary forces on the Nile, he was first Major and then LieutenantColonel. Commandant at Suakin for three years, ending 1888, having received a dangerous wound. Served as Adjutant-General until 1892 when he succeeded Sir Francis Grenfell as Sirdar (Persian for Leader, equivalent in Egypt to Commander-in-Chief) of the Egyptian Army. Displayed great skill in administrative work with the expeditionary force and he advanced the frontier and railway to Dongola in the Sudan. In 1896 he was appointed British Major General, succeeding so well that he was appointed to the peerage as Baron Kitchener of Khartoum, receiving a grant of thirty thousand pounds and the thanks of Parliament.

He was shortly afterwards appointed Chief-of-Staff to Lord Roberts in the South African War and promoted to Lieutenant General. He served in the field until 1900, when he was made Commander-in-Chief, Lord Roberts returning to England. The long, arduous and loyal work of Kitchener was rewarded by the title of Viscount when the war ended, a grant of fifty thousand pounds; the Order of Merit and the rank of General "for distinguished service." For the following data as to Brother Kitchener's Masonic record we are indebted to his personal friend, Brother Lieutenant-Colonel E. C. Mugrue, Southsea, England:

His Mother Lodge, British Union, No. 114 was founded at Ipswich, England, in 1762. He was a founder member of the following: Drury Lane Lodge, No.2127, founded in 1885; Khartoum Lodge, No.2877, founded in 1901; Kitchener Lodge, No. 2998, founded at Simla, Punjaub, in 1903.

Brother Lord Kitchener was District Grand Master of Egypt and Sudan in 1899; District Grand Master of the Punjaub in 1902; Junior Grand Warden of England in 1916. "Brother Iiitchener possessed great talents as a linguist in Oriental languages which stood him in good stead in his Masonic work, and this, coupled with his strength of character and power and skill as a soldier, made him a man who was loved by all his men and by the entire English-speaking world and one of whom the Masonic Fraternity is justly proud" writes Brother Mugrue.

Brother Kitchener served for seven years in India, Id made many far-reaching reforms in the Government, —entirely reorganized the British and native forces. In 1909 he was promoted to Field Marshall, virtual command of the colonial forces. He visited Japan, Australia and New Zealand studying military and engineering problems, earning the gratitude of his Government He returned to England in 1910, refusing a Mediterranean appointment. War Minister from 1914, Earl Kitchener was in June, 1916, drowned in the torpedoed ship Hampshire, off the coast of Scotland.

KLOSS, GEORG BURCKHARDT FRANZ

. A celebrated German Freemason and Doctor of Medicine, who was born in 1788. Doctor Kloss was initiated into Freemasonry early in life. He reorganized the Eclectic Grand Lodge, of which he was several times Grand Master. He resided at frankfort-on-the-Main, where he enjoyed a high reputation as a physician. He was the possessor of an extensive Masonic library, and devoted himself to the study of the antiquities and true character of the Masonic institution, insomuch that he was styled the "Teacher of the German Freemasons." Kloss's theory was that the present Order of Freemasons found its origin in the stone-cutters and building corporations of the Middle Ages. He delivered, in the course of his life, many valuable historical discourses before the Lodge Zur Einigheit, or Concord, several of which were printed and published- Annals of the Lodge Zur Einigheit, Frankfort, 1840; Freentasonry in its true meaning, from the ancient and genuine documents of the Stonemasons, Leipsic, 1846; A History of Freemasonry in England, Scotland, and Ireland, Leipsic, 1848; A History of the Freemasons of France, from genuine documents, Darmstadt, 1852; and a Bibliography of Freemasonry, Frankfort, 1844. This last i,i a most valuable contribution to Masonic literature. It, contain,~ a list of more than six thousand Masonic works in all languages, with critical remarks on many of them. Doctor Kloss died at Frankfort, February 10, 1854. Brother Meisinger, who delivered his funeral eulogy, said of him: "He had a rare amount of learning, and was a distinguished linguist; his reputation as a physician was deservedly great; and he added to these a friendly, tender, amiable disposition, with great simplicity and uprightness of character."

KNEELING

. Bending the knees has, in all ages of the world, been considered as an act of reverence and humility, and hence Pliny, the Roman naturalist, observes, that, "a certain degree of religious reverence is attributed to the knees of man." Solomon placed himself in this position when he prayed at the consecration of the Temple; and Freemasons use the same posture in some portions of their ceremonies, as a token of solemn reverence. In the act of prayer, Freemasons in the lower Degrees adopt the standing post are, which was the usage of the primitive Church, where it was symbolic of the resurrection-, Freemasons in the advanced Degrees generally kneel on one knee.

KNEE TO KNEE

. When, in his devotions to the Grand Architect of the Universe, he seeks forgiveness for the past and strength for the future, the Freemason is taught that he should, in all these offices of prayer, join his brother's name with his own. The prerogative that Job, in his blindness, thought was denied to him, when he exclaimed, "Oh that one might plead for a man with God, as a man pleadeth for his neighbor!" is here not only taught as a right, but inculcated as a duty; and the knee is directed to be bent in intercession, not for ourselves alone, but for the whole household of our Brethren.

KNEVVT-NEB-S

The Egyptian goddess personifying the West, facing the East.

KNIFE AND FORK DEGREE

Sometimes called the Fourth Degree. Those Freemasons who take more delight in the refreshments of the banquet than in the labors of the Lodge, and who admire Freemasonry only for its social aspect, are ironically said to be "Members of the Knife and Fork Degree." The sarcasm was first uttered by Dermott, when he said in his Ahiman Rezon (page 36), speaking of the Moderns, that "it was also thought expedient to abolish the old custom of studying geometry in the Lodge; and some of the young brethren made it appear that a good knife and fork in the hands of a dexterous brother, over proper materials, would give greater satisfaction and add more to the rotundity of the Lodge than the best scale and compass in Europe."

KNIGGE, BARON VON

A history of Adam Weishaupt and his Order of the Illuminati is given. The work and principles of the Lodges in which each man had been initiated would not be recognizable as Freemasonry by us in America, or by regular Masons anywhere, because while the first German Lodges were founded on the Landmarks they were later taken over by the German aristocracy and transformed, most of them, into an aristocratic cult which contradicted the ancient principles of the Craft at every point.

After Weishaupt, a brilliant and well-intentioned man, had won a position for himself among German Lodges he was seized with a desire to set up a grandiose new society of his own, with vague but vast aims, and officers with resounding titles, called the Order of the Illuminati. The Baron von Knigge joined the enterprise and became Weishaupt's St. Paul, then turned against it, and in his last years became a savage Anti-Mason. The Order of Illuminati was the greatest single misfortune ever to befall European Freemasonry because it became at once the pattern and the point of departure for a succession of secret, underground, political conspiracies which (though it was not a Masonic society) divided Masonry and brought disgrace upon its name; even the Jesuits founded an Order of Illuminati of their own, and the scheme of it was the blue-print for the Italian Carbonari.

Prof. John Robison of the University of Edinburgh wrote a book about it in 1797 (see page 862). This Professor had a bland, credulous, innocent-appearing mind strikingly like that of Marshal Petain; he believed everything he read about the Illuminati, became possessed of a great fear of it, and expected any moment to see the civilization of Europe come crashing down, undermined by the secret, under-ground Weishauptian conspiracies; he took the Illuminati to be identical with Freemasonry, and his Proceeds of a Conspiracy became an Anti-Masonic book. Ever since, it has been in Europe the Anti-Masonic Bible (supported by the writings of the Abbe Barruel; see page 125), and it has been re-published, rewritten, imitated, quoted from; and its weird and simple-minded charges against Masons have been repeated ever since. It even became the inspiration of an Anti-Masonic movement in Massachusetts and Connecticut at the end of the Revolutionary War. As for Knigge it was supposed that he had quarrelled with Weishaupt. Near the end of his days he published a book entitled Uber den Umgang mit Menschen, which may be freely translated as on Dealing with People.

At the end of World War II there came to the surface, and with a sort of apocalyptic luridness and grandiosity, what Weishaupt and Knigge had both been meaning to certain powerful groups of the German ruling class. It transpires that Weishaupt had inadvertently discovered what had never been dreamed of before: a technique for a secret movement which could be operated in public, an underground on top of the ground, a nation-wide conspiracy completely invisible, and which a class or a people could carry on under the very eyes of their enemies. It also transpires that it was this which Knigge had taken the Illuminati to be; and it was this which was the subject matter of his uber. The latter book was re-printed, revised, enlarged, modified, and went on generation after generation.

The Germans created a secret army after Napoleon had conquered them, and conquered him at Leipsig. After Metternich had set up the absolutist Holy Alliance regime secret societies on the Knigge pattern came into existence everywhere; the Carbonari in Italy (Louis Napoleon was trained in it), the Decembrist revolutionists in Russia in 1825, etc., etc. It also has transpired that while the Nazis were still an underground movement they followed Knigge's formula, and that the fiber was the favorite text-book of Heinrich Himmler.

In the eight centuries or so of its history Freemasonry has had its own adventures but never before or since has anything happened to it quite so extraordinary, quite as impossible as this, that a simple-minded and typically mystical Bavarian Mason, ambitious to be a Founder of something great for himself, should have become the Architect of gestapos and a fountainhead of Anti-Masonry If there be Masons who believe that the Craft should look with tolerant indifference upon quasi- and semi-Masonic "societies," and that Anti-Masonry should be ignored, Weishaupt and Knigge should "give them furiously to think."

NOTE. There could be no greater fallacy than the theory that underground conspiracies ale carried on only by the poor, the downtrodden, and revolutionaries. The French Royal war against the Huguenots began as an underground movement. For a history of it see Cathertne de Medicz and the Host Revolution, by Ralph Roeder; Viking Press; New York; 1937.

KNIGHT

1. An Order of Chivalry. See Knighthood and Knight Masonic.
2. The Eleventh and last Degree of the Order of African Architects.

KNIGHTS AND ORDERS OF CHIVALRY

. A knight originally was a boy in attendance on a prince, and was called an aldor or altherro; from this was a gradual transition first to a knight as a soldier, next as a professional soldier, and lastly as one class of professional soldiers those who had taken up arms under vow to make it a life-long vocation, like the vow of priesthood. The word itself first was knight among the Saxons, Knight among Danes, coiocllt in Ireland. A modern professional soldier takes oath to the government, fights or is ready to fight for his country, and lives under military regulations; the knight took a vow to his vocation, a personal oath to his king, or his lord, or his chieftain, and behaved according to the rules of chivalry. These latter, and allowing for a great difference in the circumstances, were in essence the same as military regulations now.

Just as there was a transition from Operative Masonry to Speculative Masonry, so was there a similar transition, and following in general the same lines from the "operative" soldiery of the Saxon and Norman periods to chivalry as a set of ideals and rules for gentlemen and ladies, which may be metaphorically described as its "speculative" or "symbolical" form. This latter consisted of legends and traditions art, poetry, ballads, music, ideas and ideals, a philosophy of daily conduct, an ideal of honor and gentle manliness, and grew into such a mass that a great cycle of legends such as that which accumulated around the Search for the Grail. Modern Knight Templarism has no historical continuity as either a calling (Masonic knights, for one thing, are not soldiers), or as an organization, with the Orders of Knights in the early Middle Ages, but it is the heir of that large wealth of tradition, literature, art, philosophy; and few modern fraternal societies have so rich a heritage.

The philosophy underlying chivalry, considered solely as a system of thought, has been overlooked by professors and historians of philosophy; it also has been very largely overlooked by Knights Templar themselves, else they would by this time have a larger and more learned literature of their own. A student of that philosophy of chivalry has ready to hand, as text book or authoritative work, a masterpiece of learning and thought: The Broad Stone of Honor; or, The True Sense and Practice of Chivalry, by Kenelm Henry Digby; in five books, the last of which is in two volumes, making six volumes in all; London; Bernard Quaritch; 1877.

KNIGHT, BLACK

See Black Brothers.

KNIGHT COMMANDER

The French title is Chevalier Comniandeur.

1. The Ninth Degree of the Rite of Elect Collens.

2. A distinction conferred by the Supreme Council cf the Ancient and Accepted Scottish Rite for the Southern Jurisdiction of the United States on deserving Honorary Thirty-thirds. and Sublime Princes of the Royal Secret. It is conferred by a vote of tile Supreme Council, and was formerly unattended with any other ceremony than the presentation of a Decoration and a Patent (see Court of Honor).

KNIGHT COMMANDER OF THE TEMPLE

See Sovereign Commander of the Temple.

KNIGHT COMMANDER OF THE WHITE AND BLACK EAGLE

The French for this title is Chevalier Commandeur de I'Aigle Blanc et Noir, The Eightieth Degree of the collection of the Metropolitan Chapter of France.

KNIGHT CRUSADER

The French term is Chevalier Croisc. Thory says (Ada Latomorum i, page 303) that this is a chivalric Degree, which was communicated to him by a member of the Grand Lodge of Copenhagen. He gives no further account of its character.

KNIGHT ELECT OF FIFTEEN

1. The Sixteenth Degree of the Ancient and Accepted Rite, more commonly called Illustrious Elect of the Fifteen (see Elect of Fifteen).

2. The Tenth Degree of the Chapter of Emperors of the East and West.

3. The Eleventh Degree of the Rite of Mizraim.

KNIGHT ELECT OF TWELVE, SUBLIME

The Eleventh Degree of the Ancient and Accepted Scottish Rite, sometimes called Twelve Illustrious Knights. After vengeance had been taken upon the traitors mentioned in the Degrees of Elected Knights of Nine and Illustrious Elected of Fifteen, Solomon, to reward those who had exhibited their zeal and fidelity in inflicting the required punishment, as well as to make room for the exaltation of others to the Degree of Illustrious Elected of Fifteen, appointed twelve of these latter, chosen by ballot, to constitute a new Degree, on which he bestowed the name of Sublime Knights Elected, and gave them the command over the twelve tribes of Israel. The Sublime Knights rendered an account each day to Solomon of the work that was done in the Temple by their respective tribes, and received their pay. The Lodge is called a Chapter.

In the old ceremonies Solomon presides, with the title of Thrice Puissant, and instead of Wardens' there are a Grand Inspector and a Master of Ceremonies. In the more modern ceremonial of the Southern Jurisdiction, the Master and Wardens represent Solomon, Hiram of Tyre, and Adoniram, and the style of the Master and Senior Warden is Thrice Illustrious, The room is hung with black, sprinkled with white and red tears. The apron is white, lined and bordered with black, with black strings; on the flap, a flaming heart. The sash is black with a flaming heart on the breast, suspended from the right shoulder to the left hip. The jewel is a sword of justice.

This is the last of three Elus which are found in the Ancient and Accepted Scottish Rite. In the French Rite they have been condensed into one, and make the Fourth Degree of that series, but not, as Ragon admits, with the happiest effect.

KNIGHT EVANGELIST

A grade formerly in the archives of the Lodge of Saint Louis des Amis Wunis, Saint Louis of the Reunited Friends, at Calais. Thory (Acta Latomorum, i, page 312).

KNIGHTHOOD

. The Saxon word cniht, from which we get the English knight, signified at first a youth, and then a servant, or one who did domestic service, or a soldier who did military service, which might either be on foot or on horseback; but the French word Chevalier and the German Bitter both refer to his equestrian character. Although Tacitus says that the German Kings and Chiefs were attended in war and peace by a select body of faithful servants, and although the Anglo-Saxon Kings and Thanes had their military attendants, who served them with a personal fealty, the knight, in the modern acceptation of the word, did not appear until the establishment in France of the order of chivalry. Thence knighthood rapidly passed into the other countries of Christendom; for it always was a Christian institution, The stages through which a candidate passed until his full vestiture with the rank of knighthood were three: the Page, the Squire or Esquire, and the Knight.

1. The Page. The child who was destined to knighthood continued until he was seven years old in the charge of women, who gave him that care which his tender age required. He was then taken from them and placed in the hands of a governor, who prepared him by a robust and manly education for the labors and dangers of war. He was afterward put into the househoId of some noble, where he first assumed the title of Page. His employments were to perform the service domestic about the person of his master and miss; to attend them in the chase, on their journeys, their visits, and their walks; to carry their messages, or even to wait on them at table. The first lessons given to him were in the love of God and attachment to and respect for females. His religious education was not neglected, and he was taught a veneration for all sacred things. His instructions in respect to manners, conversation, and virtuous habits were all intended to prepare him for his future condition as a knight.

2. The Squire. The youth, on emerging from the employment of a Page, took on him that of Squire, called in French Reuyer. This promotion was not unaccompanied by an appropriate ceremony. The Page who was to be made a Squire was presented to the altar by his father and mother, or by those who represented them, each holding a lighted taper in his hand. The officiating priest took from the altar a sword and belt, on which he bestowed several benedictions, and then placed them on the youth, who from that time constantly wore them. The Squires were divided into various classes, each of whose employment was different. To some, as to the chamberlains, was committed the care of the gold and silver of the household; others, as the constable, had the charge of the table utensils; others were carvers, and others butlers. But the most honorable and the only one connected immediately with chivalry was the Squire of Honor or the Body Squire. He was immediately attached to some knight, whose standard he carried. He helped to dress and undress him, and attended him morning and evening in his apartment. On a march, he led the war-horse of his master and carried his sword, his helmet, and his shield. In the hour of battle, the Squire, although he did not actually take a part in the combat, was not altogether an idle spectator of the contest. In the shock of battle, the two lines of knights, with their lances in rest, fell impetuously on each other; some, who were thrown from their horses, drew their swords or battle-axes to defend themselves and to make new attacks, while advantage was sought by their enemies over those who had been thrown. During all this time, the Squire was attentive to every motion of his master. In the one case, to give him new arms, or to supply him with another horse; to raise him up when he fell, and to ward off the strokes aimed at, him; while in the other case, he seconded the knight by every means that his skill, his valor, and his zeal could suggest, always, however, within the strict bounds of the defensive, for the Squire was not permitted by the laws of chivalry to engage in offensive combat with a knight.

3. The Knight. These services merited and generally received from the knight the most grateful acknowledgment, and in time the high honor of the badge of knighthood bestowed by his own hand, for every knight possessed the prerogative of making other knights. The age of twenty-one was that in which the youthful Squire, after so many proofs of zeal, fidelity, and valor, might be admitted to the honor of knighthood. The rule as to age was not, however, always observed. Sometimes the Squire was not knighted until he was further advanced in years, and in the case of princes the time was often anticipated. There are instances of infants, the sons of kings, receiving the dignity of knighthood.

The creation of a knight was accompanied by solemn ceremonies, which some writers have been pleased to compare to those of the Church in the administration of its sacraments, and there was, if not a close resemblance, a manifest allusion in the one to the other. The white habit and the bath of the knight corresponded to the form of baptism; the stroke on the neck and the embrace given to the new knight were compared to the ceremony of confirmation; and as the godfather made a, present to the child whom he held at the font, so the lord who conferred knighthood was expected to make a gift or grant some peculiar favor to the knight whom he had dubbed. The preliminary ceremonies which prepared the neophyte for the sword of chivalry were as follows: austere fasts; whole nights passed in prayers in a church or chapel; the sacraments of confession, penance, and the eucharist; bathings, which prefigured purity of manners and life; a white habit as a symbol of the same purity, and in imitation of the custom with new converts on their admission into the Church, and a serious attention to sermons, were all duties of preparation to be devoutly performed by the Squire previous to his being armed with the weapons and decorated with the honors of knighthood.

An old French chronicler thus succinctly details the ceremony of creation and investiture. The neophyte bathes; after which, clothed in white apparel, he is to watch all night in the church, and remain there in prayer until after the celebration of High Mass. The communion being then received, the youth solemnly raises his joined hands and his eyes to heaven, when the priest who had administered the sacrament passes the sword over the neck of the youth and blesses it. The candidate then kneels at the feet of the lord or knight who is to arm him. The lord asks him with what intent he desires to enter into that sacred Order, and if his views tend only to the maintenance and honor of religion and of knighthood. The lord, having received from the candidate a satisfactory reply to these questions, administers the oath of reception, and gives him three strokes on the neck with the flat side of the sword, which he then girds upon him. This scene passes sometimes in a hall or in the court of a palace, or, in time of war, in the open field.

The girding on of the sword was accompanied with these or similar words: "In the name of God, of Saint Michael, and of Saint George, I make thee a Knight: be brave, be hardy, and be loyal." And then the kneeling candidate is struck upon the shoulder or back of the neck by him who confers the dignity, with the flat of the sword, and directed to rise in words like these: "Arise, Sir Damian"; a formula still followed by the sovereigns of England when they confer the honor of knighthood. And hence the word Sir, which is equivalent to the old French Sire, is accounted, says Ashmole, "parcel of their style."

Sir William Segar, in his treatise on Civil and Military Honor, gives the following account of the ceremonies used in England in the sixth century:

A stage was erected in some Cathedral, or spacing place near it, to which the gentleman was conducted to receive the honor of knighthood. Being seated on a chair decorated with green silk, it was demanded of him if he were of a good constitution, and able to undergo the fatigue required in a soldier; also whether he were a malt of good morals, and what credible witnesses he could produce to affirm the same.

Then the Bishop or Chief Prelate of the Church administered the following oath:

"Sir, you that desire to receive the honor of knighthood, swear before God and this Holy Book that you will not fight against his Majesty, that now bestoweth the order of knighthood upon you. You shall also swear to maintain and defend all Ladies, Gentlemen, Widows and Orphans; and you shall shun no adventure of your person in any war wherein you shall happen to be."

The oath being taken, two Lords led him to the Mug, who drew his sword, and laid it upon his head, saying, "God and Saint George" (or what other saint the King pleased to name), "make thee a good knight"; after which seven Ladies dressed in white came and girt a sword to his side and four knights put on his spurs.

These ceremonies being over, the Queen took him by the right hand, and a Duchess by the left, and leading him to a rich seat, placed him on an ascent, where t ey seated him, the King sitting on his right hand, and t e Queen on his left. Then the Lords and Ladies also sat down upon other seats, three descents under the King-, and being all thus seated, they were entertained with a delicate collation; and so the ceremony ended.

The manner of arming a newly made knight, was first to put on the spurs, then the coat of mail, the cuirass, the brasset or casque, and the gauntlets. The lord or knight conferring the honor then girded on the sword, which last was considered as the most honorable badge of chivalry, and a symbol of the labor that the knight was in future to encounter. It was in fact deemed the real and essential part of the ceremony, and that which actually constituted the knight. Du Cange, in his Glossarium, defines the Latin word militare, in its medieval sense, as signifying to make a knight, which was, he says, balteo militari accingere, that is, to gird on him the knightly belt; and it is worthy of remark, that cingulus, which in pure Latin signifies a belt, came in the later Latin of Justinian to denote the military profession. We need not refer to the common expression, "a belted knight," as indicating the close connection between knighthood and the girding of the belt. It was indeed the belt and sword that made the knight. The oath taken by the knight at his reception devoted him to the defense of religion and the Church, and to the protection of widows, orphans, and all of either sex who were powerless, unhappy, or suffering under injustice and oppression; and to shrink from the performance of these duties whenever called upon, even at the sacrifice of his life, was to incur dishonor for the rest of his days.

Of all the laws of chivalry, none was maintained with more rigor than that which secured respect for the female sex. "If an honest and virtuous lady," says Brantome, "will maintain her firmness and constancy, her servant, that is to say, the knight who had devoted himself to her service, must not even spare his life to protect and defend her, if she runs the least risk either of her fortune, or her honor, or of any censorious word, for we are bound by the Laws of Chivalry to be the champions of women's afflictions.

Nor did any human law insist with so much force as that of chivalry upon the necessity of an inviolable attachment to truth. Adherence to his word was esteemed the most honorable part of a knight's character. Hence to give the lie was considered the most mortal and irreparable affront, to be expiated only by blood. An oath or solemn promise given in the name of a knight was of all oaths the most inviolable. Knights taken in battle engaged to come of their own accord to prison whenever it was required by their captors, and on their word of honor they were readily allowed liberty for the time for which they asked it; for no one ever doubted that they would fulfil their engagements. Sovereigns considered their oaths of knighthood as the most solemn that they could give, and hence the Duke of Bretagne, having made a treaty of peace with Charles VI of France, swore to its observance "by the faith of his body and the loyalty of his knighthood."

It is scarcely necessary to say that generous courage was an indispensable quality of a knight. An act of cowardice, of cruelty, or of dishonorable warfare in battle, would overwhelm the doer with deserved infamy. In one of the tenzones, or poetical contests of the Troubadours, it is said that to form a perfect knight all the tender offices of humanity should be united to the greatest valor, and pity and generosity to the conquered associated with the strictest justice and integrity. Whatever was contrary to the laws of war was inconsistent with the laws of chivalry. The laws of chivalry also enforced with peculiar impressiveness, sweetness and modesty of temper, with that politeness of demeanor which the word courtesy was meant perfectly to express. An uncourteous knight would have been an anomaly.

Almost all of these knightly qualities are well expressed by Chaucer in the Prologue to his Knight's Tale (lines 43-50, 67-72).

A knight there was, and that a worthy man,
That from the time that he first began
To riden out he loved chivalry,
Truth and honor, freedom and courtesy.
Full worthy was he in his lord's war
And thereto had he ridden, no man farther;
As well in Christendom as in Heatheness,
And ever honored for his worthiness.

And eve'r more he had a sovereign price,
And though that he was worthy, he was wise
And of his port as meek as is a maid.
He never yet no villainy not said
In all his life unto no manner wight,
He was a very perfect, gentle knight.

The most common and frequent occasions on which knights were created, independent of those which happened in war, were at the great feasts of the Church, and especially at the Feast of Pentecost; also at the publications of peace or a truce, the coronations of kings, the birth or baptism of princes, and the days an which those princes had themselves received knighthood. But a knight could at any time confer the distinction on one whom he deemed deserving of it.

There was a distinction between the titles as well as the dress of a knight and a squire. The knight was called Don, Sire, Messire, or, in English, Sir—a title not bestowed upon a squire: and while the wife of the former was called a Lady, that of the latter was only a Gentlewoman. The wife of a knight was sometimes called Militissa, or Female Knight. In their dresses "and their harness, knights were entitled to wear gold and golden decorations, while the squires were confined to the use of silver. Knights alone had a right to wear, for the lining of their cloaks and mantles, ermine, sable, and meniver, which were the most valuable furs; while those of a less costly kind were for the squires. The long and trailing mantle, of a scarlet color, and lined with ermine or other precious furs, which was called the Mantle of Honor, was especially reserved for the knight. Such a mantle was always presented by the Kings of France to knights whom they created. The mantle was considered the most august and noble decoration that a knight could wear, when he, was not dressed in his armor. The official robes still worn by many magistrates in Europe are derived from the knightly Mantle of Honor. It should be realized that the Order of Knighthood, and the ceremonies accompanying the investiture of a knight, were of a symbolic character, and are well calculated to remind the Freemason of the symbolic character of his own institution.

The sword which the knight received was called the Arm of Mercy, and he was told to conquer his enemies by mercy rather than by force of arms. Its blade was two-edged, to remind him that he must maintain chivalry and justice, and contend only for the support of these two chief pillars of the Temple of Honor. The lance represented Truth, because truth, like the lance, is straight. The coat of mail was the symbol of a Fortress erected against vice; for, as castles are surrounded by walls and ditches, the cost of mail is closed in all its parts, and defends the knight against treason, disloyalty, pride, and every other evil passion. The rowels of the spur were given to urge the possessor on to deeds of honor and virtue. The shield, which he places betwixt himself and his enemy, was to remind him that the knight is a shield interposed between the prince and the people, to preserve peace and tranquillity.

In a Latin manuscript of the thirteenth century, copied by Anstis ( Historical Essay on the Knighthood of the Bath, Appendix, page 95), will be found the following symbolical explanation of the ceremonial of knighthood, The bath was a symbol of the washing away of sin by the sacrament of baptism. The bed into which the novice entered and reposed after the bath, was a symbol of the peace of mind which would be acquired by the virtue of chivalry. The white parments with which he was afterward clothed, were a symbol of the purity which a knight should maintain. The scarlet robe. put on the newly made knight was symbolic of the blood which he should be ready to shed for Christ and the Church. The dark boots are a sign of the earth, whence we all came, and to which we are all to return. The white belt is a symbol of chastity. The golden spur symbolizes promptitude of action. The sword is a symbol of severity against the attacks of Satan; its two edges are to teach the knight that he is to defend the poor against the rich, and the weak against the powerful. The white fillet around the head is a symbol of good works. The alapa or blow was in memorial of him who made him a knight.

There was one usage of knighthood which is peculiarly worthy of attention. The love of glory, which was so inspiring to the knights of chivalry, is apt to produce a spirit of rivalry and emulation that might elsewhere prove the fruitful source of division and discord. But this was prevented by the fraternities of arms so common among the knights. Two knights who had, perhaps, been engaged in the same expeditions, and had conceived for each other a mutual esteem and confidence, would enter into a solemn compact by which they became and were called Brothers in Arms. Under this compact, they swore to share equally the labors and the glory, the dangers and the profits of all enterprises, and never, under any circumstances, to abandon each other. The brother in arms was to be the enemy of those who were the enemies of his brother, and the friend of those who were his friends; both of them were to divide their present and future wealth, and to employ that and their lives for the deliverance of each other if taken prisoner. The claims of a brother in arms were paramount to all others, except those of the sovereign. If the services of a knight were demanded at the same time by a lady and by a brother in arms, the claim of the former gave way to that of the latter. But the duty which was owing to the prince or to the country was preferred to all others, and hence brothers in arms of different nations were only united together so long as their respective sovereigns were at peace, and a declaration of war between two princes dissolved all such confraternities between the subjects of each. But except in this particular case, the bond of brotherhood was indissoluble, and a violation of the oath which bound two brothers in arms was deemed an act of the greatest infamy. They could not challenge each other. They even wore in battle the same habits and armor, as if they desired that the enemy should mistake one for the other, and thus that both might incur an equal risk of the dangers with which each was threatened.

Knights were divided into two ranks, namely, Knights Bachelor and Knights Banneret.

The Knight Bachelor was of the lower rank, and derived his title most probably from the French bas chevalier. In the days of chivalry, as well as in later times, this dignity was conferred without any reference to a qualification of property. Many Knights Bachelor were in fact mere adventurers, unconnected by feudal ties of any sort, who offered their services in war to any successful leader, and found in their sword a means of subsistence, not only by pay and plunder, but in the regularly established system of ransom, which every knight taken in action paid for his liberty. The Knight Bachelor bore instead of a square banner a pointed or triangular ensign, which was forked by being extended in two cornets or points, and which was called a pennon. The triangular banner, not forked, was called a pennoncel, and was carried by a squire.

The Knight Banneret, a name derived from banneret, a little banner, was one who possessed many fiefs, landed estates held under feudal tenure, and who was obliged to serve in war with a large attendance of followers.

If a knight was rich and powerful enough to furnish the state or his sovereign with a certain number of armed men, and to entertain them at his own expense, permission was accorded to him to add to his simple designation of Knight or Knight Bachelor, the more noble and exalted title of Knight Banneret. This gave him the right to carry a square banner on the top of his lance. Knights Bachelor were sometimes made Bannerets on the field of battle, and as a reward of their prowess, by the simple ceremony of the sovereign cutting off with his sword the comets or points of their peamons, thus transforming them into square banners. Clark, in his History of Knighthood (volume i, page 73), thus describes this ceremony in detail:

The King or his General, at the head of his army drawn up in order of battle after a victory, under the royal standard displayed, attended by all the officers and nobility present, receives the knight led between two knights carrying his pennon of arms in his hand, the heralds walking before him, who proclaim his valiant achievements for which he has deserved to be made a Knight Banneret, and to display his banner in the field; then the King or General says to him , Advamez toy banneret, meaning Present thy banneret, and causes the point of his pennon to be rent off; then the new knight, having the trumpets before him sounding, the nobility and officers bearing in Company, is sent back to his tent, where they are all entertained.

But generally the same ceremonial was used in times of peace at the making of a Knight Banneret as at the institution of barons, viscounts, earls, and the other orders of nobility, with whom they claimed an almost equality of rank.

Not long after the institution of knighthood as an offshoot of chivalry, we find, besides the individual Knights Bachelor and Knights Banneret, associations of knights banded together for some common purpose, of which there were two classes. First: Fraternities possessing property and rights of their own as independent bodies into which knights were admitted as monks were into religious foundations. Of this class may be mentioned, as examples, the three great religious Orders—the Templars, the Hospitalers, and the Teutonic Knights. The second class consisted of honorary associations established by sovereigns within their respective dominions, consisting of members whose only common tie is the possession of the same titular distinction. Such are most of the European Orders of Knighthood of prominence, as the Knights of the Garter in England, the Knights of Saint Andrew in Russia, and the Knights of the Golden Fleece in Spain. The institution of these titular orders of knighthood dates at a much more recent period than that of the Fraternities who constitute the first class, for not one of them can trace its birth to the time of the Crusades, at which time the Templars and similar orders sprang into existence.

Ragon, in his Cours Philosophique, attempts to draw a parallel between the institution of knighthood and that of Freemasonry, such as that there were three degrees in one as there are in the other, and that there was a close resemblance in the ceremonies of initiation into both orders. He thus intimates for them a common origin; but these parallels should rather be considered simply as coincidences. The theory first advanced by the Chevalier Ramsay, and adopted by Hund and the disciples of the Rite of Strict Observance, that all Freemasons are Templars,, and that Freemasonry is a lineal successor of ancient knighthood, is now rejected as wholly untenable and unsupported by any authentic history. The only connection between knighthood and Freemasonry is that which was instituted after the martyrdom of James de Molay, when the Knights Templar sought concealment and security in the bosom of the Masonic Fraternity.

When one was made a knight, he was said to be dubbed. This is a word in constant use in the medieval manuscripts. In the old Patavian statutes, Miles adobatus, meaning a dubbed knight, is defined to be "one who, by the usual ceremonies, acquires the dignity and profession of chivalry." The Provencal writers constantly employ the term to dub, adouber, and designate a knight who has gone through the ceremony of investiture as un chevalier adoube, a dubbed knight. Thus, in the Romaunt d'Auberi, the Lady d'Auberi says to the king:

Sire, dit elle, par Dieu de Paradis
Soit adouber mes freres Auberis.

That is, "Sire, said she, for the love of the God of Paradise, let my brothers of Auberis be dubbed."

The meaning of the word then is plain: to dub, is to make or create a knight. But its derivation is not so easily settled amid the conflicting views of writers on the subject. The derivation by Menage from duplez is not worth consideration. Henschell's, from a Provenical word adobare, to equip, although better, is scarcely tenable. The derivation from the Anglo Saxon dubban, to strike or give a blozy, would be reasonable, were it not presumable that the Anglo-Saxons borrowed their word from the French and from the usages of chivalry. It is more likely that dubban came from adouber, than that adouber came from dubban. The Anglo-Saxons took their forms and technicalities of chivalry from the French. After all, the derivation proposed by Du Cange is the most plausible and the one most generally adopted, because it is supported by the best authorities. He says that it is derived from the Latin adoptare, to adopt, "quod qui aliquem. armis instruit ac Militem facit, eum quodammodo adoptat in filium," that is, "He who equips any one with arms, and makes him a knight, adopts him, as it were, as a son." To dub one as a knight is, then, to adopt him into the order of chivalry. The idea was evidently taken from the Roman law of adoptatio, or adoption, where, as in conferring knighthood, a blow on the cheek was given.

The word accolade is another term of chivalry about which there is much misunderstanding. It is now supposed to mean the blow of the sword, given by the knight conferring the dignity, on the neck or shoulder of him who received it. But this is most probably an error. The word is derived, says Brewer (Dictionary of Phrase and Fable), from the Latin ad column, around the neck, and signifies the embrace "given by the Grand Master when he receives a neophyte or new convert." It was an early custom to confer an embrace and the kiss of peace upon the newly made knight, which ceremony, Ashmole thinks, was called the accolade. Thus, in his History of the Order of the Garter (page 15) he says: "The first Christian kings, at giving the belt, kissed the new knight on the left check, saying: in the honor of the Father and the Son and the Holy Ghost, I make you a knight. It was called the osculam pacis, the kiss of favor or of brotherhood, more, correctly the kiss of peace, and is presumed, to be the accolade or ceremony of embracing, which Charles the Great used when he knighted his son Louis the Debonnair." Johan de Vignay, writing in the fourteenth century, mentions this kiss of peace with the accolade: "Et le Seigneur leur doit donner une colee en signe de proeste et de hardement, et que il leur souveigne de celui noble homme qui la fait chemlier. Et donc les doit le Seigaeur baisier en la boucho en signe de paix et d'amour"; that is "And the lord ought to give him (the newly-made knight) an accolade as a symbol of readiness and boldness, and in memory of the nobleman who has made him a knight, and then the lord ought to kiss him on the mouth as a sign of peace and love."

In an old manuscript in the Cottonian Ubrary, entitled "The manner of makynge Knygbtes after the custome of Engelande," a copy of which is inserted in Anstis's Historical Essay on the Knighthood of the Bath (Appendix, page 99), is this account of the embrace and kiss, accompanied with a blow on the neck: "Thanne shall the Squyer lift up his armes on high, and the Kynge shall put his armes about the nekke of the Squyer, and lyftynge up his right hande he shall smyte the Squyer in the nekke, seyeng thus: Be ye a good Knyhte; kissing him." Anstis himself is quite confused in his description of the ceremonial, and enumerates "the blow upon the neck, the accolade, with the embracing and kiss of peace," as if they were distinct and separate ceremonies; but in another part of his book he calls the accolade "the laying hands upon the shoulders." I am inclined to believe, after much research, that both the blow on the neck arid the embrace constituted properly the accolade. This blow was sometimes given with the hand, but sometimes with the sword. Anstis says that "the action which fully and finally impresses the character of knighthood is the blow given with the hand upon the neck or shoulder," But he admits (page 73) that there has been a controversy among writers whether the blow was heretofore given with a sword or by the bare band upon the neck. The mystical signification which Caseneuve gives in his Etymologies (see reference to Accolade, in that book) is ingenious and appropriate, namely, that the blow was given on the neck to remind him who received it that, he ought never, by flight from battle, to give an enemy the opportunity of striking him on the same place.

But there was another blow, which was given in the earliest times of chivalry, and which has by some writers been confounded with the accolade, which at length came to be substituted for it. This was the blow on the cheek, or, in common language, the box on the ear, which was given to a knight at his investiture. This blow is never called the accolade by the old writers, but generally the alapa, rarely the gautada. Du Cange says that this blow was sometimes given on the neck, and that then it was called the colaphus, or by the French colee, from col, the neck. Duchesne says the blow was always given with the hand, and not with the sword. Ashmole says:

It was in the time of Charles the Great the way of knighting by the colaplrum, or blow on the ear, used in sign of sustaining future hardships . . . a custom long after retained in Germany and France. Thus William, Earl of Holland, who was to be knighted before he could be emperor, at his being elected king of the Romans, received knighthood by the box of the ear, etc., from John, King of the Bohemia, 1247 A.D.

Both the word alapa and the ceremony which it indicated were derived from the form of manumission among the Romans, where the slave on being freed received a blow called alapa on the cheek, characterized by Claudian as felix injuria, a happy injury, to remind him that it was the last blow he was compelled to submit to: for thenceforth he was to be a freeman, capable of vindicating his honor from insult. The alapa, in conferring knighthood, was employed with a similar symbolism. Thus in an old Register of 1260, which gives an account of the knighting of Hildebrand by the Lord Ridolfonus, we find this passage, which we give in the original, for the sake of the one word gautata, which is unusual: "Postea Ridolfonus de more dedit illi gautatam et dixit illi. Tu es milea nobilis militiae equestris, et haec gautata est in recordationem, illius qui te armavit militem, et hoec gautata debet esse ultima injuria, quam patienter acceperis." That is: "Afterwards Ridolfonus gave him in the customary way the blow, and said to him: Thou art a noble Knight of the Equestrian Order of Chivalry, and this blow is given in memory of him who hath armed thee as a knight, and it must be the last injury which thou shalt patiently endure." The first reason assigned for the blow refers to an old custom of cuffing the witnesses to a transaction, to impress it on their memory. Thus, by the riparian law, when there was a sale of land, some twelve witnesses were collected to see the transfer of property and the payment of the price, and each received a box on the ear, that he might thus the better remember the occurrence. So the knight received the blow to make him remember the time of his receiving his knighthood and the person who conferred it.

We may here insert a paragraph in Brother Mackey's article to mention the connection with the blow given to the new made knight arid the similar reminder given to the boys in the old and surviving custom in Wand of "beating the bounds," a periodical ceremony of visiting parish landmarks when the boys are whipped and sometimes bumped on the head to make their recollections the more permanent.

For the commission of crime, more especially for disloyalty to his sovereign, a knight might be degraded from the Order; and this act of degradation was accompanied with many ceremonies, the chief of which was the hacking off his spurs. This was to be done for greater infamy, not by a knight, but by the master cook. Thus Stow says that, at the making of Knights of the Bath, the king's master cook stood at the door of the chapel, and said to each knight as he entered, "Sir Knight, look that you be true and loyal to the King my Master, or else I must hew these spurs from your heels" His shield too was reversed, and the heralds had certain marks called abatements, which they placed on it to indicate his dishonor.

Monsieur de Saint Palaye concludes his learned and exhaustive Memoires sur I'ancienne Chevalerie with this truthful tribute to that spirit of chivalry in which ancient knighthood found its birth, and with it we may appropriately close this article: I

t is certain that chivalry, in its earliest period, tended to promote order and good morals; and although it was in some respects imperfect, yet it produced the most accomplished models of public valor and of those pacific and gentle virtues that are the ornaments of domestic life; and it is worthy of consideration, that in an age of darkness, most rude, and unpolished, such examples were to be found as the results of an institution founded solely for the public welfare, as in the most enlightened times has never been surpassed and very seldom equalled,

KNIGHT HOSPITALER

See Knight of Malta.

KNIGHT, ILLUSTRIOUS or ILLUSTRIOUS ELECT

The French names are Chevalier Illustre or Flu Illustre. The Thirteenth Degree of the Rite of Mizraim.

KNIGHT JUPITER

The French title is Le Chevalier Jupiter. The Seventy-eighth Degree of the collection of Peuvret.

KNIGHT KADOSH

Formerly called Grand Elect Knight Kadosh, and in French, Grand Elu du,Chevalier Kadosch. The Knight Kadosh is the Thirtieth Degree of the Ancient and Accepted Scottish Rite, called also Knight of the White and Black Eagle. While retaining the general Templar doctrine of the Kadosh system, it symbolizes and humanizes the old lesson of vengeance. It is the most popular of all the Kadoshes. In the Knight Kadosh of the Ancient and Accepted Rite, the meetings are called Councils. The principal officers are, according to the modern practice, a Commander, two Lieutenant Commanders, called also Prior and Preceptor; a Chancellor, Orator, Almoner, Recorder, and Treasurer. The jewel, as described in the instructions of the Southern Supreme Council, is a double-headed eagle, displayed resting on a Teutonic cross, the eagle silver, the cross gold enameled red. The Northern Supreme Council has used instead of the eagle the letters J. B. M. The Kadoshes, as representatives of the Templars, adopt the Beauseant as their standard. In this Degree, as in all the other Kadoshes, we find the mystical ladder of seven steps.

KNIGHT KADOSH OF CROMWELL

Ragon says of this (in his Tuileur, page 171), that it is a pretended Degree, of which he has four copies, and that it appears to be a monstrosity invented by an enemy of the Order for the purposes of calumniation. The instructions say that the Degree is conferred only in England and Prussia, which in Doctor Mackey's opinion was undoubtedly untrue.

KNIGHT MAHADON. The French name is Chevalier Mahadon. A Degree in the Archives of the Lodge of Saint Louis des Amis Reunis, Saint Louis of the Reunited Frieads, at Calais.

KNIGHT, MASONIC

The word knight, prefixed to so many of the advanced Degrees as a part of the title, has no reference whatever to the Orders of Chivalry, except in the case of Knights Templar and Knights of Malta. The word, in such titles as Knight of the Ninth Arch, Knight of the Brazen Serpent, etc., has a meaning totally unconnected with medieval knighthood. In fact, although the English, German, and French words Knight, Bitter, and Chevalier, are applied to both, the Latin word for each is different. A Masonic knight is, in Latin, eques; while the medieval writers always called a Knight of Chivalry miles. So constant is this distinction, that in the two instances of Masonic knighthood derived from the Chivalric Orders, the Knights Templar and the Knights of Malta, this word miles is used, instead of eques, to indicate that they are not really Degrees of Masonic knighthood. Thus we say Viles Templarius and Miles Melitae. If they had been inventions of a Masonic ritualist, the titles would have been Eques Templarius and Eques Melitae. The eques, or Masonic Knight, is therefore not, in the heraldic sense, a knight at all. The word is used simply to denote a position higher than that of a Master; a position calling, like the devoir of knighthood, for the performance of especial duties. As the word Prince in Masonic language, denotes not one of princely rank, but one invested with a share of Masonic sovereignty and command, so Knight denotes one who is expected to be distinguished with peculiar fidelity to the cause in which he has enlisted. It is simply, as has been said, a point of rank above that of the Master Mason. It is, therefore, confined to the higher Degrees.

KNIGHT OF ASIA, INITIATED

See Asia, Initiated Knights of.

KNIGHT OF ATHENS

The French name is Chevalier d'Athnes. 1. The Fifty-second Degree of the Rite of Mizraim. 2. A Degree in the nomenclature of Fustier. 3. A Degree in the Archives of the Mother Lodge of the Philosophic Rite in France.

KNIGHT OF AURORA

The French name is Chevalier de I'Aurore. A Degree belonging to the Rite of Palestine. It is a modification of the Kadosh, and is cited in the collection of Fustier. In the collection of Viany, it is also called Knight of Palestine.

KNIGHT OF BENEFICENCE

The French expression is Chevalier de la Bienfaisance. The Forty-ninth Degree of the collection of the Metropolitan Chapter of France. It is also called Knight of Perfect Silence.

KNIGHT OF BRIGHTNESS

The French title is Chevalier de la Clarte. The Seventh and last Degree of the system of the Clerks of Strict Observance, called also Magus.

KNIGHT OF CHRIST

. After the dissolution of the Templars in the fourteenth century, those knights who resided in Portugal retained the possessions of the Order in that country, and perpetuated it under the name of the Knights of Christ. Their badge is a red cross pattee, a cross with spreading ends, charged with a plain white cross (see Christ, Order of).

KNIGHT OF CONSTANTINOPLE

A side Degree; instituted, doubtless, by some lecturer; teaching, however, an excellent moral lesson of humility. Its history has no connection whatever with Freemasonry. The Degree is not very extensively diffused; but several Freemasons, especially in the Western States, in the days of Brother Mackey were, as he here says, in possession of it. The Degree has had some vogue in Europe. It may be conferred by any Master Mason on another; although the proper performance of the ceremonies requires the assistance of several. When the Degree is formally conferred, the Body is called a Council, and consists of the following officers: Illustrious Sovereign, Chief of the Artisans, Seneschal, Conductor, Prefect of the Palace, and Captain of the Guards.

KNIGHT OF CONSTANTINOPLE

See Constantinople, Knight of.

KNIGHT OF HOPE

1. A species of androgynous Freemasonry, formerly practised in France. The female members were called Dames or Ladies of Hope. 2. A synonym for Knight of the Morning Star, which see.

KNIGHT OF IRIS

The French name is Chevalier de l'Iris. The Fourth Degree of the Hermetic Rite of Montpellier.

KNIGHT OF JERUSALEM

The name in French is Chevalier de Jerusalem. The Sixty-fifth Degree of the collection of the Metropolitan, Chapter of Montpellier.

KNIGHT OF JUSTICE

Knights Hospitaler of Saint John of Jerusalem or Knights of Malta were called, in the technical language of the Order, Knights of Justice.

KNIGHT OF MALTA, MASONIC

The Degree of Knight of Malta is conferred in the United States as an Appendant Order in a Commandery of Knights Templar. There is a ceremonial attached to the Degree but in the time of Brother Mackey, the writer of this essay, very few were in possession of it, and it was generally communicated after the candidate has been created a Knight Templar; the ceremony consisting generally only in the reading of the passage of Scripture prescribed in the Monitors, and the communication of the modes of recognition.

How anything so anomalous in history as the commingling in one Body of Knights Templar and Knights of Malta, and making the same person a representative of both Orders, first arose, it is now difficult, to determine. It was, most probably, a device of Brother Thomas Smith Webb, and was, it may be supposed, one of the results of a too great fondness for the accumulation of Degrees. Mitchell (History of Freemasonry ii, page 83) says: "The Degree, so called, of Malta, or Saint John of Jerusalem, crept in, we suppose, by means of a bungler, who, not knowing enough of the ritual to confer it properly, satisfied himself by simply adding a few words in the ceremony of dubbing; and thus, by the addition of a few signs and words but imperfectly understood, constituted a Knight Templar also a Knight of Malta, and so the matter stands to this day." Doctor Mackey was not generally inclined to place much confidence in Mitchell as a historian; yet he could not help thinking that in this instance his guess is not very far from the truth, although, as usual with him, in Brother Mackey's opinion, there is a tinge of exaggeration in his statement.

There is evidence that the Degree was introduced at a very early period into the Freemasonry of the United States. In the Constitution of the United States Grand Encampment, adopted in 1805, one section enumerates: "Encampments of Knights of Malta, Knights Templar, and Councils of Knights of the Red Cross," now Companions of the Red Cross. It will be observed that the Knight of Malta precedes the Knight Templar; whereas, in the more recent system, the former was made the ultimate Degree of the series. Yet, in this Constitution, no further notice is taken of the Degree; for while the fees for the Red Cross and the Templar Degrees are prescribed, there is no reference to any to be paid for that of Malta. In the revised Constitution of 1816, the order of the series was changed to Red Cross, Templar, and Malta, which arrangement was long maintained. The Knights of Malta are designated as one of the Appendant Orders, a title and a subordinate position which the pride of the old Knights of Malta would hardly have permitted them to accept.

Doctor Mackey held that in 1856 the Knights Templar of the United States had become convinced that the incorporation of the Order of Malta with the Knights Templar, and making the same person the possessor of both Orders, was so absurd a violation of all historic truth, that at the session of the Grand Encampment of the United States in that year, at Hartford, Connecticut, on the suggestion of Doctor Mackey, the Degree was unanimously stricken from the Constitution; but at the session of 1862, in Columbus, Ohio, it was, as Doctor Mackey thought, without due consideration, restored, and was again communicated in the Commanderies of Knights Templar.

A few further comments, in addition to the above remarks by Doctor Mackey, may be inserted here regarding the status of the Knights of Malta at various times when the matter has come up for consideration by the Grand Encampment Knights Templar of the United States. Sir William S. Gardner, then Deputy Grand Master, reported to the seventeenth Triennial Convocation at St. Louis, Missouri, 1868, that several historical documents formerly belonging to Brother Thomas Smith Webb had come to light. These valuable papers were assigned to the archives of Saint John's Encampment at Providence, Rhode Island. Brother Gardner made copies of the original Constitution which was in the handwriting of Brother Webb and was careful to note the erasures and other changes. From these memoranda (Proceedings, 185668, Washington, 1891, pages 339-47) we may take the last sentence of Article 3, Of Subordinate Encampments, as it was first written:

The order of succession shall be as follows, viz.: after next to the Royal Arch shall be the Order of Knights of the Red Cross, then Knights Templar, and Knights of Malta.

Some parts were altered by Brother Webb in his own copy which then as amended by him became as follows:

The rule of succession in the Order of Knighthood shall be as follows, viz.: Knights of the Red Cross, Knights Templar, Knights of Malta.

At the Convocation of Columbus, Ohio, 1865, Grand Master B. B. French expressed his hope that the Constitution should read "Knight of the Red Cross Knight of Malta, Knight Templar," adding in his official report "For it has always been incomprehensible to me why the Order of the Temple should be placed so as to appear subordinate to that of Malta, when in fact it is not so" (page 241, Proceedings, 1891 edition). However, the Committee reported (page 254) at that Convocation:

That they desire, if possible, to restore the Order of Malta to its original position, as appendant to the Order of the Temple, which it had always held prior to 1856. Prior to that time the Order was always recognized in the Constitution, and was conferred, in some form, on Sir Knights who had received the Order of the Temple. Your Committee believe that, should it be placed in the order of its conferring, after the Red Cross and before the Order of the Temple, we should thereby give new cause of offence to those Sir Knights who have been accustomed to practice after the old and familiar manner; and be the means of introducing new difficulties, and disturbing the harmony which should ever be cultivated in our asylums. Your Committee, therefore, recommend that Article H, Section 2, of General Regulations be amended, by adding, after the words Knight Templar, the words and Knight of Malta.

This report was at once adopted by the Grand Encampment, and thus the phrasing then came back to Brother Webb's first version, the only difference being that the Committee's words were in the singular, Webb's in the plural, the meaning being identical for all practical purposes. Another Committee at the same session recommended that the third time in the rule of succession should be "Knights of Malta," On the following day the question again arose and the paragraph (Constitution, page 94, 1862) under consideration was amended (Proceedings, page 263, 1891 edition) to read:

The rule of succession in conferring the Order of Knighthood shall be as follows: 1. Knight of the Red Cross; 2. Knight Templar and Knight of Malta.

However, in 1916 the rule of succession in conferring the Orders was so changed as to require the Order of Malta to be conferred before the Order of the Temple (,Sidelights an Templar Law, Brother L P. Newby, 1919, page 107).

Doctor Mackey continues from this point to develop his argument against the use of the Order of Malta with that of the Order of the Temple. There is no fact in history better known than that there existed from their very birth a rivalry between the two Orders of the Temple and of Saint John of Jerusalem, which sometimes burst forth into open hostility. Porter says (History of the Knights of Malta, page 107), speaking of the dissensions of the two Orders, "instead of confining their rivalry to a friendly emulation, whilst combating against their common foe, they appeared more intent upon thwarting and frustrating each other, than in opposing the Saracen."

To such an extent had the quarrels of the two Orders proceeded, that Pope Alexander III, found it necessary to interfere; and in 1179 a hollow truce was signed by the rival houses of the Temple and the Hospital; the terms of which were, however, never strictly observed by either aide. On the dissolution of the Templars so much of their possessions as were not confiscated to public use were given by the sovereigns of Europe to the Knights of Malta, who accepted the gift without compunction. And there is a tradition that the surviving Templars, indignant at the spoliation and at the mercenary act of their old rivals in willingly becoming a party to the robbery, solemnly registered a vow never thereafter to recognize them as friends. The attempt to make a modern Knight Templar accept initiation into a bated and antagonistic Order is in Doctor Mackey's opinion to display a lamentable ignorance of the facts of history.

Another reason urged by Doctor Mackey why the Degree of Knight of Malta should be rejected from the Masonic system is that the ancient Order never was a secret association. Its rites of reception were open and public, wholly unlike anything in Freemasonry. In fact, historians have believed that the favor shown to the Hospitalers, and the persecutions waged against the Templars, are to be attributed to the fact that the latter Order had a secret system of initiation which did not exist in the former. The ceremony of reception, the signs and words as modes of recognition now practised in the modern Masonic ceremonial, are all a more invention of a very recent date. The old knights knew nothing of such a system.

A third, and perhaps the best reason, in the opinion of Doctor Mackey, for rejecting the Knights of Malta as a Masonic Degree is to be found in the fact that the Order still exists, although in a somewhat decayed condition; and that its members, claiming an uninterrupted descent from the Knights who, with Hompesch, left the island of Malta in 1797, and threw themselves under the protection of Paul of Russia, utterly disclaim any connection with the Freemasons, and almost contemptuously repudiate the so-called Masonic branch of the Order. In 1858 a manifesto was issued by the supreme authority of the Order, dated from "the Magisterial Palace of the Sacred Order" at Rome, which, after stating that the Order, as it then existed, consisted only of the Grand Priories, in the Languages of Italy and Germany, the knights in Prussia, who trace descent from the Grand Bailiwick of Brandenburg, and a few other knights who bad been legally received by the Mastership and Council, declares that:

Beyond and out of the above-mentioned Langues and Prioriee, and excepting the knights created and constituted as aforesaid, all those who may so call or entitle themselves are legally ignored by our Sacred Order.

There is no room there provided for the so-called Masonic Knights of Malta. But a writer in Notes anti Queries (Third Series iii, page 413), who professes to be in possession of the Degree, says, in reply to an inquiry, that the Masonic Degree "has nothing whatsoever to do with the Knights Hospitaler of Saint John of Jerusalem." This is most undoubtedly true in reference to the American Degree. Neither in its form, its ceremony, the objects it professes, its tradition, nor its historical relations, is it in the slightest degree assimilated to the ancient Order of Rhodes, and, finally, Knights of Malta. To claim, therefore, to be the modern representatives of that Order, to wear its dress, to adopt its insignia, to flaunt its, banners, and to leave the world to believe that the Order is but the uninterrupted continuation of the other, are acts which must be regarded as a very ridiculous assumption, if not actually entitled to a less courteous appellation. For all these reasons, Doctor Mackey thought that it is much to be regretted that the action of the Grand Encampment in repudiating the Degree in 1856 was reversed in 1862. The Degree in Doctor Mackey's estimation has no historical or traditional connection with Freemasonry; holds no proper place in a Commandery of Templars, and ought to be wiped out of the catalogue of Masonic Degrees.

Brother E. E. Cauthorne says of the above comments:

A different view is now generally held by Templars regarding the Knights of Malta, and a modified ritual has been adopted from the Canadian Work where the Malta is the principal degree of the Priories. The adoption of this ritual among the Commanderies of America is optional, but when once adopted must be conformed to in their work. This change was brought about by the visiting influence from Canada and also the reasons for the Malta being a degree of chivalry. For a similar reason the Knights of the Red Cross has been justly changed to Companion of the Red Cross, and properly never deserved a place in the degrees of chivalry, as the Ritual plainly shows.

But in the few years since Brother Cauthorne's remarks were, written the Grand Encampment enacted that the Ritual cannot be altered, extended or abridged except by the Grand Encampment, and no part of the Ritual can be omitted when conferring the Orders (see Proceedings 1913 and 1916, also Sidelights on Templar Law, Brother L. P. Newby, 1919, page 95). The Order of Malta may be conferred in full or short form (Constitution, 1927, page 27).

KNIGHT OF MASONRY, TERRIBLE

The French name is Chevaller Terrible de la Maconnerie. A Degree contained in the collection of Le Page.

KNIGHT OF PALESTINE

The French name is Chevalier de la Palestine. 1. The Sixty-third Degree of the Rite of Mizraim. 2. The Ninth Degree of the Reform of Saint Martin. 3. One of the series of Degrees formerly given in the Baldwyn Encampment of England, and said to have been introduced into Bristol in 1800, by some French refugees under the authority of the Grand Orient of France.

KNIGHT OF PATMOS

An apocalyptic Degree mentioned by Brother Oliver in his Landmarks. It refers, he says, to the banishment of Saint John (see Council of the Allied Masonic Degrees).

KNIGHT OF PERFUMES

The French title is Chevalier des Parfums. The Eighth Degree of the Rite of the East, Rite d'Orient, according to the nomen- clature of Fustier.

KNIGHT OF PURE TRUTH

The name in French is Chevalier de la Par Verite. Thory mentions this as a secret society instituted by the scholars of the Jesuitical College at Tulle. It could scarcely have been Masonic in such an institution.

KNIGHT OF PURITY AND LIGHT

The German name is Ritter der Klarheit und des Licht. The Seventh and last Degree of the Rite of the Clerks of Strict Observance, which see.

KNIGHT OF RHODES

1. One of the titles given to the Knights Hospitaler in consequence of their long residence on the island of Rhodes. 2. A Degree conferred in the Baldwyn Encampment at Bristol, England. It seems in some way to have been confounded with the Mediterranean Pass.

KNIGHT OF ROSE CROIX

See Rose Croix.

KNIGHT OF SAINT ANDREW, FREE

The French title is Chevalier libre de Saint-Andre. A Degree found in the collection of Pyron.

KNIGHT OF SAINT ANDREW, GRAND SCOTTISH

In French the title is Grand Ecossais de Saint Andre. Sometimes called Patriarch of the Crusades. The Twenty-ninth Degree of the Ancient and Accepted Scottish Rite. Its instructions are founded on a legend, usually credited to the Chevalier Ramsay, to this effect: that the Freemasons were originally a society of knights founded in Palestine for the purpose of building Christian churches; that the Saracens, to prevent the execution of this design, sent emissaries among them, who disguised themselves as Christians, and were continually throwing obstacles in their way; that on discovering the existence of these spies, the knights instituted certain modes of recognition to serve as the means of detection; that they also adopted symbolic ceremonies for the purpose of Instructing the proselytes who had entered the society in the forms and principles of their new religion; and finally, that the Saracens, having become too powerful for the knights any longer to contend with them, they had accepted the invitation of a King of England, and had removed into his dominions, where they thenceforth devoted themselves to the cultivation of architecture and the fine arts.

On this mythical legend, which in reality was only an application of Ramsay's theory of the origin of Freemasonry, the Baron de Tschoudy is said, about the middle of the eighteenth century, to have formed this Degree which Ragon says (Orthodoxis Maconnique, page 138), at his death, in 1769, he bequeathed in manuscript to the Council of Emperors of the East and West. On the subsequent extension of the twenty-five Degrees of the Rite of Perfection, instituted by that Body, to the thirty-three Degrees of the Ancient and Accepted Scottish Rite, this Degree was adopted as the twenty-ninth, and as an appropriate introduction to the Knights of Kadosh, which it immediately precedes. Hence the jewel, a Saint Andrew's cross, is said, by Ragon, to be only a concealed form of the Templar Cross. In allusion to the time of its supposed invention, it has been called Patriarch of the Crusades. On account of the Masonic instruction which it contains, it also sometimes receives the title of Grand Master of Light.

The Lodge is decorated with red hangings supported by white columns. There are eighty-one lights, arranged as follows: four in each corner before a Saint Andrew's cross, two before the altar, and sixty-three arranged by nines in seven different parts of the room. There axe three officers, a Venerable Grand Master and two Wardens. The jewel is a Saint Andrew's Cross, appropriately decorated, and suspended from a green collar bordered with red. In the ceremonies of the Southern Jurisdiction, Ancient and Accepted Scottish Rite, the leading idea of a communication between the Christian Knights and the Saracens has been preserved; but the ceremonies and the legend have been altered. The lesson intended to be taught is toleration of religion. This Degree also constitutes the sixty-third of the collection of the Metropolitan Chapter of France; the fifth of the Rite of Clerks of Strict Observance; and the twenty-first of the Rite of Mizraim. It is also to be found in many other systems.

KNIGHT OF SAINT ANDREW OF THE THISTLE

In French the name is Chevalier Ecossais de Saint Andre du Chardon. The Seventy-fifth Degree of the collection of the Metropolitan Chapter of France.

KNIGHT OF SAINT JOHN OF JERUSALEM

1. The original title of the Knights of Malta, and derived from the church and monastery built at Jerusalem in 1048 by the founders of the Order, and dedicated to Saint John the Baptist (see Knight of Malta). 2. A mystical Degree divided into three sections, which is found in the collection of Lemanceau.

KNIGHT OF SAM JOHN OF PALESTINE

The French name is Chevalier de Saint Jean de la Palestine. The Forty-eighth Degree of the Metropolitan Chapter of France.

KNIGHT OF THE ALTAR

The French name is Chevalier de I'Autel. The Twelfth Degree of the Rite of the East according to the nomenclature of Fustier.

KNIGHT OF THE AMERICAN EAGLE

An honorary Degree invented many years ago in Texas or some other of the Western States. It was founded on incidents of the American Revolution, and gave an absurd legend of Hiram Abif's boyhood. It is believed to be now obsolete.

KNIGHT OF THE ANCHOR

The French name is Chevalier de I'Andre. 1. An androgynous, both sexes, Degree (see Anchor, Order of Knights and Ladies of the). 2. The Twenty-first Degree of the collection of the Metropolitan Chapter of France.

KNIGHT OF THE APE AND LION

Brother Gddicke says (Freimaurer-Lexikon) that this Order appeared about the year 1780, but that its existence was only made known by its extinction. It adopted the lion sleeping with open eyes as it symbol of watchfulness, and the ape as a symbol of those who imitate without due penetration. The members boasted that they possessed all the secrets of the ancient Templars, on which account they were persecuted by the modern Order. The lion and ape, as symbols of courage and address, are found in one of the Degrees described in the Franc-Masons Ecrases, an anti-Masonic book published at Amsterdam, 1746, the title meaning in English Freemasons Crushed.

KNIGHT OF THE ARCH

The French name is Chevalier de l'Arche. A Degree found in the nomenclature of Fustier.

KNIGHT OF THE ARGONAUTS

The French name is Chevalier des Argonautes. The first point of the Sixth Degree, or Knight of the Golden Fleece of the Hermetic Rite of Montpellier.

KNIGHT OF THE BANQUETING TABLE OF THE SEVEN SAGES

The French name is Chevalier de la Table du Banquet des Sept Sages. A Degree in the Archives of the Mother Lodge of the Philosophic Scottish Rite.

KNIGHT OF THE BLACK EAGLE

The French name is Chevalier de l'Aigle Noir. 1. The Seventy-sixth Degree of the collection of the Metropolitan Chapter of France; called also Grand Inquisitor, Grand Inspector, Grand Elu or Elect, in the collection of Le Rouge. 2. The Thirty-eighth Degree of the Rite of Mizraim.

KNIGHT OF THE BRAZEN SERPENT

The French name is Chevalier du Serpent d'Airain. The Twenty-fifth Degree of the Ancient and Accepted Scottish Rite. The history of this Degree is founded upon the circumstances related in Numbers xxi 6-9:

And the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died. Therefore the people came to Moses, and said, We have sinned; for we have spoken against the Lord, and against thee: pray unto the Lord that he take away the serpents from us. And Moses prayed for the people. And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when be looketh upon it shall live. And Moses made a serpent of brass, and put it upon a pole; and it came to pass, that if a serpent had bitten any man, when he behold the serpent of brass, he lived.

In the old instructions the Lodge was called the Court of Sinai; the presiding officer was styled Most Puissant Grand Master, and represented Moses; while the two Wardens, or Ministers, represented Aaron and Joshua. The Orator was called Pontiff; the Secretary, Grand Graver: and the candidate, a Traveler. In the modern ceremonial adopted in the United States, the Council represents the camp of the Israelites. The first three officers represent Moses, Joshua, and Caleb, and are respectively styled Most Puissant Leader, Valiant Captain of the Host, and Illustrious Chief of the Ten Tribes. The Orator represents Eleazar; the Secretary, Ithamar; the Treasurer, Phinehas; and the candidate an Intercessor for the people. The jewel is a crux ansata, with a serpent entwined around it. On the upright of the cross is engraved the Hebrew word, khalati, meaning I have suffered, and on the arms nakhushtan, a serpent. The French ritualists would have done better to have substituted for the first word nibton, khatati, I have sinned; the original in Numbers being imvri, kathana, we have sinned. The apron is white, lined with black, and symbolically decorated.

There is an old legend which says that this Degree was founded in the time of the Crusades, by John Ralph, who established the Order in the Holy Land as a military and monastic society, and gave it the name of the Brazen Serpent, because it was a part of their obligation to receive and gratuitously nurse sick travelers, to protect them against the attacks of the Saracens, and escort them safely to Palestine; thus alluding to the healing and saving virtues of the Brazen Serpent among the Israelites in the wilderness.

KNIGHT OF THE BURNING BUSH

The name in French is Chevalier du Buisson Ardent. A theosophic Degree of the collection of the Mother Lodge of the Philosophic Scottish Rite.

KNIGHT OF THE CABALA

The French name is Chevalier de la Cabale. The Eighth Degree of the collection of the Metropolitan Chapter of France.

KNIGHT OF THE CHANUCA

In French the name is Chevalier de la Kanuka. The Sixty-ninth Degree of the Rite of Mizraim. The Chanuca, is the Feast of the Dedication celebrated by the Jews in commemoration of the dedication of the Temple by Judas Maccabaeus after its pollution by the Syrians. In the instructions of the Degree, the Jewish lighting of seven lamps, one on each day, is imitated, and therefore the ceremony of initiation lasts for seven days.

KNIGHT OF THE CHRISTIAN MARK

Called also Guard of the Conclave. A Degree formerly conferred in the United States on Knights Templar in a Body called a Council of the Trinity. The legend of the Order is that it was organized by Pope Alexander for the defense of his person, and that its members were selected from the Knights of Saint John of Jerusalem. In the ceremonies there is a reference to the Tau Cross or mark on the forehead, spoken of by the prophet Ezekiel, and hence the name of the degree. The Latin motto of the Order is, "Chrislus regnat, vincit, triumphat; Rex regnantium, Dominus dominantium," meaning Christ reigns, conquers, and triumphs; King of kings and Lord of lords.

KNIGHT OF THE COLUMNS

The French name is Chevalier des Colonnes. The Seventh Degree of the Rite of the East according to the nomenclature of Fustier.

KNIGHT OF THE COMET

The French name is Chevalier de la ComRe. A Degree found in the collection of Hecart.

KNIGHT OF THE CORK

The French name is Chevalier du Bauchan. An androgynous, both sexes, secret society established in Italy after the Papal Bull excommunicating the Freemasons, and intended by its founders to take the place of the Masonic institution. This must not be confused with the Order of the Cork, a much more recent effort, a side Degree of convivial mirth sometimes practised in British Masonic circles.

KNIGHT OF THE COURTS

The French title isChevalier des Parvis. The Third Degree of the Pite of the East according to the nomenclature of Fustier.

KNIGHT OF THE CROWN

The French title s Chevalier de la Couronne. A Degree in the collection of Pyrou.

KNIGHT OF THE DOOR

The French title is Chevalier de la Porte. The Fourth Degree of the Rite of the East according to the nomenclature of Fustier.

KNIGHT OF THE DOVE

The Knights and Ladies of the Dove, the name in French is Chevaliers et Chevalieres de la Colombe, was an androgynous, both sexes, secret society framed on the model of Freemasonry, and instituted at Versailles in 1784. It had but an ephemeral existence.

KNIGHT OFTHE EAGLE

The name in French is Chevalier de l'Aigle. 1. The First Degree of the Chapter of Clennont. 2. The Third Degree of the Clerks of Strict Observance. 3. The Fifty-sixth Degree of the collection of the Metropolitan, Chapter of France. 4. It was also one of the Degrees of the Chapter of the Grand Lodge Royal York of Berlin. 5. The Thirty-seventh Degree of the Rite of Mizraim. Thory (Acta Latomorum i, page 291) says it was also one of the appellations of the Degree more commonly called Perfect Master in Architecture, which is the Fourteenth of the Primitive Scottish Rite, and is found also in some other systems.

KNIGHT OF THE EAGLE AND PELICAN

One of the appellations of the Degree of Rose Croix, because the jewel has on one side an eagle and on other a pelican, both at the foot of the cross, in on to the symbolism of the Degree (see Rose, Prince of).

KNIGHT OF THE EAGLE REVERSED

The French title is Chevalier de I'Aigle Renverse. Thory (Ada Latomorum i, page 292) records this as a Degree to be found in the Archives of the Scottish Lodge Saint Louis des Amis Reunis, meaning Saint Louis of the Reunited Friends, at Calais. In heraldic phrase, an eagle reversed is an eagle with the wings drooping.

KNIGHT OF THE EAST

The French title is Chevaliet- d'Orient. This is a Degree which has been extensively diffused through the most important Ites, and it owes its popularity to the fact that it commemorates in its legend and its ceremonies the labors of the Fneemasons in the construction of the second Temple.

1. It, is the Fifteenth Degree of the Ancient and Accepted Scottish Rite, the description of which will apply with slight modifications to the same Degree in all the other Rites. It is founded upon the history of the assistance rendered by Cyrus to the Jews, who permitted them to return to Jerusalem, and to commence the rebuilding of the house of the Lord. Zerubbabel, therefore, as the Prince of the Jews, and Cyrus the King of Persia, as his patron, are important personages in the drama of reception; which is conducted with great impressiveness even in the old and somewhat imperfect work of the eighteenth century, but which has been greatly improved in the modern ceremonies adopted by the Supreme Councils of the United States. The cordon of a Knight of the East is a broad green watered ribbon, worn as a baldric from left to right. The sash or girdle is of white watered silk, edged above, and fringed below with gold. On it is embroidered a bridge, with the letters L. D. P. (see Liberty of Passage) on the arch, and also on other parts; of the girdle human heads, and mutilated limbs, and crowns, and swords. The apron is crimson, edged with green, a bleeding head and two swords crossed on the flap, and on the apron three triangles interlaced formed of triangular links of chains. The jewel is three triangles interlaced enclosing two naked swords. Scripture and the traditions of the Order furnish us with many interesting facts in relation to this Degree. The Knights of the East are said to derive their origin from the captivity of the Israelites in Babylon. After seventy-two years of servitude, they were restored to liberty by Cyrus, King of Persia, through the intercession of Zerubbabel, a Prince of the tribe of Judah, and Nehemias, a holy man of a distinguished family, and permitted to return to Jerusalem and rebuild the Temple.

2. It is the Sixth Degree of the French Rite. It is substantially the same as the preceding Degree.
3. The Sixth Degree of the old system of the Royal York Lodge of Berlin.
4. The Fifteenth Degree of the Chapter of the Emperors of the East and West, and this was most probably the original Degree. 5. The Fifty-second Degree of the collection of the Metropolitan Chapter of France.
6. The Forty-first Degree of the Rite of Mizraim.
7. The Sixth Degree of the Rite of Philalethes.
8. The Eleventh Degree of the Adonhiramite Rite.
9. It is also substantially the Tenth Degree, or Knight of the Red Cross of the American Rite. Indeed, it is found in all the Rites and systems which refer to the second Temple.

KNIGHT OF THE EAST AND WEST

The French name is Chevalier d'Orient et d'Occident;

1. The Seventeenth Degree of the Ancient and Accepted Scottish Rite. The oldest instructions of the Degree were very imperfect, and did not connect it with Freemasonry. They contained a legend that upon the return of the knights from the Holy Land, in the time of the Crusaders, they organized the Order, and that in the year 1118 the first knights, to the number of eleven, took their vows between the hands of Garinus, Patriarch. The allusion, here, is evidently to the Knights Templar; and this legend would most probably indicate that the Degree originated with the Templar system of Ramsay. This theory is further strengthened by the other legend, that the Knights of the East represented the Freemasons who remained in the East after the building of the first Temple, while the Knights of the East and West represented those who traveled West and disseminated the Order over Europe, but who returned during the Crusades and reunited with their ancient Brethren, whence we get the name. The modern instruction as used in the United States has been greatly enlarged. It still retains the apocalyptic character of the Degree which always attached to it, as is evident from the old Tracing-Board, which is the figure described in the first chapter of the Revalation of Saint John. The jewel is a heptagon inscribed with symbols derived from the Apocalypse, among which are the lamb and the book with seven seals. The apron is yellow, lined and edged with crimson. In the old instructions its device was a two-edged sword. In the newer one it is a tetractys of ten dots. This is the first of the Philosophical Degrees of the Ancient and Accepted Scottish Rite.

2. The Seventeenth Degree of the Chapter of Emperors of the East and West

KNIGHT OF THE EASTERN STAR

The French name is Chevalier de l'Moile d'Orient. The Fifty-seventh Degree of the collection of the Metropolitan Chapter of France.

KNIGHT OF THE EAST, VICTORIOUS

The French name is Chevalier VictoTieux de IOrient. A Degree found in the collection of Hecart

KNIGHT OF THE EAST, WHITE

The French name is Chevalier dOlr4ent. The Fortieth Degree of the Rite of Mizraim.

KNIGHT OF THE ELECTION, or CHOICE

The French name is Chevalier du Choix. The Thirtythird Degree of the Rite of Mizraim.

KNIGHT OF THE ELECTION, SUBLIME

The French nam is Chevalier Sublinm du Chaiz. The Thirty-fourth Degree of the Rite of Mizraim.

KNIGHT OF THE GOLDEN EAGLE

The French name is Chevalier de Aigle d'Or. A Degree in the collection of Pyron.

KNIGHT OF THE GOLDEN FLEECE

The French name is Chevalier de la Toisson d'Or. The Sixth Degree of the Hermetic Rite of Montpellier.

KNIGHT OF THE GOLDEN KEY

The French name is Chevalier de la Clef d'Or. The Third Degree of the Hermetic Rite of Montpellier.

KNIGHT OF THE GOLDEN STAR

The French Dame is Chevalier de I'Etoile d'Or. A Degree contained in the collection of Peuvret.

KNIGHT OF THE GRAND ARCH

The French name is Chevalier de la Grande Arche. A Degree which Thory (Acta Latomorum i, page 295) says is contained in the Archives of the Lodge of Saint Louis des Amis Reunis at Calais.

KNIGHT OF THE HOLY CITY, BENEFICENT

The French name is Chetialier Bienfaisant de la Cite Sainte. The Order of Beneficent Knights of the Holy City of Jerusalem was created, according to Ragon, at Lyons, in France, in 1782, by the Brethren of the Lodge of Chevaliers Bienfaisante. But Thory (Acta Latomorum i, page 299) says it was rectified at the Congress of Wilhelmsbad. Both are perhaps right. It, was probably first invented at Lyons, at one time it prolific field for the hautes grades, advanced Degrees, and afterward adopted at Wilhelmsbad, whence it began to exercise a great influence over the Lodges of Strict Observance. The Order professed the Rite of Martinism; but the members attempted to convert Freemasonry into Templarism, and transferred all the symbols of the former to the latter system. Thus, they interpreted the two pillars of the porch and their names as alluding to Jacobus Burgundus or James the Burgundian, meaning James de Malay, the last Grand Master of the Templars; the three gates of the Temple signified the three vows of the Knights Templar, Obedience, Poverty, and Chastity; and the sprig of acacia referred to that which was planted over the ashes of De Molay when they were transferred to Heredom in Scotland. The, Order and the doctrine sprang from the Templar system of Ramsay. The theory of its Jesuitic origin can scarcely be admitted.

KNIGHT OF THE HOLY SEPULCHER

There are two Degrees bearing this name.

1. As a Masonic Degree, this was formerly given in what were called Councils of the Trinity, next after the Knight of the Christian Mark; but it is no longer conferred in the United States, and may now be considered as obsolete, except so far as the grade of that name survives as an appendant to the Order of the Red Cross of Constantine. The Masonc legend that it was instituted by Saint Helena, the mother of Constantine, in 302, after she had visited Jerusalem and discovered the cross, and that, in 304, it was confirmed by Pope Maroellinus, is altogether apocryphal. The military Order of Knights of the Holy Sepulcher still exists; and Curzon, in his Visits to tho Monasteries in the Levant, states that the Order is still conferred in Jerusalem, but only on Roman Catbolics of noble birth, by the Reverendissimo or Superior of the Franciscans, and that the accolade, or blow of knighthood, is bestowed with the sword of Godfrey de Bouillon, which is preserved, with his spurs, in the sacristy of the Church of the Holy Sepulcher. Madame Pfeiffer, in her Travels in the Holy Land, confirms this account. Doctor Heylin says that the Order was instituted in 1099, when Jerusalem was regained from the Saracens by Philip of France. Faryn, in his Thedtre d'Honneur, gives a different account of the institution. He says that while the Saracens possessed the city they permitted certain canons regular of Saint Augustine to have the custody of the Holy Sepulcher. Afterward Baldwyn, King of Jerusalem, made them Men-of-Arms and Knights of the Holy Sepulcher, and ordained that they should continue to wear their white habits, and on the breast his own arms which were a red cross potent between four Jerusalem crosses. Their rule was confirmed by Pope Innocent III. The Grand Master was the Patriarch of Jerusalem. They engaged to fight against infidels, to protect pilgrims, to redeem Christian captives, hear Mass every day, recite the hours of the cross, and bear the five red crosses in memory of our Savior's wounds.On the loss of the Holy Land, they retired to Perugia, in Italy, where they retained their white habit, but assumed a double red cross. In 1484, they were incorporated with the Knights Hospitaler, who were then at Rhodes, but in 1496, Alexander VI assumed, for himself and the Popes his successors, the Grand Mastership, and empowered the Guardian of the Holy Sepulcher to bestow Knighthood of the Order upon pilgrims. Unsuccessful attempts were made by Philip II, of Spain, in 1558, and the Duke of Nevers, in 1625, to restore the Order. It is now found only in Jerusalem, where it is conferred, as has been already said, by the Superior of the Franciscans.

2. It is also the Fiftieth Degree of the Metropolitan Chapter of France.

KNIGHT OF THE INTERIOR

In French the name is Chevalier de l'Interieur. The Fifth Degree of the Rite of the East according to the nomenclature of Fustier.

KNIGHT OF THE LILIES OF THE VALLEY

This was a Degree conferred by the Grand Orient of France as an appendage to Templarism. The Knights Templar who received it were constituted Knights Commanders.

KNIGHT OF THE LION

The French name is Chevalier du Lion. The Twentieth Degree of the Metropolitan Chapter of France.

KNIGHT OF THE MEDITERRANEAN PASS

An honorary Degree that was formerly conferred in Encampments of Knights Templar, but was later on disused. Its meetings were called Councils; and its ritual, which was very impressive, supplies the tradition that it was founded about the year 1367, in consequence of certain events which occurred to the Knights of Malta. In an excursion made by a party of these knights insearch of forage and provisions, they were attacked while crossing the river Offanto, the ancient Aufidio, by a large body of Saracens, under the command of the renowned Amurath I. The Saracens had concealed themselves in ambush, and when the knights were on the middle of the bridge which spanned the river, they were attacked by a sudden charge of their enemies upon both extremities of the bridge. A long and sanguinary contest ensued; the knights fought with their usual valor, and were at length victorious. The Saracens were defeated with such immense slaughter that fifteen hundred of their dead bodies encumbered the bridge, and the river was literally stained with their blood. In commemoration of this event, and as a reward for their valor, the victorious knights had free permission to pass and repass in all the coasts of the Mediterranean Sea without danger of molestation, whence the name of the Degree is derived. As the latter part of this legend has not been verified by voyagers in the Mediterranean, the Degree, as a separate ceremony, has long been disused. Doctor Mackey says that he had a ritual of it, which was in the handwriting of Dr. Moses Holbrook, the Grand Commander of the Southern Supreme Council of the Ancient and Accepted Scottish Rite. (see Babylonish Pass, and Knight of Malta, Masonic ).

KNIGHT OF THE MOON

A mock, Masonic society, established in the eighteenth century in London. It ceased to exist in the year 1810.

KNIGHT OF THE MORNING STAR

Called also Knight of Hope. A Degree in the Archives of the Mother Lodge of the Philosophical Rite, which is said to be a modification of the Kadosh.

KNIGHT OF THE NINTH ARCH

The Thirteenth Degree of the Ancient and Accepted Scottish Rite, called also the Royal Arch of Solomon, and sometimes The Royal Arch of Enoch. It is one of the most interesting and impressive of what are called the Ineffable Degrees. Its legend refers to Enoch and to the method by which, notwithstanding the destructive influence of the Deluge and the lapse of time, he was enabled to preserve important secrets to be afterward communicated to the Craft. According to the more recent instructions, its principal officers are a Thrice Puissant Grand Master, representing King Solomon, and two Wardens, representing the King of Tyre and the Inspector Adoniram. Bodies of this Degree are called Chapters. The color is black strewed with tears. The jewel is a circular medal of gold, around which is inscribed the following letters: R. S. R. S. T. P. S. R. I. A. Y. E. S., with the date Anno Enochi 2995. On the reverse is a blazing triangle with the Tetragrammaton in the center in Samaritan letters.

This Degree claims great importance in the history of Masonic ritualism. It is found, under various modifications in almost all the Rites; and, indeed, without it, or something like it, the symbolism of Freemasonry cannot be considered as complete. Indebted, as Brother Mackey believed, for its origin to the inventive genius of the Chevalier Ramsay, it was adopted by the Council of the Emperors of the East and West, whence it passed into the Ancient and Accepted Rite. Though entirely different in its legend from the Royal Arch of the York and American Rites, its symbolic design is the same, for one common thought of a treasure lost and found pervades them all. Vassal, who is exceedingly flippant in much that he has written of Ecossism, says of this degree, that, "considered under its moral and religious aspects, it offers nothing either instructive or useful." It is evident that he understood nothing of its true symbolism.

KNIGHT OF THE NORTH

The French title is Chevalier du Nord. A Degree in the Archives of the Lodge of Saint Louis des Amis Reunis, Saint Louis of the Reunited Friends, at Calais. Thory (Acta Latomorum i, page 328) mentions another Degree called Sublime Knight of the North, which he says is the same as one in the collection of Peuvret, which has the singular title of Daybreak or Dawn of the Rough Ashlar, the French expression being Point du Jour de la Pierre Brute.

KNIGHT OF THE PHENIX

The French name is Chevalier du Phenix. The Fourth Degree of the Philosophic Scottish Rite.

KNIGHT OF THE PRUSSIAN EAGLE

The French name is Chevalier de I'Aigle Prussien. A Degree in the collection of Hecart.

KNIGHT OF THE PURIFICATORY

The French name is Chevalier du Purificatoire. The Sixteenth Degree of the Rite of the East according to the nomenclature of Fustier.

KNIGHT OF THE PYRAMID

The French name is Chevalier de la Pyramide. The Seventh Degree of the Cabalistic Rite.

KNIGHT OF THE RAINBOW

The French name is Chevalier de I'Arc-en-Ciel. The Sixty-eigbth Degree of the Rite of Mizraim.

KNIGHT OF THE RED CROSS

This Degree, whose legend dates it far anterior to the Christian era, and in the reign of Darius, has no analogy with the Chivalric Orders of Knighthood. It is purely Masonic, and intimately connected with the Royal Arch Degree, of which, in fact, it ought rightly to be considered as an appendage. It is, however, now always conferred in a Commandery of Knights Templar in the United States, and is given as a preliminary to reception in that Degree. Formerly, the Degree was sometimes conferred in an independent council, which Brother Webb (page 123,1812 edition) defines to be "a Council that derives its authority immediately from the Grand Encampment unconnected with an Encampment of Knights Templar." The Embassy of Zerubbabel and four other Jewish chiefs to the court of Darius to obtain the protection of that monarch from the encroachments of the Samaritans, who interrupted the labors in the reconstruction of the Temple, constitutes the legend of the Red Cross Degree. The history of this Embassy is found in the eleventh book of the Antiquities of Josephus, whence the Masonic ritualists have undoubtedly taken it. The only authority of Josephus is the apocryphal record of Esdras, and the authenticity of the whole transaction is doubted or denied by modern historians. The legend is as follows: After the death of Cyrus, the Jews, who bad been released by him from their captivity, and permitted to return to Jerusalem, for the purpose of rebuilding the Temple, found themselves obstructed in the undertaking by the neighboring nations, and especially by the Samaritans. Hereupon they sent an embassy, at the head of which was their prince, Zerubbabel, to Darius, the successor of Cyrus, to crave his interposition and protection. Zerubbabel, awaiting a favorable opportunity, succeeded not only in obtaining his request, but also in renewing the friendship which formerly existed between the king and himself. In commemoration of these events, Darius is said to have instituted a new order, and called it the Knights of the East. They afterward assumed their present name from the Red Cross borne in their banners. Webb, or whoever else introduced it into the American Templar system, undoubtedly took it from the Sixteenth Degree, or Prince of Jerusalem of the Ancient and Accepted Scottish Rite. It was carried into England, under the title of the Red Cross of Babylon. In New Brunswick, it has been connected with Cryptic Freemasonry, Doctor Mackey held that it is there as much out of place as it is in a Commandery of Knights Templar and that its only true connection is with the Royal Arch Degree.

KNIGHT OF THE RED EAGLE. The name in French is Chevalier de l'Aigle Rouge. The Thirty-ninth Degree of the Rite of Mizraim. The red eagle forms a part of the arms of the House of Brandenburg, and the Order of Knights of the Red Eagle was instituted, in 1705, by George William, hereditary Prince of Bayreuth. In 1792, it was placed among the Prussian Orders. The Masonic Degree has no connection with the political order. The Mizraimites apparently appropriated all titles that they fancied.

KNIGHT OF THE ROSE

The name in French is Chevalier de la Rose. The Order of the Knights and Ladies of the Rose, the French phrase being Chevaliers el Chevalieres de la Rose, was an order of adoptive or androgynous, both sexes, Freemasonry, invented in France toward the close of the eighteenth century. Monsieur de Chaumont, the Masonic Secretary of the Due de Chartres, was its author. The principal seat of the Order was at Paris. The hall of meeting was called the Temple of Love. It was ornamented with garlands of flowers, and hung round with escutcheons on which were painted various devices and emblems of galIantry, There were two presiding officers, a male and female, who were styled the Hierophant and the High Priestess. The former initiated men, and the latter, women. In the initiations, the Hierophant was assisted by a conductor or deacon called Sentiment, and the High Priestess by a Conductress or Deaconess called Discretion. The members received the title of Knights and Nymphs. The Knights wore a crown of myrtle, the Nymphs, a, crown of roses, The Hierophant and High Priestess wore, in addition, a rose colored scarf, on which were embroidered two doves within a wreath of myrtle. During initiation, the hall was lit with a single dull taper, but afterward it was brilliantly illuminated by numerous wax candles.

When a candidate was to be initiated, he or she, was taken in charge, according to the sex, by the Conductor or Conductress, divested of all weapons, jewels, or money, hoodwinked, loaded with chains, and in this condition conducted to the door of the Temple of Love, where admission was demanded by two knocks. Brother Sentiment then introduced the candidate by order of the Hierophant or High Priestess, and he or she was asked his or her name, country, condition of life, and, lastly, what he or she was seeking. To this the answer was, "Happiness." The next question proposed was, "What is your age?" The candidate, if a male, replied, "The age to love"; if a female, "The age to please and to love." The candidates were then interrogated concerning their private opinions and conduct in relation to matters of gallantry. The chains were then taken from thern, and they were invested with garlands of flowers which were called the Chains of Love, In this condition they were made to traverse the apartment from one extremity to another, and then back in a contrary direction, over a path inscribed with love-knots. The following obligation was then administered:

I promise and swear by the Grand Master of the Universe never to reveal the secrets of the Order of the Rose and should I fail in this my vow, may the mysteries I shall receive add nothing to my pleasures, and instead of the roses of happiness may I find nothing but the thorns of repentance.

The candidates were then conducted to the mysterious groves in the neighborhood of the Temple of Love, where the Knights received a crown of myrtle, and the Nymphs a simple rose. During this time a soft, melodious march was played by the orchestra, After this, the candidates were conducted to the altar of mystery, placed at the foot of the Hierophant's throne, and there incense was offered up to Venus and her son. If it was a Knight who had been initiated, he now exchanged his crown of myrtle for the rose of the last initiated Nymph; and if a Nymph, she exchanged her rose for the myrtle crown of Brother Sentiment. The Hierophant now read a copy of verses in honor of the god of Mystery, and the bandage was at length taken from the eyes of the candidate. Delicious music and brilliant lights now added to the charms of this enchanting scene, in the midst of which the Hierophant communicated to the candidate the modes of recognition peculiar to the Order (see Clavel, Histoire Pittoresque, pages 115-7). The Order had but a brief existence. In 1784, F. B. von Grossing invented, in Germany, an Order bearing a similar name, but its duration was as ephemeral as that of the French one.

KNIGHT OF THE ROSE AND TRIPLE CROSS

The French name is Chevalier de la Rose el Triple Croix. A Degree in the Archives of the Lodge of Saint Louis des Amis Reunis, Saint Louis of the Reunited Friends, at Calais.

KNIGHT OF THE ROSY CROSS

See Royal Order of Scotland

KNIGHT OF THE ROUND TABLE

The French name is Chevalier de la Table Ronde. A Degree n the Archives of the Lodge of Saint Louis des Amis Reunis, Saint Louis of the Reunited Friends, at Calais.

KNIGHT OF THE ROUND TABLE OF KING ARTHUR

The French name is Chevalier de la Table Ronde du Roi Arthur. Thory (Acta Latomorum i, page 341) says that this is a Degree of the Primitive Rite; but neither Doctor Mackey nor the Rev. A. F. A. Woodford (Kenning's Masonic Cyclopedia) has been able to trace the Degree. Doctor Mackey says that he has seen the manuscript of a Degree of this name written many years ago, which was in the possession of Brother C. W. Moore, of Boston. It was an honorary Degree, and referred to the poetic legend of King Arthur and his knights.

KNIGHT OF THE ROYAL AX

The name in French is Chevalier de la Royale Hache, The Twenty-second Degree of the Ancient and Accepted Scottish Rite, called also Prince of Libanus, or Lebanon. It was instituted to record the memorable services rendered to Freemasonry by the "mighty Cedars of Ubanon." The legend of the Degree informs us that the Sidonians were employed in cutting cedars on Mount Libanus or Lebanon for the construction of Noah's ark. Their descendants subsequently cut cedars from the same place for the Ark of the Covenant; and the descendants of these were again employed in the same offices, and in the same place, in obtaining materials for building Solomon's Temple. Lastly, Zerubbabel employed them in cutting the cedars of Lebanon for the use of the second Temple. This celebrated nation formed Colleges on Mount Lebanon, and in their labors always adored the Grand Architect of the Universe. No doubt this last sentence refers to the Druses, that secret sect of Theists who still reside upon Mount Lebanon and in the adjacent parts of Syria and Palestine, and whose mysterious ceremonies have attracted so much of the curiosity of Eastern travelers.

The apron of the Knights of the Royal Ax is white, lined and bordered with purple. On it is painted a round table, on which are laid several architectural plans. On the flap is a three-headed serpent. The jewel is a golden ax, having on the handle and blade the initials of several personages illustrious in the history of Freemasonry. The places of meeting in this Degree are called Colleges. This Degree is especially interesting to the Masonic scholar in consequence of its evident reference to the mystical association of the Druses, whose connection with the Templars at the time of the Crusades forms a yet to be investigated episode in the history of Freemasonry.

KNIGHT OF THE SACRED MOUNTAIN

The French title is Chevalier de la Montagne Sacree. A Degree in the Archives of the Lodge of Saint Louis des Amis Reunis, Saint Louis of the Reunited Friends, at Calais.

KNIGHT OF THE SANCTUARY

The French title is Chevalier du Sanctuaire. The Eleventh Degree of the Rite of the East according to the collection of Fustier.

KNIGHT OF THE SEPULCHER. The Sixth Degree of the system of the Grand Lodge Royal York at Berlin.

KNIGHT OF THE SOUTH

The French title is Chevalier du Sud. The Eighth Degree of the Swedish Rite, better known as the Favorite of Saint John.

KNIGHT OF THE STAR

The French title is Chevalier de I'Etoile. A Degree in the collection of Pyron.

KNIGHT OF THE SUN

The French title is Chevalier du Soleil. The Twenty-eighth Degree of the Ancient and Accepted Scottish Rite, called also Prince of the Sun, Prince Adept, and Key of Freemasonry, or Chaos Disentangled. It is a Cabalistic and Hermetic Degree, and its instructions and symbols axe full of the Cabala and Alchemy. Thus, one of its favorite words is Stibium, which, with the Hermetic Philosophers, meant the primal matter of all things. The principal officers are Father Adam and Brother Truth, allegorizing in the old rituals the search of Man after Truth. The other officers are named after the seven chief angels, and the Brethren are called Sylphs, or, in the American instructions, Aralim or Heroes. The jewel is a golden sun, having on its reverse a hemisphere with the six northern signs of the zodiac. There is but one light in the Lodge, which shines through a globe of glass. This Degree is not confined to the Ancient and Accepted Scottish Rite, but is found sometimes with a different name, but with the same Hermetic design, more or less developed in other Rites. Ragon, with whom Delaunay and Chemin Duponths concur, says that it is not, like many of the advanced Degrees, a mere modern invention, but that it is of the highest antiquity; and was, in fact, the last Degree of the ancient initiations teaching, under an'Hermetic appearance, the doctrines of natural religion, which formed an essential part of the Mysteries. But Ragon must here evidently refer to the general, philosophic design rather than to the particular organization of the Degree. Thory (Acta Latomorum i, page 339), with more plausibility, ascribes its invention as a Masonic Degree to Pernetty, the founder of the Hermetic Rite. Of all the high Degrees, it is, perhaps, the most important and the most interesting to the scholar who desires to investigate the true secret of the Order. Its old catechisms, now unfortunately too much neglected, are full of suggestive thoughts, and in its modern ceremony, and in which we are greatly indebted to the inventive genius of Brother Albert Pike, it is by far the most learned and philosophical of the Scottish Degrees.

KNIGHT OF THE SWORD

The French name is Chevalier de l'Epee. One of the titles of the Scottish Rite Degree of Knight of the East. So called in allusion to the legend that the Freemasons at the second Temple worked with the trowel in one hand and the sword in the other. Du Cange, on the authority of Arnoldus Lubeekius, describes an Order, in the Middle Ages, of Knights of the Sword, the Latin being Milites Gladii, who, having vowed to wield the sword for God's service, wore a sword embroidered on their mantles as a sign of their profession, whence they took their name. But so far as we have been able to ascertain it was not connected with the Masonic Degree known by the same name.

KNIGHT OF THE TABERNACLE

From the Minute Book of the Grand Lodge of all England, extracts from which are given by Brother Hugban in his Unpublished Records (page 146), we find the expression Knight of the Tabernacle, used in the year 1780, as synonymous with Knight Templar.

KNIGHT OF THE TABERNACLE OF THE DIVINE TRUTHS

In French, Chevalier du Tabernacle des Verites Divines. A Degree cited in the nomenclature of Fustier.

KNIGHT OF THE TEMPLE

In French, Chevalier du Temple. This Degree is common to all the systems of Freemasonry founded on the Templar doctrine.

1. It is a synonym of Knight Templar.
2. The Eighth Degree of the Rite of the Philalethes,
3. The Sixty-ninth Degree of the collection of the Metropolitan Chapter of France.
4. The Sixth Degree of the Clerks of Strict Observance.
5. The Ninth Degree of the Rite of the East acoording to the nomenclature of Fustier.
6. The Thirty-sixth Degree of the Rite of Mizraim.

KNIGHT OF THE THREE KINGS

An American side Degree of but little importance in the time of Doctor Mackey and now almost forgotten. Its history connects it with the dedication of the first Temple, the conferrer of the Degree representing King Solomon. Its moral tendency appears to be the inculcation of reconciliation of grievances among Freemasons by friendly conference. It may be conferred by any Master Mason on another.

KNIGHT OF THE THRONE

In French, Chevalier du Trone. The Second Degree of the Rite of the East according to the nomenclature of Fustier.

KNIGHT OF THE TRIPLE CROSS

In French, Chevalier de la Triple Croix. The Sixty-sixth Degree of the collection of the Metropolitan Chapter of France.

KNIGHT OF THE TRIPLE PERIOD

In French, Chevalier de la Triple Periode. A Degree in the Archives of the Lodge of Saint Louis des Amis Reunis, Saint Louis of the Reunited Friends, at Calais.

KNIGHT OF THE TRIPLE SWORD

In French, Chevalier de la Triple Epee. A Degree in the collection of Pyron.

KNIGHT OF THE TWO CROWNED EAGLES

The French title is Chevalier des teux Aigles Courovnees. The Twenty-second Degree of the collection of the Metropolitan Chapter of France

KNIGHT OF THE WEST

The French title is Chevalier d'Occident.

1. The Sixty-fourth Degree of the collection of the Metropolitan Chapter of France.
2. The Forty-seventh Degree of the Rite of Mizraim.

KNIGHT OF THE WHITE AND BLACK EAGLE

In French, Chevalierde I'Aigle Blanc et Noir. One of the titles of the Thirtieth Degree of the Ancient and Accepted Scottish Rite, or Knight Kadosh. In the Rite of Perfection of the Emperors of the East and West, it constituted the Twenty-fourth Degree, under the title of Knight Commander of the White and Black Eagle. The white eagle was the emblem of the eastern empire, and the black of the western. Hence we have the Knights of the White Eagle in Russia, and the Knights of the Black Eagle in Prussia, as orders of chivalry. The two combined were, therefore, appropriately (so far as the title is concerned) adopted by the Council which assumed Masonic Jurisdiction over both empires.

KNIGHT OF THE WHITE EAGLE

The Sixty-fourth Degree of the Rite of Mizraim. As a political order, that of the Knights of the White Eagle was instituted by Wladistas, King of Poland, in 1325. It was conferred by the Czar of Russia.

KNIGHT OF UNCTION

The French title is Chevalier d'Onction. The Fifty-first Degree of the collection of the Metropolitan Chapter of France.

KNIGHT, PERFECT

The French title is Chevatier Parfait. A Degree of the Ancient Chapter of Clermont, found in the Archives of the Mother Lodge of the Philosophic Rite.

KNIGHT, PROFESSED

See Eques Professus.

KNIGHT, PRUSSIAN

See Noachite. Also the Thirty-fifth Degree of the Rite of Mizraim.

KNIGHT ROWER

The French title is Chevalier Rameur. The Order of the Knights and Ladies Rowers, the French expression in full is Ordre des Chevaliers Rameurs et Chevalieres Raeures, was an androgynous, both sexes. and adoptive Rite, founded at the city of Rouen, in France, in 1738, and was therefore one of the earliest instances of the adoptive system. It met with very little success.

KNIGHT, ROYAL VICTORIOUS

In French, Chevalier Royal Victorieux. A Degree formerly conferred in the Chapter attached to the Grand Orient of Bologne.

KNIGHT, SACRIFICING

In French, Chevalier Sacrifiant. A Degree found in the Archives of the Lodge of Saint Louis des Amis Reunis, Saint Louis of the Reunited Priends, at Calais.

KNIGHT, VICTORIOUS

The French title is Chevalier Victorieux. A Degree contained in the collection of Hecart.

KNIGHTS OF COLUMBUS

In the official history entitled The Knights of Columbus in Peace and War, by Maurice Francis Egan and John B. Kennedy (New Haven; Conn; 1920) it is stated that Michael Joseph McGivney, an assistant in St. Mary's Church, New Haven, "sometimes had the painful experience of seeing young Catholics enter fraternal societies either frowned upon or actually forbidden by the Church. " There had been since the Civil War a loose fraternity called Red Knights composed of Roman Catholics; a small number of these met with McGivney to discuss with him the formation of a fraternity. The first thought was to set up a branch of the Catholic Order of Foresters, with death benefits a principal feature. Instead it was finally decided to launch a new fraternity. This was in January, 1882.

At a third conference Knights of Columbus was adopted as the name. McGivney himself wrote three degrees of Ritual. The new secret society was incorporated by the State, March 29, 1882. The first lodge was formed April 6, 1882, at New Haven. The Supreme Council was formed May 16, 1882, with C. T. Driscoll as Grand Knight. A Constitution was adopted on the 15th of the following month; and the revised and completed ritual, approved by Bishop McMahon, was adopted July 7, 1883.

Note. In its Annual meeting in St. Paul, August, 1914, the Supreme Council of the K. of C. appointed a Commission on Religious Prejudices, a laudable undertaking which attracted the attention of the Masonic press because in a number of centers Masonic leaders co-operated with the Commission in the hopes of lessening the amount of senseless religious fanaticism. [See Final Report of Connstston on Relioious Prejudices, Supreme Council, Knights of Columbus, Chicago, 1917.1 The Commission ultimately failed; perhaps it was not sufficiently broad, because it did not include among the many " bigotries " it was opposed to its own Church's Anti-Masonic Crusade. It failed also because it did not learn that to be continually and openly truthful is the one hope for success of any propaganda or educational campaign.

In the Commission's own Final Report occurs on page 41 this paragraph of mendacities. written by Mr. J. J. Farrel, Augusta, Ga. Manager of the Central Bureau: " Mi hen you say 'This is a Protestant country,' as you do say with all a printer's emphasis, you have no thought of it being a fact, I am sure. as you know that fewer than 20 per cent of all our ' people profess any Protestant belief, while in none of the 48 States is Protestantism in any form prescribed as a mode of belief or worship. But in forming opinion you ought to know the facts.

You ought to know that the founder of the American Navy was a Catholic- John Paul Jones was a Scotchman and a Freemason member of two Lodges l that the first General of the Cavalry was a Catholic, that the only Indians who fought with Washington were Catholics that the money which saved him and his army at Valley Forge was from Catholics, that when Cornwallis surrendered, which all agree made the success of the Revolution secure, more than half the army that opposed him was Catholic- that Catholic Poland, Catholic France, Catholic Spain furnished men, money, munitions and other help to our country and the Catholic States of Germany were the only German States where England couldn't hire troops, like the Hessians, to fight us.

"You ought to remember, sir, and I hope you can remember without misgivings, that the beginning of the breach between Washington and Arnold which finally led to the First Treason [there had been no ''breach''l, was because Arnold objected to Washington's surrounding himself with Catholic generals and aides."

In the Revolutionary War there were but a handful of Roman Catholics in the Colonies; even in Maryland they Reformed a minority. The great majority of men in the Colonies belonged to no church one historian calculates that 91 % did not but many attended who did not register as members. For concise biographies of the generals see Masonry in our Government: 1761-1799, by Philip A. Roth- Milwaukee, Wisc.- 1927. Arnold's "breach" was not with Washington but with Gates; his court martial at Philadelphia he brought upon himself by dissipation gambling, ete. in the "Philadelphis set"; religion had no part in it.

KNIGHTS OF DEATH

An old Degree given only to members of the Craft and still found in the series of ceremonies collected by Kent Tabernacle at Newcastle, England. Brother R. I. Clegg has it in the list Of concordant Degrees enumerated in his diploma of Knight Templar Priest. Often found associated with the Degree of Pillar Priest, the one Body working or communicating both ceremonies, Knight of Death and Pillar Priest, this latter being akin, if not the same, to Knight Templar Priest. These Degrees are practised, in England, Ireland, and Scotland.

Three items appear on page 279 in Freemasons Magazine and Masonic Mirror. October 10, 1863, in answer to a correspondent "B."

The first response is by D. Murray Lyon, Masonic Historian of Scotland. Referring to the Knights of Death, he says: This Degree is conferred in Scotland in connection with the Early Grand Encampment of Knights Templar, the chief sect of which is in Ayrshire. Before one can be received as a Knight of Death, he must have been admitted into the Priestly Order, between which and the Knights of Death there are seven other Degrees, namely, Jacob's Wrestle, White Cross, Black Cross, Royal Mariner, Master Architect, the Mother World, and Knights of Patmos. The Degree in question can be given by one to another, and has words, grips and signs attached to it. 'B' can also be admitted into the "unrecognized Order of High Priesthood," through the Early Grand Encampment, who practise it under the name of the White Band, which Degree can only be given in the presence of seven Knights Templar. It follows the Priestly Order of the Red Cross.

Another correspondent signing himself "Delta" writes:.

"B" is informed that the Degree he mentions has from time Immemorial been conferred in Lancashire, and is yet given at Rochdale, but mixed up with Degrees with which it is probably unconnected, As they now require candidates to be Knights Templar and to take the Red Cross of Babylon along with the Priesthood Degree. I may observe that by the old Templar Rules the the Knights Companion could not be a Priest or a Priest a Knight, yet Grand Priors and Masters having the power of absolving, must have had both, so that one form of the Degree may have been the installation ceremony of E.C. A Manchester Encampment is in possession of a bible with the following inscription. "Fox Lodge, Manchester, No. 99," surrounded with Masonic emblems. On the fly-leaf, "the gift of Brother William Jennings to the Fox Lodge A.D., 1768." On the following page, "This bible formerly belonged to the Lodge of Fortitude No. 87, and for the future is ordered that it shall belong to the Tabernacle of the Priestly Order, for the use of the same and the first pillar." A member of the Encampment some time ago promised the writer a copy of the certificate of the Degree, which if received should have been sent to "B." The other Degree inquired about will be one mentioned by Doctor Oliver as the Kadosh Prince of Death. In connection with Ancient Masonry it is unfortunate that in Lancashire no Minutes of the High Grades were ever kept. The Jewel of the Priestly Degree is said to be a Cross and Serpent.

Brother Joseph Greenwood, signing himself as Past High Priest, wrote as follows:

In answer to your correspondent, "B," by coming to that remote, out-of-the-way place, the Masonic Hall at Todmorden, he will be consecrated and made a Sir Knight Priest of the Holy Band of Brotherhood No. 3.

KNIGHTS OF MALTA

This Order, which at various times in the progress of its history received the names of Knights Hospitaler, Knights of Saint John of Jerusalem, Knights of Rhodes, and, lastly, Knights of Malta, was one of the most important of the religious and military orders of knighthood which sprang into existence during the Crusades which were instituted for the recovery of the Holy Land. It owes its origin to the Hospitalers of Jerusalem, that wholly religious and charitable Order which was established at Jerusalem, in 1049, by pious merchants of Amalfi for the succor of poor and distressed Latin pilgrims (see Hospitalers of Jerusalem). This society, established when Jerusalem was in possession of the Mohammedans, passed through many vicissitudes, but lived to see the Holy City conquered by the Christian knights. It then received many accessions from the Crusaders, who, laying aside their arms, devoted themselves to the pious avocation of attending the sick. It was then that Gerard, the Rector of the Hospital, induced the Brethren to take upon themselves the vows of poverty, obedience, and chastity, which they did at the hands of the Patriarch of Jerusalem, who clothed them in the habit selected for the Order, which was a plain, black robe bearing a white cross of eight points on the left breast.

This was in the year, 1099, and some writers here date the beginning of the Order of Knights of Malta. But this is an error. It waa not until after the death of Gerard that the Order assumed that military character which it ever afterward maintained, or, in other words, that the powerful Hospitalers of Jerusalem becarne the warlike Knights of Saint John. In 1118, Gerard, the Rector of the Hospital, died, and was succeeded by Raymond du Puy, whom Marulli, the old Chronicler of the Order, in his Vite M Gran Maestri (Napoli, 1636), calls secando Rettore e primo, Maestro, meaning second Rector and first Master.

The peaceful habits and monastic seclusion of the Brethren of the Hospital, which had been fostered by Gerard, no longer suited the warlike genius of his successor. He therefore proposed a change in the character of the society, by which it should become a military Order, devoted to active labors in the field and the protection of Palestine from the encroachments of the Infidels. This proposition was warmly approved by Baldwyn II, King of Jerusalem, who, harassed by a continual warfare, gladly accepted this addition to his forces. The Order having thus been organized on a military basis, the members took a new oath, at the hands of the Patriarch of Jerusalem, by which they bound themselves to defend the cause of Christianity against the infidels in the Holy Land to the last drop of their blood, but on no account to bear arms for any other purpose. This act, done in 1118, is considered as the beginning of the establishment of the Order of Knights Hospitaler of Saint John, of which Raymond du Puy is, by all historians, deemed the first Grand Master.

By the rule established by Du Puy for the government of the Order, it was divided into three classes, namely, 1. Knights, who were called Knights of Justice; 2. Chaplains; and 3. Serving Brothers; all of whom took the three vows of chastity, obedience, and poverty. There was also attached to the institution a body of men called Donats, who, without assuming the vows of the Order, were employed in the different offices of the hospital, and who wore what was called the demi-cross, as a badge of their connection.

The history of the knights from this time until the middle of the sixteenth century is but a chronicle of continued warfare with the enemies of the Christian faith. When Jerusalem was captured by Saladin, in 1187, the Hospitalers retired to Margat, a town and fortress of Palestine which still acknowledged the Christian sway. In 1191, they made Acre, which in that year had been recaptured by the Christians, their principal place of residence. For just one hundred years the knights were engaged, with varying success, in sanguinary contests with the Saracens and other infidel hordes, until Acre, the last stronghold of the Christians in the Holy Land, having fallen beneath the blows of the victorious Moslems, Syria was abandoned by the Latin race, and the Hospitalers found refuge in the Island of Cyprus, where they established their convent.

The Order had been much attenuated by its frequent losses in the field, and its treasury had been impoverished. But commands were at once issued by John de Villiers, the Grand Master, to the various Grand Priories in Europe, and large reinforcements in men and money were soon received, so that the Fraternity were enabled again to open their hospital and to recommence the practise of their religious duties. No longer able to oontinue their military exploits on land, the knights betook themselves to their galleys, and, while they protected the pilgrims who still flocked in vast numbers to Palestine, gave security to the Christian commerce of the Mediterranean. On sea, as on land, the Hospitalers still showed that they were the inexorable and terrible foes of the infidels, whose captured vessels soon filled the harbor of Cyprus.

But; in time a residence in Cyprus became unpleasant. The King, by heavy taxes and other rigorous exactions, had so disgusted them, that they determined to seek some other residence. The neighboring Island of Rhodes had long, under its independent princes, been the refuge of Turkish corsairs; a name equivalent to the more modern one of pirates. Fulk de Villaret, the Grand Master of the Hospital, having obtained the approval of Pope Clement and the assistance of several of the European States, made a descent upon the island, and after months of hard fighting, on the 15th of August, 1310, planted the standard of the Order on the walls of the city of Rhodes; and the island thenceforth became the home of the Hospitalers , whence they were often called the Knights of Rhodes.

The Fraternity continued to reside at Rhodes for two hundred years, acting as the outpost and defense of Christendom from the encroachments of the Ottoman power. Of this long period, but few years were passed in peace, and the military reputation of the Order was still more firmly established by the prowess of the knights. These two centuries were marked by other events which had an important bearing on the fortunes of the institution. The rival brotherhood of the Templars was abolished by the machinations of a Pope and a King of France, and what of its revenues and possessions was saved from the spoliation of its enemies was transferred to the Hospitalers. There had always existed a bitter rivalry between the two Orders, marked by unhappy contentions, which on some occasions, while both were in Palestine, amounted to actual strife. Toward the Knights of Saint John the Templars had never felt nor expressed a very kindly feeling; and now this acceptance of an unjust appropriation of their goods in the hour of their disaster, keenly added to the sentiment of ill-will, and the unhappy children of De Molay, as they passed away from the theater of knighthood, left behind them the bitterest imprecations on the disciples of the Hospital.

The Order, during its residence at Rhodes, also underwent several changes in its organization, by which the simpler system observed during its infancy in the Holy Land was rendered more perfect and more complicated. The greatest of all these changes was in the character of the European Commanderies. During the period that the Order was occupied in the defense of the holy places, and losing large numbers of its warriors in its almost continual battles, these Commanderies served as nurseries for the preparation and education of young knights who might be sent to Palestine to reinforce the exhausted ranks of their Brethren. But now, secured in their island home, ,Jerusalem permanently in possession of the infidel, and the enthusiasm once inspired by Peter the Hermit forever dead, there was no longer need for new Crusaders. But the knights, engaged in strengthening and decorating their insular possession by erecting fortifications for defense, and palaces and convents for residence, now required large additions to their revenue to defray the expenses thus incurred. Hence the Commanderies were the sources whence this revenue was to be derived; and the Commanders, once the Principals, as it were, of military schools, became lords of the manor in their respective provinces. There, by a judicious and economical administration of the property which had been entrusted to them, by the cultivation of gardens and orchards, by the rent received from arable and meadow lands, of mills and fisheries appertaining to their estates, and even by the raising of stock, they were enabled to add greatly to their income. Of this one-fifth was claimed, under the name of responsions, as a tribute to be sent annually to Rhodes for the recuperation of the always diminishing revenue of the Order.

Another important change in the organization of the Order was made at a General Chapter held about 1320 at Montpellier, under the Grand Mastership of Villanova. The Order was there divided into languages, a division unknown during its existence in Palestine. These languages were at first seven in number, but afterward increased to eight, by the subdivision of that of Aragon. The principal dignities of the Order were at the same time divided among these languages, so that a particular dignity should be always enjoyed by the same language. These languages, and the dignities respectively attached to them, were as follows:

1. Provence: Grand Commander.
2. Auvergne: Grand Marshal.
3. France: Grand Hospitaler.
4. Italy: Grand Admiral.
5. Aragon: Grand Conservator.
6.. Germany: Grand Bailiff.
7. Castile: Grand Chancellor.
S. England: Grand Turcopolier.

But perhaps the greatest of all changes was that which took place in the personal character of the Knights. "The Order," says Taafe (History of the Knights of Malta, book iv, page 234), "had been above two hundred years old before it managed a boat but was altogether equestrian during its two first, and perhaps most glorious, centuries." But on settling at Rhodes, the knights began to attack their old enemies by sea with the same prowess with which they had formerly met them on land, and the victorious contests of the galleys of Saint John with the Turkish corsairs, who were infesting the Mediterranean, proved them well entitled to the epithet of naval warriors. In the year 1480, Rhodes was unsuccessfully besieged by the Ottoman army of Mohammed II, under the command of Paleologus Pasha. After many contests, the Turks were repulsed with great slaughter. But the attack of the Sultan Solyman, forty-four years afterward, was attended with a different result, and Rhodes was surrendered to the Turkish forces on the 20th of December, 1522. The terms of the capitulation were liberal to the knights, who were permitted to retire with all their personal property; and thus, in the Grand Mastership,of L'Isle Adam, Rhodes ceased forever to be the home of the Order, and six days afterward, on New Year's Day, 1523, the fleet, containing the knights and four thousand of the inhabitants, sailed for the Island of Candia.

From Candia, where the Grand Master remained but a short time, he proceeded with his knights to Italy. Seven long years were passed in negotiations with the monarchs of Europe, and in the search for a home. At length, the Emperor Charles V, of Germany vested in the Order the complete and perpetual sovereignty of the islands of Malta and Gozo, and the city of Tripoli; and in 1530, the knights took formal possession of Malta, where, to borrow the language of Porter (History of the Knights of Malta ii, page 33), "for upwards of two centuries and a half, waved the banner of Saint John, an honor to Christianity and a terror to the infidel of the East." From this time the Order received the designation of Knights of Malta, a title often bestowed upon it, even in official documents in the place of the original one of Knights Hospitaler of Saint John of Jerusalem.

For 268 years the Order retained possession of the Island of Malta. But in 1798 it was surrendered without a struggle by Louis de Hompesch, the feebleminded and timid Grand Master, to the French army and fleet under Bonaparte; and this event may be considered as the commencement of the suppression of the Order as an active power. Hompesch, accompanied by a few knights, embarked in a few days for Trieste, and subsequently retired to Montpellier, where he resided in the strictest seclusion and poverty until May 12, 1805, when he died, leaving behind him not enough to remunerate the physicians who had attended him. The great body of the knights proceeded to Russia, where the Emperor Paul had a few years before been proclaimed the protector of the Order. On the 27th of October, 1798, a Chapter of such of the knights as were in St. Petersburg was held, and the Emperor Paul I was elected Grand Master. This election was made valid, so far as its irregularities would permit, by the abdication of Hompesch in July, 1799.

At the death of Paul in 1801, his successor on the throne, Alexander, appointed Count Soltikoff as Lieutenant of the Mastery, and directed him to convene a Council at St. Petersburg to deliberate on future action. This Assembly adopted a new statute for the election of the Grand Master, which provided that each Grand Priory should in a Provincial Chapter nominate a candidate, and that out of the persons so nominated the Pope should make a selection. Accordingly, in 1802, the Pope appointed John de Tommasi, who was the last knight that bore the title of Grand Master. On the death of Tommasi, the Pope declined to assume any longer the responsibility by nominating a Grand Master, and appointed the Bailiff Guevarr Luardo simply as Lieutenant of the Mastery, a title afterward held by his successors, Centelles, Busca, De Candida,and Collavedo. In 1826 and 1827, the first steps were taken for the revival of the English Language, and Sir Joshua Meredith, who had been made a knight, in 1798 by Hompesch, being appointed Lieutenant Prior of England, admitted many English gentlemen into the Order. But the real history of the Order of Saint John of Jerusalem ends with the disgraceful capitulation at Malta in 1798. All that has since remained of it, all that now remains—however imposing may be the titles assumed—is but the diIuted shadow of its former existence.

The organization of the Order in its days of prosperity was very complicated, partaking both of a monarchial and a republican character. Over all presided a Grand Master, who, although invested with extensive powers, was still controlled by the legislative action of the General Chapter. The Order was divided into eight, Languages, over each of which presided one of the Grand dignitaries with the title of Conventual Bailiff. These dignitaries were the Grand Commander, the Grand Marshal, the Grand Hospitaler, the Grand Conservator, the Grand Turcopolier, the Grand Bailiff, and the Grand Chancellor. Each of these dignitaries resided in the palace or inn at Malta which was appropriated to his Language. In every province there were one or more Grand Priories presided over by Grand Priors, and beneath these were the Commanderies, over each of which was a Commander. There were scattered through the several countries of Europe 22 Grand Priories and 596 Commanderies. Those who desired admission into the Order as members of the first class, or Knights of Justice, were required to produce proofs of noble descent. The ceremonies of initiation were public and exceedingly simple, consisting of little more than the taking of the necessary vow. In this Hospitalers differed from the Templars, whose formula of admission was veiled in secrecy. Indeed, Porter (History of the Knights of Malta i, page 203) attributes the escape of the former Order from the accusations that were heaped upon the latter, and which led to its dissolution, to the fact that the knights "abjured all secrecy in their forms and ceremonies."

The Order was dissolved in England by Henry VIII, and, although temporarily restored by Mary, was finally abolished in England. A Decree of the Constituent Assembly abolished it in France in 1792. By a Decree of Charles IV, of Spain, in 1802, the two Languages of Aragon and Castile became the Royal Spanish Order of Saint John, of which he declared himself the Grand Master. Then, only the Language of Germany and Italy remained. The Order is, therefore, in a state of abeyance, if not of disintegration, although it has maintained this limited vitality, and the functions of Grand Master have been exercised by a Lieutenant of the Magisterially, who resided at Rome. Attempts have also been made, from time to time, to revive the Order in different places, sometimes with and sometimes without the legal sanction of the recognized Head of the Order. For instance, there were established in England two Bodies—one Catholic, under Sir George Bowyer, and the other Protestant, at the head of which was the Duke of Manchester; but each repudiated the other. But the relic of the old and valiant Order of Knights Hospitaler claims no connection with the branch of Freemasonry which bears the title of Knights of Malta, and hence the investigation of its present condition is no part of the province of this work.

KNIGHTS OF PALESTINE

See Marconis, also Memphis, Rite of.

KNIGHTS OF SAINT JOHN THE EVANGELIST OF ASIA IN EUROPE

Founded at Schleswig and Hamburg by Count of Ecker and Eckhoffen in 1786, out of his Order of the True Light, founded the previous year.

KNIGHTS OF THE EAST, COUNCIL OF

The French title is Conseil des Chevaliers d'Orient. A Chapter of advanced Degrees, under this name, was established at Paris, on July 22, 1762, by one Pirlet, a tailor, as the rival of the Council of Emperors of the East and West. Baron de Tschoudy became one of its members.

KNIGHTS OF THE TRUE LIGHT

A Degree founded by Count of Ecker and Eckhoffen, in 1785.

KNIGHTS TEMPLAR. The piety or the superstition of the age had induced multitudes of pilgrims in the eleventh and twelfth centuries to visit Jerusalem for the purpose of offering their devotions at the sepulcher of the Lord and the other holy places in that city. Many of these religious wanderers were weak or aged, almost all of them unarmed, and thousands of them were subjected to insult, to pillage, and often to death, inflicted by the hordes of Arabs who, even after the capture of Jerusalem by the Christians, continued to infest the sea coast of Palestine and the roads to the capital.

To protect the pious pilgrims thus exposed to plunder and bodily outrage, nine French knights, the followers of Baldwyn, united, in the year 1118, in a military confraternity or brotherhood in arms, and entered into a solemn compact to aid each other in clearing the roads, and in defending the pilgrims in their passage to the holy city. Two of these knights were Hugh de Payens and Godfrey de Saint Aldemar. Raynouard, in Les Templiers, says that the names of the other seven have not been preserved in history, but Wilke (Geschichte des Ordens der Tempelherren, History of the Templar Orders) gives them as Roral, Gundemar, Godfrey Bisol, Payena de Montidier, Archibald de Saint Aman, Andre de Moutbar, and the Count of Provence. Uniting the monastic with the military character, they took, in the presence of the Patriarch of Jerusalem, the usual vows of poverty, chastity, and obedience, and with great humility assumed the title of Poor Fellow Soldiers of Christ. Baldwyn, the King of Jerusalem, assigned for their residence a part of his palace which stood near the former site of the Temple; and the Abbot and Canons of the Temple gave them, as a place in which to store their arms and magazines, the street between the palace and the Temple, whence they derived the name of Templars; a title which they ever afterward retained.

Raynouard says that Baldwyn sent Hugh de Payens to Europe to solicit a new Crusade, and that while there he presented his companions to Pope Honorius II, from whom he craved permission to form a religious military Order in imitation of that of the Hospitalers. The Pontiff referred them to the Ecclesiastical Council which was then in session at Troyes, in Champagne. Thither De Payens repaired, and represented to the fathers the vocation of himself and his companions as defenders of the pilgrim; the enterprise was approved, and Saint Bernard was directed to prescribe a rule for the infant Order. This rule, in which the knights of the Order are called Pauperes commilitis Christi et Templi Salomonis, or the Poor Follow Soldiers of Christ and of the Temple of Solomon, is still extant. It consists of seventy-two chapters, the details of which are remarkable for their ascetic character. It enjoined severe devotional exercises, self-mortification, fasting, and prayer. It prescribed for the professed knights the use of white garments as a symbol of a pure life; esquires and retainers were to be clothed in black. To the white dress, Pope Eugenius II subsequently added a red cross, to be worn on the left breast as a symbol of martyrdom (see Rule of the Templars). Hugh de Payens, thus provided with a rule that gave permanence to his Order, and encouraged by the approval of the Church, returned to Jerusalem, carrying with him many recruits from among the noblest families of Europe.

The Templars soon became pre-eminently distinguished as warriors of the cross. Saint Bernard, who visited them in their Temple retreat, speaks in the warmest terms of their self-denial, their frugality, their modesty, their piety, and their bravery. "Their arms," he says, "are their only finery, and they use them with courage, without dreading either the number or the strength of the barbarians. All their confidence is in the Lord of Hosts, and in fighting for His cause they seek a sure victory or a Christian and honorable death." Their banner was the Beauseant, of divided white and black, indicative of peace to their friends, but destruction to their foes. At their reception each Templar swore never to turn his back on three enemies, but should he be alone, to fight them if they were infidels. It was their wont to say that a Templar ought either to vanquish or die, since he had nothing to give for his ransom but his girdle and his knife.

The Order of the Temple, at first exceedingly simple in its organization, became in a short time very complicated. In the twelfth century it was divided into three classes, which were Knights, Chaplains, and Serving Brethren.

1. Knights. It was required that whoever presented himself for admission into the Order must prove that he was sprung from a knightly family, and was born in lawful wedlock; that he was free from all previous obligations; that he was neither married nor betrothed; that he had not made any vows of reception in another Order; that he was not involved in debt; and finally, that he was of a sound and healthy constitution of body.

2. Chaplains. The Order of the Temple, unlike that of the Hospitalers, consisted at first only of laymen. But the Bull of Pope Alexander III, issued in 1162, gave the Templars permission to receive into their houses spiritual persons who were not bound by previous vows, the technical name of whom was Chaplains. They were required to serve a novitiate of a year. The reception was, except in a few points not applicable to the clergy, the same as that of the knights, and they were required to take only the three vows of poverty, chastity, and obedience. Their duties were to perform all religious offices, and to officiate at all the ceremonies of the Order, such as the admission of members at installations, etc. Their privileges were, however, unimportant, and consisted principally in sitting next to the Master, and being first served at table.

3. Serving Brethren. The only qualification required of the serving Brethren, was, that they should be free born and not slaves; yet it is not to be supposed that all the persons of this class were of mean condition. Many men, not of noble birth, but of wealth and high position, were found among the serving Brethren. They fought in the field under the knights, and performed at home the menial offices of the household. At first there was but one class of them, but afterward they were divided into two—the Brethren-at-Arms and the Handicraft, Brethren. The former were the soldiers of the Order. The latter who were the most esteemed, remained in the Preceptories, and exercised their various trades, such as those of farriers, armorers, etc. The reception of the serving Brethren did not differ, except in some necessary particulars, from that of the knights. They were, however, by the accident of their birth, precluded from promotion out of their class.

Besides these three classes there was a fourth—not, however, living in the bosom of the Order—the members of which were called Affiliati or the Affiliated. These were persons of various ranks and of both sexes, who were recognized by the Order, though not openly connected with it, as entitled to its protection, and admitted to a participation in some of its privileges, such as protection from the interdicts of the Church, which did not apply to the members of the Order.

There was also a class called Donates or Donals. These were either youths whom their parents destined for the service of the Order when they had attained the proper age, or adults who had bound themselves to aid and assist the Order so long as they lived, solely from their admiration of it, and a desire to share its honors.

Over these presided the Grand Master, more usually styled, in the early days of the Order, simply the Master of the Temple. In the Treaty of Peace executed in 1178, between the Templars and the Hospitalers, Odo de Saint Armand calls himself Humble Master of the Order of the Temple. But in after times this spirit of humility was lost sight of, and the title of Grand Master was generally accorded to him. His allowances were suitable to the distinguished rank he held, for in the best days of the Order the Grand Master was considered as the equal of a sovereign. The Grand Master resided originally at Jerusalem; afterward, when that city was lost, at Acre, and finally at Cyprus. His duty always required him to be in the Holy Land; he consequently never resided in Europe.

The Grand Master was elected for life from among the knights in the following manner: On the death of the Grand Master, a Grand Prior was chosen to administer the affairs of the Order until a successor could be elected. When the day which bad been appointed for the election arrived, the Chapter usually assembled at the chief seat of the Order; three or more of the most esteemed knights were then proposed; the Grand Prior collected the votes, and be who had received the greatest number was nominated to be the Electing Prior. An Assistant was then associated with him, in the person of another knight. These two remained all night in the Chapel, engaged in prayer. In the morning, they chose two others, and these four, two more, and so on until the number of twelve, that of the apostles, had been selected. The twelve then selected a Chaplain. The thirteen then proceeded to vote for a Grand Master, who was elected by a majority of the votes. When the election was completed, it was announced to the assembled Brethren; and when all had promised obedience, the Prior, if the person was present, said to him, "In the name of God the Father, the Son, and the Holy Ghost, we have chosen, and do choose thee, Brother N., to be our Master. " Then, turning to the Brethren, he said, "Beloved Sirs and Brethren, give thanks unto God; behold here our Master. The Chaplains then chanted the Te Deum (an old hymn from the early Christian centuries, the name taken from the opening Latin words Te Deum laudamus, We praise thee, 0 God); and the Brethren, taking their new Master in their arms, carried him into the Chapel and placed him before the altar, where he continued kneeling, while the Brethren prayed, and the Chaplains repeated the Kyrie Eleison (the name being of Greek origin and meaning Lord, have mericy, often beard in church services in response, verse by verse, to the reading of the commandments), the Pater Noster (Latin for Our Father, the first words of the Lord's Prayer), and other devotional exercises.

Next in rank to the Grand Master was the Seneschal, who was his representative and lieutenant. Then came the Marshal, who was the General of the Order. Next was the Treasurer, an office that was always united with that of Grand Preceptor of Jerusalem. He was the Admiral of the Order. The Draper, the next officer in rank, had charge of the clothing of the Order. He was a kind of Commissary General. The Turcopolier was the Commander of the Light-Horse. There was also a class of officers called Visitors, whose duties, as their name imports, was to visit the different Provinces, and correct abuses There were also some subordinate offices appropriated to the Serving Brethren, such as Sub-Marshal, Standard-Bearer, Farrier, etc. These officers, with the Grand Preceptors of the Provinces and the most distinguished knights who could attend, constituted the General Chapter of great legislative assembly of the Order, where all laws and regulations were made and great officers elected. This assembly was not often convened, and in the intervals its powers were exercised by the Chapter of Jerusalem.

The Order thus organized, as it increased in prosperity and augmented its possessions in the East and in Europe, was divided into Provinces, each of which was governed by a Grand Preceptor or Grand Prior; for the titles were indiscriminately used. That, however, of Preceptor was peculiar to the Templars, while that of Prior was common both to them and to the Knights Hospitaler of Saint John. These Provinces were fifteen in number, and were as follows: Jerusalem, Tripolis, Antioch, Cyprus, Portugal, Castile and Leon, Aragon, France and Auvergne, Normandy, Aquitaine, Provence, England, including Scotland and Ireland; Germany, Upper and Central Italy, and Apulia and Sicily. Hence it will be seen that there was no part of Europe, except the impoverished kingdoms of Denmark, Sweden, and Norway, where the Templars had not extended their possessions and their influence. In all the Provinces there were numerous Temple-Houses called Preceptories presided over by a Preceptor. In each of the larger Preceptories there was a Chapter, in which local regulations were made and members were received into the Order. The reception of a knight into the Order was a very solemn ceremonial. It was secret, none but members of the Order being permitted to be present. In this it differed from that of the Knights of Malta, whose form of reception was open and public; and it is to this difference, between a public reception and a secret initiation, that may, perhaps, be attributed portion of the spirit of persecution exhibited by the Church to the Order in its latter days. Of this reception, the best and most authentic account in Doctor Mackey's opinion is given by Munter in his Statutenbuch des Ordens der Tempelherren, Statute Book of the Templar Orders (pages 29-42), and on that he preferred in the main to rely. On the day of the reception, the Master and the knights being in the Chapter, the Master said:

Beloved Knights and Brethren, ye see that the majority are willing that this man shall be received as a brother. If there be among you any one who knows anything concerning him, wherefor he cannot rightfully become a brother, let him say so. For it is better that this should be made known beforehand than after he has been brought before us.

All being silent, the candidate is conducted into an adjoining chamber. Two or three of the oldest knights are sent to him to warn him of the difficulties and hardships that he will have to encounter; or, as the Benedictine Rule says, all the hard and rough ways that lead to God, or in Latin, Omnia dura ct aspera, per quae itur ad Deum.

They commenced by saying: "Brother, do you seek the Fellowship of the Order?" If he replied affirmatively, they warned him of the rigorous services which would be demanded of him. Should he reply that he was willing to endure All for the sake of God and to become the slave of the Order, they further asked him if he were married or betrothed; if he had ever entered any other Order; if he owed more than he could pay; if he was of sound body; and if he was of free condition. If his replies were satisfactory, his examiners returned to the Chapter room and made report; whereupon the Master again inquired if any one present knew anything against the candidate. All being silent, he asked: "Are you willing that he should be received in God's name?" and all the knights answered: "Let him be received in God's name."

His examiners then returned to him and asked him if he still persisted in his intention. If he replied that he did, they gave him the necessary instructions how he should act, and led him to the door of the Chapter room. There entering he cast himself on his knees before the Master, with folded hands, and said: "Sir I am come before God, before you and the Brethren, and pray and beseech you, for God and our dear Lady's sake, to admit me into your Fellowship and to the good deeds of the Order, as one who will for all his life long be the servant and slave of the Order." The Master replied:

Beloved Brother, you are desirous of a great matter, for you see nothing but the outward shell of our Order. It is only the outward shell when you see that we have fine horses and rich caparisons, that we eat and drink well, and are splendidly clothed. From this you conclude that you will be well off with us. But you know not the rigorous maxims which are in our interior. For it is a hard matter for you, who are your own master, to become the servant of another. You will hardly be able to perform, in future, what you wish yourself. For when you wish to be on this side of the sea, you will he sent to the other side; when you will wish to be in Acre, you will be sent to the district of Antioch, to Tripolis, or to Armenia; or you will be sent to Apulia, to Sicily, or to Lombardy, or to Burgundy, France, England, or any other country where we have houses and possessions. When you will wish to sleep, you will he ordered to watch; when you will wish to watch, then you will be ordered to go to bed; when you will wish to eat, then you will be ordered to do something else. And as both we and you might suffer great inconvenience from what you have, mayhap, concealed from us, look here on the Holy Evangelists and the Word of God, and answer the truth to the questions which we shall put to you; for if you lie, you will be perjured, and may be expelled the Order, from which God keep you!

The questions which had been before asked him by his examiners were then repeated more at large, with the additional one whether he had made any contract with a Templar or any other person to secure his admission. His answers being satisfactory, the Master proceeded:

Beloved Brother, take good heed that you have spoken truth to us, for should you in any one point have spoken falsely, you would be put out of the Order, from which God preserve you. Now, beloved Brother, heed well what we shall say to you. Do you promise God and Mary, our dear Lady, that your life long you will be obedient to the Master of the Temple and the Prior who is set over you?
Yes, Sir, God willing.
Do you promise God and Mary, our dear Lady, all your Iife long to live chaste in your body?
Yes, Sir, God willing.
Do you promise God and Mary, our dear Lady, your life long to observe the laudable manners and customs of our Order, those which now are and those which the Master and knights may hereafter ordain?
Yes, Sir, God willing.
Do you promise God and Mary, our dear Lady, that your life long you will, with the power and strength that God gives you, help to conquer the holy land of Jerusalem, and with our best power you will help to keep and will guard that which the Christians possess?
Yes, sir, God willing.
Do you promise God and Mary, our dear Lady, never to hold this Order for stronger or weaker, for worse or for better, but with the permission of the Master or the Convent which has the authority?
Yes, Sir, God willing.
Finally, do you promise God and M our dear Lady, that you will never be present when a Christian shall be unjustly and unlawfully despoiled of his heritage, and that you will never by counsel or act take part therein?
Yes, Sir, God willing.

Then the Master said:

Thus, in the name of God and Mary, our dear Lady, and in the name of Saint Peter of Rome, and our Father the Pope, and in the name of of the Brethren of the Temple, we receive you to all the good works of the Order which have been done from the beginning, and shall be done to the end, you, your father, your mother, and all your lineage, who you are willing shall have a share therein. In like manner do you receive us into all the good works which you have done or shall do. We assure you bread and water, and the poor clothing of the Order, and toil and labor in abundance.

The Chaplain then read the 133d Psalm and the Prayer of the Holy Ghost, Deus qui corda fidelium, and the Brethren repeated the Lord's Prayer. The Prior arid the Chaplain gave the recipient the Fraternal Kiss. He was, then seated before the Alaster, who delivered to him a discourse on his duties and obligations as a member of the Order.

These duties may be thus summed up:

He was never to assault a Christian, nor swear, nor receive any attendance from a woman without the permission of his superiors; not to kiss a woman, even his mother or sister; to hold no child to the baptismal font; and to abuse no man, but to be courteous to all. He was to sleep in a linen shirt, drawers and hose, and girded with a small girdle; to attend Divine service punctually, and to begin and end his meals with a prayer.

Such is the Formula of Reception, which has been collected by Munter from the most authentic sources. It is evident, however, that it is not complete. The secret parts of the ceremony are omitted, so that the formula is here something like what, a Freemason would call the monitorial part of the instruction. Munter does not even give the form of the oath taken by the candidate; although Raynouard says that it is preserved in the Archives of the Abbey of Alcobaza, in Aragon, and gives it in the following words, on the authority of Henriguez in his Regula, etc., Ordinis Cisterniensis:

I swear to consecrate my discourse, my arms, my faculties, and my life, to the defense of the sacred mysteries of the faith, and to that of the unity of God. I also promise to be submissive and obedient to the Grand Master of the Order. . . . At all times that it may be necessary, I will cross the seas to go to battle; I will contribute succor against infidel kings and princes; I will not turn my back on three foes; and even if I be alone, I will fight them if they are infidels.

The fact that the Templars had a secret initiation is now generally conceded, although a few writers have denied it. But the circumstantial evidence in its favor is too great to be overcome by anything except, positive proof to the contrary, which has never been adduced. It is known that at these receptions none but members of the Order were admitted; a prohibition which would have been unnecessary if the ceremonies had not been secret. In the meetings of the General Chapter of the Order, even the Pope's Legate was refused admission. It would not be fair to quote the one hundred and twenty accusations preferred against the Templars by Clement, because they were undoubtedly malicious falsehoods invented by an unprincipled Pontiff pandering to the cupidity of an avaricious Monarch; but yet some of them are of such a nature as to indicate what was the general belief of men at the time, Thus, Article 32 says: "Quod receptiones istius clandestine faciebant"; meaning, that they were wont to have their receptions in secret. The 100th is in these words: Quod sic se includunt ad tenenda capitula ut omnes januas domus et ecclesiae in quibus tenent capitula ferment adeo firmiter quod nullus sit nec esse possit accessus ad eos nec juxta: ut possit quicunque videre vel audire de factis veldictis eorum"; meaning, that when they held their Chapters, they shut all the doors of the house or church in which they met so closely that no one could approach near enough to see or hear what they were doing and saying.

We may here note that the next article is more particular, for it states that, to secure themselves against eavesdroppers, they were accustomed to place a watch, as we should now say a Tiler, upon the roof of the house, "excubicum super tectum," who could give the necessary warning.

Of course it is impossible to obtain an accurate knowledge of all the details of this secret reception of the ancient Templars, since it must have been generally oral; but Doctor Mackey was always inclined to think, from allusions here and there scattered through the history of their customs, that many of its features have descended to us, and are to be found in the ceremony of initiation practised by the Masonic Knights Templar.

The dress of the Templars was prescribed for them by Saint Bernard, in the Rule which he composed for the government of the Order, and is thus described in Chapter XX.

To all the professed knights, both in winter and summer, we give, if they can be procured, white garments that those who have cast behind them a dark life, may know that they are to commend themselves to their Creator by a pure and white life.

The white mantle was therefore the peculiar vestment of the Templars, as the black was of the Hospitalers. rhe general direction of Saint Bernard as to clothing was afterward expanded,, so that the dress of a Templar consisted of a long, white tunic, nearly resembling that of a priest's in shape, with a red cross on the front and back; under this was his linen shirt clasped by a girdle. Over all was the white mantle with the red cross pattee, The head was covered by a cap or hood attached to the mantle. The arms were a sword, lance, mace, and shield. Although at first the Order adopted as a seal the representation of two knights riding on one horse, as a mark of their poverty, subsequently each knight was provided with three horses and an esquire.selected usually from the class of Serving Brethren. To write the history of the Templar Order for the two centuries of its existence would, says Addison, be to write the Latin history of Palestine, andf would occupy a volume. Its details would be accounts of glorious struggles with the infidel in defense of the Holy Land, and of Christian pilgrimage, sometimes successful and often disastrous; of arid sands well moistened with the blood of Christian and Saracen warriors; of disreputable contests with its rival of Saint John; of final forced departure from the places which its prowess had conquered, but which it had not strength to hold, and of a few years of luxurious, and it may be of licentious indolence, terminated by a cruel martyrdom and dissolution. The fall of Acre in 1292, under the vigorous assault of the Sultan Mansour, led at once to the evacuation of Palestine by the Christians. The Knights Hospitalor of Saint John of Jerusalem, afterward called Knights of Rhodes, and then of Malta, betook themselves to Rhodes, where the former, assuming a naval character, resumed the warfare in their galleys against the Moharnmedans. The Templars, after a brief stay in the island of Cyprus, retired to their several Preceptories in Europe.

Porter (History, Knights of Malta i, page 174) has no panegyric or praise in general for these recreant knights. After eulogizing the Hospitalers for the persevering energy with which, from their island home of Rhodes, they continued the wax with the infidels, be says:

The Templar, on the other hand, after a brief sojourn in Cyprus, instead of rendering the smallest assistance to his chivalrous and knightly brethren in their now undertaking, hurried with unseemly haste to his numerous wealthy European Preceptories, where the grossness of his licentiousness, the height of his luxury, and the arrogance of his pride, soon rendered him an object of the most invincible hatred among those who possessed ample power to accomplish his overthrow. During these last years of their existence little can be said in defense of the Order; and although the barbarous cruelty with which their extinction was accomplished has raised a feeling of compassion in their behalf, which bids fair to efface the memory of their crimes, still it cannot be denied that they had of late years so far deviated from the original purposes of their Institution as to render them highly unfit depositaries of that wealth which had been bequeathed to them for purposes so widely different from those to which they had appropriated it.

The act of cruelty and of injustice by which the Templar Order was dissolved in the fourteenth century, has bequeathed an inglorious memory on the names of the infamous King, and no less infamous Pope, who accomplished it. In the beginning of the fourteenth century, the throne of France was filled by Philip the Fair, an ambitious, a vindictive, and an avaricious prince. In his celebrated controversy with Pope Boniface, the Templars had, as was usual with them, sided with the Pontiff and opposed the King; this act excited his hatred: the Order was enormously wealthy; this aroused his avarice; their power interfered with his designs of political aggrandizement; and this alarmed his ambition. He, therefore, secretly concerted with Pope Clement V a plan for their destruction, and the appropriation of their revenues. Clement, by his direction, wrote in June, 1306, to De Molay, the Grand Master, who was then at Cyprus, inviting him to come and consult with him on economic matters of great importance to the Order. De Molay obeyed the summons, and arrived in the beginning of 1307 at Paris, with sixty knights and a large amount of treasure. He was immediately imprisoned, and, on the thirteenth of October following, every knight in France was, in consequence of the secret orders of the king, arrested on the pretended charge of idolatry, and other enormous crimes, of which Squin do Flexian, or Squino, de Florian, or Esquino de Floyriac, as various writers give the name, a renegade and expelled Prior of the Order, was said to have confessed that the knights were guilty in their secret Chapters.

What these charges were has not been left to conjecture. Pope Clement sent a list of the Articles of Accusation, amounting to one hundred and twenty in number, to all the Arch-Bishops, Bishops, and Papal Commissaries upon which to examine the knights who should be brought before them. This list is still in existence, and in it we find such charges as these:

They required those who were received into the Order to abjure Christ, the Blessed Virgin, and all the saints. They denied that Christ had suffered for man's redemption. They made their recipient spit upon the cross or the crucifix. They worshiped a cat in their assemblies. They did not believe in the eucharistic sacrifice. They said that the Grand Master had the power of absolution. They practised obscene ceremonies in their receptions. Their receptions were secret, a charge repeated in different forms. They had an idol, which was a head with one or with three faces, and sometimes a human skull. They exercised magic arts.

On such preposterous charges as these the knights were tried, and of course, as a foregone conclusion, condemned. On the 12th of May, 1310, fifty-four of the knights were publicly burnt, and on the 11th of March, 1314, De Molay, the Grand Master, and the three principal dignitaries of the Order, suffered the same fate. They died faithfully asserting their innocence of all the crimes imputed to them. The Order was now, by the energy of the King of France, assisted by the spiritual authority of the Pope, suppressed throughout Europe. So much of its vast possessions as were not appropriated by the different sovereigns to their own use, or to that of their favorites, was bestowed upon the Order of the Knights of Malta, whose acceptance of the donation did not tend to diminish the ill feeling which had always existed between the members of the two Orders.

As to the story of the continuation of the Order, after the death of James de Molay, by Johannes Larmenius, under the authority of a Charter of Transmission given to him by De Molay a few days before his death, that subject is more appropriately treated in the history of the Order of the Temple, which claims, by virtue of this Charter, to be the regular successor of the ancient Order. From the establishment of the Order by Hugh de Payens, until its dissolution during the Mastership of De Molay, twenty-two Grand Masters presided over the Order, of whom the accompanying table is an accurate list of the names and dates of election, compiled on the authority of Addison. The roll of Grand Masters in the Rite of Strict Observance, and that in the Order of the Templar, differ in several names; but these rolls are destitute of authenticity (see Transactions Quatuor Coronati Lodge, volume xx).

GRAND MASTERS AND DATES OF ELECTION

Hugh do Payens, 1118.
Robert of Burgundy, 1136.
Everard de Barri, 1146.
Bernard de Tremellay, 1151.
Bertrand de Blanquefort, 1154.
Philip of Naplous, 1167.
Odo de St. Amand, 1170.
Arnold de Troye, 1180.
Gerald de Ridefort, 1185
Brother Walter, 1189.
Robert de Sable, 1191.
Gilbert Horal, 1195.
Philip de Plessie, 1201.
William de Chartres, 1217.
Peter de Montaigu, 1218.
Hermann de Perigord, 1236.
William de Sonnac, 1245.
Reginald de Vichier, 1252.
Thomas Berard, 1256.
William de Beaujeu, 1273.
Theobald de Gaudini, 1291.
James de Molay, 1297.

KNIGHTS TEMPLAR, MASONIC

The connection of the Knights Templar with the Freemasons may much more plausibly be traced than that of the Knights of Malta. Yet, unfortunately, the sources from which information is to be derived are for the most part traditionary; authentic dates and documents are wanting. Tradition has always been inclined to trace the connection to an early period, and to give to the Templar system of secret reception a Masonic character, derived from their association during the Crusades with the mystical Society of the Assassins in Syria. Lawrie (History, page 87), or Sir David Brewster, the real author of the work which bears Lawrie's narne, embodies the tradition in this form:

Almost all the secret associations of the ancients either flourished or originated in Syria and the adjacent countries. It was here that the Dionysian artists, the Essenes and the Kasideans arose. From this country also came several members of that trading association of Masons which appeared in Europe during the dark ages; and we are assured, that, notwithstanding the unfavorable condition of that Province, there exists at this day, on Mount Libanus, one of the Syriac fraternities. As the Order of the Templars, therefore, was originally formed in Syria, and existed there for a considerable time, it would be no improbable supposition that they received their Masonic knowledge from the lodges in that quarter. But we are fortunately, in this case, not left to conjecture, for we are expressly informed by a foreign author, Adler (de Drusis), who was well acquainted with the history and customs of Syria, that the Knights Templar were "actually members of the Syriac fraternities.

Even if this hypothesis were true, although it might probably suggest the origin of the secret reception of the Templars, it would not explain the connection of the modern Templars with the Freemasons, because there is no evidence that these Syriac fraternities were Masonic.

There are four sources from which the Masonic Templars are said to have derived their existence; making, therefore, as many different divisions of the Order:

1. The Templars who claim John Mark Larmonius as the successor of James de Molay.
2. Those who recognize Peter d'Aumont as the suceessor of De Molay.
3. Those who derive their Ternplarism from the Count Deaujeu, the nephew of De Molay.
4. Those who claim an independent origin, and repudiate alike the authority of Larnicnius, of Aurnont, and of Beaujeu.

From the first class spring the Templars of France, who professed to have continued the Order by authority of a Charter given by De Molay to Larmenius. This Body of Templars designated themselves as the Order of the Temple. Its seat was in Paris. The Duke of Sussex received from it the Degree and the authority to establish a Grand Conclave in England. He did so; and convened that Body once, but only once. During the remaining years of his life, Ternplarism had no activity in England, as he discountenanced all Christian and Chivalric Freemasonry (see Temple, Order of the).

The second division of Templars is that which is founded on the theory that, Peter d'Aumont fled with several knights into Scotland, and there united with the Freemasons. This legend is intimately connected with Ramsay's tradition that Freemasonry sprang from Templarism, and that all Freemasons are Knights Templar. The Chapter of Clermont adopted this theory; and in establishing their advanced Degrees asserted that they were derived from these Templars of Scotland. The Baron Hund carried the theory into Germany, and on it established his Rite of Strict Observance, which was a Templar system. hence the Templars of Germany must be classed under the head of the followers of Aumont (see Strict Obervance).

The third division is that which asserts that the Count Beaujeu, a nephew of the last Grand Master, De Molay, and a member of the Order of Knights of Christ—the name assumed by the Templars of Portugal—had received authority from that Order to disseminate the Degree. He is said to have carried the Degree and its ritual into Sweden, where he incorporated it with Freemasonry. The story is, too, that Beaujeu collected his uncle's ashes and interred them in Stockholm, where a monument was erected to his memory. Hence the Swedish Templar Freemasons claim their descent from Beaujeu, and the Swedish Rite is through this source a Temrplar system.

Of the last class, or the Templars who recognized the authority of neither of the leaders who have been memtioned there were two subdivisions, the Scotch and the English; for it is only in Scotland and England that this independent Templarism found a foothold.

It was only in Scotland that the Templars endured no persecution. Long after the dissolution of the Order in every other country of Europe, the Scottish Preceptories continued to exist, and the knights lived undisturbed. One portion of the Scottish Templars entered the army of Robert Bruce, and, after the battle of Bannockburn, were said to have merged in the Royal Order of Scotland, then asserted to have been established by him (see Royal Order of Scotland).

Another portion of the Scottish Templaxs united with the Knights Hospitaler of Saint John. They lived amicably in the same houses, and continued to do so until the Reformation. At this time many of them embraced Protestantism. Some of them united with the Freemasons, and are said to have established the Ancient Lodge at Stirling, where they conferred the Degrees of Knight of the Sepulcher, Knight of Malta, and Knights Templar. It is to this division that we trace the Masonic Templars of Scotland.

The Roman Catholic knights remaining in the Order placed themselves under David Seaton. Lord Dundee afterward became their Grand Master. Charles Edward, the "Young Pretender," is said to have been admitted into the Order at Holyrood House, Edinburgh, on September 24, 1745, and made the Grand Master. He is also said, but without any proof, to have established the Chapter of Arras and the higher Degrees (for a critical examination of this story see Brother Hughan's Jacobite Lodge at Rome, chapter 3). To this branch, I think, continued Brother Mackey, there can he but little doubt that we are to attribute the Templar system of the Ancient and Accepted Scottish Rite as developed in its Degree of Kadosh.

The English Masonic Templars are most probably derived from that Body called the Baldwyn Eneampment, or from some one of the four co-ordinate Encampments of London, Bath, York, and Salisbury, which it is claimed were formed by the members of the Preceptory which had long existed at Bristol, and who, on the dissolution of their Order, are supposed to have united with the Masonic Fraternity. The Baldwyn Encampment claims to have existed from "time immemorial"—an indefinite period—but we can trace it back far enough to give it a priority over all other English Encampments. From this division of the Templars, repudiating all connection with Larmenius, with Aumont, or any other of the self-constituted leaders, but tracing its origin to the independent action of knights who fled for security and for perpetuity into the Body of Freemasonry, we may be held justly entitled to derive the Templars of the United States.

Of this brief statement, we may make the following summary:

1. From Larmenius came the French Templars.
2. From Aumont, the German Templars of Strict Observance.
3. From Beaujeu, the Swedish Tomplars of the Rite of Zinnendorf.
4. From the Protestant Templars of Scotland and the Ancient Lodge of Stirling, the Scotch Templars.
5. From Prince Charles Edward and his adherents, the Templars of the Ancient and Accepted Scottish Rite.
6. From the Baldwyn Encampment and its coordinates, the old English and the American Templars.

The government of Masonic Knights Templar in the United States is vested, first, in Commanderies, which confer the Red Cross and Templar Degrees and instruct in the secrets of Malta (see Knights of Malta). The usual expression, writes Brother Mackey, that, a candidate after being made a Knight Templar is also created a Knight of Malta, involves an absurdity. No man being a Knight Templar could, by the original Statutes, be a member of any other Order; and it is to be regretted that the wise provision of the Grand Encampment in 1856, which struck the Degree of Malta from the ritual of the Commanderies, should have been in 1862 unwisely repealed. The secrets in which the candidate is instructed are the modern inventions of the Masonic Knights of Malta. The original Order had no secrets.

Commanderies are under the control of Grand Commanderies in States in which those Bodies exist. Where they do not, the Warrants are derived directly from the Grand Encampment. The supreme authority of the Order is exercised by the Grand Encampment of the United States, which meets triennially. The presiding officer is a Grand Master.

The costume of the Knights Templar of the United States is of two kinds. First, the original uniform, which was in general use until the year 1859, and was continued by Commanderies which were in existence before that time. It is thus described:

The suit is black, with black gloves. A black velvet sash, trimmed with silver lace, crosses the body from the left shoulder to right hip, having at its end a cross-hilted dagger, a black rose on the left shoulder, and a Maltese cross at the end. Where the sash crosses the left breast, is a nine-pointed star in silver, with a cross and serpent of gold in the center, within a circle, around which are the Latin words, In hoc signo vinces, meaning By this sign, conquer. The apron is of black velvet, in triangular form, to represent the delta, and edged with silver lace. On its flap is placed a triangle of silver, perforated with twelve holes, with a cross, and serpent in the center; on the center of the apron are a skull and crossbones, between three stars of seven points, having a red cross in the center of each. The belt is black, to which is attached a cross-hilted sword. The caps vary in form and decoration in different Encampments. The standard is black, bearing a nine-pointed cross of silver, having in its center a circle of green, with the cross and serpent in gold, and the motto around, In hoc signo vinces.

In 1859 the Grand Encampment enacted a Statute providing that all Commanderies which might be thereafter chartered should provide a new costume of an entirely different kind, which should also be adopted by the old Commanderies whenever they should change their uniform. This new costume was further altered in 1862, and became of the following description, as detailed in the Statute:

Full Dress. Black frock coat, black pantaloons, scarf, sword, belt, shoulder straps, gauntlets, and chapeau, with appropriate trimmings.

Fatigue Dress. Same as full dress, except for chapeau a black cloth cap, navy form, with appropriate cross in front, and for gauntlets, white gloves.

Scarf. 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, enclosing the Passion Cross, surrounded by the Latin motto, In hoc sigao, 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.

Chapeau. The military chapeau, trimmed with black binding, one white and two black plumes, and appropriate cross on the left side.

Gauntlets. Of buff leather, the flap to extend four inches upward from the wrist, and to have the appropriate cross embroidered in gold, on the proper colored velvet, two inches in length.

Sword. Thirty-four to forty inches, inclusive. of scabbard; helmet head, cross handle, and metal scabbard.

Belt. Red enameled or patent leather, two inches wide; fastened round the body with buckle or clasp.

From what has been said, it will appear that there have been two modes of dress or costume in use among the Templars of the United States—one, the old or black uniform, which was adopted at the first organization of the Order in this country, and which is still used by the old Commanderies which were in existence previous to the year 1859; and the new or white uniform, which was adopted by the Grand Encampment in that year, and which has been prescribed for all Commanderies chartered since that year.

This difference of costume has been the occasion of much discussion in the Order. In 1872, Sir J. Q. A. Fellows, the Grand Master, believing it was his duty to enforce a uniform dress in the Order, issued his decree requiring all the Commanderies in. the United States which were then using the black uniform, to abandon it, and to adopt the white uniform, which had been originally ordered in 1859, and subsequently amended in 1862. Much opposition was manifested to this order in the Commanderies and Grand Commanderies where the black costume was in use. The Grand Master's interpretation of the Statute of the Grand Encampment was doubted or denied. The question assumed great importance in consequence of the feeling that was created, and is therefore worthy of discussion. Doctor Mackey's views were against the correctness of the Grand Master's interpretation of the law. It is, however, but fair to say that some distinguished Templars have been of a different opinion. The following views advanced by Doctor Mackey in the National Freemason (December, 1872) express what he thought was the true condition of the question.

Previous to the year 1959 the costume of the Knights Templar of this country was determined only by a traditional rule, and consisted of a black dress, with the richly decorated baldric and apron; the latter intended to show the connection which existed between the Order and Ancient Craft Freemasonry. In 1856, at Hartford, a new Constitution was proposed and adopted, with the exception of the part that referred to costume. Sir Knight Mackey, from the Committee on the Constitution, made a report on the subject of dress, as a part of the Constitution; but the consideration of this report was postponed until the next triennial meeting. The changes in costume proposed by the Committee were not very great; the baldric and the essential apron were preserved, and a white tunic, not hitherto used, was recommended.

At the session of 1859, at Chicago, the subject of dress was alluded to by the Grand Master in his address; and his remarks, together with the report of the Committee made in 1856, were referred to a special Committee of seven, of which the Grand Master was chairman, and Sir Knights Doyle, Pike, Simons, Mackey, Morris, and French were the members. This Committee reported a uniform which made material differences in the dress theretofore worn, and especially by the rejection of the apron and the introduction of a white tunic and a white cloak. These last were favorite notions of Grand Master Hubbard, and they were adopted by the, Committee mainly in deference to his high authority.

The proposed measure met at first with serious opposition, partly on account of the rejection of the apron, which many Ternplars then held, as they do now, to be an essential feature of Masonic Templarism, and a tangible record of the union at a specific period in history of the two Orders; but mainly, perhaps, on account of the very heavy expense and inconvenience which would devolve on the old Commanderies, if they were required at once to throw aside their old dress and provide a new one. This opposition was only quelled by the agreement on a compromise, by which the old Commanderies were to be exempted from the operation of the law. The regulations for the new costume were then passed, and the compromise immediately after adopted in the words of the following resolution, which was proposed by Sir Knight Thomas A. Doyle, who was one of the Committee:

"Resolved, That the costume this day adopted by the Grand Encampment be made the same is hereby ordered to be worn by ill Commanderies chartered at this Communication, or that shall hereafter be established in this Jurisdiction, and by all Commanderies heretofore existing, whenever they shall procure a new costume";

and all State Grand Commanderies were directed to enforce it in all subordinates that may hereafter be chartered in their respective jurisdictions.

This was a compromise, nothing more or less, and so understood it the time. The old Commanderies were then in the majority, and would not have consented to any change involving so much expenditure, unless they had been relieved from the burden themselves. But the white tunic and cloak were never popular with the knights, who had been required by the Regulations of 1859 to wear them. In consequence of this, at the session in 1862, on motion of Sir Knight Bailey, "the subject matter of costume and the resolution relating thereto were referred to a Select Committee of Five."

This Committee made a report, in which they "proposed" a uniform. The record says that "the report was agreed to, and the uniform was adopted." But there are some points in this report that are worthy of notice. In the first place, not a word is said about the compromise resolution adopted in 1859, although it was referred to the Committee. That resolution was not repealed by any action taken at the session of 1862, and still must remain in force. It secured to the old Commanderies the right to wear the old black costume; a right which could not be taken from them, except by a repeal of resolution conferring the right. Nothing need be said of the manifest injustice of repealing a resolution granted by the friends of a measure to its opponents to remove their opposition. In 1859, the promise was made to the old Commanderies, that if they would agree to a certain uniform, to be prescribed for now Commanderies, their own old, traditional costume should never be interfered with. Might could, it is true, repeal this compromise; but Right would, for that purpose, have to be sacrificed. But the fact is, that the sense of right in the Grand Encampment prevented such, in act of discourtesy, "not to put too fine a point upon it," and no one can find in the proceedings of the Grand Encampment any act which repeals the comprornise resolution of 1859; and this has been the opinion and the decision of all the Grand Masters who have wielded the baculus or staff of office, except the present one.

But, in the second place, the report of 1862 shows clearly that the object of the Committee was to recommend a change in the uniform that had been adopted for new Commanderies in 1859, and which had become objectionable on account of the tunic and cloak, and that they did not intend to refer at all to the old dress of the old Commanderies. In the report the Committee say: " The objections, advanced to the costume adopted at the last Triennial Conclave of this Grand Body are want of adaptation to the requirements of our modern Templar" its liability to injury, and its expensiveness." Now, who advanced these objections? Clearly, not the old Commanderies. They were well satisfied with the mode of dress which they had received from their fathers; and which was dear to thein for its solemn beauty and its traditional associations; and the right to wear which had been secured to them in 1859, with the understanding that if they ever desired, of their own accord, to lay it aside, they would then adopt, in its stead, the regulation dress of the Grand Encampment. But this was to be for their own free action. It was very evident that the old Commanderies had never complained that the tunics and cloaks were from their material expensive, and from their color liable to injury. The old Commanderies did not use these expensive and easily soiled garments. It was new Commanderies that had made the objection, and for them the legislation of 1862 was undertaken.

Doctor Mackey held, therefore, that the compromise resolution of 1859 still remained in force; that even if the Grand Encampment had the right to repeal it, which he did not admit, it never has enacted any such repeal; that the old Commanderies have the right to wear the old black uniform, and that the legislation of 1862 was intended only to affect the new Commanderies which had been established since the year 1859, when the first dress regulation was adopted.

As adopted in 1916, the law provided that "Each Grand Commandery has the authority to prescribe the uniform to be worn by the members of its own Jurisdiction. The Grand Encampment determines the kind of uniform to be worn by the members of its Subordinate Commanderies and those worn by the officers of the Grand Encampment" (see Sidelights an Templar Law, page 132).

It would scarcely be proper to close this article on Masonic Templarism without some reference to a philological controversy which has latterly arisen among the members of the Order in the United States in reference to the question whether the proper title in the plural is Knights Templars or Knights Templar. This subject was first brought to the attention of the Order by the introduction, in the session of the Grand Encampment in 1871, of the following resolutions by Sir Knight Charles F. Stansbury, of Washington City.

Resolved, That the proper title of the Templar Order is Knights Templars, and not Knights Templar, as now commonly used under the sanction of the example of this Grand Encampment.

Resolved, That the use of the term Knights Templar is an innovation, in violation of historic truth, literary usage, and the philology and grammar of the English language.

This report was referred to a Committee, who reported "that this Grand Encampment has no authority to determine questions of 'historic truth, literary usage, and the philology and grammar of the English language' "; and they asked to be discharged from the further consideration of the subject. This report is not very creditable to the Committee, and puts a very low estimate on the character of the Grand Encampment. Certainly, it is the duty of every body of men to inquire whether the documents issued under their name are in violation of these principles, and if so, to correct the error. If a layman habitually writes bad English, it shows that he is illiterate; and the Committee should have sought to preserve the Grand Encampment from a similar charge. It should have investigated the subject, which to scholars is of more importance than they seemed to consider it; they should have defended the Grand Encampment in the use of the term, or have recommended its abandonment.

Moreover, continues Doctor Mackey,' the Grand Recorder reports that on examination he finds that the title Knights Templars was always used until 1856, when if was changed to Knights Templar; and the Committee should have inquired by whose authority the change was made. But having failed to grapple with the question of good English, the Craft afterward took the subject up, and a long discussion ensued in the several Masonic journals, resulting at Iast in the expression, by the best scholars of the Order, of the opinion that Knights Templars was correct, because it was in accordance with the rules of good English, and in unexceptional agreement with the usage of all literary men who have written on the subject.

Brother Stansbury, in an article on this question which he published in Mackey's National Freemason (i, page 191), has almost exhausted the subject of authority and grammatical usage. He says:

That it is an innovation in violation of historic truth is proved by reference to all historical authorities. I have made diligent researches in the Congressional Library, and have invoked the aid of all my friends who were likely to be able to assist me in such an investigation, and so far from finding any conflict of authority on the question, I have never been able to discover a single historical authority in favor of any other title than Knights Templars.

I refer to the following list of authorities: Encyclopedia Britannica, Encyclopedia Americana, Chambers's Encyclopedia, London Encyclopedia, Encyclopedia Metropolitanal Penny Cyclopedia, Cottage Cyclopedia, Rees's Cyclopedia, Wade's British Chronology, Blair's Chronological Tables, Chanibers's Miscellany (Crusades), Chambers's Book of Days, Addison's Knights Templars, Panatalogia, Boutelle's Heraldry, Hallam's Middle Ages, Lingard's History of England; Glossographia Anglicana Nova, 1707; Blackstone's Commentaries (volume i, page 406), Appleton's Cyclopedia of Biography (Molai); Townsend's Calendar of Knights, London, 1828; Mosheim's Ecclesiastical History (1832 edition, volume ii, page 481); Dugdale's Monasticon Anglicanum (volume vi page 813); Hayden's Dictionary of Dates, Beeton's Dictionary of Universal Information; Burne's Sketch of the History of the Knights Templars; Laurie's History of Freemasonry; Taffe's History of Knights of Malta; London Freemasons Magazine; Sutherland's Achievements of Knights of Malta; Clark's History of Knighthood; Ashmole's History of the Order of the Garter; Turner's England in the Middle Ages; Brande's Encyclopedia; Tanner's Notitia Monastica, 1744 (pages 307-10).

These will, perhaps, suffice to show what, in the opinion of historical authorities, is the proper title of the Order. In all of them, the term Knights Templars is the only one employed. They might, perhaps be sufficient also on the question of literary usage; but on that point I refer, in addition, to the following: London Quarterly Review, 1829 (page 608). Article: History of the Knights Templars. Edinburgh Review, October, 1806 (page 196). Review of Monsieur Renouard's work, Les Tompliers. Eclectic Review, 1842 (page 189). Review of the History of the Knights Templars, the Temple Church, and the Templc, by Charles G . Addison. The running title is History of the Knights Templars. Retrospective Review, 1821 (volume ix, page 250). Review of the History of the Tomplars, by Nicholas Gaulterius, Amsterdain, 1703. The running title is History of the Knights Templars. In Doctor Mackey's various Masonic works both titles are occasionally used; but that fact is fully explained in the letter from that distinguished Masonic authority, with which I conclude this article.

On the philological and grammatical question, it mainly turns on the inquiry whether the word Templar is a noun or an adjective. I think (writes Doctor Mackey) it may be safely asserted that every dictionary of the English language in which the word occurs, gives it as a noun, and as a noun only. This is certainly the fact as to Johnson's Dictionary, Webster's Dictionary, Cole's Dictionary, Crabb's Dictionary (Technological), Imperial Dictionary Craig's Dictionary (Universal), and Worcester's Dictionary. If, then, the word Templar is a noun, we have in the combination, Knights Templar, two nouns, referring to the same person, one of which is in the plural, and the other in the singular. The well-known rule of apposition, which prevails in almost, if not quite all, languages requires nouns under these circumstances to agree in number and case. This is, in fact, a principle of general grammar, founded in common sense. The combination Knights Templar is therefore false in grammar, if the word Templar is a noun. But some may say that it is a noun used as an adjective—a qualifying noun—a very common usage in the English tongue. If this were so, the combination Knights Templar would still be entirely out of harmony with the usage of the language in regard to qualifying nouns, the invariable practise being to place the adjective noun before the noun which it qualifies. A few familiar examples will show this, Take the following: mansion house, bird cage, sea fog, dog days, mouse trap, devil fish, ink stand, and beer cask. In every case the generic word follows the qualifying noun.

But if we even went to the length of admitting the word Templar to be an adjective, the combination Knights Templar would still be contrary to the genius of the language, which, except in rare cases, places the adjective before the noun which it qualifies. In poetry, and in some technical terms of foreign origin, the opposite practise prevails. The analogy of the usage in reference to the designations of other Orders of knighthood, is also against the use of Knights Templar. We have Knights Commanders, Knights Bachelors, Knights Bennerets, Knights Baroneta, and Knights Hospitalers.

Against all this, the only thing that can be pleaded is the usage of the Grand Encampment of the United States, and of some Commanderies which have followed in its wake. The propriety of this usage is the very question at issue; and it would be curious reasoning, indeed, that would cite the fact of the usage in proof of its propriety. If the Templars of today are the successors of De Molay and Hugh de Payens, the preservation and restoration of the correct title of the Order cannot be a matter of indifference to them.

In coming to the consideration of the question, it appears that it must be examined in two ways, grammatically and traditionally; in other words, we must inquire, first, which of these two expressions better accords with the rules of English grammar; and, secondly which of them has the support and authority of the best English writers.

1. If we examine the subject grammatically, we shall find that its proper decision depends simply on the question: Is Templar a noun or an adjective? If it is an adjective, then Knights Templar is correct, because adjectives in English have no plural form. It would, however, be an awkward and unusual phraseology, because it is the almost invariable rule of the English language that the adjective should precede and not follow the substantive which it qualifies. But if Templar is a substantive or noun, then, clearly, Knights Templar is an ungrammatical phrase, because Templar would then be in apposition with Knights, and should be in the same regimen; that is to say, two nouns coming together, and referring to the same person or thing, being thus said to be in apposition, must agree in number and case. Thus we say King George or Duke William, when King and George and Duke and Williagn are in apposition and in the singular; but speaking of and intending to designate who they were by an explanatory noun in appostion, we should put both nouns in the plural, and say "the four Georges, Kings of England." So when we wish to designate a simple Knight, who is not only a Knight, but also belongs to that branch of the Order which is known as Templars, we should call him a Knight Templar; and if there be two or more of these Templars, we should call them Knights Templars just as we say Knight Hospitaler and Knights Hospitalers. Now there is abundant evidence, in the best works on the subject, of the use of the word Templar as a substantive, and none of its use as an adjective. It would be tedious to cite authorities, but a reference to our best English writers will show the constant employment of Templar as a substantive only. The analogy of the Latin and French languages supports this view, for Templarius is a noun in Latin as Templier is in French.

2. As to traditional authority, the usage of good writers which is the fus et norma loquendi, the law and rule of speech, is altogether in favor of Knights Templars, not Knights Templar.

In addition to the very numerous authorities collected by Brother Stansbury from the shelves of the Congressional Library, Doctor Mackey collated all the authorities in his own library. All the English and American writers, Masonic and unmasonic, except some recent, American ones, use the plural of Templar to designate more than one Knight. In a few instances Doctor Mackey found Knight Templars, but never Knights Templar. The very recent American use of this latter phrase is derived direct from the authority of the Constitution of the Grand Encampment of the United States, and is therefore the very point in controversy. The former Constitution used the phrase Knights Templars. "On the whole," Doctor Mackey concludes, "I am satisfied that the expression Knights Templar is a violation both of the grammatical laws of our language and of the usage of our best writers on both sides of the Atlantic, and it should therefore, I think, be abandoned."

However, the views of Brother Mackey as supported by the Standard Dictionary and other authorities for many years after his argument had been presented, do not prevail today in Knight Templar circles. The preference is given to Knights Templar. Brother L.P. Newby in his Side-Lights on Templar Law (pages 116 to 118), has clearly summed up for us the situation in regard to various expressions adapted officially by the Grand Encampment. These we will briefly quote. Brother Newby says that:

For more than eight hundred years our Order has been known as the Order of the Temple and the Order Of Christian Knighthood.

By the Constitution of 1856 and all succeeding legislation the following names were provided: Grand Encampment of Knights Templar of the United States of America, Grand Commanderies and Commanderies. The titles of officers may be divided to indicate the honorary title belonging to the Brother who holds the office and the official title belonging to the office held.

The honorary title of Grand Master of the Grand Encampment is Most Eminent and the official title, Grand Master.

The honorary title of the Deputy Grand Master is Right Eminent and the official title is Deputy Grand Master.

The honorary title of the other offices of the Grand Encampment is Right Eminent, as amended in 1916.

The honorary title of Grand Commander is Right Eminent and his official title, Grand Commander.

The honorary title of the Deputy Grand Commander is Very Eminent and the honorary title of the other offices of the Grand Cornmandery is Eminent.

The honorary title of the Commandery is Eminent and his official title is Commander.

A Knight Templar, if his name is known, may be addressed as Knight, or Brother Knight, Sir John or Sir John Smith, if that be his name. A group or an assembly of Knights Templar, may be addressed collectively as Brother Knights. These designations are covered by the enactments of the Grand Encampment up to and including the legislation of 1916.

Brother Newby quite properly says of these matters:

The question of Nomenclature has caused more friction during the existence of our Order than any other that has been before the Grand Encampment. Discretion being the better part of valor, I will act upon Pope's suggestion when he said, "Fools rush in where Angels fear to tread." I will not rush into the argument, but will content myself with a statement of what the law is, as construed by the Grand Encampment and add that whatever is, is right. By our Constitution we are an Order of Knights Templar and the same can not be changed by a mere report of a Committee, especially one that is not charged with that duty. Whether the correct spelling is demit or dimit Is immaterial. Whether our names or titles are what they are or were in England or Canada is of no consequence. Our laws are not controlled by history, tradition, orthography or what some one thinks is or is not good English. Heraldry is a subject of which much has been written, and is of interest to many scholars and students, but it is of no vital importance to our Order of Knighthood. History begins where tradition ends, but Templar Iegislation is not controlled in this country by either. Order as we know it today is comparatively a modern one, founded upon the eternal principles of light and justice as taught by Him who came to redeem the world. The question of nomenclature is made an issue that is continually coming to the front. As for me, I am willing to accept the law as it is, as made and construed by the Grand Encampment. If it sees fit to change it, I will willingly accept the change without murmur and without complaint, as it would be presumptuous to set up individual opinion against the combined opinion of the membership of the Grand Encampment.

KNIGHTS TEMPLAR WAR EMERGENCY FUND

Joseph K. Orr, Atlanta, Georgia, then Deputy Grand Master, in May, 1918, suggested by letter to Grand Master Lee Stewart Smith the adoption for two years of one hundred orphans of French soldiers at the rate of $73 each. The Grand Master ordered vouchers for this amount, $37,300, and also furnished names of one hundred Knights as Godfathers. He also contributed $20,000 to the Red Cross, and $20,000 to the Young Men's Christian Association. From the War Emergency Fund there was donated $5,000 to starving children in Central Europe, $1,000 to the Far East Committee, $1,000 to Russian children, Grand Master L. P. Newby personally visited Europe when American Templar Masonry assumed the support and education of five hundred war orphans of respectable parentage. As fast as any became self-supporting, others were taken from an eligible list, more than eight hundred orphans being reported by Grand Master Newby, 1925, as having been fitted for the activities of life (see Proceedings, Grand Encampment, United States, Philadelphia, 1919, page 190; New Orleans, 1922, page 12, and Seattle, 1925, page 31).

KNOCKS, THREE

When the Craft were to be called to labor in old North Germany, "the Master should give three knocks, a Pallirer two, consecutively; and in case the Craft at large were imperatively demanded, one blow must be struck, morning, midday, or at eventide" (Ordnung der Steinwtzen, 1462, Article 28). Brother G. F. Fort, in his Early History and Antiquities of Freemasonry says, "three strokes by a Master convened all the members of that Degree; two strokes by the Pallirer called the Fellows, and by a single blow each member was assembled in Lodge. In the opening and closing of Teutonic tribunals of justice, the Judge carried a staff or mace, as an emblem of jurisdiction, and order was enjoined by a blow on the pedestal by the Arbiter." An attempted exposure of Freemasonry called The Three Distinct Knocks, was issued in 1760. Dermott (Ahiman Rezon, 1764, page iii) says Daniel Tadpole was the editor, but this is probably intended for a joke.

KNOOP, JONES, HAMER

Except where otherwise indicated these books were written by Douglas D. Knoop and G. P. Jones in collaboration:

The Medieval Mason: An Economic Histony of English Stone Building in the Later Middle Ages and Early Modern Times; Manchester University Press; 1933. Begemann's History of Freemasonry; 1941; 15 pages. Bolsover Castle Building Account, 1936; 56 pp. Decline of the Master Architect; 1937; 8 pp. The Early Masonic Catechisms (Knoop, Jones, Douglas Hamer) 1943 M. U. Press, 200 pp. Freemasonry and the Idea of Natural Religion London; 1942; 16 pp. The Genesis of Speculative Masonry (by Knoop)- London, 1941; 31 pp. A Handlist of Masonic Documents; M. U. Press; 1942; S5 pp. Impressment of Masone for Windsor Castle; Maemillan, London; 1937. An Introduction to Freemasonry; M. U. Press; 1937- 136 pp.

The London Mason in the Seventeenth Centurv, M. U. Press; 1935- 92 pp. The Mason Word (Knoop)- The Prestonian Leeture; 1938. Masonic Historv Old and Zeus; 1942; 16 pp. Nomenclature of Alasonic MSS. and Handlist of MSS; London; 59 pp; 1941. On the Connection Between Operative and Speculative Mason7~v (Enoop)Sheffield, 1935. Pure Antient Masonry (Knoop)- 62 pp. 1939. Rzse of the Mason Contractor; London; 1936- 24 pp. The Scottish Mason and the Mason U ord, M. U. Press 1939; 113 pp. A Short History of Freemasonry to 178O M. U. Press; 1940; 148 pp. The Sixteenth Centurv Mason, 1937, 20 pp. The Two Earliest Masonic MSS (Knoop, Jones, and Douglas Hamer); M. U. Press 1938; 215 pp. Bro. Douglas D. Knoop was born in Manchester, September 16, 1883. He was educated in Germany, Switzerland, and at Manchester University. During 1906-7 he was in the United States. In 1910 he was placed in charge of the Economic Section of the University of Sheffield; was made a Professor in 1920. He is an established authority on the theory of economics.

Bro. Knoop was made a Mason in University Lodge, No. 3911, Sheffeld, December 1921; was Exalted in Loyalty Chapter, No. 296; and founder of University Chapter, Sheffeld. Took Mark Degree in Cleeves No. 618; is Knight Templar, member of Rose Croix, Red Cross of Constantine, Societas Rosicrucianae in Anglia, etc. He w as elected to active membership in Quatuor Coronati Lodge of Research No. 2076, in 1931, and has occupied its East. A number of the brochures listed above are reprints from A. Q. C. Because of interests in his own profession his studies in Freemasonry have inevitably been centered on the economics of Operative Masonry working conditions, rules, wages, etc. The data have been a valuable contribution to Masonic historical research. (Note The bibliography given above is not complete, and includes no titles later than 1942.)

KNOWLEDGE

In the dualism of Freemasonry, knowledge is symbolized by light, as ignorance is by darkness. To be initiated, to receive light is to acquire knowledge; and the cry of the neophyte for light is the natural aspiration of the soul for knowledge. KNOWLEDGE, DEGREES OF

See Degrees of Knowledge.

KNOW-NOTHING PARTY

See Free and Accepted Americans.

KOJIKI

Meaning the Book of Ancient Traditions. The oldest monument of Shintoism, the ancient religion of Japan. It is written in pure Japanese, and was composed by order of the Mikado Gemmio, 712 A.D., and first printed about 1625.

KONX OMPAX

There is hardly anything that has been more puzzling to the learned than the meaning and use of these two apparently barbarous words. Bishop Warburton says (Divine Legation I, ii, page 4), but without giving his authority, that in the celebration of the Eleusinian Mysteries, "the Assembly was dismissed with these two barbarous words, and he thinks that this "shows the mysteries not to have been originally Greek." Le Clere (Bibliographie Universal vi, page 86) thinks that the words seem to be only an incorrect pronunciation of kots and omphets, which, he says, signify in the Phonician language, "watch, and abstain from evil." Potter also (Greek Anthologie, page 346) says that the words were used in the Eleusinian Mysteries.

The words occur in an old Greek lexicon, that of Resychius, where they are thus defined:

. An acclamation used by those who have finished anything, It is also the sound of the judge's ballots and of the clepsydra. The Athenians used the word blops (see also Pococke's India in Greece).

The words were always deemed inexplicable until 1797, when Captain Wilford offered, in the Asiatic Researches (volume v, page 300), the following explanation:

The real words are Candsha Om Pacsha; that they are pure Sanskrit; and are used to this day by the Brahmans at the conclusion of their religious rites. Candsha signifies the object of our most ardent wishes. Om is the famous monosyllable used both at the beginning and conclusion of a prayer or religious rite, like our word Amen. Pacsha exactly answers to the obsolete Latin word vix; it signifies change, course, stead, place, turn of work, duty, fortune, etc., and is particularly used in pouring water in honor of the gods.

Brother Bernard H. Springett says in Secret Sects of Syria (page 337), that in an ancient ritual still used in Great Britain, and to which an Egyptian origin is attributed, the meaning of these syllables, Khonx-om-pax, as he gives them, is Light in Extemion.

KORAH

The son of Izhar, uncle of Moses, who was famed for beauty and wealth. It is related that he refused to give alms, as Moses had commanded, and brought a villainous charge against Moses, who complained thereof to God; the answer was that the earth would obey whatever command he should give; and Moses said, "0 earth, swallow them up"; then Korah and his confederates were sinking into the ground, when Korah pleaded for mercy, which Moses refused. Then God said, "Moses, thou hadst no mercy on Korah, though he asked pardon of tbee four times; but I would have had compassion on him if be had asked pardon of me but once" (Al Beidawi).

KORAN

The sacred book of the Mohammedans, and believed by them to contain a record of the revelations made by God to Mohammed, and afterward dictated by him to an amanuensis, since the prophet could neither read nor write. In a Lodge consisting wholly of Mohammedans, the Koran would be esteemed as the Book of the Law, and take the place on the altar which is occupied in Christian Lodges by the Bible. It would thus become the symbol to them of the Tracing-Board of the Divine Architect. But, unlike the Old and New Testaments, the Koran has no connection with, and gives no support to, any of the Masonic legends or symbols, except in those parts which were plagiarized by the prophet from the Jewish and Christian Scriptures. Finch, however, in one of his apocryphal works, produced a system of Mohammedan Freemasonry, consisting of twelve Degrees, founded on the teachings of the Koran, and the Hadeeses or traditions of the prophet. This system was a pure invention of Finch.

KOREA or COREA

A peninsula of Eastern Asia, now forming part of the Japanese Empire. The Grand Lodge of Scotland has instituted a Lodge in Korea, namely the Han Yang Lodge at Seoul.

KOSSLTTH, LAJOS, or LOUIS

Patriot, born in Monok, in Zemplin, Hungary, in 1802. After the study of law at the Protestant College of Sarospatak, he practised for a while, then he devoted practically his entire life to his country. In prison four years for publishing the debates of the National Assembly. From 1841 to 1844, editor of Pesti Hirlap in the interests of the National Party. Appointed, 1848, Minister of Finance and upon a dispute with Austria over the revolt of the Croats, he assumed charge and declared the independence of Hungary. After Gorgei's defeat at Villagos, 1849, he was forced to flee to Turkey. Imprisoned and later released, he then lived in England for several years, in constant touch with Mazzini, Italian Revolutionist. During this period he also visited the United States. Charles A. Beard said, at a dinner given March 7, 1925, in honor of Count Michael Karolyi, in New York City;

In 1848 Europe was devastated by a wide-sweeping revolution. Champions of liberty in Hungary raised the banner of revolt and declared their independence. Russian despotism came to the aid of Austrian despotism. Reaction followed. The revolution was tramped out in blood. Rossuth fled for his life to Turkey, where he was lodged in prison. Did the Government of the United States wait for him to come and beg admission?

Did it haggle with him in a manner worthy of a street beggar? On the contrary, the Congress of the United Staws passed a resolution asking the President to put an American battleship at Kossuth's disposal. The President of the United States sent the steam frigate Mississippi for him and brought him away from his prison. After a sojourn in England, Kosauth sailed on an American ship to this country. His enemies pursued him. They accused him of having stolen money in his youth to pay a gambling debt. They charged him with arrogance, cowardice, and duplicity. Did America exclude him as an undesirable alien? On the contrary, the people greeted him with acclaim. The mayor and city council of New York welcomed him with open arms. American women collected money for him and his cause. The Secretary of State, Daniel Webster, greeted him cordially. He was received by the President, by the Senate, and by the House of Representatives. A Congressional dinner was given in his honor. Daniel Webster, oblivious to the proprieties, attended the dinner, and in an impassioned speech boldly aligned himself on the side of Hungarian independence. The Imperial Austro-Hungarian Government looked on with unconcealed anger. Its Embassy in Washington lodged official protest. Ignoring Webster, it appealed directly to the president. And did the Government of the United States haul down its flag? Did the State Department take orders from a foreign government in a matter pertaining to civil liberty in America? It did not. It stood fast. The Imperial spokesman in Washington, Halsemann, threw up his post and left the capital in a huff. The Government of the United States still lived.

This recital of the enthusiastic reception of Louis Kossuth in the United States explains the peculiarities of his initiation (see article Sight, Making a Mason at), His application for membership is somewhat unusual and is as follows:

February 18, 1852.

To the Worshipful Master, Wardens, and Brethren of Cincinnati Lodge No. 133, of Free and Accepted Masons:

The petition of the subscriber respectfully showeth that having long entertained a favorable opinion of your Ancient Institution, he is desirous of being admitted a member thereof, if found worthy.

Being an exile for liberty's sake, and having no place of fixed residence, is now staying at Cincinnati; his age is 49 years; his occupation is to restore his native land, Hungary, to its national independence, and to achieve by community of action with other nations, civil and religious liberty in Europe.

The Minutes of the Lodge tell us that on motion the petition was by unanimous vote made "a case of emergency," and forthwith referred to a Committee of Investigation. Several associates of Kossuth submitted their petitions at the same time, among whom were Colonel Count Gregory BathIen, aged 38, member of the staff of Governor Kossuth; Peter A. Nap, aged 37, Secretary; Paul Hajnik, aged 44 years, Treasurer of the Hungarian Fund, and Dr. Julius Utosy Strasser, aged 42, physician to Kossuth. The petitioners were elected to receive the Entered Apprentice Degree, the Investigating Committee having made their report the same day the petitions were received. The Communication was adjourned to February 18, and at six o'clock in the afternoon the candidates were initiated. At the same hour, February 20, the candidates were balloted upon, elected to, and received the Fellow Craft Degree, the Master Mason Degree being conferred upon Brother Kogsuth. Another adjournment to February 21 was effected, when the other candidates received the Maater's Degree. Each of the candidates deposited with the Lodge a fee of $20 and this was returned to the newly made Brethren at the time when Diplomas and Dimits were handed to them.

On February 28, 1852, Governor Kossuth attended a meeting of Center Lodge No. 23, Indianapolis, Indiana, along with several of his suite. An address was made by the distinguished Hungarian in regard to Freemasonry at this meeting, from which the following is quoted:

The Masonic brotherhood is one which tends to better the condition of mankind, and we are delighted to know it enlists the attention of so many Brethren around you as we find surrounding us here. Besides the great antiquity of the Order which should endear it to all good Masons, its excellent precepts and high moral teachings must induce all good members of the Order to appreciate Its benevolent purposes and useful works. To one like myself, without a country or a home, dependent upon the hospitality of strangers for life and protection, a great substitute for all my privations is, I find, to be surrounded by Brethren of the Masonic Order.

On another occasion Brother Kossuth stated with emphasis: "If all men were Freemasons, oh, what a world-wide and glorious republic we should have" The two quotations given above are from the Western Freemason (volume iii, page 196). At a reception given Brother Kossuth by the Grand Lodge of Massachusetts he expressed similar sentiments and opinions on Freemasonry. After the Austro-Hungarian reconciliation, in 1867, under Emperor Francis Joseph, Kossuth ceased any further efforts politically and his death occurred at Turin in 1894. For contributions to the above we are indebted to Leonard H. Freiberg, Secretary, Cincinnati Lodge No. 133, and to the late Newton R. Parvin, Grand Secretary of Iowa.

KRAUSE, CARL CHRISTIAN FRIEDRICH

One of the most learned and laborious Freemasons of Germany, and one who received the smallest reward and the largest persecution for his learning and his labors. The record of his life reflects but little credit on his contemporaries who were high in office, but it would seem low in intellect. Findel (History of Freemasonry, page 268) calls them "the antiquated German Masonic world." Doctor Krause was born at Eisenberg, a small city of Altenberg, May 6, 1781. He was educated at Jena, where he enjoyed the instructions of Reinhold, Fichte, and Schelling. While making theology his chief study, he devoted his attention at the same time to philosophy and mathematics. In 1801, he obtained his degree as Doctor of Philosophy, and established himself at the University of Jena as an extraordinary professor. There he remained until 1805, marrying in the meantime a lady of the name of Fuchs, with whom he passed thirty years, leaving as the fruit of his union eight sons and five daughters. In 1805, Krause removed to Dresden, and remained there until 1813. In April, 1805, he was initiated into Freemasonry in the Lodge Archimedes. As soon as he had been initiated, he commenced the study of the Institution by the reading of every Masonic work that was accessible. It was at this time that Krause adopted his peculiar system of philosophy, which was founded on the theory that the collective life of man—that is to say, of humanity—was an organic and harmonious unity; and he conceived the scheme of a formal union of the whole race of mankind into one confederacy, embracing all partial unions of church organizations, of State government, and of private, social aggregations, into one general confederation, which should labor, irrespective of political, ecclesiastical, or personal influences, for the universal and uniform culture of mankind. Of such a confederation he supposed that he could see the germ in the Order of Freemasonry, which, therefore, it was his object to elevate to that position.

He first submitted these views in a series of lectures delivered before the Lodge Zu den drei Schwertern, of the Three Swords, in Dresden, of which he had been appointed the Orator. They were received with much approbation, and were published in 1811 under the title of the Spiritualization of the Genuine Symbols of Freemasonry. In these lectures, Krause has not confined himself to the received rituals and accustomed interpretations, but has adopted a system of his own. This is the course that was pursued by him in his greater work, the Kunsturkunden; and it was this which partly gave so much offense to his Masonic, but not his intellectual, superiors. In 1810, he published, as the result of all his labors and researches, his greatest work, the one on which his reputation principally depends, and which, notwithstanding its errors, is perhaps one of the most learned works that ever issued from the Masonic press. This is Die drei altesten Kumsturkunden der Freimaurerbriiderschaft, or the Three Oldest Professional Documents of the Brotherhood of Freemasons.

The announcement that this work was shortly to appear, produced the greatest excitement in the Masonic circles of Germany. The progressive members of the Craft looked with anxious expectation for the new discoveries which must result from the investigations of an enlightened mind. The antiquated and unprogressive Freemasons, who were opposed to all discussion of what they deemed esoteric subjects, dreaded the effects of such a work on the exclusiveness of the Order. Hence attempts were made by these latter to suppress the publication. So far were these efforts carried, that one of the German Grand Lodges offered the author a large amount of money for his book, which proposal was of course rejected.

After the publication, the Grand Masters of the three Grand Lodges sought every means of excommunicating Krause and Mossdorf, who had sustained him in his views. After much angry discussion, the Dresden Lodge, Zu den drei Schwertern, was prevailed upon to act as executioner of this ignorant spirit of fanaticism, and Krause and Mossdorf, two of the greatest lights that ever burst upon the horizon of Masonic literature, were excommunicated. Nor did the persecution here cease. Krause experienced its effects through all the remaining years of his life. He was prevented on frequent occasions, by the machinations of his Masonic enemies, from advancement in his literary and professional pursuits, and failed through their influence to obtain professorships to which, from his learning and services, he was justly entitled, Findel (page 629) has approvingly quoted Doctor Schauberg as calling this "the darkest page in the history of German Freemasonry."

In 1814 Krause removed to Berlin. In 1821 he traveled through Germany, Italy, and France, and in 1823 established himself at Gottingen, where he gave lectures on philosophy until 1830. He then removed to Munich, where he died September 27, 1832. Besides his contributions to Freemasonry, Krause was an extensive writer on philosophical subjects. His most important works are his Lectures on the System of Philosophy, 1828, and his Lectures on the Pund~ mental Truths of Science, 1921); both published at Gottingen.

His great work, however, to which he owes his Masonic fame, is his Kunsturkunden. He commences this work by a declaration of his design in writing it, which was twofold: first, to enlighten the brotherhood in reference to the three oldest documents in possession of the Craft, by a philological and philosophical examination of these records; and secondly, and with a higher purpose, to call their attention to a clear perception of the fundamental idea of a general union of mankind, to be accomplished by a reorganization of their own brotherhood. To the rituals of the present day he objected as wanting in scientific formula, and he thought that out of these old records they might well construct a better and more practical system.

But with all his learning, while his ideas of reform, if properly carried out, would undoubtedly advance and elevate the Masonic Institution, he committed grave errors in his estimation of the documents that he has made the groundwork of his system. The three documents which he has presented as the oldest and most authentic records of the Fraternity are: 1. The well-known Leland Manuscript, a document of whose authenticity there are the gravest doubts; 2. The Entered Apprentice's Lecture, a document published early in the eighteenth century, to which, in his second edition, he has added what he calls the New English Lecture; but it is now known that Krause's Lecture is by no means the oldest catechism extant; and, 3. The York Constitution, which, claiming the date of 926, has been recently suspected to be not older than the early part of the eighteenth century.

Notwithstanding these assumptions of authenticity for documents not really authentic, the vast learning of the author is worthy of all admiration. His pages are filled with important facts and suggestive thoughts that cannot fail to exert an influence on all Masonic investigations. Krause cannot but be considered as one of the founders of a new Masonic literature, not for Germany alone, but for the whole world of Masonic students.

Brother Roscoe Pound, Philosophy of Freemasonry, 1915, discusses keenly and fraternally the contributions of several outstanding Masonic students. Among these was Krause and we attempt briefly to outline the author's judicious conclusions (page 39). Krause held that:

Freemasonry's ultimate aim was the perfection of humanity, its immediate purpose to organize the universal moral sentiments of mankind, to organize the sanction of human disapproval.

That the relation of Freemasonry to human institutions, especially government, state and church, should be in harmony and even co-operation towards the great end of all of them. In this spirit Krause expounds our Masonic charges.

Freemasonry deals with the internal conditions of life governed by reason and its fundamental principles are measurement by reason and restraint by reason and by teaching these to approach perfection.

Brother K. R, H. Mackenzie, Royal Masonic Cyclopedia, says that Krause is supposed to be the original of Thomas Carlyle's Professor Teufelsdrockh in the peculiar book Sartor Resartus (the Tailor or Patcher Repatched), a curious philosophy of clothes.

KRAUSE MANUSCRIPT. A title sometimes given to the so-called York Constitutions, a German translation of which was published by Krause, in 1810, in his Kunsturkunden (see York Constitutions and Manuscripts, Apocryphal).

KRISHNA or CHRISTNA

One of the Trimurti in the Hindu religious system. Trimurti is a Sanskrit compound word meaning three-shaped and is here applied to the trinity or triad of the Vedas, consisting of Brahma, the Creator; Vishnu, the Preserver, and Siva, the Destroyer. The myth proceeds to state that Devanaguy, upon the appearance of Vishnu, fell in a profound ecstasy, and having been overshadowed, to use the Sanskrit term, the spirit was incarnated, and upon the birth of a child, the Virgin and Son were conducted to a sheepfold belonging to Nanda, on the confines of the territory of Madura. The newly born was named Krishna, the Sanskrit for sacred. The Rajah of Madura had been informed in a dream that this son of Devanaguy should dethrone and chastise him for all his crimes; he therefore sought the certain destruction of the child, and ordained the massacre, in all his states, of all the children of the male sex born during the night of the birth of Krishna. A troop of soldiers reached the sheepfold of Nanda, the lord of a small village on the banks of the Ganges, and celebrated for his virtues, The servants were about to arm in defense, when the child, who was at his mother's breast, suddenly grew to the appearance and size of a child ten years of age, and running, amused himself amidst the flock of sheep. The exploits of this wonder child, his preaching the new or reformed doctrine of India, his disciples and loved companion Ardjouna, the parables, philosophic teaching, the myth of his transfiguration, his ablutions in the Ganges before his death, and tragic end, together with the story of his revival after three days, and ascension, are graphically told by many authors, perhaps more brilliantly in La Bible dans l'Inde, as translated into English by Louis Jacolliot.

KULMA

The Hindustani Confession of Faith.

KUM, KIVI

These two words, pronounced koom and keevy, are found as ceremonial words in the advanced Degrees. They are from the Hebrew, and are interpreted as meaning Arise! and Kneel! They are not significant words, having no symbolic allusion, and seem to have been introduced merely to mark the Jewish origin of the Degree in which they are employed. In the more recent instructions they are disused.

KUN

Arabic for Be, the Creative Fiat of God.

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