In Hebrew, Samaritan, 4. The shape of the twelfth English letter is borrowed from that of the Oriental lomad, coinciding with the Samaritan. The numerical value in Hebrew is thirty. The Roman numeral L is fifty. Hebrew name of Deity, as an equivalent, is h, dimmed, or Doctus. This letter also signifies a stimulus, generally feminine.

LABARUM

The monogram of the name of Christ, formed by the first two letters of that word, XPI2TOZ, in Greek. It is the celebrated sign which the legend says appeared in the sky at noonday to the Emperor Constantine, and which was afterward placed by him upon his standard. Hence it is sometimes called f the Cross of Constantine. It was adopted as a symbol by the early Christians, and frequent instances of it are to be found in b the catacombs. According to Eusebius, the Labarum was surrounded by the motto EN TOTTQ NIGH, or Conquer oy this, which has been Latinized to In hoc signo Minces, the motto assumed by the Masonic Knights Templar (see In hoc signo Minces). In his Life of Constantine (i, page 31), Eusebius describes the arrangement of the Labarum as on a long gilded spear having a crosspiece supporting a square purple cloth jewelled richly, at end of spear a gold wreath enclosing monogram. The derivation of the word Labansm is uncertain. The Greek word Labaron means a flag.

LABOR

It is one of the most beautiful features of the Masonic Institution, that it teaches not only the necessity, but the nobility of labor. From the time of opening to that of closing, a Lodge is said to be at labor. This is but one of the numerous instances in which the terms of Operative Masonry are symbolically applied to Speculative; for, as the Operative Masons were engaged in the building of material edifices, so Free and Accepted Masons are supposed to be employed in the erection of a superstructure of virtue and morality upon the foundation of the Masonic principles which they were taught at their admission into the Order.

When the Lodge is engaged in reading petitions, hearing reports, debating financial matters, etc., it is said to be occupied in business; but when it is engaged in the form and ceremony of initiation into any of the Degrees, it is said to be at work. Initiation is Masonic labor. This phraseology at once suggests the connection of our Speculative System with an Operative Art that preceded it, and upon which it has been founded. Gadicke says:

Labor is an important word in Freemasonry- indeed, we might say the most important. For this, and this alone, does a man become a Freemason. Every other object is secondary or incidental. Labor is the costumed design of every Lodge meeting. But do such meetings always furnish evidence of industry? The labor of an Operative Mason will be visible, and he will receive his reward for it, even though the building he has constructed may, in the next hour, be overthrown by a tempest. He knows that he has done his labor. And so must the Freemason labor. His labor must be visible to himself and to his Brethren, or, at least, it must conduce to his own internal satisfaction. As we build neither a visible Solomonic Temple nor an Egyptian pyramid, our industry must become visible in works that are imperishable, so that when we vanish from the eyes of mortals it may be said of us that our labor was well done.

As Freemasons, we labor in our Lodge to make ourselves a perfect building, without blemish, working hopefully for the consummation, when the house of our earthly tabernacle shall be finished, when the Lost Word of Divine Truth shall at last be discovered, and when we shall be found by our own efforts at perfection to have done God service.

ORARE EST ORARE

A Latin expression, meaning To labor is to pray; or, in other words, labor is worship. This was a saying of the medieval monks, which is well worth meditation. This doctrine, that labor is worship, has been advanced and maintained, from time immemorial, as a leading dogma of the Order of Freemasonry. There is no other human institution under the sun which has set forth this great principle in such bold relief. We hear constantly of Freemasonry as an institution that inculcates morality, that fosters the social feeling, that teaches brotherly love; and all this is well, because it is true; but we must never forget that from its foundation stone to its pinnacle all over its vast temple, is inscribed in symbols of living light, the great truth that labor is worship.

A distinction may well be suggested here between the past and present uses of the words, a difference of somewhat suggestive character (see in this connection page 7, Encyclopedia Britannica, eleventh edition, volume 16). "The term labor means strictly any energetic work, though in general it implies hard work, but in modern parlance it is specially confined to industrial work of the kind done by the working classes." Labor to the Freemason is a term usually spoken of the performance of ritual—the act of initiation and of the ceremonial work in general, a special service done by the adept in his strictly Masonic duties, "remembering without ceasing your work of and labour of love, and patience of hope" First Epistle, Thessalonians i, 3).

LABORATORY

The place where experiments in chemistry, pharmacy, etc., are performed; the workrooms of the chemist and physicist. An important apartment in the conferring of the Degrees of the Society of Rosicrucians.

LABORERS, STATUTES OF

Toward the middle of the fourteenth century, a plague of excessive virulence, known in history as the Black Death, invaded Europe, and swept off fully one-half of the inhabitants. The death of 80 many workmen had the effect of advancing the price of all kinds of labor to double the former rate. In England, the Parliament, in 1350, enacted a Statute, which was soon followed by others, the object of which was to regulate the rate of wages and the price of the necessaries of life. Against these enactments, which were called the Statutes of Laborers, the artisans of all kinds rebelled; but the most active opposition was found among the Masons, whose organization, Doctor Mackey asserts, being better regulated, was more effective (see Freemason). In 1360, Statutes were passed forbidding their "Congregations, Chapters, Regulations, and Oaths," which were from time to time repeated, until the third year of the reign of Henry VI, 1425 A.D., when the celebrated Statute entitled "Masons shall not confederate themselves in Chapters and Congregations," was enacted in the following words:

Whereas, by yearly Congregations and Confederacies made by the Masons in their General Assemblies, the good course and effect of the Statutes for Laborers be openly violated and broken, in subversion of the law, and to the great damage of all the Commons, our said sovereign lord and King, willing in this case to provide a remedy, by the advice and assent aforesaid, and at the speei31 rev quest of the Commons, hath ordained and established that such chapters and congregations shall not be hereafter holden; and if any such be made, they that cause such Chapters and Congregations to be assembled and holden, if they thereof be convicted, shall be judged for felons. and that the other Masons that come to such Chapters and Congregations be punished by imprisonment of their bodies and make fine and ransom at the king's will.

All the Statutes of Laborers were repealed in the fifth year of Elizabeth; and Lord Coke gave the opinion that this act of Henry VI became, in consequence, "of no force or effect"; a decision which led Anderson, very absurdly, says Brother Mackey, to suppose that "this most learned judge really belonged to the ancient Lodge, and was a faithful Brother" (Constitutions, 1723, page 57); as if it required a judge to be a Freemason to give a just judgment concerning the interests of Freemasonry.

LABRUM

From the Latin. A lip or edge, as of a dish or font; having reference to the vase a the entrance of places of worship for preliminary lustration, the act of purifying.

LABYRINTH

A place full of puzzling intricacies, with WInding passages, as the Egyptian, Sarnian, and Cretan Labyrinths. That of the Egyptians was near Lake Moeris, which contained twelve palaces under one roof, and was of polished stone, with many vaulted passages, and a court of 3,000 chambers, half under the earth and half above them. Pliny states it was 3,600 years old in his day. The labyrinth is syMbolical of the vicissitudes and anxieties of life, and is thus metaphorically used in a number of the Degrees of various Rites. Sage of the Labyrinth is the eighteenth grade, Rite of Memphis, in the Order of 1860. Sage Sublime of Labyrinth is the fifty-fifth grade of the same organization (see Catacombs).

LACEPEDE;, B. G. E. DE LA VILLE

A French savant and naturalist, born in 1756, died 1825. President of the Legislative Assembly in 1791. Master of the Lodge de Saint Napoléon in 1805. An account of his installation is recorded by Kloss.

LACORNE

The Count of Clermont, who was Grand Master of France having abandoned all care of the French Lodges, left them to the direction of his Deputies. In 1761, he appointed one Lacorne, a dancing-master, his Deputy; but the Grand Lodge, indignant at the appointment, refused to sanction it or to recognize Lacorne as a presiding officer. He accordingly constituted another Grand Lodge, and was supported by adherents of his own character, who were designated by the more respectable Freemasons as the Lacorne Faction. In 1762, the Count of Clermont, influenced by the representations that were made to him, revoked the commission of Lacorne, and appointed Monsieur Chaillou de Joinville his Substitute General. In consequence of this, the two rival Grand Lodges became reconciled, and a union was effected on the 24th of June, 1769. But the reconciliation did not prove altogether satisfactory.

In 1765, at the annual election, neither Lacorne nor any of his associates were chosen to office. They became disgusted, and, retiring from the Grand Lodge, issued a scandalous protest, for which they were expelled; and subsequently they organized a spurious Grand Lodge and chartered several Lodges. But from this time Lacorne ceased to have a place in regular Freemasonry, although the dissensions first begun by him ultimately gave rise to the Grand Orient as the successor of the Grand Lodge.

LADDER

A symbol of progressive advancement from a lower to a higher sphere, which is common to Freemasonry and to many, if not all of the Ancient Mysteries. In each, generally, as in Freemasonry, the number of steps was seven (see Jacob's Ladder).

LADDER, BRAHMANICAL

The symbolic ladder used in the Mysteries of Brahma. It had seven steps, symbolic of the seven worlds of the Indian universe. The lowest was the Earth; the second, the World of Coexistence; the third, Heaven; the fourth, the Middle World, or intermediate rexion between the lower and the upper worlds; the fifth, the World of Births, in which souls are born again; the sixth, the Mansion of the Blessed; and the seventh, or topmost round, the Sphere of Truth, the abode of Brahma, who was himself a symbol of the sun.

LADDER, CABALISTIC

The ladder of the Cabalists consisted of the ten Sephiroths or Emanations of Deity. The steps were in an ascending series the Kingdom, Foundation, Splendor, Firmness, Beauty, Justice, Mercy, Intelligence, Wisdom, and the Crown. This ladder formed the exception to the usual number of seven steps or rounds.

LADDER, JACOB'S

See Jacob's Ladder

LADDER, MITHRAITIC

The symbolic ladder used in the Persian Mysteries of Mithras. It had seven steps, symbolic of the seven planets and the seven metals. Thus, beginning at the bottom, we have Saturn represented by lead, Venus by tin, Jupiter by brass, Mercury by iron, Mars by a mixed metal, the Moon by silver, and the Sun by gold; the whole being a symbol of the sidereal progress of the sun through the universe.

LADDER OF IZADOSH

This ladder, belonging to the advanced Degrees of Freemasonry, consists of the seven following steps, beginning at the bottom Justice, Equity, Kindliness, Good Faith, Labor, patience, and Intelligence or Wisdom. Its supports are love of God and love of our neighbor, and their totality constitute a symbolism of the devoir or duty of Knighthood and Freemasonry, the fulfilment of which is necessary to make a Perfect Knight and Perfect Freemason.

LADDER, ROSICRUCIAN

Among the symbols of the Rosicrucians is a ladder of seven steps standing on a globe of the earth, with an open Bible, Square, and Compasses resting on the top. Between each of the steps is one of the following letters, beginning from the bottom: I. N. R. I. F. S. C., being the initials of Iesus, Nazarenus, Rex, Iudaeorum, Fides, Spes Caritas. These words suggesting Jesus of Nazareth King of the Jews; Faith, Hopc, Charity. But a more recondite or hidden meaning is sometimes given to the first four letters.

LADDER, SCANDINAVIAN

The symbolic ladder used in the Gothic Mysteries. Doctor Oliver refers it to the Yggrasil, or sacred ashtree. But the symbolism is either very abstruse or very doubtful. It retains, however, the idea of an ascent from a lower to a higher sphere, which was common to all the mystical ladder systems. At its root lies the dragon of death; at its top are the eagle and hawk, the symbols of life.

LADDER, THEOLOGICAL

The symbolic ladder of the Masonic Mysteries. It refers to the ladder seen by Jacob in his vision, and consists, like all symbolical ladders, of seven rounds, alluding to the four cardinal and the three theological virtues (see Jacob's Ladder).

LADRIAN

In the Sloane Manuscript 3848 and probably meant for Edwin.

LADY

In the androgynous, both sexes, Lodges of Adoption, where the male members are called Knights, the female members are called Ladies, as, the Knights and Ladies of the Rose. The French use the word Dame.

LAKAK DEROR PESSAH

The Hebrew words, NDD nn: npi. The initials of these three words are found on the symbol of the Bridge in the Fifteenth Degree of the Scottish Rite, signifying Liberty of Passage and Liberty of Thoughd (see Bridge, also Liber) .

LALANDE

See De la Lande

LAMAISM

The name of the religion prevalent in Tibet and Mongolia. The Tibetian word, Llama, is pronounced lama, a chief or high priest. The faith is Buddhism, corrugated by Sivaism, an adoration of saints. At the summit of its hierarchy are txvo Lama Popes, having equal rank and authority in spiritual and temporal affairs.

LAMA SABACHTHANI

An expression used in the Masonic French Rite of Adoption. The words are from Matthew (xxvu, 46), "And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?"

LAMB

In Ancient Craft Masonry the Lamb is the symbol of innocence; thus in the instructions of the First Degree: "In all ages the Lamb has been deemed an emblem of innocence." Hence it is required that a Freemason's Apron should be made of lambskin. In the advanced Degrees, and in the Degrees of chivalry, as in Christian iconography, or station, the lamb is a symbol of Jesus Christ. The introduction of this Christian symbolism of the lamb comes from the expression of Saint John the Baptist, who exclaimed, on seeing Jesus, "Behold the Lamb of God"; which was undoubtedly derived from the prophetic writers, who compare the Messiah suffering on the cross to a lamb under the knife of a butcher. In the vision of Saint John, in the Apocalypse, Christ is seen, under the form of a lamb, wounded in the throat, and opening the book with the seven seals. Hence, in one of the Degrees of the Scottish Rite, the Seventeenth, or Knight of the East and West, the lamb lying on the book with the seven seals is a part of the jewel.

LAMBALLE, THE PRINCESS OF

Marie Thérese Louise, born at Turin, 1749, devoted companion of Marie Antoinette, who appointed her Superintendent of the Royal Household. Imprisoned with the Queen at the Revolution, she refused to take the oath against the royalty and was on September 3, 1799, delivered to the populace for execution, her head on a spear being carried before the windows of the Queen's apartment. The Grand Mistress of the so-called Mother Lodge of La Masonnerie d'Adoption.

LAMB OF GOD

See Lamb, Paschal

LAMB, PASCHAL

The Paschal Lamb, sometimes called the Holy Lamb, was the lamb offered up by the Jews at the paschal feast, the Passover. This has been transferred to Christian symbolism, to Easter, and naturally to Chivalric Freemasonry; and hence we find it among the symbols of modern Templarism. The paschal lamb, as a Christian and Masonic symbol, called also the Agnw Dez, or Lamb of God, first appeared in Christian art after the sixth century.

This is depicted as a lamb standing on the ground, holding by the left forefoot a banner, on which a cross is inscribed. This paschal lamb, or Lamb of God, has been adopted as a symbol by the Knights Templar, being borne in one of the banners of the Order, and constituting, with the square which it surmounts, the jewel of the Generalissimo of a Commandery. The lamb is a symbol of Christ; the cross, of His passion; and the banner, of His victory over death and hell. Barrington states (Archaeologia ix, page 134) that in a Deed of the English Knights Templar, granting lands in Cambridgeshire. the seal is a Holy Land, and the arms of the Master of the Temple at London were argent, a cross gules, and on the nombril point thereof a Holy Lamb, that is, a Paschal or Holy Lamb on the center of a red cross in a white field.

LAMBSKIN APRON

See Apron

LAMP, KNIGHT OF THE INEXTINGUISHABLE

A Degree quoted in the nomenclature of Fustier (see Thory, Greta Latomorum I, page 320).

LANCE

A weapon for thrusting at an enemy, usually adorned with a small flag, made of tough ash, weighted at one end to balance it in use, and pointed at the other.

LANDMARKS

In ancient times, it was the custom to mark theboundaries of lands by means of stone pillars, the removal of which, by malicious persons, would be the occasion of much confusion, men having no other gruide than these pillars by which to distinguish the limits of their property. To remove them, therefore, was considered a heinous crime. "Thou shalt not," says the Jewish law, "remove thy neighbor's Landmark, which they of old time have set in thine inheritance." Hence those peculiar marks of distinction by which we are separated from the profane world, and by which we are enabled to designate our inheritance as the Sons of Light, are called the Landmarks of the Order. The Universal Language and the Universal Laws of Freemasonry are Landmarks, but not so are the local ceremonies, laws, and usages, which vary in different countries. To attempt to alter or remove these sacred Landmarks, by which we examine and prove a brother's claim to share in our privileges, is one of the most heinous offenses that a Freemason can commit.

In the decision of the question what are and what are not the Landmarks of Freemasonry, there has been much diversity of opinion among writers. Doctor Oliver says (Dictionary of Symbolic Masonry) that "some restrict them to the O.B. signs, tokens, and words. Others include the ceremonies of initiation, passing, and raising; and the form, dimensions, and support; the ground, situation, and covering; the ornaments, furniture, and jewels of a Lodge, or their characteristic symbols. Some think that the Order has no Landmarks beyond its peculiar secrets" But all of these are loose and unsatisfactory definitions, excluding things that are essential, and admitting others that are unessential.

Perhaps the safest method is to restrict them to those ancient, and therefore universal, customs of the Order, which either gradually grew into operation as rules of action, or, if at once enacted by any competent authority, were enacted at a period so remote, that no account of their origin is to be found in the records of history. Both the enactors and the time of the enactment have passed away from the record, and the Landmarks are therefore "of higher antiquity than memory or history can reach." The first requisite, therefore, of a custom or rule of action to constitute it a Landmark, is, that it must have existed from "time whereof the memory of man runneth not to the contrary." Its antiquity is its essential element.

Were it possible for all the Masonic authorities at the present day to unite in a Universal Congress, and with the most perfect unanimity to adopt any new regulation, although such regulation would, so long as it remained unrepealed, be obligatory on the whole Craft, yet it would not be a Landmark. It would have the character of universality, it is true, but it would be wanting in that of antiquity. Another peculiarity of these Landmarks of Freemasonry is, that they are unrepealable. As the Congress to which we have just alluded would not have the power to enact a Landmark, so neither would it have the prerogative of abolishing one. The Landmarks of the Order, like the laws of the Medes and the Persians, can suffer no change. What they were centuries ago, they still remain, and must so continue in force until Freemasonry itself shall cease to exist.

Until the year 1858, no attempt had been made by any Masonic writer to distinctly enumerate the Landmarks of Freemasonry, and to give to them a comprehensible form. In October of that year, the author of this work published in the American Quarterly Review of Freemasonry (volume ii, page 230) an article on "The Foundations of Masonic Law," which contained a distinct enumeration of the Landmarks, which was the first time that such a list had been presented to the Fraternity. This enumeration was subsequently incorporated by the author in his Text Book of Masonic Jurisprudence. It has since been very generally adopted by the Fraternity and republished by many writers on Masonic law; sometimes without any acknowledgment. According to this recapitulation, the result of much labor and research, the Landmarks are twenty-five, and are as follows:

1. The modes of recognition are, of all the Landmarks, the most legitimate and unquestioned. They admit of no variation; and, if ever they have suffered alteration or addition, the evil of such a violation of the ancient law has always in made itself subsequently manifest.

2. The division of Symbolic Freemasonry into three Degrees is a Landmark that has been better preserved than almost any other; although even here the mischievous spirit of innovation has left its traces, and, by the disruption of its concluding portion from the Third Degree, a want of uniformity has been created in respect to the final teaching of the Master's Order; and the Royal Arch of England, Scotland, Ireland, and America, and the " high degrees" of France and Germany, are all made to differ in the mode in which they lead the neophyte to the great consummation of all Symbolic Freemasonry. In 1813, the Grand Lodge of England vindicated the ancient Landmark, by solemnly enacting that Ancient Craft Masonry consisted of the three Degrees of Entered Apprentice, Fellow-Craft, and Master Mason, including the Holy Royal Arch. But the disruption has never been healed, itnd the Landmark, although acknowledged in its integrity by all still continues to be violated.

3. The Legend of the Third Degree is an important Landmark, the integrity of which has been well preserved. There is no Rite of Freemasonry, practised in any country or language, in which the essential elements of this Legend are not taught. The Lectures may vary, and indeed are constantly changing, but the legend has ever remained substantially the same. And it is necessary that it should be so, for the legend of the Temple Builder constitutes the very essence and identity of Freemasonry. Any Rite which should exclude it, or materially alter it, would at once, by that exclusion or alteration, cease to be a Masonic rite.

4. The government of the Fraternity by a presiding officer called a Grand Master, who is elected from the body of the Craft, is a fourth Landmark of the Order. Many persons suppose that the election of the Grand Master is held in consequence of a law or regulation of the Grand Lodge. Such, however, is not the case. The office is indebted for its existence to a Landmark of the Order. Grand Masters, or persons performing the functions under a different but equivalent title, are to be found in the records of the Institution long before Grand Lodges were established; and if the present system of legislative government by Grand Lodges were to be abolished, a Grand Master would still be necessary.

5. The prerogative of the Grand Master to preside over every Assembly of the Craft, wheresoever and whensoever held, is a fifth Landmark. It is in consequence of this law, derived from ancient usage, and not from any special enactment, that the Grand Master assumes the chair, or as it is called in England, the throne, at every Communication of the Grand Lodge; and that he is also entitled to preside at the communication of every subordinate Lodge, where he may happen to be present.

6. The prerogative of the Grand Master to grant Dispensations for conferring Degrees at irregular times, is another and a very important Landmark. The statutory law of Freemasonry requires a month, or other determinate period, to elapse between the presentation of a petition and the election of a candidate. But the Grand Master has the power to set aside or dispense with this probation, and to allow a candidate to be initiated at once. This prerogative he possessed before the enactment of the law requiring a probation, and as no statute can impair his prerogative, he still retains the power.

7 . The prerogative of the Grand Master to give Dispensations for opening and holding Lodges is another Landmark. He may grant in virtue of this, to a sufficient number of Freemasons, the privilege of meeting together and conferring Degrees. The Lodges thus established are called Lodges under Dispensation (see Lodges).

8. The prerogative of the Grand Master to make Freemasons at sight is a Landmark which is closely connected with the preceding one. There has been much misapprehension in relation to this Landmark, which misapprehension has sometimes led to a denial of its existence in Jurisdictions where the Grand Master was, perhaps, at the very time substantially exercising the prerogative, without the slightest remark or opposition (see Sight, Making Freemasons at).

9. The necessity for Freemasons to congregate in Lodges is another Landmark. It is not to be understood by this that any ancient Landmark has directed that permanent organization of subordinate Lodges which constitutes one of the features of the Masonic system as it now prevails. But the Landmarks of the Order always prescribed that Freemasons should, from time to time, congregate together for the purpose of either Operative or Speculative Labor, and that these Congregations should be called Lodges. Formerly, these were extemporary meetings called together for special purposes, and then dissolved, the Brethren departing to meet again at other times and other places, according to the necessity of circumstances. But Warrants of Constitution, by-laws, permanent officers, and annual arrears are modern innovations wholly outside the Landmarks, and dependent entirely on the special enactments of a comparatively recent period.

10. The government of the Craft, when so congregated in a Lodge by a Master and two Wardens, is also a Landmark. A congregation of Freemasons meeting together under any other government, as that, for instance, of a president and vice-president, or a chairman and sub-chairman, would not be recognized as a Lodge. The presence of a Master and two Wardens is as essential to the valid organization of a Lodge as a Warrant of Constitution is at the present day. The names, of course, vary in different languages; but the officers, their number, prerogatives, and duties are everywhere identical.

11. The necessity that every Lodge, when congregated, should be duly tiled, is an important Landmark of the Institution which is never neglected. The necessity of this law arises from the esoteric character of Freemasonry. The duty of guarding the door, and keeping off cowans and eavesdroppers, is an ancient one, which therefore constitutes a Landmark.

12. The right of every Freemason to be represented in all general meetings of the Craft, and to instruct his representatives, is a twelfth Landmark. Formerly, these general meetings, which were usually held once a year, were called General Assemblies, and all the Fraternity, even to the youngest Entered Apprentice, were permitted to be present. Now they are called Grand Lodges, and only the Masters and Wardens of the subordinate Lodges are summoned. But this is simply as the representatives of their members. Originally, each Freemason represented himself; now he is represented by his officers (see Representatives of Lodges).

13. The right of every Freemason to appeal from the decision of his Brethren, in Lodge convened, to the Grand Lodge or General Assembly of Freemasons, is a Landmark highly essential to the preservation of justice, and the prevention of oppression. A few modern Grand Lodges, in adopting a regulation that the decision of Subordinate Lodges, in cases of expulsion, cannot be wholly set aside upon an appeal, have violated this unquestioned Landmark, as well as the principles of just government.

14. The right of every Freemason to visit and sit in every regular Lodge is an unquestionable Landmark of the Order. This is called the Right of Visitation. This right of visitation has always been recognized as an inherent right which insures to every Freemason as he travels through the world. And this is because Lodges are justly considered as only divisions for convenience of the universal Masonic family. The right may, of course, be impaired or forfeited on special occasions by various circumstances; but when admission is refused to a Freemason in good standing, who knocks at the door of a Lodge as a visitor, it is to be expected that some good and Beneficient reason shall be furnished for this violation of what is, in general, a Masonic right, founded on the Landmarks of the Order.

15. It ia a Landmark of the Order, that no visitor unknown to the Brethren present, or to some one of them as a Freemason, can enter a Lodge without first passing an examination according to ancient usage. Of course, if the visitor is known to any Brother present to be a Freemason in good standing, and if that Brother will vouch for his qualifications, the examination may be dispensed with, as the Landmark refers only to the cases of strangers, who are not to be recognized unless after strict trial, due examination, or lawful information.

16. No Lodge can interfere in the business of another Lodge, nor give Degrees to Brethren who are members of other Lodges. This is undoubtedly an ancient Landmark, founded on the great principles of courtesy and fraternal kindness, which are it the very foundation of our Institution. It has been repeatedly recognized by subsequent statutory enactments of all Grand Lodges. 17. It is a landmark that every Freemason is amenable to the laws and regulations of the Masonic Jurisdiction in which he resides, and this although he may not be it member of any Lodge. Non-affiliation, which is, in fact, in itself a Masonic offense, does not exempt a Freemason from Masonic Jurisdiction.

18. Certain qualifications of candidates for initiation are derived from a Landmark of the Order. These qualifications are that he shall be a man, un-mutilated, free born, and of mature age. That is to say, a woman, a cripple, or a slave, or one born in slavery, is disqualified for initiation into the Rites of Freemasonry. Statutes, it is true, have from time to time been enacted, enforcing or explaining these principle-; but, the qualifications really arise from the very nature of the Masonic Institution it, and from its symbolic teachings, and have always existed as Landmarks.

19, A belief in the existence of God as the Grand Architect of the Universe, is one of the. most important Landmarks of the Order. It has been always admitted that a denial of the existence of a Supreme and Superintending Power is in absolute disqualification for initiation. The annals of the Order never yet have furnished or could furnish an instance in which an avowed Atheist was ever made a Freemason. The very initiatory ceremonies of the First Degree forbid and prevent the possibility of such an occurrence.

20. Subsidiary to this belief in God, as a Landmark of the Order, is the belief in a resurrection to a future life. This Landmark is not so positively impressed on the candidate by exact words as the preceding; but the doctrine is taught by very plain implication, and runs through the whole symbolism of the Order. To believe in Freemasonry and not to believe in a resurrection, would be an absurd anomaly, which could only'be excused by the reflection, that he who thus confounded his belief and his skepticism was so ignorant of the meaning of both theories is to have no rational foundation for his knowledge of either.

21. It is it Landmark that a Book of the Law shall constitute an indispensable part of the furniture of every Lodge. We say, advisedly, Book of the Law, because it is not absolutely required that everywhere the Old and New Testaments shall be used. The Book of the Law is that volume which, by the religion of the country, is believed to contain the revealed will of the Grand Architect of the Universe. Hence, in all Lodges in Christian countries, the Book of the Law is composed of the Old and Now Testaments; in a country where Judaism was the prevailing faith, the Old Testament alone would be sufficient; and in Mohammedan countries, and among Mohammedan Freemasons, the Koran might be substituted. Freemasonry does not attempt to interfere with the peculiar religious faith of its disciples, except so far as relates to the belief in the existence of God, and what necessarily results from that belief. The Book of the Law is to the Speculative Freemason his spiritual Trestle-Board; without this he cannot labor; whatever he believes to be the revealed will of the Grand Architect constitutes for him this spiritual Trestle-Board, and must ever be before him in his hours of speculative labor, to be the rule and guide of his conduct. The Landmark, therefore, requires that a Book of the Law, a religious code of some kind, purporting to be an exemplar of the revealed will of God, shall form an essential part of the furniture of every Lodge.

22. The equality of all Freemasons is another Landmark of the Order. This equality has no reference to any subversion of those graduations of rank which have been instituted by the usages of society. The monarch, the nobleman, or the gentleman is entitled to all the influence, and receives all the respect, which rightly belong to his position. But the doctrine of Masonic equality implies that, as children of one great Father, we meet in the Lodge upon the level—that on that level we are all traveling to one predestined goal—that in the Lodge genuine merit shall receive more respect than boundless wealth, and that virtue and knowledge alone should be the basis of all Masonic honors, and be rewarded with preferment. When the labors of the Lodge are over, and the Brethren have retired from their peaceful retreat, to mingle once more with the world, each will then again resume that social position, and exercise the privileges of that rank, to which the customs of society entitle him.

23. The secrecy of the Institution is another and most important Landmark. The form of secrecy is a form inherent in it, existing with it from its very foundation, and occurred to it by its ancient Landmarks. If divested of its secret character, it would lose its identify, and would cease to be Freemasonry. Whatever objections may, therefore, be made to the Institution on account of its secrecy, and however much some unskillful Brethren have been willing in times of trial, for the sake of expediency, to divest it of its secret character, it will be ever impossible to do so, even were the Landmark not standing before us as an insurmountable obstacle; because such change of its character would be social suicide, and the death of the Order would follow its legalized exposure. Freemasonry as a secret association, has lived unchanged for centuries; as an open society, it would not last for as many years.

24. The foundation of a Speculative science upon art Operative Art, and the symbolic use and explanation of the terms of that art, for the purposes of religious or moral teaching, constitute another Landmark of the Order. The Temple of Solomon was the symbolic cradle of the Institution, and, therefore, the reference to the Operative Masonry which constructed that magnificent edifice, to the materials and implements which were employed in its construction, and to the artists who were engaged in the building, are all component and essential parts of the, body of Freemasonry, which could not be subtracted from it without entire destruction of the whole identify of the Order. Hence, all the comparatively modern rites of Freemasonry, however they may differ in other respects, religiously preserve this Temple history and these operative elements, as the sub-straturn of all their modifications of the Masonic system.

25. The last and crowning Landmark of all is, that these Landmarks can never be changed. Nothing can be subtracted from them-nothing can be added to them not the slightest modification can be made in them. As they were received from our predecessors, we are bound by the most solemn obligations of duty to transmit them to our successors.

The above article by Doctor Mackey gives his latest conclusions upon a highly debatable subject. His list of Landmarks has been adopted by several Grand Lodges, than which no one could expect higher praise, while on the other hand many Brethren are convinced that the Landmarks enumerated by Doctor Mackey are too many, and others believe them too few. Of the latter class we have the late able and highly esteemed Grand Secretary, H. B. Grant, of Kentucky. He prepared a list of Landmarks for the Masonic Home Journal, 1889, and added to them for the consideration of the Masonic Congress of 1893. Since then they have been reprinted, the copy at hand dated 1910, and the number of Landmarks listed being fifty-four. The increase is due to the breadth of Brother Grant's definition. He held that "The Ancient Landmarks of Freemasonry are the immemorial usages and fundamental principles of the Craft, and are unchangeable" (see Book of Constitutions, Kentucky, 1910, page 209). The Masonic Congress, 1893, w.,5 reported by Brother Grant (page 210) was assured that "The Ancient Landmarks are those fundamental principles which characterize Masonry, as defined in the Charges of a Freemason, and without which the Institution can not be identified." Both the lists of Doctor Mackey and Brother Grant are examined on pages 133 to 199, Masonic Jurisprudence and Symbolism, Rev. John T. Lawrence, 1908, the author challenging the universality of some items enumerated by the above Brethren as Landmarks.

An important and significant example of a brief list of Landmarks is the one adopted on December 11, 1918, as a part of the revised Constitutions and Regulations of the Grand Lodge of Massachusetts. Sections 100 to 102 state:

The Common Law of Freemasonry is to be learned from the ancient usages of the Craft as developed and interpreted from and after A.D. 1721. It is the foundation of Masonic jurisprudence. The Landmarks are those ancient and universal fundamental principles of the Craft which no Masonic authority can alter or repeal. This Grand Lodge recognizes the following Landmarks: Monotheism, the sole dogma of Freemasonry; belief in immortality, the ultimate lesson of Masonic philosophy; the Volume Of the Sacred Law, an indispensable part of the furniture of a Lodge; the Legend of the Third Degree; Secrecy; the Symbolism of the Operative Art; a, Mason must be a freeborn male adult. The above list of Landmarks is not declaxed to be exclusive.

With reference to the general acceptance by Masonic authorities in the United States, as in the foregoing list, that every Brother must be freeborn, note also the comment by Brother Lawrence on English practice (see Masonic Jurisdiction and Symbolism, 1908, pages 141 and 142).

That a Freemason should be a free man is axiomatic, but previous to 1847 it was necessary that he should be a free man born of a free woman. But by the Emancipation Act a good many persons became free men who yet were not born of free mothers, and on September 1, 1847, Grand Lodge decided to abolish the disqualification, and now the only reference to parentage is in Section 4 of the Antient Charges where "honest parents " are spoken of. The older Constitutions retain, of course, in the candidate's declaration, "I . . . being free by birth . . ' " and the Lectures have references to the "degrading habit of slavery. " The older Constitutions did not specify the age of the candidate, but simply required him to be of mature and discreet age. Article 187 defines mature age to be the legal age of manhood-twenty-one years—and this requirement fits in with the definition of a "free " man. In present times there is no question of slavery, and therefore, a free man may well mean a man who is free to act independently of the consent of his legal guardians a freedom which he only attains at the age of manhood.

The circumstances under which the change from Free-born to Free was made by the Grand Lodge of England are in the Proceedings for the Quarterly Communication of September 1, 1847, and read as follows:

The Most Worshipful Grand Master. At the last Quarterly Communication I stated that I thought it necessary some resolution should be come to as to those persons who at the time of their birth were not free, but who are now absolutely free, and whose mothers are also free. I stated then that it was very hard that persons of this description should bc precluded from joining our fraternity. Now this is a subject which deserves the attention of Grand Lodge, and should indeed be attended to without delay. My own opinion, is, that instead of making use of the term "free-born," the expression "free man" would be sufficient to answer the end required; for so long as a person is a free man he should be capable of being initiated into our Order, and it should not be absolutely necessary that he be born free. I hope, therefore, some Brother will make a Motion to that effect. The Grand Secretary wished to know if he should read two letters on the subject, one from Andgua, the other from Saint Vincent, The Most Worshipful Grand Master declared his assent, and the letters were read accordingly.

Right Worshipful Brother Dobie was sure the Grand Lodge would agree with him that they were very much indebted to the Grand Master for introducing this subject. It was a subject which had been under the consideration of the late Grand Master, who, if he had lived, would have brought it forward; but to the present Grand Master they were indebted that it was brought forward. It therefore give him great pleasure in moving that the term "free" used instead of "free-born"; that being all the change that would be required to give relief to the colonies; and that the. change be made forthwith.

Worshipful Brother Goldsworthy seconded the motion.

The Grand Secretary read the alterations that would be required to be made in the Ancient Charges and Book of Constitutions if the motions were carried.

Worshipful Brother Lane suggested that an omission had been made in not noticing those parts of the Lectures where the term occurs.

The Most Worshipful Grand Master said the Lectures must conform to the Law.

Worshipful Brother Crucifix was happy that Providence had spared his life to see that those whom the nation had emancipated should also be emancipated as regarded Masonry. So long ago as the year 1836 he addressed a letter on this subject to the then Grand Master, feeling that it was a most singular thing that they should emancipate thousands of fellow-creatures, and not afterwards allow them to participate in the benefits of Free Masonry. The Worshipful Brother then read portions of the letter, wherein it was contended that the term " freeborn" only referred to the customs of the eastern nations, and suggested that the words "free agent," if used instead, would counteract the evil. Acting on this feeling, he had never since that time initiated a man under the form "free-born," etc. He could not but express his gratitude for the manner in which the Grand Master had brought the subject forward, as, if agreed to, it would afford the means of many worthy men entering our blessed Order.

Right Worshipful Brother Dobie then read the resolution, which proposed that the word "born" at the top of page 6 of the Book of Constitutions, in the 3rd Head of the Ancient Charges, be omitted, and that the Declaration to be signed by Candidates, as set forth in page 86, be altered, and made to commence as follows, viz.: "I, being a free man and of full age," etc.

A short discussion as to the propriety of retaining the word "free" at all then ensued, at the termination of which the proposed alteration being put from the Chair, was agreed to unanimously.

Brother Dobie wished to know if the Grand Secretary should send such answers to the letters which had been read as would allow the writers to act upon them immediately, and without waiting for the confirmation of the next Quarterly Communication.

The Meet Worshipful Grand Master consented that such answers should be transmitted.

Section 186 of the Book of Constitutions of the Grand Lodge of England, now has the statement .1 every Candidate must be a free man, and at the time of initiation in reputable circumstances," and Section 187 requires the candidate to make the following declaration: I ........ being a free man, and of the full age of twenty-one years, do declare that, unbiased by the improper solicitation of friends, and uninfluenced by mercenary or other unworthy motive, I freely and voluntarily offer myself a candidate for the mysteries of Masonry, that I am prompted by a favourable opinion conceived of the institution, and a desire of knowledge; and that I will cheerfully conform to all the antient usages and established customs of the Order. Witness my hand, this      day of    
Witness .....................................................................

As to the prominent characteristics of Landmarks we may note XXX_IX of the General Regulations compiled by Brother George Payne, Grand Master in 1720, approved by Grand Lodge, 1721, published by Dr. James Anderson, 1723, and which reads: "Every Annual Grand Lodge has an inherent power and Authority to make new Regulations, or to alter these, for the real Benefit of this Ancient Fraternity: provided always that the Old Landmarks be carefully preserved." The extent to which a Grand Lodge may go in the making of laws depends upon its determination of what are or are not Landmarks, and as is seen at once by a study of the above particulars the Landmarks of the Fraternity do not find the same recognition and acceptance by all Grand Lodges.

However, Doctor Mackey's list has found general favor, the attitude of the Craft being well outlined by the following comment in the Masonic Manual and Code, Grand Lodge of Georgia, 1917 (page 226).

No two authors agree in the enumeration a the Landmarks and no attempt to state all the Landmarks secretly has been universally accepted by the Craft. The Landmarks here stated are those published by the eminent Masonic author, Doctor Mackey, In his textbook on Masonic Jurisprudence, where the student will find a valuable, commentary and explanation. The twenty-five Landmarks were given, however, have been very generally recognized in the Craft of all the States as correct,

Brother Hawkins, in his Concise Cyclopedia of Freemasonry (pages 138 and 139), describes the issuing of a Warrant on October 26, 1809, authorizing certain Brethren to hold a Special Lodge for "the purpose of ascertaining and promulgating the Ancient Land Marks of the Craft." This Lodge met frequently for some time and on October 19, 1810, it was "Resolved that it appears to this Lodge that the ceremony of Installation of Masters of Lodges is one of the two landmarks of the Craft, and ought to be observed." Brother Hawkins held that probably the other one was the modes of recognition of Entered Apprentices and Fellow Crafts. December 28, 1810, at a well attended Communication of the Lodge "the Right Worshipful Master proceeded to point out the material parts in and between the several Degrees to which the attention of the Masters of Lodges would be requisite in preserving the Ancient Land Marks of the Order—such as the form of the Lodge, the number and situation of the Officers—their different distinctions in the different Degrees, the restoration of the proper words to each Degree, and the making of the pass-words between one Degree and another instead of in the Degree." From these extracts Brother Hawkins inferred that according to the Lodge of Promulgation the Landmarks are: The form of the Lodge, its officers and their duties, the words and passwords, and the Installation of the Master, "though," he continues, "it is a pity that in their resolution of October 19 they did not state precisely what the two Landmarks were."

Another conjecture would be that the word read as two might have. been intended for true. As we understand Freemasonry today some difficulty would be occasioned for most Brethren in limiting the number of Landmarks to only two. But be they few or many we may well take the injunction of old to heart: "Remove not the ancient landmark which thy fathers have set" (Proverbs xxii, 28).

Dean Rosoe Pound in his Masonic Jurisprudence defines Landmarks as "certain universal, unalterable, and unrepealable fundamentals which have existed from time immemorial and are so thoroughly a part of Freemasonry that no Masonic authority may derogate from them or do aught but maintain them." Brother Melvin M. Johnson, Past Grand Master of Massachusetts, when discussing the determination of Masonic Landmarks, Builder, July, 1923 (page 195), says, "Probably all Masonic students will agree to this definition (by Brother Pound) and then proceed immediately to disagree upon the list of those fundamentals which are to be classified as 'universal, unalterable, and unrepealable.' " Brother Johnson points out that the key to the situation is to be found in the Ancient Charges to which every Installed Master consents and by which he agrees to be bound. At every Installation the Worshipful Master solemnly asserts it is not in the power of any man or body of men to make innovations in the Body of Freemasonry. The essentials of Freemasonry are the landmarks, and these combined are the Body of Freemasonry. Brother Johnson therefore submitted the following for the consideration of the Craft: "The Landmarks are those essentials of Freemasonry without any one of which it would no longer be Freemasonry."

Brother W. J. Chetwode Crawley in his paper on The Craft and Its Orphans in the Eighteenth Century, Transactions, Quatuor Coronati Lodge (xxiii, page 167) says:

The ancient Landmarks of Freemasonry, like all other Landmarks, material and symbolic, can only preserve their stability when they reach down to sure foundations. When the philosophic student unearths the underlying rock on which our ancient Landmarks rest, he finds our sure foundations in the triple dogma of the fatherhood of God, the brotherhood of man, and the life to come. All laws, customs and methods that obtain amongst us, and do not ultimately find footholds on this basis, are thereby earmarked as conventions and conveniences, in no way partaking of the nature of ancient Landmarks.

Brother Albert Pike contributed a discussion upon the Landmarks to the Proceedings, Masonic Veterans Association, District of Columbia, and this is reprinted in Research Pamphlet, No. 20, 1024 (page 147), an excellent compilation by Brother Silas H. Shepherd, published by the Wisconsin Grand Lodge Committee on Masonic Research. Brother Pike says: T

he Ancient Charges show by what principles the relations of those of the Fellowship to each other were regulated; and these may not improperly be said to have been the "Landmarks" of the Craft . . . Perhaps no more can be said with certainty in regard to them than that they were those essential principles on which the old simple Freemasonry was builded, and without which it would not have been Freemasonry: the organization of the Craft into Lodges, the requisites for admisssion into Fellowship, and the methods of government established at the beginning . . . There is no common agreement in regard to what are and what are not "Landmarks." That has never been definitely settled. Each writer makes out for himself the list or catalogue of them, according to his own fancy, some counting more of them and others less.

Brother Shepherd has in the following sentences from the Preface to his book attempted a brief statement of what is commonly understood by the Brethren as the Ancient Landmarks, as well as his experience in seeking official light, upon the subject:

The prevailing idea, of the Ancient Landmarks is that they are those time-honored and universal customs of Freemasonry which have been the fundamental law of the Fraternity from a period so remote that their origin cannot be traced. and so essential that they cannot be modified or amended without changing the character of the fraternity. Although the universal reverence of the "Ancient Customs and Usages of the Fraternity" might seem to presuppose an agreement as to their number and interpretation, nevertheless jurists and scholars express widely divergent opinions about them nor has any Grand Lodge ever promulgated a list that would be acceptable to all.

LANDMARKS, ANCIENT

Next only after the Book of Constitutions of the original Grand Lodge which was published in 1723, the Ahiman Rezon which was published by the Antient Grand Lodge in 1756, and Thomas Smith Webb's Illustrations, the article on Ancient Landmarks which Albert G. Mackey published in the 1877 edition of this Encyclopedia (see page 559 of this edition) has had more influence on American Freemasonry than any other single writing. The list of Landmarks in it has been officially endorsed by about one-half of the Grand Lodges; about one-half of these have officially adopted it as a part of the Written Law.

Nevertheless the list has been drastically criticized ever since it was published, by Grand Lodges as much as by individual writers, and some fifteen or twenty Grand Lodges have adopted lists of their own widely different from Mackey's. This criticism has been directed at two points: first, it has been denied that the Landmarks have been exactly twenty-five in number, and other writers have prepared lists ranging from one or two up to fifty or sixty; second, it has been contended that the Landmarks as given by Mackey are not from time immemorial. Bro. Theodore Sutton Parvin, with whom Mackey discussed his article before it was printed, made both these criticisms at the time, and proposed that the whole list be reduced to five or six. (This incidentally proves that before publication Mackey himself encountered the criticism his article would later meet).

Freemasonry is not a fluviatile, protean thing which can change itself as time goes on, and as the whim or desire of its members might elect, but has a fixed, inalterable identity of its own. That identity has in it a number of constituent elements, each of which is necessary to it, so that if any one of them is destroyed Freemasonry as a whole is destroyed with it. It would be possible to effect a number of changes in Craft usage which would leave Freemasonry itself in complete integrity, and such changes have been made often enough, as when the Two Degree system was changed to Three Degrees, or when the title of the Master was changed from Right Worshipful to Worshipful; but other changes are such that if only one of them were put into effect Freemasonry would be destroyed. This is the substance of the Doctrine of Landmarks.

Any constituent of the identity of Freemasonry, and without which that identity would cease, is a Landmark. To destroy such a constituent is an Innovation, and it is for this reason that if a Grand Lodge is guilty of an Innovation other Grand Lodges immediately withdraw recognition from it. It is plain, for example, that the requirement that a member must be an adult man is a Landmark, because the admittance of women and children would entail a complete destruction of age-old Masonry.

It is impossible to draw up a hard-and-fast list of Landmarks that will include nothing except Landmarks and exclude no Landmarks because the world in which Freemasonry works is a changing world, and what might violate a Landmark in one age would not in another. The great value of the Doctrine is in its recognition of the fact that Freemasonry has a fixed, inalterable identity of its own which cannot be changed by its own members according to taste or fashion or prejudice; and because it is a standard or criterion by which any proposed change can be tested. Would this proposed change alter Freemasonry? make of it something else? if so it is an Innovation; if not, the proposed change can be considered on its own merits.

Chetwode Crawley gave it as his opinion that there are three Landmarks: Fatherhood of God; Brotherhood of Man; the Life to Come.

William J. Hughan gave a legalistic definition: "A landmark must be a regulation or custom, which cannot be abrogated without placing offenders outside the pale of the Craft; and all Landmarks should practically ante-date the Grand Lodge era. " He mentions belief in God, secrecy, and male membership as being among such rules. (It is difficult to guess what Hughan here means by "practically. ")

Mackenzie defined Landmarks as " the leading principles from which there can be no deviation." His definition had British Freemasonry in mind where there are only three Grand Lodges for a very large population; it would have even more usefulness in the United States where there are forty-nine Grand Jurisdictions; so many independent sovereign Bodies need Landmarks as a common body of practices and principles in order to serve as a platform for united action, and as a means for maintaining comity; this fact is an answer to the question raised by Sir Alfred Robbins as to why the question of Landmarks is so much more discussed and debated in America than it is in England. The Rev. George Oliver adopted so loose a definition that it ran away with him, proliferating into hundreds of Landmarks which he divided into twelve classes—too long a list is as unworkable as one which is too short.

The phrase "landmarks of our Order" is firs' found in George Payne's Regulations of 1721, which were incorporated in the Book of Constitutions published in 1723. In Lodge Minutes of the period that Book itself was sometimes referred to as "our Landmarks" in other Minutes the Book and the Ritual were occasionally referred to as "our two Landmarks. "

In his Masonic Encydopedia Woodford set down a list of eighteen. J. W. Horsley was of the opinion that Landmarks are of different degrees of "indispensability "; he named five as indispensable :

1 ) Belief in a Personal God.
2) Belief in a Future Life.
3) The volume of the Sacred Law.
4) Secrecy.
5) The Mode of Recognition.

In a second and less indispensable class he names:

1 ) Division into Three Degrees
2) Legend of the Third Degree. (It is an odd fact that makers of lists of Landmarks almost invariably forget the High Grades; according to Horsley the Scottish Rite, etc., would be a violation of his Landmark "Division into Three Degrees.")

A. J. A. Poignant was a skeptic who did not believe that any list is possible: "What is meant by the Landmarks of the Order? . . . Has anybody within living memory received a conclusive or satisfactory answer to this question?" He confuses the reality of Landmarks with attempts to make lists of them. Has any mathematician " within living memory " ever made an exhaustive list of the propositions and theorems belonging to Euclid's geometry? or even the axioms? yet engineers make practical use of geometry every day.

Justinian defined an unwritten law as " what usage has approved"; E. L. Hawkins, recalling this, wrote: "Now the Old Landmarks of the Craft are its unwritten laws, either sanctioned by unwritten custom, or, if enacted, enacted at a period so remote that no trace of their enactment can be found. "

He held that we have these in the Old Charges. (It is worth noting that in England Lodge feasts would satisfy Hawkins' definition, whereas in American Freemasonry Lodge feasts have not been a custom for a century and a half.)

As quoted above George Oliver wrote in one book that there are twelve classes of Landmarks; but when writing elsewhere (in 1863) he became skeptical: " we have no actual criterion by which we may determine what is a Landmark, and what is not"—though what he meant by "actual criterion" he leaves his reader to guess. Theodore Sutton Parvin also changed his mind; at one time he said there are three Landmarks; at another he wrote that there are no Landmarks (a most extraordinary statement!) because "no two men agree as to what they are." (His attention should have been called to the fact that some twenty-five American Grand Lodges agree.) Judge Josiah Drummond wrote: "If 'Landmarks' are anything else than laws of the Craft, either originally expressly adopted or growing out of immemorial usage, the term is a misnomer . . . A Landmark is something set, and 'ancient Landmark' is one which has remained a long time. On the other hand 'fundamental principles' are like truth, from everlasting to everlasting. "

In 1871 Findel fixed on nine Landmarks.

The Grand Lodge of New Jersey fixed on 10 in 1903.

John W. Simon chose 15.

Rob Morris made a list of 17.

The Grand Lodge of New York once selected 31.

The Grand Lodge of Kentucky adopted 54.

J. F. Newton approved Findel's list:

1) Universality.
2) Masonic organized fellowship.
3) The Qualifications.
4) Secrecy.

In 1856 the Grand Lodge of Minnesota adopted a list of 26 "articles which had the force of Landmarks". (For a good bibliography on Landmarks see The Builder: Vol. I; page 183.)

Hextall argued that the "Ancient Landmarks" in the Book of Constitutions referred to Operative building secrets in general, and to geometry in particular. Canon Horsley wrote: "For myself I think that the test must have been, and should be now, what are the tenets or matters the breach or repudiation of which would entail, at any rate merit, expulsion from the order." (Horsley forgot that a Lodge or Grand Lodge can be expelled from the Order, and oftentimes for Innovation, which is a violation of Landmarks; the result is that his "test" is circular.)

When Bro. C. F. Catlin circularized American Grand Lodges in 1907 he found that 21 Grand Lodges had never adopted legislation on the subject of Landmarks—they took them to be unwritten laws; nine Grand Lodges had officially adopted the " Ancient Charges. " Among those which had adopted legislation the number of Landmarks chosen ranged in number from 10 to 75, and embodied more than 100 "separate and distinct subjects."

In the Iowa Grand Lodge Proceedings (1888; p. 157) Albert Pike undertook to demolish Mackey's list of 25 Landmarks one by one; "Perhaps no more can be said with certainty in regard to them than that they were those essential principles on which the old simple Freemasonry was built, and without which it could not have been Freemasonry; the organization of the Craft into Lodges, the requisites for admission into the fellowship, and the methods of government established at the beginning . . . There is no common agreement in regard to what are and what are not Landmarks." Lionel Vibert undertook to employ Mill's principle of logical exclusion to the problem; in his Freemasonry Before the Existence of Grand Lodges he attempted "to classify all the peculiar features of the Craft which serve to distinguish it from all other religions, societies, gilds, brotherhoods or what you will. "

NOTE:
In a book on the words used as titles by the nobility, aristocracy, chivalric orders, etc., of Great Britain, R. T. Hampton , traces the word "landmark" back to a point in Anglo Saxon where that language lies closest to its origins in Sanskrit. In those early times a people, clan, or tribe in the upper half of the European lands dwelt in an opening in the ever-stretching forests, on a plain in a valley, or even in a dell; such an area they called a ' land." Around this land were sharply defined boundaries, in the earliest times guards or sentries marched up and down the boundary line as much to prevent trespassing as to be on guard against attack.

Because of this march [marco] the boundary came to be called " the land marco," or " landmark "— oftentimes the whole strip or region inside a border was called " the march "; Englishmen still call the border between themselves and Wales " the Welsh marches," and in the north the phrase " the marches of Scotland " antedated "borders of Scotland." In the course of time the marching guards or sentinels were replaced by banners, which hung on standards permanently fixed in the ground; a banner represented a people's or tribe's identity —if a man was said to belong to "Olaf's Banner" it meant that he belonged to the tribe or people of which Olaf was King.

When it became necessary to describe the location of a boundary in order to make treaties and agreements with neighboring peoples, the line was said to run through a succession of permanent features, a large rock, the crest of a hill, up the bed of a stream, past a certain tree, etc., these were " land markers." The boundary, the marching sentinels, and the permanent features which located the boundary, these three meanings coalesced and they have belonged to the meaning of the word ever since.

LANE, JOHN

Born in England, in 1843, he died suddenly on December 30, 1899. Statistician of the Masonic Fraternity, as he was so termed by Brother W. J. Hughan. Initiated on September 10, 1878, in the Jordan Lodge, No. 1402, at Torquay, he scarcely ever missed one of its meetings. He became Worshipful Master in 1882.

Brother Lane published his Masonic Records, 1717 -1886, in 1886, a second edition appearing in 1895. The Board of General Purposes, Grand Lodge of England, warmly praised the colossal volume and remarked most truly "that many years of patient labor and careful research were spent by the compiler in its preparation, and it is perhaps the most useful Masonic work ever published." In 1889 he published A Handy Book to the study of the engraved, printed, and manuscript Lists of Lodges of Ancient Free and Accepted Masons of England Moderns and Ancient 1723-1814; and in 1891, Centenary Warrants and Jewels, comprising an account of all the Lodges under the Grand Lodge of England to which Centenary Warrants had been granted, together with illustrations of all the special Jewels.

He contributed several papers to Freemasonry during his affiliation with the Inner Circle of Quatuor Coronati Lodge which Brother Lane joined in 1887, and of which he was a very active and devoted member. A representative list of these articles is given here: "Another New List of Lodges, A.D. 1732," 1898; "Early Lodges of Freemasons, Their Constitution and Warrants, 1717-1760;" "Masters Lodges," 1888 and 1895; "Date of Origin of the Grand Lodge of the Ancient 1751," 1892, appeared in the Transactions of Quatuor Coronati Lodge; "motes on the Minute Book of an Early Athol Lodge," 1887; "Old Warrants, Lodge of Unanimity, No. 89, Dukinfield," 1891: "Notes on the the Minute Book of Premier Grand Lodge of England, 1887, appeared in the Freemason, and an article entitled "Lodges in America under the English Constitution, 1733-1889, " was printed in the History of Freemasonry and Concordant Orders. An important Lecture of Brother Lane's led to considerable discussion, but could not be reproduced in print. It bore the suggestive title "Some Aspects of Early English freemasonry Esoteric, with Special Reference to the Signs, Tokens, Words and Obligations."

For biographical references to Brother Lane see Freemason, No. 34, 1895 (pages 33G5), and Transactions, Quatuor Coronati Lodge (volume XLU, page 41, 1900).

LANGES, SAVALEITE DE

The Master of Les Amis Réunis, meaning Reunited Friends, who aided in founding the system of Philalethes in in 1775.

LANGLEY, BATTY

An English architect who died March 31, 1751. His Ancient Masonry published in 1736 is dedicated to Francis, Duke of Lorraine and "to all others the Right Hon. and Right Worshipful Masters of Masonry, by their humble servant and affectionate Brother, Batty Langley." There is art interesting introduction to Geometry in the fourth edition of the Builders Complete Assistant. The Builders Jewel or the Youth's Instructor and Workman's Remembrance, written by Batty and Thomas Langley and published at London in 1751, has a remarkable frontispiece full of Masonic symbols.

LANGUAGE, UNIVERSAL

The invention of a universal language, which men of all nations could understand and through which they could communicate their thoughts, has always been one of the dreams of certain philologists. In the seventeenth century, Dalgarno had written his Ars Signorum to prove the possibility of a universal character and a philosophical language. About the same time Bishop Wilkins published his Essay towards a Real Character and a Philosophical Language; and even the mathematical Leibnitz entertained the project of a universal language for all the world. It is not, therefore, surprising, that when the so-called Leland Manuscript stated that the Freemasons concealed a "Universal Language," John Locke, or whoever was the commentator on that document, should have been attracted by the statement. He says:

A universal language has been much desired by the learned of many ages. It is a thing rather to be wished than hoped for. But it seems the Masons pretend to have such a thing among them. If it be true, I guess it must be something like the language of the Pantomimes among the ancient Romans, who are said to be able, by signs only, to express and deliver any oration Intelligibly to men of all nations and languages.

The guess of the commentator was near the truth. A universal language founded on words is utterly impracticable. Even if once inaugurated by common consent, a thing itself impossible, the lapse of but a few years, and the continual innovation of new phrases would soon destroy its universality. But there are signs and symbols which, by tacit consent, have always been recognized as the exponents of certain ideas, and these are everywhere understood. It is well known that such a system exists over the vast territory occupied by the North American savages, and that the Indians of two tribes, which totally differ in language, meeting on the prairie or in the forest, are enabled, by conventual signs of universal agreement, to hold long and intelligible intercourse.

On such a basis the Universal Language of Freemasonry is founded. It is not universal to the world, but it is to the Craft; and a Freemason of one country and language meeting a Freemason of another can make himself understood for all practical purposes of the Craft, simply because the system of signs and symbols has been so perfected that in every language they convey the same meaning and make the same impression. This, and this only, is the extent to which the universal language of Freemasonry reaches. It would be an error to suppose that it meets the expectations of Dalgarno or Wilkins, or any other dreamer, and that it is so perfect as to supersede the necessity of any other method of intercommunication.

Thus far Brother Mackey whose comments on Masonic universality are as applicable today as when his words were written, though his criticisms of the possibilities in universal languages are less successful in view of the work accomplished in that direction since his day and generation. However, we must admit that the same prejudice exists and is likely to persist and long continue. Part of this objection is due to misunderstanding, a belief that the projected language is intended to take the place of some national tongue. But this is an error; at best the attempts have been directed at an easily acquired auxiliary means of spoken and written communication, an agency especially promising of purpose in a world that is so readily misled by lack of correct knowledge concerning the peoples of the earth. Surely this is a task of importance to all Brethren of the Craft.

As to the earlier attempts to which Brother Mackey alludes, they were failures, it is true. Dalgarno's Ars Szgnorum of 1661 and Wilkins' Real Character of 1668 failed because of insufficient foundation, the preliminary scientific labor had not then been done. But what was attempted was deserving of admiration and Wilkins in particular made a contribution to phonetics that is valuable among experts of modern times while his classification of ideas was the acknowledged forerunner of later efforts by Roget and Linnaeus. More recently we have had Volapuk of 1880, Esperanto, 1887, and Idiom Neutral, 1902. Of these the second is admittedly the most reasonable and practical artificial language.

Born as it was among the feuds of four races using different languages, its inventor, Dr. L. Zamenhof, believed that the evil could be remedied by a neutral speech. A Masonic Lodge using Esperanto was established at Paris, one has been planned for London, and an international group of Freemasons using Esperanto has also functioned (see Universals Framasona Ligo).

LANSDOWNE MANUSCRIPT

This version of the Old Charges is of very early date, about the middle or latter half of the sixteenth century, as these Free Masons Orders arul Constitutions are believed to have been part of the collection made by Lord Burghley, Secretary of State in the time of Edward VI, who died 1598 A.D. Brother Gould, in his History (volume i, page 61), says: The Manuscript is contained on the inner side of three sheets and a half of stout paper, eleven by fifteen inches, making in all seven folios, many of the principal words being in large letters of an ornamental character. Sims, Manuscript Department of the British Museum, does not consider these " Orders" ever formed a roll, though there are indications of the sheets having been stitched together at the top, and paper or vellum was used for additional protection. It has evidently "seen service." It was published in Freemasons Magazine, February 24, 1858, and Hughan's Old Charges (page 31), and since in facimile reproduction by the Quatuor Coronati Lodge. The catalogue of the Lansdowne Manuscripts—which consisted of twelve hundred and forty-five volumes, bought by the English Parliament, in 1807, for £4,925 (about 323,837) has the following note on the contents of this document: "No. 48. A very foolish legendary account of the origin of the Order of Freemasonry" in the handwriting, it is said, of Sir Henry Ellis.

LANTURELUS, ORDRE DES

Instituted, according to Clavel. in 1771, by the Marquis de Croismare. Its purposes or objects are not now understood

LAPICIDA

A word sometimes used in Masonic documents to denote a Freemason. It is derived from lapis, the Latin meaning a stone, and caedo, to cut, and is employed by Varro and Livy to signify a Stone Cutter. But in the Low Latin of the medieval age it took another meaning; and Du Cange defines it in his Glossarium as "Aedeficiorum structor; Gall. Magon," that is, "A builder of edifices; in French, a Mason"; and he quotes two authorities of 1304 and 1392, where lapicidae evidently means builders. In the Vocabularium of Ugutio, Anno 1592, Lapicedius is defined As a Cutter of Stones. The Latin word now more commonly used by Masonic writers for Freemason is Latomus; but Lapicida is purer Latin (see Latomus).

LARMENIUS, JOHANNES MARCUS

According to the tradition of the Order of the Temple the credibility of which is, however, denied by most Masonic scholars John Mark Larmenius was in 1314 appointed by James de Molay his successor as Grand Master of the Templars, which power was transmitted by Larmenius to his successors in a document known as the Charter of Transmission (see Temple, Order of the).

LA ROCHEFOUCAULT, BAYERS, LE MARQUIS DE

Grand Master of the Rite Ecossais Philosophique in 1776. A Freemason of considerable note.

LARUDAN, ABBE

The author of a work entitled Les Franc-Magons ecrasés. Suite du livre inlitule l'Ordre des Franc-Maçons trahi, traduit du Latin, meaning The Freemasons Crushed, a continuation of the book entitled the Order of Freemasons Betrayed, translated from the Latin. The first edition was published at Amsterdam in 1746. In calling it the sequel of L'Ordre des Franc-Masons trahi, by the Abbe Perau, Larudan has sought to attribute the authorship of his own libelous work to Perau, but without success, as the internal evidence of style and of tone sufficiently distinguishes the two works. Kloss says (Bibliographie, No. 1874) that this work is the armory from which all subsequent enemies of Freemasonry have derived their weapons. Larudan was the first to broach the theory that Oliver Cromwell was the inventor of Freemasonry.

LASALLE, TROUBAT DE

One of the founded of the Mother Lodge of the Rite Ecossais Philosophique.

LA-TENTE, EDOUARD

See InterrSional Buzz reau for Masonic Affairs.

LATERAN COUNCILS

They were five in number, regarded as Ecumenical, that is of world-wide importance, and were held in the Church of Saint John Lateran in Rome, in 1123, 1139, 1179, 1215, and 1512.

LATIN LANGUAGE IN LODGES

Latin, the tongue of the ancient Roman Empire is still in the modern study of the sciences and the scholarly classics a language long favored by the universities. In the higher learning it holds tenaciously a prominent place and its international service now and formerly often finds it useful as a medium of understanding among scholars when other means of communication fail. Rob Roy MacGregor, in his tales of travel, tells of illness in a monastery in Palestine where the Latin of his boyhood was profitably refreshed while he sojourned with the monks who had with him none other common means of expression. In pharmacy it continues of everyday service and each medical prescription tells of its present usefulness. The Roman Catholic Church makes it practically a universal language employed everywhere she has a foothold. Freemasonry has also striking instances of the usefulness off Latin in the Lodge.

The Roman Eagle Lodge, No. 160, chartered in 1788, Edinburgh, Scotland, was founded by Dr. John Brown, its first Right Worshipful Master, to use the Scottish expression for the Master of the Lodge. Dr. John Brown, born 1735, died 1788, studied at the University of Edinburgh and became famous as a Latin scholar as well as in founding a system of medical treatment of the sick that was called after him the Brunonian method. He published a Latin work in 1780, his Elementa Medicinae, Elements of Medicine, maintaining that most diseases often indicated weakness, not excessive strength or excitement, and that indiscriminate bleeding of the patient was a mistake, that frequently supporting treatment was required. His system was then radical, met with much opposition, but slowly prevailed. Some Brethren were students in his University classes and he encouraged the Lodge to keep the Minutes and perform other duties in Latin. The mother tongue became the medium of communication in later years.

With Brother A. M. Mackay we examined in Edinburgh the old records of Saint David's Lodge, No. 36. This is the Lodge of which the noted novelist Sir Walter Scott was a member. Readers of his Ivanhoe may recall his use of a Masonic term in writing of the tourney where the field for Ousters was laid out as an "oblong square." However, at an emergency meeting of Saint David's Lodge, September 13, 1783, four persons were severally initiated and we read "the ceremony was performed b y the R. R. Br. John Maclure, Grand Chaplain, & translated into Latin by Br. John Brown, M.D., as none of them (the candidates) understood English." The initiates were in the service of the Polish Government, and temporarily in Scotland. On September 18, 1783, only five days later, the Master appears by the Minutes to have informed the Lodge,

"That the four Polish Brethren had been extremely diligent in learning the apprentices' part, and as their time in this Country was to be short, they were anxious to be promoted to the higher Degrees, and for that purpose he had ordered this Masters' Lodge to be convened and hoped their request would be granted and their Entries having proved tedious, first giving it in English and then translating it into Latin, so the Most W Charles Wm. Little Esqr. Subt. G. M. of Scotland had voluntarily offered to assist Br. John Brown, M.D., and Br. Clark of Saint Andrews Lodge, and accordingly the Ceremony which took up above three hours was performed in very Elegant Latin."

The nest Brethren applied for certificates showing that they had been "made Masons and Members" of the Lodge, and although "this request was new and contrary to the practice of the Lodge, and had been refused in former eases, yet there was a distinction in this case, the Brethren being Foreigners, who never where, nor probably would ever be again in Scotland and that giving such certificates might be a means not only of increasing Masonry, but also a probability of extending the authority of the Grand Lodge" and therefore the suggestion was unanimously agreed upon, the certificates written upon vellum and furnished the departing Brethren who planned to set out for Poland in a few days (see our article in Builder, September, 1926).

Brother Little was Depute Master, Royal Lodge of Saint David's, No. 36 1784 6, and Right Worshipful Master, Roman Eagle Lodge, No. 160, 1787-9, and Right Worshipful Master, Lodge Edinburgh Saint Andrews, No. 48, in 1791. His great-great-grandson Brigadier-General R. G. Gilmore, writes Brother Mackay, is Past Grand Master Mason of Scotland Grand Standard-Bearer, Supreme Council, Thirty third Degree, and Past Grand Sword-Bearer, Grand Lodge, Royal Order of Scotland, a striking instance of prominent long-continued Masonic activity in one family .

LATOMIA

This word has sometimes been used in modern Masonic documents as the Latin translation of the word Lodge, with what correctness we will see. The Greek;latomeion, from the roots laas, a stone, and temno, to cut, meant a place where stones were cut, a quarry. From this the Romans got their word latomiae, more usually spelled lautumiae, which also, in pure latinity, meant a Stone-quarry. But as slaves were confined and made to work in the quarries by way of punishment, the name was given to any prison excavated out of the living rock and below the surface of the earth, and was especially so applied to the prison excavated by Servius Tullius under the Capitoline hill at Rome, and to the state prison at Syracuse. Both xxxxxxx and lautumiae are seldom used by ancient writers in their primary sense of a stone-quarry, but both are used in the secondary sense of a prison, and therefore Latomia cannot be considered a good equivalent for Lodge.

LATOMUS

By Masonic writers used as a translation of Freemason into Latin; thus, Thor entitles his valuable work, Acta Latomorum, meaning the Transactions of the Freemasons. This word was not used in classical Latinity. In the Slow Latin of the Middle Ages it was used as equivalent to lapmda. Du Cange defines it, in the form of lathomus, as a cutter of stones, Caesor lapidum. He gives an example from one of the ecclesiastical Constitutions, u here we find the expression "carpentarii ac Latomi," which may mean Carpenters and Masons or Carpcnters and Stonecutters. Du Cange also gives Latomus as one of the definitions of Maçonetus, which he derives from the French Maçon. But Maçonetus and Latomus could not have had precisely the same meaning, for in one of the examples cited by Du Cange, we have "Joanne de Bareno, Magoneto, Latonio do Gratianopolis," or in English, "John de Bareno, Mason and Stone-Cutter (?) of Grenoble." Latomus is here evidently an addition to Maçonetus, showing two different kinds of occupation. Mile have abundant evidence in medieval documents that a Magonetus was a builder, and a Latomus was most probably an inferior order, what the Masonic Constitutions call a Rough Mason. The propriety of applying it to a Freemason seems doubtful. The word is sometimes found as Lathomus and Latonius.

LATOUR D'AWERGNE, LE PRINCE DE

nonresident of the Mother Lodge of the Rite Ecossais Philosophique in 1805, and member of the Grand Orient of France in 1814.

LATRES

This word has given much unnecessary trouble to the commentators on the old Records of Freemasonry. In the legend of the Craft contained in all the old Constitutions, we are informed that the children of Lamech "knew that God would take vengeance for sinne, either by fire or water, wherefore they did write these sciences that they had found in two pillars of stone, that they might be found after that God had taken vengeance; the one was of marble and would not burne, the other was Latres and would not drown in water" (Harleian Manuscript. No. 1942). It is the Latin word later, a brick.

The legend is derived from Josephus (Jewish Antiquities I, ii), where the same story is told. Whiston properly translates the passage, "they made two pillars; the one of brick, the other of stone." The original Greek is ÷ _Sos, which has the same meaning. The word is variously corrupted in the manuscripts. Thus the Harleian Manuscript has latres, which comes nearest Who the correct Latin plural lateres; the Cooke has lacerus; the Dowland, laterns; theLansdowne, latherne; and the Sloane, No. 3848, getting furthest from the truth, has letera. It is strange that Halliwell, Early History of Freemasonry in England (second edition, page 8), should have been ignorant of the true meaning and that Henry Phillips, Freemasons Quarterly Revieto, 1836 (page 289), in commenting on the Harleian Manuscript, should have supposed that it alluded "to some floating substance." The Latin word later and the passage in Josephus ought readily to have led to an explication.

LAUREL CROWN

A decoration used in some of the higher Degrees of the Ancient and Accepted Scottish Rite. The laurel is an emblem of victory; and the corona triumphalis, or crown of victory, of the Romans, which was given to generals who had gained a triumph by their conquests, was made of laurel leaves. The laurel crown in Freemasonry is given to him who has made a conquest over his passions.

LAURENS, J. L. A.

French Masonic writer, and the author of an Essai historique et critique star la Franche-Maçonnerie, meaning Historical and Critical Essay on Freemasonry, published at Paris in 1805. In this work he gives a critical examination of the principal works that have treated of the Institution. It contains also a refutation of the imputations of anti-Masonic writers. In 1808 he edited an edition of the Vocabulaire des Franc-Maçons, the first edition of which had been issued in 1805. In 1825 was published a Histoire des Initiations de l'ancienne Egypte with an essay by Laurens on the origin and aim of the Ancient Mysteries (Klaus, Bibliographie, No. 3871).

LAURIE

See Lawrie, Ahander

LATER, BRAZEN

A large brazen vessel for washing placed in the court of the Jewish tabernacle, where the officiating priest cleansed his hands and feet, and as well the entrails of victims. Constructed by command of Moses (Exodus XXXVIII, 8). A similar vessel was Symbolically used at the entrance, in the modern French and Scottish Rites, when conferring the Apprentice Degree. It has been used in many of the Degrees of the latter Rite.

LAW, CIVIL, AND MASONRY

When in 1799, and to be amended and increased in 1800, the Parliament of Great Britain enacted a law to forbid secret societies (and which was a classic example of " legislation of desperation " blindly and hurriedly concocted as a dike against the French revolutionists on the east and the Irish rebels on the west) it would have abolished the Fraternity along with the secret societies had not the Grand Masters of the Modern and the Ancient Grand Lodges, and at the last moment, appeared in person to give Parliament pledges and assurances and to make themselves (members of the nobility) personally responsible for the good behavior of Freemasonry—an impossibly humiliating position for the Fraternity, and an ambiguous position for them. A clause was inserted in the Bill to exclude Freemasonry, but it was so vaguely worded that for some years Grand Lodges chartered no new Lodges.

Thirteen years later when the Moderns and Ancient united it was discovered, as any intelligent man could long before have seen, that in many instances property and funds said to be Masonic are often not wholly so but are a part of, or interlock with, private property and funds, as when the owner of an inn had gone to great expense to remodel a Lodge room, or the income from an endowment was divided; when Modern and Ancient Lodges united the often bitter, and sometimes large, property claims had to be settled in court, and the Craft found itself without rules and laws governing its own possession of funds and property.

When after the Revolution, the clergy of New England followed the lead of the ineffable Rev. Jedediah Morse in an Anti-Masonic crusade, New England Lodges were embarrassed and half-paralyzed, and Masons suffered under a barrage of libelous accusations; it appears that it did not occur to the Masons that they had any rights at law, and as such, nor did their own Craft legislators ever tell them that they had; they suffered in consequence of their ignorance, for if any man state in public, " Freemasons are atheists, corruptionists, conspirators, liars, and devil-worshipers " the statement is made not against a set of abstract theories but against known and identifiable men, and these men can sue for redress even though the charges had not mentioned them by name.

In the Anti-Masonic crusade launched by the Morgan Affair the whole Fraternity, save in only a few cities, notably in Boston, gave up and quit under the mistaken assumption that to submit to destruction was somehow an Ancient Landmark—a dismal contrast to the Operative Masons of the old days who never failed to stand up like men in defense of themselves as against lords, country courts, clergy, employers, or any injustice; and it would never have occurred to the men who for six centuries comprised the Craft and who gave us our Landmarks that Masons have no right in courts, no defense in the law, nor could they have entertained the modern notion that civil jurisprudence is a subject outside the provenance and subject-matter of Masonic jurisprudence.

Nor if they could have read the books on Masonic jurisprudence by Oliver, Mackey, Morris, Macoy, Lawrence, et al, would they have been able to understand the complete silence of those books about the hundred and one points or salients where Craft law interlocks with the civil law; and they would have said, as publicists and jurisconsults now say, that until Masonic jurisprudence incorporates into itself a complete coverage of Masonry in its relations to the Civil law it is not entitled to call itself a jurisprudence.

It is a Landmark that Lodge members are not to take any quarrels among themselves, and as Masons, to court; also it is a Landmark that a few esoteric matters can be nowhere discussed—though, as courts themselves have stated, this latter fact is of no importance in the eyes of the law since it consists of matters which nowhere are justiciable. Except for two or three reservations of this type anything and everything in Freemasonry comes under the eyes of the civil law, or may come. Many Grand Bodies, or certain Boards or Committees in them, are incorporated; Grand Bodies and Constituent Bodies own property: or they rent it, and hence are responsible for it. They possess funds, own furniture and paraphernalia, and equipment.

Lodge buildings stand on the public street, and receive police and fire protection. It means something to a man to be a Mason, in the reputation of himself and family, in the eyes of the public; if his Lodge is disgraced, if he is expelled, his family suffers from it. Actions taken by local and by Grand Bodies bind every member. Lodges carry on their Order of Business according to parliamentary law; if that law is conformed to, what is done is done by the Lodge as a body. The Lodge becomes responsible; a Master often is legally responsible for his acts; and it is not only the responsibilities of the Master which may involve him in a case in court, but of other officers also, the Secretary, the Treasurer, Trustees, and Building Committees.

At these points, and at many others like them, are obvious and inevitable interlinkings with civil law. But, as the records of them prove, a large number of cases involving Masonry in the courts raise profounder and more philosophic questions. When the War Office of the British Government forbade secret societies in the army and navy did the ruling apply to Military Masonic Lodges? Should British Grand Lodges have gone before Parliament to protect those Lodges? To do so would have meant in the end that a high court would have to decide whether Freemasonry is a secret society in the eyes of the law, or is a voluntary fraternity which, like other societies, keeps its affairs private to itself, and admits members only.

If every Grand Lodge in America were to write into its Constitutions a disclaimer clause, defining itself as a fraternity and not as a secret society, the action would serve as a bulwark against future Anti-Masonic crusades (which inevitably will come). When the case against McBlain Thomson's American Masonic Federation was tried in the Federal Court at Salt Lake City, Utah, in 1922 (see Thomson Masonic Fraud, by Isaac Blair Evans), the Federal Judge had to decide whether regular Grand Lodges are of a de jure or a de facto origin; fortunately, he decided for the latter, but if he had not done so every American Grand Lodge would have been in legal jeopardy, and the case would have gone to the Supreme Court; but when the Masonic lawyers, as they confessed privately, came to prepare their arguments on the point they could find almost no actions, decisions, or instruments on the question in the archives of Grand Lodges! If every Grand Lodge were to write into its Constitution, in the paragraph on its Title, some such statement as, " constituted according to time immemorial practice " the whole Craft would be protected against future risks of that kind; for if Thomson had won his case, if the court had decided that only Grand Lodges are regular which can produce a written charter, not one Grand Lodge in America except New York could have produced anything better than a Grand Master's personal letter of deputation of the Colonial period, and most Grand Lodges could have produced no documents.

When in a friendly suit the Tax Commission of the State of New Mexico summoned the Grand Lodge to show cause for not paying taxes, as the new State Constitution required, the Grand Lodge there and then had to decide whether it was or was not a religious, charitable, or educational organization; it lost the case in the District Court but won it on appeal to the Supreme Court—the weightiest argument in the eyes of the Supreme Court was the fact, apparently of small import, that Masonic law compels a member to pay dues, and compels Lodges to use those dues, at least in part, for charity and relief. If Grand Lodges were to incorporate in their Constitutions a clause defining Masonic Purposes the question as to taxation of Masonic property would be greatly enlightened.

For many years in Europe the burning question has been as to the place of the Craft in the frame-work of general society: Is it carrying on a propaganda? Is it subversive? Is it automatically loyal to the established government? Does it support the established church? Is it a society, a cult, a party, a church, a club? If seventy-five years ago European leaders had busied themselves less about getting counts and lords into their membership, or had composed their petty, unessential differences, and by much labor had learned to understand the whole of Freemasonry, the Craft would not have been a professed casus belli of World War II—Freemasonry could have quietly recovered itself after the war because it would have had a self to recover.

(A basis for this whole study, especially in Europe, is Gierke's great history of Medieval law, though Masonry is not its subject. In Maitland's edition of it [here recommended as the first book of reference for Masonic jurisconsults] a number of classic Masonic cases are discussed in the notes by way of commentary.)

In his short paper entitled Freemasonry and the Civil Courts, Arthur H. Hay has prepared a model for future studies. It is discursive and illustrative rather than analytical, but it makes the main point, and makes it unambiguously: namely, that Masonic jurisprudence must incorporate in itself that side of the Fraternity which comes under the eye of the Civil Law. He shows, among other things, that the meaning of the word " Freemasonry " has been a question at issue in Court; that rights to residence in Masonic Homes have been decided; that Masons must be made such according to the procedure required in the Grand Jurisdiction where the making occurs; Masons accused of Morgan's murder were tried in court; Lodge funds have been often in litigation; a court recognizes as Masonic law whatever system of Masonic jurisprudence a Grand Lodge has been using (embarrassing, where a Grand Lodge has none, for in the eyes of the law a mere digest of decisions, acts, edicts, is not a jurisprudence; Mackey's is oftenness used); courts recognize the existence of Landmarks, but are often hard put to find what they are; a Lodge is not a partnership; an incorporated Masonic body is in the eyes of the law a person; in "most jurisdictions"

Masonic property is held to be taxable; a member is not individually liable for a note signed by the Lodge; seceding members lose all rights to a Lodge property; a Master himself cannot bind a Lodge to a contract; Lodge property cannot be distributed among its members; a Master cannot be tried by his Lodge—this is recognized by the civil law; trustees are not personally liable for Lodge debt; Masonic private correspondence is not privileged; civil courts consider a reinstated member as a full member having no loss of privileges; an expelled member cannot recover initiation fees; etc.

It was for many years the accepted opinion that in the "famous Wm. Preston Case" Preston had been an opinionated, stiff-necked, trouble-maker and that it was as a seceder or schismatic (dreadful words among Trans-Atlantic Brethren!) that he set up his small but interesting Grand Lodge of England South of the River Trent. The records of the Antiquity Lodge No. 2 as published by Bros. Rylands and Firebrace now make it clear that the then Grand Secretary, who had a reputation for irascibility, picked a personal quarrel with Preston, was in the wrong, and made use of the Grand Lodge as an engine of persecution—the members of Antiquity, who knew the facts in detail and at firsthand, so understood it because they left almost in a body.

They were expelled; after a decade or so they were reinstated; but while the Lodge and while its members individually were reviewed, tried, and sentenced by the Grand Lodge at no moment were the actions taken by the Grand Lodge itself ever reviewed, though the Grand Lodge had been in the wrong, and a Masonic solution was easier at the time than it was to prove a decade later. It made it appear as if Masons were under the law, whereas a Grand Lodge was above it.

Therefrom arises the question: has a Grand Lodge provided clear, practical machinery by which its own acts are subject to review, revision, or rebuke, and if so has it promulgated the fact in order that no Master may be timid about protecting his own Lodge from injustices worked upon it by Grand Officers, or from their neglect? From that in turn arises a more fundamental question still: is a Lodge a constituent, or is it a subordinate?

If the former, anything done in or by the Grand Lodge is subject to a review of peers when the Lodges are assembled in Regular Grand Communication; if the latter, Grand Lodges' actions are in the nature of things not subject to review by the Lodges. This question as between constituent and subordinate has been a point at issue in a large number of Masonic cases in civil courts.

According to The History of the Wigan Grand Lodge, by Eustace B. Beesley (Manchester; 1920), some twelve or more Lodges, mostly in Manchester and Liverpool, set up in 1822 a Grand Lodge of their own which lasted until 1866, because the then Provincial Grand Master refused to function, and for years brought his Provincial Grand Lodge to a dead halt. The merits of the case are irrelevant here but the secession raised a question about the Unwritten Law which more than once has been at issue in civil courts: is the Grand Master, and in his own right, a ruler; or is it the office, the Grand Mastership, which is supreme, any given Grand Master being only its temporary incumbent? It may turn out, after a hundred years of thorough legal thought has clarified the subject, that everywhere there is nothing of final authority but the last law of Freemasonry; and that competency resides anywhere within the Craft to initiate action against any man or office who acts contrary to it, in an individual Mason, in a committee, in a Lodge, in the Grand Lodge.

This would greatly simplify the work of civil courts reviewing Masonic cases, because instead of having to decide according to changing ordinances, or Masonic officers who differ among themselves, or offices which differ from time to time and from state to state, they could decide every case, in its Masonic aspects, in the terms of pure Masonic law. This was Drummond's contention; he asserted that there is such a thing as pure Masonic law; that it is final; and he refused to accept a digest or collection of multitudinous Grand Lodge actions, Grand Master's edicts, and by-laws as a statement of that law. Mackey had the same conception; but Mackey built only one pier of the bridge, and omitted almost the whole question of the civil law from his pages.

In the present posture of affairs clandestinism is the point at which it is most clear that an overhauling of Masonic jurisprudence in order to incorporate in it the Masonic-civil interrelations is least academic, most urgent, most fateful. The classic texts for a study of this question are the records of a hundred or more court cases in the State of Ohio, the aftermath of a plague of Cerneauism which had followed on the demoralization wrought by the Anti-Masonic Crusade, the second most important center of which was at Oberlin, Ohio. If the Grand Lodge had followed the advice of Lodges in Cincinnati it could have seized the rattlesnake firmly behind the head and crushed out the whole evil at one stroke; instead it chose to bury its own head in the sand.

New York was almost equally inactive. Cerneauism was in essence nothing but a scheme to sell the weird formulas which it miff called Scottish Rite Degrees at bargain rates, and to any customer; secondarily, it was a scheme to bring the Three Degrees under the control of its own so called Scots Degrees. At its best it was an ugly, dreary, unrewarding thing which it is now our good fortune to be able to forget.

During the Cerneau plague the legally soporific Grand Lodges most concerned either ignored the evil, or else took refuge in the once orthodox, vague notion that in some undisclosed sense clandestinism is an interior, family question, to be dealt with leniently, and not aired in court. But Cerneauism in Ohio went to court of itself, and did so with no vagueness of purpose; and the records show that the single issue before the courts was one which threatened the very existence of Freemasonry in America, and that issue stands out from the testimony and the decisions plain as a pike-staff, and of a razor sharpness: Is there, and can there be, in the nature of things, one Freemasonry in Ohio, and only one? or can there be many Freemasonries?

If there be many, then Cerneauism has as good a right to call itself Freemasonry as the Grand Lodge of Ohio; if Cerneau can start up a new Freemasonry, so can Jones, so can Smith, so can Brown; there could be fifty Freemasonrys, each legal; and therefore there would be none. If in the nature of things there can be but one, then the Grand Lodge of Ohio is it, and any other society calling itself Masonic is unlawful, and in practice is fraudulent.

It is now almost unanimously believed among the courts that Freemasonry is necessarily and uniquely one; since so, there is and can be but one sovereign Craft authority in any state; the courts therefore condemn clandestine organizers for violation of the civil law. In New York they have sent a succession of them to Sing Sing. Some two-thirds of the Grand Lodges are aware of the existence of this vital, protective law, and act upon it; the others remain soporifically ignorant of it, and continue to believe that clandestinism is "a family affair," and is not for the courts. They do not know that to send clandestine literature through the post-office is to defraud by the use of the mails, is a penitentiary offense; and in consequence Lodges in their smaller towns continue to be embarrassed, or pestered, or challenged by a group of salesmen for regalia and cipher books working under cover of the name "lodge." (For details of such practices see the book by Evanst referred to above.)

Once the pure law of Masonry is disentangled from occasional decisions and changing practices, and its jurisprudence has been enlarged to take in at every point Masonic-civil laws and interrelations, the whole organized Fraternity will have a clearer understanding of itself; but more important still, it will have secured itself against a recurrence of the dangerous Anti-Masonic movements of the Jedidiah Morse, William Morgan, and Cerneau type, and of the more general kinds such as have been in war years so destructive of the Craft in Europe. Masonic Jurisprudence will have become something more than a book of rules for the pragmatic decision of occasional questions, and will have become the chief instrument and reliance of Masonic statesmanship in the future when it is going to be compelled to take the whole world into its ken.

Reports, Digests, and Reviews of Masonic cases in civil courts are plentiful among the forty-eight States; so also with legislation, though very few States have adopted statutes or passed bills directed at Freemasonry by name. A few specimens will show over how broad a field the subjects range: In 1919 the Grand Lodge of New Jersey forbade Schiller Lodge, No. 66, to use the German language. Counsel for the Lodge filed a bill in equity in the court of chancery. (No Landmark requires that English shall be used in a Lodge; on the other hand if the use of another language destroys peace and harmony in the Lodge a Grand Lodge may take action on that ground. The Grand Jurisdiction of New York has a large number of "foreign-speaking Lodges," perhaps forty or fifty, in which German, Italian Spanish, French, Swedish, Polish, etc., may be used. The majority of Grand Lodges permit the same.)

In 1921 an Illinois judge upheld a Mason's plea of property rights as against expulsion. The Criminal Code of Illinois provides that insignia of any Lodges may be worn " by the mother, sister, wife or daughter, " etc.

In the test case of Hammer against the State, the Supreme Court of Indiana upheld a law making it a misdemeanor for a non-member to wear insignia. (The "infringement of insignia" in most States rests on same grounds as infringement of patented or trade-marked emblems pictures names devices.)

The State of New York has a Benevolent Orders Law. See also Penal Code of New York, Section 567-b

The State of Massachusetts has a statute against clandestine bodies. (It would be Masonically lawful, and wise, for Masons to seek to have a similar statute in each State.)

The above facts and expositions make it plain that Masonic Jurisprudence can neither in theory nor in practice be independent of the civil law. In scores of instances what is a Masonic law at one end is a civil law at the other. Nor are Masonic Lodges exempt from the civil law. A history of the interactions between the Craft and civil law has never been written, but the materials for it are abundant, and from the very earliest centuries when Freemasons were Operatives in gilds, companies, and lodges. The earliest periods are found in such works as Riley's Liber Albus, Stow's Survey, in the standard histories of Medieval law, the writings of Pennant, and old Gild and Borough records. Gould and Mackey have dealt faithfully with the period in their Histories. For the period from 1717 to the present the materials are inexhaustible and of easy access.

For a reader unable to work through many volumes the subject as a whole is set forth in an excellent epitome in a chapter entitled "The Statutes Relating to Labor" in Records of the Hole Craft and Fellowship of Masons, by Edward Conder, Jr.; Swan Sonnenschein & Co.; London; 1894. A precis of the chapter will show the interconnection between Masonic law and civil law; it also will show how the history of the civil law lights up the history of Freemasonry, recalling the while how often general laws have included Freemasonry in laws covering associations, gilds, etc., without mentioning it by name. The chapter begins at page 62:

1350. After the Black Death in England in 1348 which swept away about one-third of the population the Masons, like other craftsmen, united among themselves to demand better wages.

In 1349 Edward III enacted the famous Statute of Laborers to forbid this; and in a statute of 1350 fixed their wages by law, Freemasons to receive not more than 4d per day.

1356. The Mayor and Aldermen of London had the Masons adopt a revised set of rules, agreed to on behalf of the Freemasons by six men (including Henry de Yevele); on behalf of the Layers or Setters, by six other men.

1375. In 1375 the election of civic dignitaries was transferred from the wards to the City Companies. Also, they elected a man to Parliament. There were at the time 48 Companies, they elected 148 members to the Council. The Freemasons elected 2.

1390. Richard II demanded of the Companies that they lay before him their charters, rolls, etc. This was the famous " Writ for Returns "; it has been guessed that the original of the Old Charges may have been written in response to that Writ.

1402. Masons (among others) were not permitted to hire out for the week- only for the day.

1425. Henry VI ordained that " Masons shall not Confederate in Chapters or Congregations." This was to prevent a general strike of builder gilds. This statute proves and contra certain arguments by Gould, that Masons did hold general assemblies. (The Act was repealed in 1562.)

1444. Once again wages were fixed by law. (Those who think of regulation of hours and wages by Government as a modern innovation would be disillusioned by Medieval history.)

1450. The terms of apprenticeship affirmed by law. (In about 1550 a term of seven years for apprenticeship was fixed for the whole of England.)

1463. The Masons Company secured through the city authorities the Priory and Convent of the Holy Church of the Trinity within Oldgate for use as Masons Hall.

1469. A record of the time shows that the Masons Company was required to furnish twenty armed men to " the watch " to stand on duty at the city gates. (They were police.)

1472. The Masons Company received a Grant of Arms. It was among the third or fourth to receive that honor.

1481. The Company received permission to wear its own Livery. (The great emphasis on clothing by the early Speculative Lodges goes back to the customs of Livery—their caps, collars, gauntlets, sashes, aprons, etc.)

1484. A number of members of the Company were impressed (forcibly ordered) to work at Westminster by Richard III. (One of the contractors at Westminster was the famous Mayor Sir Richard Whittington hero of the old story of " Dick Whittington and his cat)

1495. Wages were again fixed by statute

1538 (circa). Henry VIII by law fixed order of precedence among the Companies. The Masons were placed thirty-third.

1558 (circa). Queen Elizabeth revised and rearranged the accumulated Statutes of Laborers.

1563. The Company had held its Hall on a 99 year lease; in 1563 it purchased the property.

1572. The Masons had to join other Companies in furnishing trained soldiers. A record of 1585 showed them supporting 8 men.

1591. The Company contributed £16 toward building a navy for the King.

1602. It was assessed 25 quarters of grain to guard against shortage of food in the City.

1618. The Masons subscribed to the planting of Colonies in north Ireland, or Ulster, under the name of The Irish Society. (These colonists were for the most part Scotch Presbyterians. Shiploads of them later migrated to America and settled in the Appalachians, where they fought the British in the Revolution.)

NOTE:
During the " building boom " which swept the United States between 1920 A.D. and 1930 A.D. thousands of Masonic bodies acting by themselves or in an association erected new temples and in most instances did so by borrowing money. The Depression which almost immediately followed sent hundreds of these Temple Associations into whole or complete bankruptcy, and carried more than 200 of them into court. The courts found that many of the financing schemes, though honest had been fearfully and wonderfully made, and that their framers had often failed to draw them in the technical forms required by state laws. It was another instance of the interrelation between Masonic and civil laws.

Yet another instance is found in the matter of Lodge endowments and bequests. Almost every State has a set of laws governing the conditions under which endowments and legacies can be received—it is not uncommon for Masonic Bodies to lose legacies because of their failure to conform to the technical requirements of those laws.

LAWFUL INFORMATION

See Information Lawful

LAW, MORAL

See Moral Law

LAW, ORAL

See Oral Law

LAW, PARLIAMENTARY

See Parliamentary Law

LAWRENCE SAMUEL CROCKE

born at Medford, Massachusetts, November 22, 1832, and died there on September 24, 1911. A graduate of Harvard University, a member of the banking firm of Bigelow and Lawrence at Chicago, then in 1858 joined his father and brother in business at Medford until 1905. Active in many important business enterprises he was also Lieutenant, 1855; Captain, 1856; Major, 1859, and Colonel of the Fifth Regiment, Massachusetts Militia, 1861, and organized his regiment on a war footing even before the outbreak of Civil War hostilities and was severely wounded in the battle of Bull Run, 1861. First Mayor of Medford. Brought to light in Hiram Lodge at West Cambridge, near Arlington, October 26, 1854, a charter member of Mount Hermon Lodge, Medford, was Junior Warden, Senior Warden, and Master until 1865; in 1870 elected Grand Senior Warden, since 1869 a Director, and Grand Master of Massachusetts in 1881-3. Exalted, Saint Paul's Chapter, June 13, 1855, and a charter member and Past High Priest, Mystic Chapter at Medford. A Companion of Boston Council, and a Knight of DeMolay Commandery, Boston, 1858; becoming Eminent Commander, he was Grand Commander in 1894.

In the Scottish Rite he received the Degrees Fourth to Thirty-second in 1862, the Honorary in 1864, and became an Active on December 14, 1866. Grand Commander Barton Smith wrote of him (Proceedings, 1912, page 228): "It is to his diplomatic skill and wise and prudent judgment more than to that of any other one person, and probably more than to that of all persons, that the great Reunion of 1867 was due. When he succeeded in bringing about a friendly conference between William Sewall Gardner and Henry L. Palmer, the great seed was sown from which has grown our present Supreme Council." From May 17, 1867, to his resignation as Grand Commander at Detroit, through failing health, September 22, 1910, he loyally served as an officer of the Supreme Council, Northern Masonic Jurisdiction.

LAWRIE, ALEXANDER

He was originally a stocking-weaver, and afterward became a bookseller and stationer in Parliament Square, Edinburgh, and printer of the Edinburgh Gazette. He was appointed bookseller and stationer to the Grand Lodge of Scotland, and afterward Grand Secretary. In 1804 he published a book entitled The History of Freemasonry, drawn from authentic sources of information; with an account of the Grand Lodge of Scotland, from its Institution in 1736 to the present time, compiled from the Records; and an Appendix of Original Papers. Of this valuable and interesting work, Lawrie was at one time deemed the author, notwithstanding that the learning exhibited in the first part, and the numerous references to Greek and Latin authorities, furnished abundant internal evidence of his incapacity, from previous education, to have written it. The doubt which naturally arises, whether he was really the author, derives great support from the testimony of the late Dr. David Irving, Librarian to the Faculty of Advocates, Edinburgh. A writer in the Notes and Queries (Third Series iii, 366), on May 9, 1863, stated that at the sale of the library of Doctor Irving, on Saturday, March 28, 1862, a copy of Lawrie's History of Freemasonry was sold for £1. In that copy there was the following memorandum in the handwriting of Doctor Irving:

The history of this book is somewhat curious, and perhaps there are only two individuals now living by whom it could be divulged, The late Alexander Lawrie, "Grand Stationer," wished to recommend himself to the Fraternity by the publication of such a work. Through Doctor Anderson, he requested me to undertake its compilation and offered a suitable remuneration. As I did not relish the task, he made a similar offer to my old acquaintance David Brewster, by whom it was readily undertaken, and I can say was executed to the entire satisfaction of his employers. The title-page does not exhibit the name of the author, but the dedication bears the signature of Alexander Lawrie, and the volume is commonly described as Lawrie's History of Freemasonry.

There can be no doubt of the truth of this statement. It has never been unusual for publishers to avail themselves of the labors of literary men and affix their own names to books which they have written by proxy. Besides, the familiarity with abstruse learning that this world exhibits, although totally irreconcilable with the attainments of the stocking-weaver, can readily be assigned to Sir David Brewster the philosopher (see Lyon's History of the Lodge of Edinburgh page 55). Lawrie had a son. William Alexander Laurie (he had thus, tor some unknown reason, changed the spelling of his name), who was for many years the Grand Secretary of the Grand Lodge of Scotland, and died in office in 1870, highly esteemed. In 1859 he published a nest edition of the History, with many additions, under the title of The History of Freemasonry and the Grand Lodge of Scotland, with chapters on the Knights Templar, Knights of Saint John, Mark Masonry, and the Royal Arch Degree.

LAW, SACRED

The Sacred Scriptures, the Holy Bible, the Great Light in Freemasonry (see also Sacred Law).

LAWS, GENERAL

See Laws of Freemasonry

LAWS, LOCAL

See Laws of Freemasonry

LAWS OF FREEMASONRY

The Laws of Freemasonry, or those rules of action by which the Institution is governed, are very properly divided into three classes:

1. Landmarks.
2. General Laws or Regulations.
3. Local Laws or Regulations.

1. Landmarks. These are the unwritten laws of the Order, derived from those ancient and universal customs which date at so remote a period that we have no record of their origin.

2. General Laws. These are all those Regulations that have been enacted by such Bodies as had at the time universal jurisdiction. They operate, therefore, over the Craft wheresoever dispersed; and as the paramount Bodies which enacted them have long ceased to exist, it would seem that they are unrepealable. It is generally agreed that these General or Universal Laws are to be found in the old Constitutions and Charges, so far as they were recognized and accepted by the Grand Lodge of England at the revival in 1717, and adopted previous to the year 1721.

3. Local Laws. These are the Regulations which, since 1721, have been and continue to be enacted by Grand Lodges. They are of force only in those Jurisdictions which have adopted them, and are repealable by the Bodies which have enacted them. They must, to be valid, be not repugnant to the Landmarks or the General Laws, which are of paramount authority.

LAWSUITS

In the Old Charges which were approved in 1722, and published in 1723, by Anderson, in the Book of Constitutions (page 56), the regulations as to lawsuits are thus laid down:

And if any of them do you injury you must apply to your own or his Lodge, and from thence you may appeal to the Grand Lodge, at the Quarterly Communication and from thence to the Annual Grand Lodge as has been the ancient laudable conduct of our forefathers in every nation; never taking a legal course but when the ease cannot be otherwise decided, and patiently listening to the honest and friendly advice of Master and Fellows when they would prevent you going to law with strangers or would excite you to put a speedy period to all lawsuits that 80 you may mind the affair of Masonry with the more alacrity and success; but with respect to Brothers or Fellows at law, the Master and Brethren should kindly offer their mediation, which ought to be thankfully submitted to by the contending Brethren and if that submission is impracticable, they must, however, carry on their process or lawsuit without wrath and rancor (not in the common way), saying or doing nothing which may hinder brotherly love and good offices to be renewed and continued; that all may see the benign influence of Masonry, as all true Masons have done from the beginning of the world, and will do to the end of time.

LAX OBSERVANCE

Observantia Lata is the Latin term. When the Rite of Strict Observance was instituted in Germany by Von Hund, its disciples gave to all the other German Lodges which refused to submit to its obedience and adopt its innovations, but preferred to remain faithful to the English Rite, the title of Lodges of Lax Observance. Ragon, in his Orthodosie Maçonnique (page 236), has committed the unaccountable error of calling it a schism, established at Vienna in 1767; thus evidently confounding it with Starck's Rite of the Clerks of Strict Observance.

LAY BROTHERS

A Society founded in the eleventh century, consisting of two classes, who were skilled in architecture; also recognized as a Degree in the Rite of Strict Observance.

LAYER

A term used in the old Records to designate a workman inferior to an Operative Freemason. Thus: "Alsoe that no Mason make moulds, square or rule to any rough layers" (Harleian Manuscript, No. 2054). In Doctor Murray's new English Dictionary the word is said to mean "one who lays stones; a mason," and is described as obsolete in this sense. A quotation is given from Wyclif's Bible of 1382 (First Chronicles xxu, 15), "Many craftsmen, masons and leyers."

LAZARUS, ORDER OF

An Order instituted in Palestine, termed the "United Order of Saint Lazarus and of our Beloved Lady of Mount Carmel.'' It was a Military Order engaged against the Saracens, by whom it was nearly destroyed. In 1150 the knights assumed the vows of Obedience, Poverty, and Chastity, in the presence of William the Patriarch. In 1572, Gregory XII united the Italian knights of the Order with that of Saint Maurice. Vincent de Paul, in 1617, founded a Religious Order, which was approved in 1626, and erected into a congregation in 1635, and so called from the Priory of Saint Lazarus in Paris, which was occupied by the Order during the French Revolution. The members are called priests of the Mission, and are employed in teaching and missionary labors.

LEBANON

A mountain, or rather a range of mountains in Syria, extending from beyond Sidon to Tyre, and forming the northern boundary of Palestine. Lebanon is celebrated for the cedars which it produces, many of which are from fifty to eighty feet in height and cover with their branches a space of ground the diameter of which is still greater. Hiram, King of Tyre, in whose dominions Mount Lebanon was situated, furnished these trees for the building of the Temple of Solomon. In relation to Lebanon, Kitto, in his Biblical Cyclopedia, has these remarks: T

he forests of the Lebanon mountains only could supply the timber for the Temple. Such of these forests as lay nearest the sea were in the possession of the Phenicians among whom timber was in such constant demand, that they had acquired great and acknowledged skill in the felling and transportation thereof; and hence it was of such importance that Hiram consented to employ large Bodies of men in Lebanon to hew timber, as well as others to perform the service of bringing it down to the seaside, whence it was to be taken along the coasts in floats to the port of Joppa, from which place it eould be easily taken across the country to Jerusalem.

The Ancient and Accepted Scottish Rite has dedicated to this mountain its Twenty-second Degree, or the Prince of Lebanon. The Druses inhabit Mount Lebanon, and preserve there a secret organization (see Druses).

LEBANON, PRINCE OF

See Knight of the Royal Ax

LE BAULD DE NANS, CLAUDE ETIENNE

A distinguished Masonic writer, born at Besangon in 1736. He was by profession a highly respected actor, and a man of much learning, which he devoted to the cultivation of Freemasonry. He was for seven years Master of the Lodge Saint Charles de l'Union, in Mannheim; and on his removal to Berlin, in 1771, became the Orator of the Lodge Royale York de l'Mmitié, Royal York of Friendship, and editor of a Masonic journal. He delivered, while Orator of the dodge a position which he resigned in 1778 a large number of discourses, a collection of which was published at Berlin in 1788. He also composed many Masonic odes and songs, and published, in 1781, a collection of his songs for the use of the Lodge Royale York, and in 1786, his Lyre Masonnique, or Masonic Harp, a familiar title for a songbook. He is described by his contemporaries as a man of great knowledge and talents, and Fessler has paid a warm tribute to his learning and to his labors in behalf of Freemasonry. He died at Berlin in 1789.

LECHANGEUR

An officer of one of the Lodges of Milan, Italy, of whom Rebold (History of Three Grand Lodges, page 575) gives the following account. When, in 1805, a Supreme Council of the Ancient and Accepted Scottish Rite was established at Milan, Lechangeur became a candidate for membership. He received some of the Degrees; but subsequently the founders of the Council, for satisfactory reasons, declined to confer upon him the superior grades. Incensed at this, Lechangeur announced to them that ne would elevate himself above them by creating a Rite of ninety Degrees, into which they should not be admitted. He carried this project into effect, and the result was the Rite of Mizraim, of which he declared himself to be the Superior Grand Conservator. His energies seem to have been exhausted in the creation of his unwieldy rite, for no Chapters were established except in the City of Naples. But in 1810 a patent was granted by him to Michel Bedarride, by whom the Rite was propagated in France. Lechangeur's fame, as the founder of the Rite, was overshadowed by the greater zeal and impetuosity of Bedarride, by whom his self-assumed prerogatives were usurped. He died in 1812.

LECTURE

Each Degree of Freemasonry contains a course of instruction, in which the ceremonies, traditions, and moral instruction appertaining to the Degree are set forth. This arrangement is called a Lecture. Each lecture, for the sake of convenience, and for the purpose of conforming to certain divisions in the ceremonies, is divided into sections, the number of which have varied at different periods, although the substance remains the same. According to Preston, the lecture of the first Degree contains six sections; that of the second, four; and that of the third, twelve. But according to the arrangement adopted in this country, commonly known as the Webb lectures, there are three sections in the first Degree, two in the second, and three in the third.

In the Entered Apprentice's Degree, the first section is almost entirely devoted to a recapitulation of the ceremonies of initiation. The initiatory portion, however, supplies certain modes of recognition. The second section is occupied with an explanation of the ceremonies that had been detailed in the first the two together furnishing the interpretation of ritualistic symbolism. The third is exclusively occupied in explaining the signification of the symbols peculiar to the Degree.
In the Fellow Craft's Degree, the first section, like the first section of the Entered Apprentice, is merely a recapitulation of ceremonies, with a passing commentary on some of them. The second section introduces the neophyte for the first time to the differences between Operative and Speculative Freemasonry and to the Temple of King Solomon as a Masonic symbol, while the candidate is ingeniously deputed as a seeker after knowledge.

In the Master's Degree the first section is again only a detail of ceremonies. The second section is the most important and impressive portion of all the lectures, for it contains the legend on which the whole symbolic character of the Institution is founded. The third section is an interpretation of the symbols of the Degree, and is, of all the sections, the one least creditable to the composer.

In fact, it must be confessed that many of the interpretations given in these lectures are unsatisfactory to the cultivated mind, and seem to have been adopted on the principle of the old Egyptians, who made use of symbols to conceal rather than to express all their thoughts. Learned Freemasons have been, therefore, always disposed to go beyond the mere technicalities and stereotyped phrases of the lectures, and to look in the history and the philosophy of the ancient religions, and the organization of the ancient mysteries, for a true explanation of most of the symbols of Freemasonry, and there they have always been enabled to find this true interpretation. The lectures, however, serve as an introduction or preliminary es say, enabling the student, as he advances in his initiation, to become acquainted with the symbolic character of the Institution. But if he ever expects to become a learned Freemason, he must seek in other sources for the true development of Masonic symbolism. The lectures alone are but the Primer of the Science.

LECTURER, GRAND

An officer known only in the United States. He is appointed by the Grand Master or the Grand Lodge. His duty is to visit the subordinate Lodges, and instruct them in the Ritual of the Order as practiced in his Jurisdiction, for which he receives compensation partly from the Grand Lodge and partly from the Lodges which he visits, or wholly from the Grand Lodge.

LECTURES, HISTORY OF THE

To each of the Degrees of Symbolic Freemasonry a catechetical instruction is appended, in which the ceremonies, traditions, and other esoteric instructions of the Degree are contained. A knowledge of these lectures which must, of course, be communicated by oral teaching constitutes a very important part of a Masonic education; and, until the great progress made within the present century in Masonic literature, many bright Masons, as they are technically styled, could claim no other foundation than such a knowledge for their high Masonic reputation.

But some share of learning more difficult to attain, and more sublime in its character than anything to be found in these oral catechisms, is now considered necessary to form a Masonic scholar. Still, as the best commentary on the ritual observances is to be found in the lectures, and as they also furnish a large portion of that secret mode of recognition, or that universal language, which has always been the boast of the Institution, not only is a knowledge of them absolutely necessary to every practical Freemason, but a history of the changes which they have from time to time undergone constitutes an interesting part of the literature of the Order. Comparatively speaking, comparatively in respect to the age of the Masonic Institution, the system of Lodge lectures is undoubtedly a modern invention.

That is to say, we can find no traces of any forms of lectures like the present before the middle, or perhaps the close, of the seventeenth century. Examinations, however, of a technical nature, intended to test the claims of the person examined to the privileges of the Order, appear to have existed at an early period.

They were used until at least the middle of the eighteenth century, but were perpetually changing, so that the tests of one generation of Freemasons constituted no tests for the succeeding one. Brother Oliver very properly describes them as being "something like the conundrums of the present day difficult of comprehension admitting only of one answer, which appeared to have no direct correspondence with the question, and applicable only in consonance with the mysteries and symbols of the Institution" (On the Masonic Tests of the Eighteenth Century. Golden Remains, volume iv, page 16).

These tests were sometimes, at first, distinct from the lectures, and sometimes, at a later period, incorporated with them. A specimen is the answer to the question, "How blows the wind?" which was, "Due East and West."

The Examination of a German (Stone-Mason, which is given by Fidel in the appendix to his Historic was most probably in use in the fourteenth century. Doctor Oliver was in possession of what purports to be a formula, which he supposes to have been used during the Grand Mastership of Archbishop Chichely in the reign of Henry VI, and from which (Revelation of a Spare, page 11) he makes the following extracts:

Question: Peace be here?
Answer. I hope there is.
Q. What o'clock is it?
A. It is going to six, or going to twelve.
Q. Are you very busy?
A. No.
Q. Will you give or take?
A. Both; or which you please.
Q. How go squares?
A. Straight.
Q. Are vou rich or poor?
A. Neither.
Q. Change me that?
A. I will.
Q. In the name of the King and the Holy Church. are you a Mason?
A. I am so taken to be.
Q. What is a Mason?
A. A man begot by a man, born of a woman, brother to a king.
Q. What is a fellow?
A. A companion of a prince, etc.

There are other questions and answers of a similar nature, conveying no instruction, and intended apparently to be used only as tests. Doctor Oliver attributes, it will be seen, the date of these questions to the beginning of the fifteenth century; but the correctness of this assumption is doubtful. They have no internal evidence in style of having been the invention of so early a period of the English tongue.

The earliest form of catechism that we have on record is that contained in the Sloane Manuscript, No. 3329, now in the British Museum, which has been printed and published by the Rev. A. F. A. Woodford. One familiar with the catechisms of the eighteenth century will detect the origin of much that they contain in this early specimen. It is termed in the manuscript the Freemason's "private discourse by way of question and answer," and is in these words:

Question. Are you a Mason?
A. Yes, I am a Freemason.
Q. How shall I know that?
A. By perfect signs and tokens and the first points of my Entrance.
Q. Which is the first sign or token, shew me the first and I will shew you the second.
A. The first is heal and conceal or conceal and keep secret by no less pain than cutting my tongue from my throat.
Q. Where were you made a mason?
A. In a just and perfect or just and lawful lodge.
Q. What is a just and perfect or just and lawful lodge?
A. A just and perfect lodge is two Entered apprentices two fellow crafts and two Masters, more or fewer the more the merrier the fewer the better clear but if need require five will serve that is, two Entered apprentices , two fellow crafts and one Master on the highest hill or lowest valley of the world without the crow of a coeh or the bark of a dog.
Q. From whom do you derive your principally.
A. From a greater than you.
Q. Who is that on earth that is greater than a freemason?
A. He y't was earyed to y'e highest pinnicall of the temple of Jerusalem.
Q. Whith'r is vour lodge shut or open'?
A. It is shut.
Q. Where Iyes the keys of the lodge doore?
A. They ley in a bound ease or under a three cornered pavem't about a foote and halfe from the lodge door.
Q. What is the key of your lodge door made of?
A. It is not made of wood stone iron or steel or any sort of mettle but the tongue of good report behind a Brothers back as well as before his face.
Q. How many gavels belong to your lodge?
A. There are three the square pavement the blazing star and the Danty tassley.
Q. How long is the cable rope of your lodge?
A. As long as from the Lop of the liver to the root of the tongue.
Q. How many lights are in your lodge?
A. Three the sun the master and the square.
Q. How high isyour lodge?
A. Without foots yards or Inches, it reaches to heaven.
Q. How stood your lodge?
A. East and west as all holly Temples stand.
Q. Which is the masters place in the lodge?
A. The east place is the masters place in the lodge and the jewel resteth on him first and he setteth men to work w't the m'rs have in the forenoon the wardens reap in the afternoon.
Q. Where was the word first given?
A. At the tower of Babylon.
Q. Where did they first call their lodger
A. At the holy chapel of Saint John.
Q. How stood your lodge?
A. As the said holy chapel and all other holy Temples stand (viz.) east and west.
Q. How many lights are in your lodge?
A. Two one to see to go in and another to see to work.
Q. What were you sworn by?
A. By God and the square.
Q. Whither above the clothes or under the clothes?
A. Under the clothes.
Q. Under what arms?
A. Under the right arms. God is grateful to all Worshipful Masters and fellows in that Worshipful lodge from whence we last came and to you good fellow with is your name. A. J or B then giving the grip of the hand he will say Brother John greet you well you.
A. God's good greeting to you dear Brother.

But when we speak of the lectures, in the modern sense, as containing an exposition of the symbolism of the Order, we may consider it as an established historical fact, that the Fraternity were without any such system until after the revival in 1717. Previous to that time, brief extemporary addresses and charges in addition to these test catechisms were used by the Pilasters of Lodges, which, of course, varied in excellence with the varied attainments and talents of the presiding officer. We know, however, that a series of charges were in use about the middle and end of the seventeenth century, which were ordered "to be read at the making of a Freemason." These Charges and Covenants, as they were called, contained no instructions on the symbolism and ceremonies of the Order, but were confined to an explanation of the duties of Freemasons to each other. They were altogether exoteric in their character, and have accordingly been repeatedly printed in the authorized publications of the Fraternity.

Doctor Oliver, who had ampler opportunities than any other Masonic writer of investigating this subject, says that the earliest authorized lectures with which he has met were those of 1720. They were arranged by Doctors Anderson and Desaguliers, perhaps, at the same time that they were compiling the Charges and Regulations from the ancient Constitutions. They were written in a ectechetical form, which form has ever since been retained in all subsequent Masonic lectures. Brother Oliver says that "the questions and answers are short and comprehensive, and contain a brief digest of the general principles of the Craft as it was understood at that period." The "digest" must, indeed, have been brief, since the lecture of the Third Degree, or what was called "the Master's Part," contained only thirty-one questions, many of which are simply tests of recognition. Doctor Oliver says the number of questions was only seven; but he probably refers to the seven tests which conclude the lecture. There are, however, twenty-four other questions that precede these.

A comparison of these the primitive lectures, as they may be called with those in use in America at the present day, demonstrate that a great many changes have taken place. There are not only omissions of some things, and additions of others, but sometimes the explanations of the same points are entirely different in the two systems. Thus the Andersonian lectures describe the "furniture" of a Lodge as being the "Mosaic pavement, blazing star, and indented tassel," emblems which are now, perhaps more properly, designated as "ornaments." But the present furniture of a Lodge is also added to the pavement, star, and tassel, under the name of "other furniture." The "greater lights" of Freemasonry are entirely omitted, or, if we are to suppose them to be meant by the expression "fixed lights," then these are referred, differently from our system, to the three windows of the Lodge.

In the First Degree may be noticed, among others, the following points in the Andersonian lectures which are omitted in the American system: the place and duty of the Senior and Junior Entered Apprentices, the punishment of cowans, the bone bonebox, and all that refers to it; the clothing of the Master, the age of an Apprentice, the uses of the day and night, and the direction of the wind.

These latter, however, are, strictly speaking, what the Freemasons of that time denominated tests. In the same Degree, the following, besides many other important points in the present system, are altogether omitted in the old lectures of Anderson: the place where Freemasons anciently met, the theological ladder, and the lines parallel. Important changes have been made in several particulars; as, for instance, in the "points of entrance," the ancient lecture giving an entirely different interpretation of the expression, and designating what are now called "points of entrance" by the term "principal signs"; the distinctions between Operative and Speculative Freemasonry, which are now referred to the Second Degree, are there given in the First; and the dedication of the Bible, Compass, and Square is differently explained. In the Second Degree, the variations of the old from the modern lectures are still greater. The old lecture is in the first place, very brief, and much instruction deemed important at the present day was then altogether omitted. There is no reference to the distinctions between Operative and Speculative Freemasonry, but this topic is adverted to in the former lecture; the approaches to the Middle Chamber are very differently arranged; and not a single word is said of the Fords of the River Jordan. It must be confessed that the ancient lecture of the Fellow Craft is immeasurably inferior to that contained in the modern system, and especially in that of Webb.

The Andersonian lecture of the Third Degree is brief, and therefore imperfect. The legend is, of course, referred to, and its explanation occupies nearly the whole of the lecture; but the details are meager, and many important facts are omitted, while there are in other points striking differences between the ancient and the present system.

But, after' all. there is a general feature of similarity a substrata of identity pervading the two systems of lectures the ancient and the modern which shows that the one derives its parentage from the other. In fact, some of the answers given in the year 1730 are, word for word, the same as those used in America at the present time.

Here Brother Hawkins says Martin Clare and Dunckerley, which see elsewhere, are often credited with being revisers of the English ritual and lectures, but. as there is no proof whatever that they had anything to do with such revision it does not seem worth while to repeat the well-worn tale here. Nothing can be said with any certainty about the lectures in England until the last quarter of the eighteenth century, when William Preston took the matter in hand and revised or more probably rewrote them entirely. Brother Mackey continues from this point, commenting on Preston.

Preston divided the lecture on the First Degree into six sections, the Second into four, and the Third into twelve. But of the twelve sections of the third lecture, seven only strictly appertain to the Master's Degree, the remaining five referring to the ceremonies of the Order, which, in the American system, are contained in the Past Master's lecture. Preston has recapitulated the subjects of these several lectures in his Illustrations of Masonry; and if the book were not now so readily accessible, it would be worth while to copy his remarks. It is sufficient, however, to say that he has presented us with a philosophical system of Freemasonry, which, coming immediately after the unscientific and scanty details which up to his time had been the subjects of Lodge instructions, must have been like the bursting forth of a sun from the midst of midnight darkness. There was no twilight or dawn to warn the unexpectant Fraternity of the light that was about to shine upon them. But at once, without preparation without any gradual progress or growth from almost nothing to superfluity—the Prestonian lectures were given to the Order in all their fulness of illustration and richness of symbolism and science, as a substitute for the plain and almost unmeaning systems that had previously prevailed.

Not that Freemasonry had not always been a science, but that for all that time, and longer, her science had been dormant—had been in abeyance. From 1717 the Craft had been engaged in something less profitable, but more congenial than the cultivation of Masonic science. The pleasant suppers, the modicums of punch, the harmony of song, the miserable puns, which would have provoked the ire of Johnson beyond anything that Boswell has recorded, left no time for inquiry into abstruser matters. The revelations of Doctor Oliver's square furnish us abundant positive evidence of the low state of Masonic literature in those days; and if we need negative proof, we will find it in the entire absence of any readable book on Scientific Freemasonry, until the appearance of Hutchinson's and Preston's works. Preston's lectures were, therefore, undoubtedly the inauguration of a new era in the esoteric system of Freemasonry.

These lectures continued for nearly half a century to be the authoritative text of the Order in England. But in 1813 the two Grand Lodges the Moderns and the Ancients, as they were called after years of antagonism, were happily united, and then, as the first exercise of this newly combined authority, it was determined "to revise" the system of lectures.

This duty was entrusted to the Rev. Dr. Hemming, the Senior Grand Warden, and the result was the Union or Hemming Lectures, which are now the authoritative standard of English Freemasonry. In these lectures many alterations of the Prestonian system were made, and some of the most cherished symbols of the Fraternity were abandoned, as, for instance, the twelve grand points, the initiation of the freeborn, and the lines parallel (as to free born in particular, see Landmarks). Preston's lectures were rejected in consequence, it is said, of their Christian references; and Doctor Hemming, in attempting to avoid this error, fell into a greater one, of omitting in his new course some of the important ritualistic landmarks of the Order.

Brother E. L. Hawkins here observes that nothing, definite can be stated about the lectures used in America until near the end of the eighteenth century when a system of lectures was put forth by Thomas Smith Webb.

The lectures of Webb contained much, continues Doctor Mackey, that was almost a verbal copy of parts of Preston; but the whole system was briefer and the paragraphs were framed with an evident views to facility in committing them to memory. It is an herculean task to acquire the whole system of Pretorian lectures, while that of Webb may be mastered in a comparatively short time, and by much inferior intellects. There have, in consequence, in former years, been many "bright Masons" and "skillful lecturers" whose brightness and skill consisted only in the easy repetition from memory of the set form of phrases established by Webb, and who were otherwise ignorant of all the science, the philosophy, and the history of Freemasonry. But in the later years, a perfect verbal knowledge of the lectures has not been esteemed so highly in America as in England, and the most erudite Freemasons have devoted themselves to the study of those illustrations and that symbolism of the Order which lie outside of the lectures. Book Freemasonry that is, the study of the principles of the Institution as any other science is studied, by means of the various treatises which have been written on these subjects has been, from year to year, getting more popular with the American Masonic public which is becoming emphatically a reading people.

The lecture on the Third Degree is eminently Hutchinsonian in its character, and contains the bud from which, by a little cultivation, we might bring forth a gorgeous blossom of symbolism. Hence, the Third Degree has always been the favorite of American Freemasons. But the lectures of the First and Second Degrees, the latter particularly, are meager and unsatisfactory. The explanations, for instance, of the Form and Extent of the Lodge, of its Covering, of the Theological Ladder, and especially of the Point within the Circle, will disappoint any intellectual student who is seeking, in a symbolical alliance, for some rational explanation of its symbols that promises to be worthy of his investigations (see Dew Drop Lecture and Middle Caliber Lecture)

LEFRANC

The Abbé Lefranc, Superior of the House of the Eudistes at Caen, was a very bitter enemy of Freemasonry, and the author of two libelous works against the Craft, both published in Paris; the first and best known, entitled Le Voile lePé pour les curieuc, ou le secret des revolutions, réuélé àraids de la franc-Mafonnerie, or The Veil Lified for the Curious, or the Secret of Revolutions, disclosed as the effort of Freemasonry, 1791, republished at Leige in 1827, arid the other, Conjuration corare la religion Catholique et les sowerains, dent le projet, coypu en France, dot s'éxécuter dans Junipers enter, or the Conspiracy against the Catholic Religion and Rulers, a Project conceived in France aims to spread over the Whole World, 1792. In these scandalous books, and especially in the former, Lefranc has, to use the language of Thory (Acta Latomorum I, 192), "vomited the most undeserved abuse of the Order." Of the Veil Lifled, the two great detractors of Freemasonry, Robison and Barruel, entertained different opinions. Robison made great use of it in his Proofs of a Conspiracy; but Barruel, while speaking highly of the Abbé's virtues, doubts his accuracy and declines to trust to his authority.

Lefranc was slain in the massacre of September 9, at the Convent of the Carmelites, in Paris, with one hundred and ninety-one other priests. Thory (Acta Latomorum i, 192) says that M. Ledhui, a Freemason, who was present at the sanguinary scene, attempted to save the life of Lefranc, and nearly lost his own in the effort. The Abbé says that, on the death of a friend, who was a zealous Freemason and Master of a Lodge, he found among his papers a collection of Masonic writings containing the rituals of a great many Degrees, and from these he obtained the information on which he has based his attacks upon the Order. Some idea may be formed of his accuracy and credibility, from the fact that he asserts that Faustus Socinus, the Father of Mcdern Unitarianism, was the contriver and inventor of the Masonic system a theory so absurd that even Robison and Barruel both reject it.

LEFT HAND

Among the ancients the left hand was a symbol of equity and justice. Thus, Apulcius (Metamorphoses 1, xi), when describing the procession in honor of Isis, says one of the ministers of the sacred rites "bore the symbol of equity, a left hand, fashioned with the palm extended; which seems to be more adapted to administering equity than the right, from its natural inertness, and its being endowed with no craft and no subtlety."

LEFT SIDE

In the symbolism of Freemasonry, the First Degree is represented by the left side, which is to indicate that as the left is the weaker part of the body, so is the Entered Apprentice's Degree the weakest part of Freemasonry. This doctrine, that the left is the weaker side of the body, is very ancient.
Plato says it arises from the fact that the right is more used; but Aristotle contends that the organs of the right side are by nature more powerful than those of the left.

LEGALLY CONSTITUTED

See Constituted, Legally

LEGATE In the Middle Ages, a Legate, or leqatus, was one who was, says Du Cange (Glossary or Glossarium)," in provincias à Principe ad exercendas judicias mittebalur," that is sent by Prince into the Provinces to exercise judicial functions. The word is now applied by the Supreme Council of the Ancient and Accepted Scottish Rite to designate certain persons who are sent into unoccupied territory to propagate the Rite. The word is, however, of comparatively recent origin, not having been used before 1866. A Legate should be in possession of at least the Thirty-second Degree.

LEGEND

Strictly speaking, a legend, from the Latin, legendus, meaning to be read, should be restricted to a story that has been committed to writing; but by good usage the word has been applied more extensively, and now properly means a narrative, whether true or false, that has been traditionally preserved from the time of its first oral communication. Such is the definition of a Masonic legend. The authors of the Conversatiorus-Lericon, referring to the monkish lives of the saints which originated in the twelfth and thirteenth centuries, say that the title legend was given to all fictions which made pretensions to truth. Such a remark, however correct it may be in reference to these monkish narratives, which were often invented as ecclesiastical exercises, is by no means applicable to the legends of Freemasonry. These are not necessarily fictitious, but are either based on actual and historical facts which have been but slightly modified, or they are the offspring and expansion of some symbolic idea; in which latter respect they differ entirely from the monastic legends, which often have only the fertile imagination of some studious monk for the basis of their construction. The instructions of Freemasonry are given to us in two modes; by the symbol and by the legend. The symbol is a material, and the legend a mental, representation of a truth. The sources of neither can be in every case authentically traced. Many of them come to us, undoubtedly, from the old Operative Freemasons of the Medieval Gilds. But whence they got them is a question that naturally arises, and which stills remains unanswered. Others have sprung from a far earlier source; perhaps, as Creuzer has suggested in his Sywibolik, from an effort to engraft higher and purer knowledge on an imperfect religious idea. If so, then the myths of the Ancient Mysteries, and the legends or traditions of Freemasonry, would have the same remote and the same final cause. They would differ in construction, but they would agree in design. For instance, the myth of Adonis in the Syrian Mysteries, and the legend of Hiram Abif in the Third Degree, would differ very widely in their details; but the object of each would be the same, namely, to teach the doctrine of the restoration from death to eternal life.

The legends of Freemasonry constitute a considerable and a very important part of its ritual. Without them, its most valuable portions as a scientific system would cease to exist. It is, in fact, in the traditions and legends of Freemasonry, more, even, than in its material symbols, that we are to find the deep religious instructions which the Institution is intended to inculcate. It must be remembered that Freemasonry has been defined to be "a system of morality, veiled in allegory and illustrated by symbols." Symbols, then, alone, do not constitute the whole of the system: allegory comes in for its share; and this allegory, which veils the Divine truths of Freemasonry, is presented to the neophyte in the various legends which have been traditionally preserved in the Order.

They may be divided into three classes:

1. The Mythical Legend.
2. The Philosophical Legend.
3. The historical Legend.

These three classes may be defined as follows:

1. The myth may be engaged in the transmission of a narrative of early deeds and events having a foundation in truth, which truth, however, has been greatly distorted and perverted by the omission or introduction of circumstances and personages, and then it constitutes the mythzeal legend.

2. Or it may have been invented and adopted as the medium of enunciating a particular thought, or of inculcating a certain doctrine, when it becomes a philosophical legend.

3. Or, lastly, the truthful elements of actual history may greatly predominate over the fictitious and invented materials of the myth- and the narrative may be, in the main, made up of facts, with a slight coloring of imagination, when it forms a historical legend.

Thus far Doctor Mackey, but we can add further comments to advantage here. The very phrase, Historical Legends, may seem to some a contradiction in terms. Let us look further into the matter. Speaking generally, legend and tradition are any knowledge handed down from one generation to another by word of mouth. Much of what we know of Freemasonry, and especially that which pertains directly to our ceremonies, comes down through the centuries exactly in that way. Arriving as it does, we may naturally expect that in its progress something may have been lost a change here or there may have been made in the story that reaches our hands but, as we know, the old Lectures of the Craft have a flavor of the past and it is not at all unlikely that many of the circumstances that we frankly deal with as legends may have nevertheless sound historical foundation for their existence. It is interesting, of course, to note in this connection how a legend may continue even in our own day and generation.

There is available an example of the difficulty of preserving truth and discarding error, popular belief being so easily apt to retain something of both in the same statement. We do not always have as good an example as the one which is here submitted and which illustrates how in the course of time the description of a circumstance has been subjected to alteration and yet has preserved to a very large extent the original facts. An inquiry came to us from a Brother in Michigan which in part read as follows: I have on file an article relative to a Maçonic event in the history of the City of Paris in the year 1871, when France was at war with Germany. It is to the effect that the City of Paris was surrounded by German cannon ready for bombardment. The Germans sent an ultimatum to the Parisian Officials which required action within twelve hours, otherwise the city would be bombarded.

Somehow or other the proper officials did not take the necessary and immediate steps; the consequences were that the Masonic Lodges of Paris met, prepared an answer to the ultimatum, went to the outskirts of the city, raised certain Masonic ensigns which the Germans recognized, with the result that there was no bombardment.

No better means seemed available than to communicate with that well-informed Brother, Oswald Wirth, at Paris. The Editor of Le Symbolisme replied under date of March 20, 1925, thus: If you receive L'Acacia, a French Masonic journal, you will have found there, in the February issue (page 30 an article which answers your question. The legend which is circulating in the United States ought to be corrected as follows:

On April 29, 1871, the Freemasons of Paris willingly attempted to stop the shedding of blood between the French themselves. Paris was then bombarded, not by the Germans, but by the troops under orders from the Government which sat at Versailles.

Paris was insurgent against that Government on the eighteenth of March, 1871, but would have submitted forthwith if the authorities of Versailles had wished to show a little of the spirit of conciliation- There was a supreme offer of conciliation to which nearly ten thousand persons had publicly given themselves on that April 29, 1871. Numerous Lodges were represented by their banners, each accompanied by a delegation of Brethren In the lead was the white banner of the Lodge of Vineennes. The procession proceeded along the Faubourg St. Honoré and the Avenue of Friedland on to the Arch of Triumph, and descended thence to the Avenue of the Grand Army. From the Neuilly Bridge, occupied by the troops of Versailles these beheld the white banner, and ceased the firing which already had made several victims in the procession the latter being at this time reduced to delegations only of Lodges since it entered within the flaming zone of flying shells. The delegations halted at the ramparts of Paris. Forty Worshipful Masters detached themselves from the rest of their associates in the Neuilly Avenue. They thus arrived alone at the Bridge where a Colonel received them. At their request they were conducted to his chief, General Montandon, who was a Freemason and had taken the initiative of causing the firing to be stopped. But, not withstanding his good will, he was powerless to decide further, so at the outpost he caused a carriage to be put at the service of three of these Freemasons who thereby presented themselves at the Palace of Versailles for the purpose of negotiating with the Government. This unfortunately showed itself unbending. It demanded of Paris submission without conditions standing on the principle, they bargained not with rioters. Alienating these, they were heedless about sparing the blood of the French which Republican exigencies involved. The enter prise of the Freemasons had therefore none other result than to cause an interruption of the bombardment of Paris for a period of twenty-seven hours and forty-five minutes.

You see that the Germans had nothing to do in this incident of Civil War. The Freemasons exerted them selves to ward off the horrors of May, 1871, at the turmoil in the streets of Paris, in the political broils and during the shooting of insurgents who were made prisoners. At Versailles was a man, Thiers, who was bankrupt in heart and above all bereft of democratic sentiment. He was without consideration for the people and believed every thing was permitted in the name of a legality however debatable and disputed. I will not delay the opportunity of furnishing you this information, of which you will detach the moral for yourself. As historian, you will understand that a legend may partake of some exact fact, but which can be ill transmitted, so much so that it ends by giving rein to fantastic accounts. It is regrettable that all legends do not permit of being traced so easily to their point of departure from reality.

There is, as Brother Wirth points out, just enough flavor of the fact to give this freely circulated story some foothold amongst us as it originally appeared. The whole truth seldom has so hearty and permanent a reception. Certainly the facts deserve publicity because the Germans were not at Paris in May, 1871. They had then evacuated the city and such bloodshed as is spoken of by Brother Wirth was caused by Frenchrnen. However, the circumstances are easily misunderstood and an event which for a time delayed warfare in the streets of Paris so nearly took place after the departure of the Gertnan forces that, the facts must be carefully ascertained in order to avoid a confusion of two distinctly different events.

The Living Age, March 28, 1925, mentions an instance from the Nordisk Tidskrift of Stockholm where a Swedish writer, Wilhelm Cederschiold, relates an interesting story which seems to show that an isolated historical fact may be preserved in the popular memory for thousands of years. This is the tale:

Near Lohede, in Slesvig, there stands a great burial mound, which the country people call the Queen's Barrow. Here, according to the legend, lies a prince whom "Black Margaret," the Consort of Christian I, slew With her own hand. The country folk relate that she was at war with a foreign prince and this artful woman sent a message to her enemy inviting him to settle the difference between them in single combat. The prince agreed. They met and fought together for a time but without either receiving a wound. Then Black Margaret coiled out: " Wait a moment. I must fasten the strap of my helmet," and she made him stick his sword to the hilt in the ground! Immediately Black Margaret swung her Sword and cut off the Prince's head.

But did Queen Margaret murder the man who lies in the Queen's Barrow! There is no difficulty in clearing her memory on that score in as much as he lived three thousand years before she was born. Nevertheless the kernel of the story, that a man with head cut off lies in the (Queen's Barrow, is absolutely true. When the Barrow was opened, a skeleton with the head lying at its feet was found. It was a true story that had been retained in the memory of the country folk for almost four thousand years.

Arthur Machen in Dog and Duck has collected a number of similar instances where investigation has revealed the curious exactness of ancient legend and tradition. One such folk-story avers that the field where the battle of Naseby was fought was "down in oats at the time" but of this account there is usually proposed no way of checking its entire trustworthiness with any satisfaction.

LEGEND OF ENOCH

See Enoch

LEGEND OF EUCLID

See Euclid, Legend of

LEGEND OF THE CRAFT

The Old Records of the Fraternity of Operative Freemasons, under the general name of Old Constitutions or Constitutions of Freemasonry, or Old Charges, were written in the fourteenth, fifteenth, sixteenth, and seventeenth centuries. The 1099 of many of these by the indiscretion of overzealous Brethren was deplored by Anderson. This is mentioned by Dr. James Anderson in the Constitutions, 1738, as having taken place at the Assembly of June 24, 1720, "This Year, at some private Lodges, several very valuable Manuscripts for they had- nothing yet in Print concerning the Fraternity, their Lodges, Regulations, Charges, Secrets, and Usages particularly one writ by Mr. Nicholas Stone the Warden of Inigo Jones were too hastily burnt by some scrupulous Brothers; that those papers might not fall into strange Hands."

But a few of them have been long known to us, and many more have been recently recovered, by the labors of such men as Brother Hughan, from the archives of old Lodges and from manuscript collections in the British Museum. In these is to be found a history of Freemasonry; full, it is true, of absurdities and anachronisms, and yet exceedingly interesting, as giving us the belief of our ancient Brethren on the subject of the origin of the Order. This history has been called by Masonic writers the Legend of the Craft, because it is really a legendary narrative, having little or no historic authenticity. In all these Old Constitutions, the legend is substantially the same; showing, evidently, a common origin; most probably an oral teaching which prevailed in the earliest ages of the confraternity. In giving it, the Dowland Manuscript, as reproduced in Brother Hughan's Old Charges, 1872, has been selected for the purpose, because it is believed to be a copy of an older one of the beginning of the sixteenth century, and because its rather modernized spelling makes it more intelligible to the general reader.

Before Noyes floode there was a man called Lameche as it is written in the Byble, in the iiijth chapter of Genesis; and this Lameehe had two wives, and the one height Ada and the other height Sella; by his first wife Ada he got two sons and that one Jahell, and the other Tuball, And by that other wife Sella he got a son and a daughter. And these four children founden the beginning of all the sciences in the world. And this elder son Jahell found the science of Geometric, and he departed flocks of sheep and lambs in the field, and first wrought house of stone and tree as is noted in the chapter above said. And his brother Tuball found the science of .NIusieke, song of tonge, harpe, and orgain. And the third brother Tuball Cain found smith craft of gold silver, copper, iron and steely and the daughter found the craft of Weaving. And these children knew well that God would take vengeance for synn, either by fire or by water; wherefore they writt their science that they had found in two pillars of stone that they might be found after Noyes flood. And that one stone was marble, for that would not bren with fire; and that other stone was clepped laterns, and would not drown in no water.

Our intent is to tell you truly how and in what manner these stones were found, that this sciences were written in. The great Hermarynes that was Cubys son the which Cub was Sem's son that was Noys son. This Hermarynes afterwards was called Harmes the father of wise men: he found one of the two pillars of stone, and found the science written there, and he taught it to other men. And at the making of the Tower of Babylon there was Masonry first made much of. And the Kinge of Babylon that height Nemroth, was a mason himself, and loved well the science, as it is said with masters of histories. And when the City of Nyneve, and other cities of the East should be made, Nemroth, the King of Babilon, sent thither threescore Masons at the rogation of the King of Nyneve his cosen. And when he sent them forth, he gave them a charge on this manner: That they should be true each of them to other, and that they should love truly together, and that they should serve their lord truly for their pay so that the master may have worship, and all that long to him. And other mo charges he gave them. And this was the first time that ever Masons had any charge of his science.

Moreover, when Abraham and Sara his wife went into Egypt, there he taught the Seaven Scyences to the Egyptians; and he had a worthy Seoller that height Ewelyde and he learned right well, and was a master of all the the Sciences liberal. And in his days it befell that the lord and the estates of the realm had so many sons that they had gotten some by their wives and some by other ladies of the realm; for that land is a hot land and a plenteous of generation. And they had not competent leveled to find with their children, wherefore they made much care. And then the King of the land made a great Counsel and a parliament, to with how they might find their children honestly as gentlemen. And they could find non manner of good way. And then they did cry through all the realm, it their were any man that could inform them, that he should come to them, and he should be so rewarded for his travail, that he should hold him pleased.

After that this cry was made, then come this worthy clarke Ewelyde, and said to the king and to all his great lords: "If yee will take me your children to govern, and to teach them one of the Seven Science, wherewith they may live honestly as gentlemen should, under a condition that yee will grant me and them a commission that I may have power to rule them after the manner that the science ought to be ruled," And that the King and all his Counsel granted to him anyone, and sealed their commission. And then this worthy Doctor took to him these lords' songs, and taught them the science of Geometry in practice, for to work in stones all manner of worthy work that belongeth to buildings churches temples, castles, towers, and manors, and all other manner of buildings: and he gave them a charge on this manner:

The first was, that they should be true to the King, and to the lord that they owe. And that they should love well together, and be true each one to other. And that they should call each other his fellow, or else brother and not by servant, nor his nave, nor none other foul name. And that they should deserve their paid of the lord, or of the master that they serve. And that they should ordain the wisest of them to be master of the work; and neither for love nor great lineage, ne Aitches ne for no favor to let another that hath little conning for to be master of the lord's work, where through the lord should be evil served and they ashamed. And also that they should call their governors of the work, Master, in the time that they work with him. And other many more charges that long to tell. And to all these charges he made them to swear a great oath that men used in that time- and ordained them for reasonable wages, that they might live honestly by. And also that they should come and semble together every year once, how they might work best to serve the lord for his profit, and to their own worship; and to correct within themselves him that had trespassed against the alliance. And thus was the science grounded there; and that worthy Mr. Ewelide gave it the name of Geometric. And now it is called through all this land Masonry.

Sythen long after, when the Children of Israel were coming into the Land of Beheast, that is now called amongst us the Country of Jhrlm, King David began the Temple that they caned Templum D'ni and it is named with us the Temple of Jerusalem. And the same King David loved Masons well and cherished them much, and gave them good paid. And he gave the charges and the manners as he had learned of Egypt given by Ewelyde, and other charges more that ye shall hear afterwards.

And after the decease of Kinge David, Salamon, that was David's sonn, performed out the Temple that his father begonne, and sent after Masons into divers countries and of divers lands; and gathered them together, 80 that he had fourscore thousand workers of stone, and were all named Masons. And he chose out of them three thousand that were ordayned to be maisters and governors of his worke. And furthermore, there was a Kinge of another region that men called Iram, and he loved well Binge Solomon, and he gave him tymber to his worke. And he had a son that height Aynon, and he was a Master of Geometrie, and was ehiefe Maister of all his Masons, and was Master of all his gravings and carvinge, and of all other manner of Masonrye that longed to the Templeand this is witnessed by the Bible in libro Requm the third chapter. And this Solomon confirmed both charges and the manners that his father had given to Masons. And thus was that worthy science of Masonry confirmed in the country of Jerusalem, and in many other kingdoms

Curious craftsmen walked about full wide into divers countryes, some because of learninge more craft and cunninge, and some to teach them that had but little conynge. And soe it befell that there was one curious Mason that height Maymus Grecus, that had been at the making of Solomon's Temple, and he came into France, and there he taught the science of Masonrye to men of France. And there was one of the Regal lyne of France, that height Charles Martell: and he was a man that loved well such a science, and drew to this Maymus Grecus that is above said, and learned of him the ecience, and tooke upon him the charges and manners; and afterwards, by the grace of God, he was elect to be Binge of France. And when he was in his estate he tooke Masons, and did helpe to make men Masons that were none; and set them to worke, and gave them both the charge and the manners and good paie as he had learned of other Masons; and confirmed them a Chartor from yeare to yeare, to hold their semble wher they would; and cherished them right much; And thus came the science into France.

England in all this season stood voyd as for any charge of Masonrye unto Saint Albones tyme. And in his days the King of England that was a Pagan, he did wall the to me about that is called Sainet Albones. And Sainet Albones was a worthy Knight, and steward with tbe Binge of his Household, and had governance of the realme, and also of the makinge of the town walls, and loved well Masons and cherished them much. And he made their paie right good, standinge as the realm did, for he gave them ijs. vjd. a weeke, and iijd. to their nonesynehes. And before that time, through all this land, a Mason took but a penny a day and his meate, till Sainet Albone amended it, and gave them a chartour of the Binge and his Counsell for to hold a general councell, and gave it the name of Assemble; and thereat he was himselfe, and helpe to make Masons, and gave them charges as yee shad heare afterward.

Right soone after the decease of Sainct Albone, there came divers warrs into the realme of England of divers Nations, soe that the good rule of Masonrye was de stroyed unto the tyme of Singe Athelstone days that was a worthy Kinge of England and brought this land into good rest and peace- and builded many great works of Abbyes and Towres and other many divers building,and loved well Masons. And he had a son that height Edwinne, and he loved Masons much more than his father did. And he was a great practiser in Geometric and he drew him much to talke and to commune with Masons and to learne of them seienee; and afterward, for love that he had to Masons, and to the science, he was made a Mason, and he gatt of the Kinge his father a Chartour and Commission to hold every yeare once an Assemble wher that ever they would within the realme of Englandand to eorreet within themselves defaults and trespasses that were done within the science. And he held himself an Assemble at Yorke, and there he made Masons, and gave them charges, and taught them the manners, and commanded that rule to be kept ever after, and tooke then the Chartour and Commission to keepe, and made ordinance that it should be renewed from Kinge to Kinge.

And when the assemble was gathered he made a cry that all old Masons and young that had any writeinge or understanding of the charges and the manners that were made before in this land or in any other, that they should show them forth. And when it was proved, there were founden some in Frenche, and some in Greek, and some in English, and some in other languages: and the intent of them all was founden all one. And he did make a booke thereof, and how the science was founded. And he himselfe bad and commanded that it should be readd or tould, when that any Mason should be made, for to give him his Charge. And fro that day unto this tyme manmers of Masons have beene kept in that forme as well as men might governe it. And furthermore divers Assembles have beene put and ordayned eertaine charges by the best advice of Masters and fellowes.

If anyone carefully examines this legend, he will find that it is really a history of the rise and progress of architecture, with which is mixed allusions to the ancient Gilds of the Operative Masons. Geometry also, as a science essentially necessary to the proper cultivation of architecture, receives a due share of attention. In thus confounding architecture, geometry, and Freemasonry, the workmen of the Middle Ages were but obeying a natural instinct which leads every man to seek to elevate the character of his profession, and to give to it an authentic claim to antiquity. It is this instinct which has given rise to so much of the mythical element in the modern history of Freemasonry. Anderson hag thug written his records in the very spirit of the Legend of the Craft, and Preston and Oliver have followed his example. Hence this legend derives its great importance from the fact that it has given a complexion to all subsequent Masonic history. In dissecting it with critical handy we shall be enabled to dissever its historical from its mythical portions and assign to it its true value as an exponent of the Masonic sentiment of the Middle Ages.

Brother W. SI. Rylands offers some suggestive comments on the legendary history that may well be inserted at this stage of the discussion bib Doctor Mackey (see Some Notes on the Legends of Masonry Transactions of Quatuor Coronati Lodge, volume xvi, page 9, 1903).

It appears to me not at all improbable that much, if not all, of the legendary history was composed in answer to the Writ for their Returns, issued to the Gilds all over the country, in the twelfth year of Richard II, 1388 A. D. Some of the points and articles would, no doubt, be in use from an earlier period in pretty much the same form everywhere. One great difficulty appears to present itself. If the legendary history was composed for these purposes, the Old Charges, as we now have them must either represent the Return made by one Gild of Masons or all the Gilds must have possessed almost exactly the same legend- unless it was agreed to be a collected body from the various Gilds.

Of course, the easiest way to decide the question is to accept the statement that the history was collected by Edwin: but this solution of the difficulty does not satisfy me. There is still another. If the Old Charges do really represent the Return made in 1388 by one of most important Gild of Masons in England, it is not very difficult to understand how during the long period of years when copies are entirely wanting, the legendary history was spread by the Priesthood, and the Masons themselves, so that it was at least generally adopted in almost its present form. It must be understood that in making these suggestions I do not overlook the possibility or probability of the Gild of Masons having possessed so short legendary history at any earlier date: but if such were the case, it would stand alone among all other trades. The various legends pertaining to the Craft are discussed at length in Doctor Mackey's revised History of Freemasonry.

LEGEND OF THE GILD

A title by which the Legend of the Craft is sometimes designated is in Reference to the Gild of Operative Masons.

LEGEND OF THE ROYAL ARCH DEGREE

Much of this legend is a myth, having very little foundation, and some of it none, in historical accuracy. But underneath it all there lies a profound stratum of philosophical symbolism. The destruction and the rebuilding of the Temple by the efforts of Zerubbabel and his compatriots, the captivity and the return of the captives, are matters of sacred history; but many of the details have been invented and introduced for the purpose of giving form to a symbolic idea. And this idea, expressed in the symbolism of the Royal Arch, is the very highest form of that which the ancient Mystagogues, interpreters of religious mysteries, called the Euresis, or the Discovery.

There are some portions of the legend which do not bear directly on the symbolism of the second Temple as a type of the second life, but which still have an indirect bearing on the general idea. Thus the particular legend of the three weary sojourners is undoubtedly a mere myth, there being no known historical testimony for its support; but it is evidently the enunciation symbolically of the religious and philosophical idea that Divine Truth may be sought and won only by successful perseverance through all the dangers, trials, and tribulations of life, and that it is not in this, but in the next life, that it is fully attained. The legend of the English and the American systems is identical; that of the Irish is very different as to the time and events; and the legend of the Royal Arch of the Scottish Rite is more usually called the Legend of Enoch.

LEGENDS OF MIDDLE AGES

Ancient Craft Masonry of the Three Degrees has no trace of legends in it, of any sort, Ancient or Medieval; the Rite of HA.-. is sometimes called a legend and the first half of the Old Charges is called the Legend of the Craft, but in each case "legend" is a misnomer. (See article immediately above.) The High Grades of the Scottish Rite and the Orders of Templarism rise against a rich background of Medieval legends, some of them very old, some as recent as the last Crusade, but are not themselves legends. Legends are not made, or invented, or authored, or composed; they appear out of nowhere, as if of themselves, and go where they list, changing shape like a cloud and yet never losing identity. There are some twelve (roughly) great legends or legend cycles of the Middle Ages:

Beowulf, completed among the Angles and Saxons before the invasion of England. The Hegeland Legend. This is in the form of thirty-two "songs," and its original probably was an old Norse song cycle.

Reynard the Fox. This oldest of the animal epics grew up in the German lands, went through France where Reynard as a grape stealer or disguised as a monk caught the fancy of the cathedral builders, turned north into Flanders, and then returned to Germany. The old yarns about Reynard are good to read along with one of the old bestiaries, or books of beasts.

The Nibelungenlied greatest of the German epics, was not invented by Wagner nor originally designed for grand opera, but on the contrary—and very contrary—was originally a set of tales about Attila and his Huns; or so scholars say.

The Langobardian Cyele.

The Amelings.

Dietrich von Bern; out of the old "German Book of Heroes."

The Legend of Roland in the tales of Charlemagne and his Paladins.

Aymon and Charlemagne (about one of the Paladins), the great chanson di gestes-which chansons are now believed to have been old family songs.

Titurel and Holy Grail, including Merlin, and the Round Table.

Tristan-Ragner-The Cid.

The literature of and about them is endless (our own Masonic author, A. E. Waite wrote one of the most comprehensive books about the Grail) but an introduction to it is Myths and Legends of the Middle Ages, by H. A. Guerber; London; Geo. H. Harrap do; Co.; 1910. Dr. Guerber also wrote The Book of the Epic; J. B. Lippincott; Philadelphia; 1913, in which he tells in his own words the stories of many of the legends of the Middle Ages which became the subject-matter of Norse, German, French, and English epics.

LEGEND OF THE THIRD DEGREE

The most important and significant of the legendary symbols of Freemasonry is, undoubtedly, that which relates to the fate of Hiram Abif, commonly called, "by way of excellence," the Legend of the Third Degree. The first written record that Doctor Mackey had been able to find of this legend is contained in the second edition of Anderson's Constitutions, published in 1738 (page 14), and is in these words:

It (the Temple) was finished in the short space of seven years and six months, to the amazement of all the world; when the cap stone was celebrated by the Fraternity with great joy. But their joy was soon interrupted by the sudden death of their dear master, Hiram Abif, whom they decently interred in the Lodge near the Temple, according to ancient usage.

In the next edition of the same work, published in 1756 (page 24), a few additional circumstances are related, such as the participation of King Solomon in the general grief, and the fact that the King of Israel "ordered his obsequies to be performed with great solemnity and decency." With these exceptions, and the citations of the same passages, made by subsequent authors, the narrative has always remained unwritten, and descended, from age to age, through the means of oral tradition. The legend has been considered of so much importance. that it has been preserved in the symbolism of every Masonic rite. No matter what modifications or alterations the general system may have undergone—no matter how much the ingenuity or the imagination of the founders of rites may have perverted or corrupted other symbols, abolishing the old and substituting new ones—the legend of the Temple Builder has ever been left untouched, to present itself in all the integrity of its ancient mythical form.

What, then, is the significance of this symbol so important and so extensively diffused? What interpretation can we give to it that will account for its universal adoption? How is it that it has thus become so intimately interwoven with Freemasonry as to make, to all appearances, a part of its very essence, and to have been always deemed inseparable from it? To answer these questions satisfactorily, it is necessary to trace, in a brief investigation, the remote origin of the Institution of Freemasonry and its connection with the ancient systems of initiation.

It was, then, the object of all the rites and mysteries of antiquity to teach the doctrine of the immortality of the soa This dogma, shining as an almost solitary beacon-light in the surrounding gloom of Pagan darkness, had undoubtedly been received from that ancient people or priesthood, among whom it probably existed only in the form of an abstract proposition or a simple and unembellished tradition. But in the more sensual minds of the Pagan philosophers and mystics, the idea, when presented to the initiates in their mysteries, was always conveyed in the form of a scenic representation. The influence, too, of the early Sabian worship of the sun and heavenly bodies, in which the solar orb was adored on its resurrection, each morning, from the apparent death of its evening setting, caused this rising sun to be adopted in the more ancient mysteries as a symbol of the regeneration of the soul. Thus, in the Egyptian Mysteries we find a representation of the death and subsequent regeneration of Osiris; in the Phenician, of Adonis; in the Syrian, of Dionysus; in all of which the scenic apparatus of initiation was intended to indoctrinate the candidate into the dogma of a future life.

It will be sufficient here to refer to the theory of Oliver, that through the instrumentality of the Tyrian workmen at the Temple of King Solomon, what he calls the spurious and pure branches of the Masonic system were united at Jerusalem, and that the same method of scenic representation was adopted by the latter from the former, and the narrative of the Temple Builder substituted for that of Dionysus, which was the myth peculiar to the mysteries practised by the Tyrian workmen. The idea, therefore, proposed to be communicated in the myth of the ancient mysteries was the same as that which is now conveyed in the Masonic Legend of the Third Degree. Hence, then, Hiram Abif is, in the Masonic system, the symbol of human nature, as developed in the life here and the life to come; and so, while the Temple was the visible symbol of the world, its Builder became the mythical symbol of man, the dweller and worker in that world. Man, setting forth on the voyage of life, with faculties and powers fitting him for the due exercise of the high duties to whose performance he has been called, holds, if he be "a curious and cunning workman," skilled in all moral and intellectual purposes (and it is only of such men that the Temple Builder can be the symbol), within the grasp of his attainment, the knowledge of all that Divine truth imparted to him as the heirloom of his race that race to whom it has been granted to look, with exalted countenance, on high; which Divine Truth is symbolized by the WORD. Thus provided with the word of life, he occupies his time in the construction of a spiritual temple, and travels onward in the faithful discharge of ail his duties, laying down big designs upon the Trestle-Board of the future, and invoking the assistance and direction of God.

But is his path always over flowery meads and through pleasant groves? Is there no hidden foe to obstruct his progress? Is all before him clear and calm, with joyous sunshine and refreshing zephyrs? Alas! not so. "Man is born to trouble, as the sparks fly upward." At every "gate of life"—as the Orientalists have beautifully called the different ages—he is beget by peril. Temptations allure his youth; misfortunes darken the pathway of his manhood, and his old age is encumbered with infirmity and disease. But clothed in the armor of virtue he may resist the temptation; he may cast misfortunes aside and rise triumphantly above them; but to the last—the direst, the most inexorable foe of his race—he must eventually yield, and, stricken down by death, he sinks prostrate into the grave, and is buried in the rubbish of his sin and human frailty. Here then, in Freemasonry, is what was called the Aphanism, concealment or disappearance in the Ancient Mysteries. The bitter, but necessary lesson of death has been imparted. The living soul, with the lifeless body which encased it, has disappeared, and can nowhere be found. All is darkness and confusion—despair. Divine truth—the Word—for a time is lost, and the Master Mason may now say, in the language of Hutchinson, "I prepare my sepulchre. I make my grave in the pollution of the earth, I am under the shadow of death."

But if the mythic symbolism ended here, with this lesson of death, then were the lesson incomplete. That teaching would be vain and idle—nay more, it would be corrupt and pernicious—which should stop short of the conscious and innate instinct for another existence. And hence the succeeding portions of the legend are intended to convey the sublime symbolism of a resurrection from the grave and a new birth into a future life. The discovery of the body, which, in the initiations of the ancient mysteries, was called the Euresis; and its removal, from the polluted grave into which it had been cast, to an honored and sacred place within the precincts of the temple, are all profoundly and beautifully symbolic of that great truth, the discovery of which was the object of all the ancient initiations, as it is almost the whole design of Freemasonry, namely, that when man shall have passed the gates of life and have yielded to the inexorable fiat of death, he shall then (not in the pictured ritual of an earthly Lodge, but in the realities of that eternal one, of which the former is but an anti-type) be raised, at the omnific word of the Grand Master of the Universe, from time to eternity—from the tomb of corruption to the chambers of hope—from the darkness of death to the celestial beams of life—and that his disembodied spirit shall be conveyed as near to the holy of holies of the Divine Presence as humanity can ever approach to deity.

Such, Doctor Mackey conceived, to be the true interpretation of the symbolism of the Legend of the Third Degree.

I have said, continued Doctor Mackey, that this mythical history of the Temple Builder was universal in all nations and all Rites, and that in no place and at no time had it, by alteration, diminution, or addition, acquired any essentially new or different form: the myth has always remained the same. But it is not so with its interpretation. That which I have just given, and which I conceive to be the correct one has been very generally adopted by the Freemasons of America. But elsewhere, and by various writers, other interpretations have been made, very different in their character, although always agreeing in retaining the general idea of a resurrection or regeneration, or a restoration of something from an inferior to a higher sphere or function.

Thus, some of the earlier continental writers have supposed the myth to have been a symbol of the destruction of the Order of the Templars, looking upon its restoration to its original wealth and dignities as being prophetically symbolized.

In some of the high philosophical Degrees it is taught that the whole legend refers to the sufferings and death, with the subsequent resurrection of Christ.

Hutchinson, who has the honor of being the earliest philosophical writer on Freemasonry in England, supposes it to have been intended to embody the idea of the decadence of the Jewish religion and the substitution of the Christian in its place and on its ruing.

Doctor Oliver thinks that it is typical of the murder of Abel and Cain, and that it symbolically refers to the universal death of our race through Adam and its restoration to life in the Redeemer according to the expression of the Apostle, "as in Adam we all died, so in Christ we all live." its vivifying rays and fructifying power by the three winter months, and its restoration to prolific heat by the season of spring.

And, finally, Des Etangs, adopting, in part, the interpretation of Ragon, adds to it another which he calls the moral symbolism of the legend, and supposes that Hiram is no other than eternal reason, whose enemies are the vices that deprave and destroy humanity.

To each of these interpretations it seems to me, says Doctor Mackey that there are, important objections, though perhaps to some less so than to others. As to those who seek for an astronomical interpretation of the legend, in which the annual changes of the sun are symbolized, while the ingenuity with which they press their argument cannot but he admired, it is evident that, by such interpretation, they yield all that Freemasonry has gained of religious development in past ages, and fall back upon that corruption and perversion of Sabaism, from which it was the object, even of the Spurious Freemasonry of antiquity, to rescue its disciples.

The Templar interpretation of the myth must at once be discarded if we would avoid the difficulties of anachronism, unless we deny that the legend existed before the abolition of the Order of Knights Templar, and such denial would be fatal to the Antiquity of Freemasonry.

And so to the adoption of the Christian reference, Hutchinson and, after him, Oliver, profoundly philosophical as are the Masonic speculations of both, have, Doctor Mackey was constrained to believe, fallen into a great error in calling the Master Mason's Degree a Christian Institution. It is true that it embraces within its scheme the great truths of Christianity upon the subject of the immortality of the soul and the resurrection of the body; but this was to be presumed, because Freemasonry is truth, and Christianity is truth, and all truth must be identical. But the origin of each is different; their histories are dissimilar. The creed of Freemasonry is the primitive one of Noah and his immediate descendants. If Freemasonry were simply a Christian institution, the Jew and the Moslem, the Brahman and the Buddhist, could not conscientiously partake of its illumination; but its universality is its boast. In its language, citizens of every nation may converse; at its altar men of all religions may kneel; to its creed, disciples of every faith may subscribe.

But the true ancient interpretation of the legend—the universal, Masonic one—for all countries and all ages, undoubtedly, was that the fate of the Temple Builder is but figurative of the pilgrimage of man on earth, through trials and temptations, through sin and sorrow, until his eventual fail beneath the blow of death and his final and glorious resurrection to another and an eternal life. And now, in conclusion, a word of historical criticism may not be misplaced. It is not at all essential to the value of the symbolism that the legend shall be proved to be historical. Whether considered as a truthful narrative of an event that actually transpired during the building of the Temple, or simply as a myth embodying the utterance of a religious sentiment, the symbolic lesson of life and death and immortality is still contained in its teachings, and commands our earnest attention.

LEGISLATION

On the subject of that crying sin of the Order, over-legislation by Grand Lodges, Governor Thomas Brown, formerly Grand Master of Florida, has wisely said:

Too much legislation is the vice of the present day, as well in Masonic as in civil government. The same thirst for change and innovation which has prompted tyros and demagogues to legislate upon constitutional law, and write expositions of the common law, has prompted uninformed and unscrupulous Masons to legislate upon the Landmarks of Masonry.

LEHRLING

German for an Entered Apprentice.

LELAND, JOHN

An eminent English antiquary, the Chaplain of King Henry VIII, who appointed him King's Antiquary, a title which he was the first and last to bear. The Ying also directed him to search after the antiquities of England, "and peruse the libraries of all cathedrals, abbies, priories, colleges, etc., as also all the places wherein records, writings, and secrets of antiquity were deposited." Deland, accordingly, traveled over England for several years, and made many collections of manuscripts, which were afterward deposited in the Bodleian Library.

He was a man of great learning and industry. He was born in England in the beginning of the sixteenth century, the exact year is uncertain, and died on the 18th of April, 1552. Anthony Wood says that he was by fax the most eminent historian and antiquary ever born in England. His connection with Freemasonry arises from the manuscript containing the questions of Mug Henry VI, which he is said to have copied from the original (see Leland Manuscript).

LELAND MANUSCRIPT

There is no one of the old Records of Freemasonry, except, perhaps, the Charter of Cologne, that has given rise to more controversy among the critics than the one generally known as the Leland Manuscript. It derives this name from the statement made in its title, which is: "Certayne questyons with awnsweres to the same, concernynge the mystery of masçonrye; wryttene by the hande of Kynge Henry the Sixthe of the name, and faythfullye copied by me, Johan Leylande Antiquarius, by the commaunde of His Highnesse." It first appeared in the Gentleman's Magazine for 1753 (page 417), where it purports to be a reprint of a pamphlet published five years before at Frankfort. The title of the paper in the Gentleman's Magazine is: "Copy of a small pamphlet, consisting of twelve pages in octavo, printed in Germany in 1748, entitled Bin Brief von dem berzülimten Heren Johann Locke betreffend die Frey-Mauremim. So auf einem Schreib-Tisch eines verstorbnen Bruders ist gefunden worden. That is, A Letter of the famous Mr. John Locke relating to Freemasonry. As found in the writing-desk of a deceased brother."

Hearne copied it in his Life of Leland (page 67), prefacing it with the remark that:

It also appears that an ancient manuscript of Leland's has long remained in the Bodleian Library, unnoticed in any account of our author yet published. . . . The original is said to be in the handwriting of King Henry VI, and copied by Leland by order of His Highness (King Henry VIII). If the authenticity of this ancient monument of literature remains unquestioned, it demands particular notice in the present publication, on account of the singularity of the subject, and no less from a due regard to the royal writer, and our author, his transcriber, indefatigable in every part of literature: it will also be admitted acknowledgement is due to the learned Mr. Locke, who, amidst the closest studies and the most strict attention to human understanding, could unbend his mind in search of this ancient treatise, which he first brought from obscurity in the year 1696.

The Manuscript purports to he a series of questions proposed by Henry VI and answers given by the Freemasons. It is accompanied by an introductory letter and a commentary by Locke, together with a glossary of the archaic words. The best account of the Manuscript is contained in the letter of Locke to a nobleman, said to be the Earl of Pembroke, dated May 6, 1696, in which, after stating that he had procured a copy of it from the Bodleian Library, he adds:

The Manuscript of which this is a copy appears to be about one hundred and sixty years old; yet, as your Lordship will observe by the title, it is itself a copy of one yet more ancient by about one hundred years. For the original is said to have been in the handwriting of King Henry the VI. Where that prince had it is an uncertainty; but it seems to me to be an examination, taken, perhaps, before the King, of some one of the Brotherhood of Masons, among whom he entered himself, as 'tis said, when he carne out of his minority, and thenceforth put a stop to a persecution that had been raised against them.

After its appearance in the Gentleman's Magazine, which first introduced the knowledge of it to the world, and in W. Huddesford's Lives of Eminent Antiquaries, John Leland, etc., 1772, who evidently copied it from the Magazine, it next appeared in 1764, in the Pocket Companion, and in 1769 in Calcott's Candid Disquisition. In 1775, Hutchinson introduced it into his Spirit of Masonry. Dermott published it in his Ahiman Rezon, and Preston in his Illustrations. Noorthouck, in 1784, embodied it in his edition of the Constitutions; and it has since been repeatedly published in England and America, so that the Craft have had every opportunity of becoming familiar with its contents. Translations of it have also been given in French by Thory, in his Acta Latomorum; in German by Lerming, in his Encyclopedie,, by Krause, in his Kunsturkunden, and also by Fessler and several other French and German writers.

This document—so important, if true, as a record of the condition of Freemasonry in the beginning of the fifteenth ceutury—has been from an early period attacked and defended with equal vehemence by those who have denied and those who have maintained its authenticity. As early as 1787, the Baron de Chefdebien, in a discourse on Recherches Alafonniques d l'usage des Freres du Regime primitif de Narbonne, meaning Masonic Studies on the Customs of the Brothers of the PIrimitive Rite of Narbonne, read before tile Congress of the Philalethans, attacked the authenticity of the document. Thory also, although acknowledging that he wished that the Manuscript was true, presented his objections to its authenticity in a memoir read in 1806 before the Tribunal of the Philosophic Rite. His objections are eight in number, and are to this effect:

1. That it was not published in any of the early editions of the works of Locke.
2. That it was printed for the first time at Frankfort, in 1748.
3. That it was not known in England until 1753.
4. That Anderson makes no mention of it.
5. That it is not in any of the editions of Leland's works printed before 1772.
6. That Doctor Plot contends that Henry VI was never made a Freemason.
7. That the Manuscript says that Freemasonry was brought from the East by the Venetians.
8. That the troubles in the reign of Henry VI and his incapacity, render it improbable that he would have occupied his mind with the subject of Freemasonry.

The sixth and eighth of these objections merely beg the question; and the seventh is puerile, founded on ignorance of the meaning of the word Venetian. But the other objections have much weight. Sloane, in his New Curiosities of Literature (1849, volume ii, page 80), attacks the document with the bitterness which he usually displays wherever Freemasonry is concerned. Halliwell Phillipps, in his Early History of Freemasonry in England (page 40), has advanced the following arguments against its authenticity:

It is singular that the circumstances attending its publication should have led no one to suspect its authenticity. I was at the pains of making a long search in the Bodleian Library last summer, in the hopes of finding the original, but without success. In fact, there can be but little doubt that this celebrated and well-known document is a forgery! In the first place, why should such a document have been printed abroad? Was it likely that it should have found its way to Frankfort, near a half a century afterwards, and been published without any explanation of the source whence it was obtained? Again the orthography is most grotesque, and too gross ever to have been penned either by Henry VI or Leland, or both combined. For instance, we have Peter Gower, a Grecian, explained in a note by the fabricator—for who else could have solved it?—to be Pythagoras! As a whole, it is but a clumsy attempt at deception, and is quite a parallel to the recently discovered one of the first Englishe Mercurie.

Among the German opponents of the Manuscript are Lessing, Keller, and Findel; and more recently, the iconoclasts of England, who have been attacking so many of the ancient records of the Craft, have not left this one unspared. On the other hand, it has ranked among its advocates some of the most learned Freemasons of England, Germany, and France, of whom may be named Krause, Fessler, Lenning, Regliellini, Preston, Hutchinson, Calcott, the last three, perhaps, without critical examination, and Oliver. Of these the language of the last may be cited as a specimen of the arguments adduced in its favor, Doctor Oliver says (Freemasons Quarterly Review, 1840, page 10):

This famous Manuscript, possesses the reputation of having converted the learned Locke, who was initiated after carefully perusing and analyzing it. Before any faith can be placed on this invaluable document, it will be necessary to say a word respecting its authenticity. I admit that there is some degree of mystery about it, and doubts have been entertained whether it be not a forgery. We have the strongest presumptive proofs that it was in existence about the middle of the last century, because the utmost publicity was given to it; and as at that time Freemasonry was beginning to excite a considerable share of public attention, the deception, had it been such, would have been publicly exposed by its opponents, who appear to have used the lash of ridicule very freely, as witness Hogarth's picture of Night, where the principal figures represent some Brethren, decorated with aprons and jewels, returning from the Lodge in a state of intoxication; the broad sheet of the Scald Miserables, and other prints and publications in which Freemasonry is burlesqued. But no attempt was ever made to invalidate its claim to be a genuine document.

After enumerating the several books in which it had been published, he resumes his argument, as follows:

Being thus universally diffused, had it been a suspected document, its exposure would certainly have been attempted; particularly about the close of the last century, when the progress of Masonry was sensibly checked by the publication of works which charged it with being the depository of principles fatal equally to the peace and religion of civil society; and if a forgery, it would have been unable to have endured the test of a critical examination. But no such attempt was made; and the presumption therefore is that the document is authentic. I should be inclined to pronounce, from internal evidence only, that the Letter and Annotations were written by Locke; but there are corroborating facts which appear conclusive; for this great philosopher was actually residing at Oates, the country-seat of Sir Francis Masham, at the time when the paper is dated; and shortly afterwards he went up to town, where he was initiated into Masonry. These facts are fully proved by Locke's Letters to Sir Molynoux, dated March 30 and July 2, 1696. For these reasons I entertain no doubt of the genuineness and authenticity of this valuable Manuscript.

If my own opinion is worth giving on this subject, says Doctor Mackey, I should say with much reluctance, and against my own wishes, that there is neither internal nor external evidence of the authenticity of this document to make it a sufficient foundation for historical evidence.

Brother Mackey's opinion in the above essay was candid and conservative, in the main well supported by later investigation. Brother Robert F. Gould, in his History of Freemasonry (volume i, page 489), says of this document "which all authorities, except Fort , concur in regarding as an impudent forgery. The conclusion I have myself arrived at is, that the catechism must have been drawn up at some period subsequent to the publication of Doctor Anderson's Constitutions; and I think it not improbable that the memoir of Ashmole, given in the Biographia, Britannica, 1747, may have suggested the idea of practising on the credulity of the Freemasons." But this verdict of the eighties was considerably modified by Brother Gould after he had read the argument of Brother George Fleming Moore in the New Age, October, 1904 (see also pages 384 and 385, Doctor Mackey's revised History of Freemasonry). In his Collected Essays, 1913 (page 265), Brother Gould admitted that "The Editor of the Now Age has in my opinion, presented some very cogent reasons for a rehearing of the case."

The Leland Manuscript has been the subject of so much criticism, friendly and otherwise, that the text ought to be submitted with the arguments. The copy here given with notes (see inserted figures in text) and glossary of the more unusual words is from the twelfth edition of William Preston's Illustrations of Masonry (pages 110-18):

A Letter from the learned Mr. John Locke, to the Right Hon. Thomas Earl of Pembroke, with an old Manuscript on the subject of Free Masonry.

My Lord,

I have at length, by the help of Mr. Collins, procured a copy of that manuscript in the Bodleian library, which you were so curious to see: and, in obedience to your lordship's commands, I herewith send it to you. Most of the notes annexed to it, are what I made yesterday for the reading of my lady Masham, who is become so fond of Masonry, as to say that she now more than ever wishes herself a man, that she might be capable of admission into the Fraternity.

The manuscript of which this is a copy, appears to be about one hundred and sixty years old; yet, as your lordship will observe by the title, it is itself a copy of one yet more ancient by about one hundred years: for the original is said to be the hand-writing of King Henry VI. Where that prince had it, is at present an uncertainty; but it seems to me to be an examination—taken perhaps before the king—of some one of the brotherhood of Masons; among whom he entered himself, as it is said, when he came out of his minority, and thenceforth put a stop to persecution that had been raised against them. But I must not detain your lordship longer by my preface from the thing itself.

I know not what effect the sight of this old paper may have upon your lordship, but for my own part I cannot deny that it has so much raised my curiosity, as to induce me to enter myself into the Fraternity, which I am determined to do, if I may be admitted, the next time I go to London, and that will be shortly, I am,
My Lord,
Your Lordship's most obedient, and most humble servant,
John Locke.

Certayne Questyons, with Answers to the same, concerning
the Mystery of the Maçonrye; writtene by the kynge
Henrye, the sixthe of the name, and faithfullye copyed
by me (1) John Leylande Antiquarius, by the commaunde
of his (2) Highnesse.

They be as followethe,

Question. What mote ytt be? (3)
Answer. Ytt beeth the skylle of nature, the understondyngo of the myghte that ys hereynne, and its sondrye werkynges: sonderlyche, the skylle of reckenyrigs, of waightes and metynges, and the true manere of faconalnynage al thyngs for mannes use; headlye, dwellinges, and buyldynges of alle kindes, and all other thynges that make gudde to manne.

Q. Where dyd it begynne?
A. Ytt dydd begynne with the (4) fyrste menne yn the este, whych were before the (5) ffyrste mennne of the weste, and comyinge westlye, ytt bathe broughte herewyth alle comfortes to the wylde and comfortlesse.

Q. Who dyd brynge ytt westlye?
A. The (6) Venetians, whoo boyage, grate morchaundes, coined ffyrste ffromme the este yrin Venetia, for the commodyte of marehaundysynge beithe este and weste bey the redde, and myddlonde sees.

Q. How comede ytt yn Engelonde?
A. Peter Gower (7) a Grecian, journeyedde ffor kunrynge, yn Egypte, and in Syria, and yn everycheonde, whereas the Venetians hadde plaunted maçonrye, and, wyunynge entraunce yn al lodges of Maçonnes, he lerned muche, and retournedde, and woned yn. Grecia, Magna (8), wacksynge, and becommynge a rnyghtye (9) wyseacre, and gratyche renowned, and her he framed a grate lodge at Groton (10), and maked manye maçonnes, some whereoffe dydd journeye yn Fraunce, and maked manye maçonnes, wherefromme, yn processe of tyme, the arte passed in Engelonde.

Q . Dothe the maçonnes descouer here artes unto odhers?
A. Peter Gower, whenne he jourroyede to lerne, was ffyrste made, and anonne techedde; evenne soe, shulde all odhers beyn recht. Natheless (12) maçonnes hauethe alweys, yn everyche tyme, from tyme to tyme, communycatedde to maunkynde soche of her secrettes as generallyebe myghte be usefulle; they haueth keped back soche allein as shulde be harmfulle yff they comed yn euyllo haundes, odor soche as no myghte be holpynge wythouten the techynges to be joynedde herwythe in the lodge, oder soebe as do bynde the freres more stronglyche togeder, bey the proffytte and commodytye comynge to the confrerie herfromme.

Q. Whatte artes haueth the maçonues techedde mankynde?
A. The artes (13) agricultura, architectura, astronomia geometria, numores, musica, poesie, kymistrye, governmente and relygyonne.

Q. Howe comme the maçormes more teachers than odher menne?
A. The hemselfe haueth allein in (14) arte of ffvndynge neue artes, and thatt ys for here own proffytte, and (15) preise: they concelethe the arte of kepynge (16) secrettes, that soe the worlde mayeth nothinge concele, from them. Thay concelethe the arte of wunderwerckynge, and of foresaying thynges to comme, that so thay same artes may not be usedde of the syckedde to an euyell ende. Thay also concelethe the (17) arte of chaunges, the wey of wynnynge the facultye (18) of Abrac, the skylle of becommynge gude and parfyghte wythouten the holynges of fere and hope; and the universelle (19) longage of maçonnes.

Q. Wyelle he teche me thay same artea?
A. Ye shalle be tochedde yff ye be werthye, and able to larne.

Q. Dothe all maçonnes kunne more than odher menne?
A. Not so. Thay onlyche haueth recht and occasyonne more than odhor men to kunno, butt manye doeth fale yn capacity, and manye more doth want industrye, that ys pernecessarye for the gaynyge all kunnyage.

Q. Are maçonnes gudder men then odhers?
A. Some maçonnes are not so virtuous as some odber menne; but, vn the most parte, thay be more gude then thy woulde be yf thay war not maçonnes.

Q. Doth maçonnes love eidber odher myghtylye as beeth sayde?
A. Yea verylyche, and yt may not odherwise be: for gudo menne and treu, kennynge eidher odher to be soche, doeth always love the more as thay be more gude.

Here endethe the questyonnes, and awnsweres.

A Glossary of anliquated words in the foregoing manuscript

Albein, only
Alweys, always
Beithe, both
Commodytye, conveniency
Confrerie, fraternity
Façnnynge, forming
Foresayinge, prophesying
Freres, brethren
Headlye, chiefly
Hem plesethe, they please
Hemselfe, themselves
Her, there, their
Hereynne, therein
Herwyth, with it
Holpynge, beneficial
Kunne, know
Kunnynge, knowledge
Make gudde, are beneficial
Metynges, measures
Mote, may
Middleonde, Mediterranean
Myghte, power
Occasyonne, opportunity
Odher, other
Onelyche, only
Pernecessarye, absolutely necessary
Precise, honor
Recht, right
Reckenyngs, numbers
Sonderlyche, particularly
Skylle, knowledge
Wacksynge, growing
Werck, operation
Wey, way
Whereas, where
Woned, dwelt
Wunderwerckynge, working miracles
Wylde, savage
Wynnynge, gaining
Ynn, into

Notes to theText
1. John Leylande was appointed by Henry VIII at the dissolution of monasteries, to search for, and have such books and records as were valuable among them. He was a man of great labor and industry.

2. Meaning the said King Henry VIII. Our kings had not then the title of majesty

3. That is, what may this mystery of Masonry be? The answer imports, That it consists in natural, mathematical, and mechanical knowledge. Some part of which, as appears by what follows, the Masons pretend to have taught the rest of mankind, and some part they still conceal.

4 and 5. It should seem by this, that Masons believe there were men in the east before Adam, who is called the "ffyrste menne of the weste;" and that arts and sciences began in tho east. Some authors of great note for learning have been of the same opinion; and it is certain that Europe and Africa, which, in respect to Asia, may be called western countries, were wild and savage, long after arts and politeness of manners were in great perfection in China and the Indies.

6. In the times of mouldish ignorance it is no wonder that the Phenicians should be mistaken for the Venetians. Or, perhaps, if the people were not taken one for the other, similitude of sound may deceive the clerk who first took down the examination. The Phenicians were the greatest voyagers among the ancients, and were in Europe thought to be the inventors of letters, which perhaps they brought from the east with other arts. 7. This must be another mistake of the writer. I was puzzled at first to guess who Peter Gower should be, the name being perfectly English; or how a Greek should come by such a name: But as soon as I thought of Pythagoras, I could scarce forbear smiling, to find that philosopher had undergone a metempsychosis he never dreamt of, We need only consider the French pronunciation of his name, Pythagore, that is Petagore, to conceive how easily such a mistake may be made by an unlearned clerk. That Pythagoras travelled for knowledge into Egypt, &c; is known to all the learned; and that lie was initiated into several different orders of priests, who in those days kept all their learning secret from the vulgar, is as well known. Pythagoras also made every geometrical theorem a secret, and admitted only such to the knowledge of them, as had first undergone a five years silence. He is supposed to be the inventor of the 47th proposition of the first book of Euclid, for which, in the joy of his heart, it is said be sacrificed a hecatomb. He also knew the true system of the world, lately revived by Copernicus; and was certainly a most wonderful man. See his life by Dion. Hal.

8. A part of Italy formerly so called, In which the Greeks had settled a large colony.

9. This word at present signifies simpleton, but formerly had a quite contrary meaning. Wiseacre in the old Saxon is philosopher, wiseman, or wizard, and having been frequently used ironically, at length came to have a direct meaning in the ironical sense. Thus Duns Scotus, a man famed for the subtilty and acuteness of his understanding, has, by the same method of Irony, given a general name to modern dunces.

10. Groton is the name of a place in England. The place here meant is Crotona, a city of Grecia Magna, which in the. time of Pythagoras,was very populous.

11. The word made I suppose has a particular meanIng among the Masons, perhaps it signifies, initiated.

12. This paragraph hath something remarkable in it. It contains a justification of the secrecy so much boasted of by Masons, and so much blamed by others; asserting that they have In all ages discovered such things as might be useful, and that they conceal such only as would be hurtful either to the world or themselves. What these secrets are, we see afterwards.

13. It seems a bold pretense this of the Masons, that they have taught mankind all these arts. They have their own authority for it; and I know not how we shall disprove them. But what appears most odd is, that they reckon religion among the arts.

14. The art of inventing arts, must certainly be a most useful art. My lord Racon's Noviun Organum is an attempt towards somewhat of the same kind. But I much doubt, that if the Masons had it, they have now lost it; since so few new arts have been lately invented, and so many are wanted. The idea I have of such an art is, that it must be something proper to be employed in all the sciences generally, as algebra in numbers, by the help of which, new rules of arithmetic are, and may be found.

15. It seems the Masons have great regard to the reputation as well as the profit of their order; since they make it one reason for not divulging an art in common, that it may do honour to the possessors of it. I think in this particular they shew too much regard for their own society, and too little for the rest of mankind.

16. What kind of art this is, I can by no means imagine. But certainly such an art the Masons must have: For though, as some people suppose, they should have no secret at all, even that must be a secret, which being discovered, would expose them to the highest ridicule; and therefore it requires the utmost caution to conceal it.

17. I know not what this means, unless it be the transmutation of metals.

18. Here I am utterly in the dark.

19. An universal language has been much desired by the learned of many ages. It is a thing rather to be wished than hoped for. But it seeing the Masons pretend to have such a thing among them. If it be true, I guess it must be something like the language of the Pantomimes among the ancient Romans, who are said to be able, by signs only, to express and deliver any oration intelligibly to men of all nations and languages. A man who has all these arts and advantages, is certainly in a condition to be envied: But we are told that this is not the case with all Masons; for though those arts are among them, and all have a right and an opportunity to know them, yet some want capacity, and others industry, to acquire them. However, of all their arts and secrets, that which I most desire to know is,"The skylle of becommynge gude and parfyghte"; and I wish it were communicated to all mankind since there is nothing more true than the beautiful sentence contained in the last answer,"That the better men are, the more they love one another." Virtue having in itself something so amiable as to charm the hearts of all that behold it.

A careful reading of the above manuscript will disclose not only typical old English words but several that are as peculiarly foreign to that language, but as it came in the eighteenth century from the Continent for publication in England with the understanding that it was a copy of an old document there is nothing unusual in finding words in it of other than British origin. Europe and its languages have been subject to change and the curious combination of English, French and German influence is seen in the above manuscript, commodytye, confrerie, faconnynge, freres, occasyonnie, are as suggestively French, as Odher, recht, Sonderlyche, werck, woned, wunderwerckynge, are of German. Brother Preston (page 118) asserts that:

The conjecture of the learned annotator concerning its being an examination taken before King Henry of one of the Fraternity of Masons, is accurate. The severe edict passed at that time against the society, and the discouragement given to the Masons by the bishop of Winchester and his party, induced that prince, in his riper years, to make a strict scrutiny into the nature of the Masonic institution; which was attended with the happy circumstance of gaining his favour, and his patronage. Had not the civil commotions in the kingdom during his reign attracted the notice of government, this act would probably have been repealed through the intercession of the duke of Gloucester, whose attachment to the Fraternity was conspicuous.

We may not go as far as this with Brother Preston in our study of the manuscript, but we can agree with him that it deserves a serious and studious examination.

The phrasing and choice of words has drawn attention, comment being made by Brother Mackey on the probability that there was a French original of the document which had been translated into English. He points out that there are many peculiarly French turns and twists in the manuscript and therefore he held that none of these idiomatic expressions would have been likely to occur if the manuscript had been originally the work of an Englishman and written in the English language.

We must not forget, that the manuscript first appeared in the Gentleman's Magazine, September, 1753, and that there we are told that it had previously been printed at Frankfort in Germany in 1748. These circumstances give the language of the essay a peculiarly international flavor. However, there is one singular feature which perhaps has not hitherto received the attention it deserved. This is mentioned in miscellanea Latomorum (pages 40 and 41, volume v), which is taken from the Bodleian Quarterly Record (iii, page 27), and reads as follows:

The forger of literary and historical documents has many pitfalls in his path, but his fall is often long delayed. A forgery which for many years has found supporters is a Masonic treatise entitled Certayne Questions ... Concemynge ... Maronrye; wryttenue by . . . Kynge Henrye the Sixthe . . . and . . . copyed by me Johan Leylande, published in the Gentleman's Magazine, 17,53, xxid, 417 , but stated to be a re ' t f Ei, Brief . . . . Hei~rn J.hann Locke-Fr='ort,'1748-where it is said that the original manuscript is In the Bodleian Library. No such manu~cript, however, has ever come, to light, and Mr. Madan, in his Summary, Catalogue, refer's to it as mythical. A student of Masonry recently made a special visit to Oxford with a view to a further search for the treatise, because, as be said, " Masonically this is by no means as universally regarded as spurious as it was some thirty or so years ago." Needless to say, lie did not succeed where Mr. Madan. had failed, but the authenticity of the text was still undecided. It,occurred to a member of the Staff to ask Mr. Onions, one of the editors of the New English Dictionary, whether the treatise could possibly have been written as early as 1460. Mr. Onions kindly examined the text, and almost immediately denounced it as spurious on account of the occurrence of the word kymistrye-chemistry-which is not found in English until about the year 1600 and which did not become common until the middle of the seventeenth century. By such slips is the forger betrayed.

However, the subject here seemed worthy of further examination. Brother Charles E. Funk, of the New Standard Dictionary, Funk and Wagnalls Company, writes to us:

It is possible but not probable that the word chemistry, with the variant spelling kymistrye, may have been used as early as the middle of the sixteenth century, but from such records as we have, the earliest use was apparently at the beginning of the seventeenth century, some fifty or, more years later. Previous to that time the word employed was alchumy, and from that there were such forms as alchemic, alchemical, alchemically, alchemist, alchemister, alchemidir, and alchemistry. The al-, of course, was a Moorish prefix and could have been dropped at any time after the introduction of the base word into English. As far as the spelling kymistrye is concerned, there is no record of this particular spelling in any of the available reference books. There is no reason why that spelling might not have been used, for it was by no means uncommon for the hard ch to be written k, and in fact some of the soft ch,as we have them today, notably church., is in Scotland kirk. Numerous other words coming from the Greek, thence to the Latin, and from thence to English lost the original chi of the Greek into the hard c or k of modem English. Previous to the eighteenth century every one spelled more or less according to the dictates of his conscience and if any individual preferred to spell chymist—a form that appeared as early as the middle of the sixteenth ceritury—as kymist, that was big privilege. The fact that the spelling chymist is recorded in Bulleyn's Book of Simples, published in 1562, is the only thing that lends the air of probability to the use of the word kymistrye, which was as early a date as is credited to the Leland Manuscript. I think it is probable, as you infer, that the word was inserted into the manuscript at some later date than that to which it is credited. The fact that the word chemistry did not come into public usage until at least fifty years after the alleged date of the manuscript is supporting testimony to that effect, but by no means conclusive. Alchemy was introduced into England prior to the time of Chaucer and anything purporting to contain a list of the important sciences of the period of King Henry VI should certainly contain the subject alchemy.

The fact that the manuscript has evidently been copied into at least two different continental languages more or less, French and German, and brought back into the language in which it was probably first written, English, has, we dare say, carried with it some expressions, not to say some spellings, that were in all probability not in the original. Even now there are unmistakable French and German spellings of words easy to be seen, as we have pointed out, and therefore we do not think it at all unreasonable to suppose that each copyist was inclined to introduce such words as seem to him most expressive. Curious as it may seem that the word alchemy is not in the manuscript where we would expect to find it, yet this rather indicates to us that kymistrye has been substituted for it.

Sir John A. Cockburn, Past Grand Deacon of England, contributed a discussion of the manuscript which appeared in the December issue, 1920, of the Builder, in which he maintained that the arguments against so time-honored a document were puerile, the evidence of its truth irresistible, that Freemasonry dependent on oral tradition cannot in all cases expect direct documentary proof. As to errors in the text, he believed them witnesses of its truth, Peter Gower for Pythagoras was just such a blunder as an illiterate Craftsman might make of the French word Pythagore, that confounding the ancient Phenicians with the modern Venetians was probable enough during the grandeur of Venice, that in fact the most plausible of the adverse criticism was in the uncouth spelling, but this corresponding to no particular period of English orthography and of little disqualifying cogency when we find in Lodge Minute Books, within the last century, such monstrosities as Shuper exclant Masons, and Sertiflket of a Resectobel Order. Sir John concluded that the document supported by so many contemporary and credible allusions was inconceivable as a forgery. Further, he asserted that in any case it deserved to be rescued from oblivion if only for its sublime truths, its statement that Freemasonry enables men to be virtuous without hope of reward or fear of punishment, that the pursuit of virtue for its own sake differentiates Freemasonry from dogmatic religions, and that Brotherly Love, Relief and Truth bring their own recompense.

LEMANCEAU

A zealous French Freemason, and the possessor of a fine collection of Degrees, the nomenclature of which is preserved by Thory in his Acta Latomorum. The most important are referred to in the present work.

LEMIERRE, A. M.

Born in 1732, died in 1793. A writer of merit who belonged to the Lodge of the Neuf Soeurs, the Nine Sisters, or the Muses, the classic patrons of arts and sciences, and was present at the reception of Voltaire.

LENGTH OF THE LODGE

See Extent of the Lodge.

LENNING, C.

The assumed name of a learned German Freemason, who resided at Paris in 1817, where Krause speaks of him as an estimable man and well-informed Craftsman. Woodford (Konning's Cyclopedia) says his real name was Hesse, and that he was a bookseller. He was the first projector of the Encyclopedie der Preimaurerei, which Findel justly calls "one of the most learned and remarkable works in Masonic literature." The manuscript coming into the possession of the Leipsic bookseller, Brockhaus, he engaged Friedrich Mossdorf to edit it. He added so much to the original, revising and amplifying all the most important articles and adding many new ones, that Kloss catalogues it in his Bibliographie as the work of Mosadorf. The Encyclopedie is in three volumes, of which the first was published in 1822, the second in 1824, and the third in 1828, all at Leipsic, A second edition, under the title of Handbuch der kreimaurerei, was published under the editorship of Schletter and Zille. The first three volumes of this second and revised edition were issued in fifteen parts, 1861-7; the fourth volume or supplement of 1879 being edited by 0. Henne-Am-Rhym. A IF third edition in two volumes was published in 1900, the first volume only, the second following in 1901.

LENOIR, ALEXANDRE

A celebrated archeologist, who was born at Paris in 1761. Having studied at the Mazarin College, he entered the studio of Doyeu, and successfully cultivated painting. In 1790, the National Assembly having decreed that the treasures of art in the suppressed churches and convents should he collected at the Petits-Augustins, he was appointed the Conservator of the depot, which was subsequently called the Museum, of which he was then made the Director. He there collected more than five hundred monuments rescued from destruction, and classified them with great care. On the conversion of the Garden of Moasseaux into a Museum of Monuments, he was appointed one of the administrators, and subsequently the administrator of the monuments of the Church of Saint Denis. In all these appointments, Lenoir exhibited his taste and judgment as an archeologist.

He was a member of the Society of Antiquaries of France, to whose Transactions he contributed several memoirs. The Metropolitan Chapter of France had, from the year 1777, annually held philosophical conventions, at which lectures on Masonic subjects were delivered by such men as Court de Gebelin. In 1789 these conventions were discontinued in consequence of the political troubles of the times, but they were renewed in 1812 by M. Lenoir, who delivered before the Chapter a course of eight lectures on the relation which exist between the ancient mysteries of the Egyptians and the Greeks and those of Freemasonry. In 1814, he published the substance of these lectures in a work entitled La Franche-Maronnerie rendue tl sa veritable origine, ou I'Antiquite de la Franche-Maconnerie prouvee par l'Explication des Mysares Anciens ot Modernry, Freemasonry brought back to its true origin, or the Antiquity of Freemasonry proven by an Explanation of the Mysteries, Ancient and Modern, Paris, quarto, 304 pages. The theory of the author being that the mysteries of Freemasonry are only a repetition of those of antiquity, he attempts to support it by investigations into the ancient initiations that are marked with profound learning, although the work was severely criticised in the Journal de Debats. He had previously published, in 1809, a work in three volumes, entitled Nouvelle Explication des Hieroglyphes au Anciennes Allegories sacrees des Egiptiens, New Explanation of the Mystical Characters, or Ancient Allegories revered by the Egyptians. He died at Paris, June 12, 1839.

LEONTICA

Ancient sacrificial festivals in honor of the sun; the officiating priests being termed Leontes.

LEO XII, POPE

Born in 1760, died in 1829. On the 13th of March, 1825, he issued the well-remembered Bull, beginning "Quo graviora mala," against the Freemasons. The first few Latin words of a Papal Bull, it is also well to recall, are used as a name for the document.

LEPAGE

One of those French Freemasons who in the latter part of the eighteenth century occupied themselves in the accumulation of cahiers or rituals of Masonic Degrees. Most of the Degrees in his collection, which is said to have been a valuable one, are referred to by Thory in the nomenclature contained in his Acta Latamorum.

LEROUGE, ANDRE JOSEPH ETIENNE

A man of letters and zealous Freemason of Paris, born at, Commercy, April 25, 1766. He made a large and valuable collection of manuscript and printed Degrees.

He died in 1834, and on the 7th of January, 1835, his collection was sold at public auction. Thory has made use of it in his Nomenclature des Grades. Lerouge was the author of several didactic writings on Masonic subjects, all of which, however, have had but an ephemeral existence. He was one of the editors of the French Masonic journal Hermes, published in 1819, and of the Melanges de Philosophie, d'Histoire et de Literature Maçonnique, Melanges being the French word for mixtures or blends. He was a man of much learning, and is said to have supplied several of his Masonic contemporaries with assistance in the preparation of their works.

LESSER ANTILLES

See Caribbee Islands.

LESSER LIGHTS

In the lecture of the First Degree we are told that a Lodge has three symbolic Lesser Lights,- one of these is in the East, one in the West, and one in the South There is no light in the North, because King Solomon's Temple, of which every Lodge is a representation, was placed so far north of the ecliptic that the sun and moon, at their meridian height, could dart no rays into the northern part thereof. The North we therefore Masonically call a place of darkness. This symbolic use of the three lesser lights is very old, being found in the earliest lectures of the eighteenth century. The three lights, like the three principal officers and the three principal supports, refer, undoubtedly, to the three stations of the sun-its Rising in the East, its Meridian in the South, and its Setting in the West; and thus the symbolism of the Lodge, as typical of the world, continues to be preserved. The use of lights in all religious ceremonies is an ancient custom. There was a seven-branched candlestick in the tabernacle, and in the Temple "were the golden candlesticks, five on the right hand and five on the left." They were always typical of moral, spiritual, or intellectual light. The custom prevalent in some localities, of placing the burning tapers, or three symbolic lesser lights, East, West, and South, near the altar, is sometimes changed so that these respective lights are burning on or beside the pedestals of the Master and his two Wardens at their several stations. In the old Teutonic mythology, and in accordance with Medieval court usage, flaming lights or fires burned before each column, similarly situated, on which rested the images of Odin, Thor, and Frey. These columns are further represented as Wisdom, Strength, and Beauty, sustaining the "Starry-decked Heaven," roof or ceiling colored blue, with stars.

LESSING, GOTTFRIED EPHRAIM

A learned litterateur of Germany, who was born at Kaumitz, in the Neiderlausetz, January 22, 1729, and died on the 15th of February, 1781, at Woefeributal, where he was librarian to the Duke of Brunswick. Lessing was initiated in a Lodge at Hamburg, and took great interest in the Institution. His theory, that it sprang out of a secret association of Templars which had long existed in London, and was modified in form by Sir Christopher Wren, has long been rejected, if it was ever admitted by any; but in his two works Ernst und Falk and Nathan der Weise, he has given profound and comprehensive views on the genius and spirit of Freemasonry. Lessing was the most eminent litterateur of his age and has been styled "the man who was the forerunner of the philosophers, and whose criticisms supplied the place of poetry" (see Ernest and Falk).

Brother Lessing's dramatic poem, Nathan the Wise, is vigorously Masonic. The author was convinced that tile stage would prove as useful in circulating the good doctrine as the pulpit and he strove in this play to preach universal brotherhood. He discusses class prejudice and teaches the force of that truth which underlies religious creeds. The effort was an outgrowth of the well-known Goeze controversy and was written in 1778 to 1779 in reply to some of the criticisms of the Hamburg pastor. First acted at Berlin in 1783, it met with little success, until in 1801 it was put on the stage at Weimar by Schiller and Goethe. The principal characters include the Sultan Saladin, a follower of Mohammed, Nathan, a wealthy Jew, Recha, his adopted daughter, Daja, a Christian woman companion of the daughter, and a young Knight Templar. The plot is briefly as follows: Nathan finds that his daughter has been saved from death by the Knight Templar who, in turn, is captured by the Sultan, who spares his life because the young man resembles the late brother of Saladin. The young people fall in love with each other though the Templar avoids the girl because she is presumably a Jewess. Saladin, in need of money, appoints Nathan his Treasurer and at an interview questions him about his preference for the Jewish faith. Nathan replies by telling him the story of the Three Rings quoted below:

In days of yore, there dwelt in Eastern lands
A man, who from a valued hand received
A ring of priceless worth. An opal stone
Shot from within an ever-changing hue,
And held its virtue in its form concealed,
To render him of God and man beloved.
Who wore it in this fixed unchanging faith
. No wonder that its Eastern owner ne'er
Withdrew it from his finger, and resolved
That to his house the ring should be secured.
Therefore he thus bequeathed it: first to him
Who was the most beloved of his sons,
Ordaining then that he should leave the ring
To the most dear among his children; then
That without heeding birth, the fav'rite son,
In virtue of the ring alone, should still
Be lord of all the house. From son to son,
The ring at length descended to a sire
Who had three sons , alike obedient to him,
And whom he loved, with just and equal love.
The first, the second, and the third, in turn,
According as they each apart received
The overflowings of his heart, appeared
Most worthy as his heir, to take the ring,
Which, with good-natured weakness, be in turn
Had promised privately to each; and thus
Things lasted awhile. But death approached,
The father now embarrassed, could not bear
To disappoint two sons, who trusted him.
What's to be done? In secret he commands
The jeweller to come, that from the form
Of the true ring, he may bespeak two more.
Nor cost, nor pains are to be spared, to make
The rings alike--quite like the true one. This
The artist managed. When the rings were brought
The father's eye could -not distinguish which
Had been the model. Overjoyed, he calls
His sons, takes leave of each apart-bestows
His blessing and his ring on each-and dies.
All that follows next May well be guessed. Scarce is the father dead,
When with his ring, each separate son appears,
And claims to be the lord of all the house.
Question arises, tumult and debate~
But all in vain-the true ring could no more
Be then distinguished than the true faith now.

SALADIN
Is that your answer to my question?

NATHAN
No! But it may serve as my apology.
I cannot venture to decide between
Rings which the father had expressly made,
To baffle those who would distinguish them.

SALADIN
Rings, Nathan! Come, a truce to this! The creeds
Which I have named have broad, distinctive marks,
Differing in raiment, food, and drink!

NATHAN
'Tis true! But then they differ not in their foundation.
Are not all built on history alike, Traditional or written? History
Must be received on trust. Is it not so?
In whom are we most likely to put trust? In our own people?
in those very men Whose blood we are? who, from our earliest youth
Have proved their love for us, have ne'er deceived,
Except in cases where t'were better so? Why should I credit my forefathers less
Than you do yours? or can I ask of you
To charge your ancestors with falsehood, that
The praise of truth may be bestowed on mine?
And so of Christians.

SALADIN
By our Prophet's faith,
The man is right. I have no more to say.

NATHAN
Now lot us to our rings once more return.
We said the sons complained; each to the judge
Swore from his father's hand immediately
To have received the ring--as was the case
In virtue of a promise, that he should
One day enjoy the ring's prerogative.
In this they spoke the truth. Then each maintained
It was not possible that to himself
His father had been false. Each could not think
His father guilty of an act so base.
Rather than that, reluctant as he was
To judge his Brethren, he must yet declare
Some treach'rous act of falsehood had been done.
The judge said: If the father is not brought
Before my seat, I cannot judge the case.
Am I to judge enigmas? Do you think
That the true ring will here unseal his lips?
But, hold! You tell me that the real ring
Enjoys the secret power to make the man
Who wears it, both by God and man, beloved.
Let that decide. Who of the three is loved
Best by his Brethren? Is there no reply?
What! do these love-exciting rings alone
Act inwardly? Have they no outward charm?
Does each one love himself alone? You're all
Deceived deceivers. All your rings are false.
The real ring, perchance, has disappeared;
And so your father, to supply the loss,
Has caused three rings to fill the place of one.
And,--the judge continued: If you insist on judgment, and refuse
My counsel, be it so, I recommend
That you consider how the matter stands.
Each from his father has received a ring;
Let each then think the real ring his own.
Your father, possibly desired to free
His power from one ring's tyrannous control.
He loved you all with an impartial love,
And equally, and had no Inward wish
To prove the measure of his love for one
By pressing heavily upon the rest.
Therefore, let each one imitate this love;
So. free from predjudice, let each one aim
To emulate his Brethren in the strife
To prove the virtues of his several ring,
By offices of kindness and of love,
And trust in God. And if, in years to come,
The virtues of the ring shall reappear
Amongst your children's children, then, once
Come to this judgment seat. A greater far
Than I shall sit upon it, and decide.
So spake the modest judge.

This parable so impressed the Sultan that he bids the Jew depart in peace, but Nathan insists upon loaning Saladin the desired money and in this way secures his gratitude. Meanwhile, the Templar meets the daughter and then, at an interview with the Jew, begs his consent to the marriage. Nathan neither consents nor refuses and this angers the Templar, but he is later told that the girl is not Nathan's daughter and was born a Christian yet was brought up as a Jewess. The Templar then visits the Patriarch at the Convent and states the case but,withholds the names of those concerned. He is informed that it is the law for a Jew converting a Christian to die by fire and demands are made for the name of the criminal. The Templar re- fuses to betray Nathan and seeks Saladin. The climax of the play shows that the young people are the children of the brother of the Sultan and, therefore, his own nephew and niece. Lessing has strongly emphasized an enlightened tolerance in its relation to the several creeds which are of leading importance in the poem. In fact, this aspect of the drama is by far the most important in it and well deserves critical study. The name, Three Rings, applied to Lodges and to at least one Masonic Journal, is a brotherly tribute to Lessing's genius.

LESSONS

The passages of Scripture recited by the Prelate in the ceremony of inducting a candidate into the Masonic Order of Knights Templar. It is an ecclesiastical term, and is used by the Templars because these passages axe intended to instruct the candidate in reference to the incidents of our Savior's life which are referred to in the ritual.

LETTER OF APPLICATION

More properly called a Petition, which see.

LETTERS PATENT

See Patents.

LETTUCE

A sacred plant used in the mysteries of Adonis, and therefore the analogue of the Acuia in the mysteries of Freemasonry.

LEUCHT

A Masonic charlatan of the eighteenth century, better known by his assumed name of Johnson, which see.

LEVEL

In Freemasonry, the Level is a symbol of equality; not of that social equality which would destroy all distinctions of rank and position, and beget confusion, insubordination, and anarchy; but of that fraternal equality which, recognizing the Fatherhood of God, admits as a necessary corollary the Brotherhood of Man It, therefore, teaches us that in the sight of the Grand Architect of the Universe, his creatures, who are at an immeasurable distance from him, move upon the same plane; as the far-moving stars, which though millions of miles apart, yet seem to shine upon the same canopy of the sky. In this view, the Level teaches us that all men are equal, subject to the same infirmities, hastening to the same goal, and preparing to be judged by the same immutable law.

The Level is deemed, like the Square and the Plumb, of so much importance as a symbol, that it is repeated in many different relations. First, it is one of the jewels of the Lodge; in the English system a movable, in the American an immovable, one. This leads to its being adopted as the proper official ensign of the Senior Warden, because the Craft when at labor, at which time he presides over them, are on a common level of subordination. And then it is one of the working tools of a Fellow Craft, still retaining its symbolism of equality (see Jewels of a Lodge, also Immovable, and Movable).

LEVELS

See Master's Emblem.

LEVI, ELIPHAS.

The pseudonym of Louis Atphonse Constance, born, 1810; died, 1875, a prolific writer on Magical Freemasonry, or of works in which he seeks to connect the symbols of Freemasonry -with the dogmas of the High Magic. His principal works, which abound in philosophical speculations, are Doctrine of Transcendental Magic, 1855; Ritual of Transcendental Magic, 1856; History of Magic, 1860; Key of the Grand Mysteries, 1861; Fables and Symbols, 1864; Sorcerer of Meudon, 186,5, and Science of Souls, 1S65. Brother Mackenzie (Royal Masonic Cyclopedia) says that Eliphm Levi, at the time of his death, had prepared for publication Le Livre de Mystere, the Book of Mystery, and Lanneau de Salomon, Solomon's Ring. At one time an active member of the Roman Catholic Church, trained at the Academy of Saint Sulpice for the priesthood, he arrived at the position of Deacon, and is frequently given the title of Abbe, Pather, though his independent views were soon found even in his period of priestly instruction to be unacceptable to the authorities of the Romish Church. A pamphlet of his on the Gospel of Liberty, 1839, of radical expressions on politics, also brought him into conflict with the civil powers and he was imprisoned for six months. He renounced celibacy, and married, but the union was broken by divorce, and his attention now seems to have turned toward the occult philosophy. Here he attained a position of prominence and has been called "the last of the Magi." Lewis Spence (Dictionary of Occultism) sums up his philosophical equipment thus: "Levi's knowledge of the occult sciences was much more imaginative than circumstantial, and in perusing his works the reader needs to be on his guard against the adoption of hasty generalizations and hypotheses."

LEVIT, DER

The Levite was the fourth grade of the Order of the Knights of the True Light.

LEVITE, KNIGHT

The Knight Levite was the fourth section of the Seventh Degree of the Rite of Clerks of Strict Observance.

LEVITE OF THE EXTERNAL GUARD

The lowest of the nine Orders of the Priesthood, or highest of the Masonic Degrees in the Order of the Temple as modified by Fabre-Palaprat. It was equivalent to Kadosh.

LEVITES

Those descendants of Levi who were employed in the lowest ministerial duties of the Temple, and were thus subordinate to the priests, who were the lineal descendants of Aaron. They are represented in some of the advanced Degrees.

LEVITE, SACRIFICER

A Degree in the collection of the Mother Lodge of the Philosophic Scottish Rite.

LEVIT IKON

There is a spurious Gospel of Saint John, supposed to have been forged in the fifteenth century, which contradicts the accepted Gospel in many particulars It contains an Introduction and a Commentary, said to have been written. by Nicephorus, a Greek monk of Athens. This Commentary is called the Levifikon. Out of this Gospel and its Commentary, Fabr&Palaptrat, about the year 1814, composed a Liturgy for the sect of Johannites, which he had established and attached to the Order of the Temple at Paris. LEVY

A collection of men or money raised for a particular purpose. The lectures tell us that the timbers for building the Temple at Jerusalem were felled in the forests of Lebanon, where a levy of thirty thousand men of Jerusalem were employed by monthly courses of ten thousand. Adoniram was placed over this levy. The facts are derived from the statement in First Kings v, 13, 14: "And King Solomon raised a levy out of all Israel; and the levy was thirty thousand men. And he sent them to Lebanon ten thousand a month by courses; a month they were in Lebanon and two months at home: and Adoniram was over the levy." These wood-cutters were not Tyrians, but all Israelites.

LEWIS

This technical word has several explanations.

1. An instrument in Operative Masonry. It is an iron cramp or clamp which is inserted in a cavity prepared for that purpose in any large stone, so as to give attachment to a pulley and hook whereby the stone may be conveniently raised to any height and deposited in its proper position. It is well described by Gibson,in the British Archeologia (volume x, page 127), but he is in error in attributing its invention to a French architect in the time of Louis XIV and its name to that monarch- The contrivance was known to the Romans, and several taken from old ruins are now in the Vatican. In the ruins of Whitby Abbey, in England, which was founded by Oswy, King of Northumberland, in 658, large stones were discovered, with the necessary excavation for the insertion of a lewis. The word is most probably derived from the old French levis, any contrivance for lifting. The modern French call the instrument a louve.

2. In the English system, the Lewis is found on the Tracing-Board of the Entered Apprentice, where it is used as a Symbol of Strength, because, by its assistance, the Operative Mason is enabled to lift the heaviest stones with a comparatively trifling exertion of physical power, It has not been adopted as a symbol by the American Freemasons, except in Pennsylvania, where, of course, it received the English interpretation.

There is a curious spelling of what many claim to be the word Lewis in a copy of the Manuscript Constitutions in possession of the Grand Lodge of Pennsylvania. Thomas Carmick's Manuscript Constitutions of Saint John's Lodge of Philadelphia are of the early date of 1727. They have been printed in facsimile by the Committee on Library of the Grand Lodge of Pennsylvania. There are twenty-two pages of the manuscript, each page being eight by ten inches. The copy is very well preserved and the handwriting quite clear. Brother Julius F. Sachse says "The Carmick Manuscript unquestionably is not alone the oldest Masonic manuscript in America, but it was probably the first to be used by the scattered Brethren in Philadelphia." On the fourteenth page of the manuscript occurs a reference to certain undesirable workmen. Brother Sachse gives the following rendering of the script: "You shall not make a Mould or Square for any that is Cut a Kenis for a Kenis is one that hath not served his apprentisship nor is not admitted afterwards according to the Custom of Making Masons." The expression "Cut, a Kenis" is read by Brother Hughan, in his discussion of the manuscript before Quatuor Coronati Lodge, as "But a Lewis." This understanding of the term had been previously considered in the United States. There is an additional possibility and that is the letter is perhaps w and not n. Where the letter is seen in the Manuscript it does resemble the w used in that. word. " Kewis" is found in Jamison's Etymological Dictionary and is there given as a North Scotland word that comes from the French queue meaning tail. It may be applied to a line of conduct and presumably when so used is said in an uncomplimentary way. Such a person would at least be a tail-ender. He certainly would not be up with the procession and in the proper place with those having right of priority. He would be of the rag-tag and bob-tail, a contemptible fellow. Tailings has ever been an industrial word meaning dregs. Even the Bible says (Deuteronomy xxviii, 13), "And the Lord shall make thee the head and not the tail." Here it does seem we have a link with Scottish Freemasonry under French influences, and the Carmick Manuscript may well be studied with reference to its possible connection with Northern Ireland and Scotland.

3. The son of a Freemason is, in England, called a Lewis, because it is his duty to support the sinking powers and aid the failing strength of his father; or, as Oliver has exTressed it, "to bear the burden and heat of the day, that his parents may rest in their old age; thus rendering the evening of their lives peaceful and happy." In the instructions of the middle of the eighteenth century he was called a louffton. From this the French derived their word lufton, which they apply in the same way. They also employ the word lauveteau, and call the daughter of a Freemason louvetine. Louveteau is probably derived directly from the louve, the French name of the implement; but it is a singular coincidence that louveteau also means a young wolf, and that in the Egyptian Mysteries of Isis the candidate was made to wear the mask of a wolf's head. Hence, the names of a wolf and a candidate in these mysteries were often used as synonymous terms. Macrobius, in his Saturnalia, says ' in reference to this custom, that the ancients perceived a relationship between the sun, the great symbol in these mysteries, and a wolf, which the candidate represented at his initiation. For, he remarks, as the flocks of sheep and cattle fly and disperse at the sight of the wolf, so the flocks of stars disappear at the approach of the sun's light. The learned reader will also recollect that in the Greek language lukos signifies both the sun and a wolf. Hence some etymologists have sought to derive louveteau, the son of a Freemason, from louveteau, a young wolf But the more direct derivation from louve, the operative instrument, is preferable.

In Browne's Master Key, which is supposed to represent the Prestonian lecture, we find the following definition:

What do we call the Son of a Freemason? A Lewis. What does that denote? Strength. How is a Lewis depicted in a Mason's Lodge? As a cramp (clamp) of metal, by which, when fixed into a stone, great and ponderous weights are raised to a certain height and fixed upon their proper basis, without which Operative Masons could not so conveniently do. What is the duty of a Lewis, the Son of a Mason, to his aged parents? To bear the heavy burden in the heat of the day and help them in time of need, which, by reason of their great age, they ought to be exempted from, so as to render the close of their days happy and comfortable. His privilege for so doing? To be made a Mason before any other person, however dignified by birth, rank, or riches, unless he, through complaisance, waives this privilege.

Brother E. L. Hawkins adds here that the term occurs in this sense in the Constitutions of 1738 at the end of the Deputy Grand Masters song--in allusion to the expected birth of George III, son of Frederick, Prince of Wales: May a Lewis be born, whom the World shall admire, Serene as his Mother, August as his Sire.

It is sometimes stated that a Lewis may be initiated before he has reached the age of twenty-one; but this is not so under the English Constitution, by which a Dispensation is required in all cases of initiation under age, as was distinctly stated at the meeting of the Grand Lodge of England held on December 2, 1874. The Scotch Constitution, however, does allow a Lewis to be entered at eighteen years of age. This is provided by Rule 180 (see also page 50, Digest of Scottish Masonic Jurisprudence, by Brother R. E. Wallace James).

No such right is recognized in America, where the symbolism of the Lewis is commonly unheeded, though it has been suggested, not without some probability, that the initiation of Washington when he was only twenty years and eight months old, may be explained by a reference to this supposed privilege of the Lewis.

We may add to Brother Hawkins' remarks another interesting note. Volume xi, eighth series, Notes and Queries, refers to the derivations of Lewisham by two students of Anglo Saxon to the following effect:

In the Charter of Ethelbert dated 862 the above place was then known as Liofshem-a mearc, the mark of some person whose name began with the element Liof or Leof, that is dear. This prefix appears to be corrupted from Leof-Su, which was from Lcof-Suma, literally dear son. It still survives in the familiar name Leveson which, we all know, is pronounced Lewson. The place named appears to come through some digressions, for in the seventeenth century it was written Lews'am, was spelt phonetically as Lusam, and eventually it became through change of etymology Lewis. In Masonic language we have also another Lewis to account for, namely, the combination of pieces of metal which form a dovetail; now if the urchin who assisted his father was Called Lewis, it is possible that this comparatively small piece of mechanism, in comparison to the weight it is capable of sustaining, as a saving of labor, may have in trade vocabulary been called a Iewis—dear one.

LEWIS AND CLARK EXPEDITION

Authorized by Congress on President Jefferson's initiative, 1803, to explore Northwestern United States to the headwaters of the Missouri River and thence to the Pacific Ocean. Explorers traveled some four thousand miles northwesterly, through vaxious Indian tribes never before seen by white men, and were first to reach the Pacific, north of Mexico, making valuable researches. From St. Louis, May 14, 1804, to the return there, September 23, 1806, the journey was conceded to be unique in romantic interest and was celebrated by the Centennial Exposition at Portland, Oregon, 1905, Meriwether Lewis, born in Virginia, August 18, 1774, was, as reported to Past Grand Master Charles H. Callahan by Secretary E. E. Dinwiddie, a member of Widow's Son's Lodge No. 60 at Charlottesville in that State, became first Master of St. Louis Lodge No. III, under Grand Lodge of Pennsylvania, and died, October 11, 1809. Lieut. William Clark, an army comrade of Lewis, born August 1, 1770, was Initiated, Passed and Raised in St. Louis Lodge No. 111, as shown by his diploma given in Territorial Masonry, Brother Ray V. Denslow, 1925 (page 181). Brother Clark, Territorial Governor, Missouri, 1818-20, and then Superintendent, Indian Affairs, died September 1, 1838, and received Masonic burial.

LEWIS, JOHN L.

M.·. W.·. Bro. John L. Lewis was born at Dresden, Yates County, New York, July 17, 1813—a year notable in American history for marking the climax of the British-American War of 1812, and in Masonic history for the Union of the Modern and Ancient Grand Lodges of England of which the beneficent effects were felt here scarcely less than in Britain. He died at Penn Yan, seventy five years afterwards, June 12, 1888; and at the head of his grave stands a monolith of Barre granite, thirty-three feet high, erected conjointly by the Grand Lodge, Grand Chapter, and Grand Commandery of New York, and the Supreme Council, A.&.A.S.R., Northern Jurisdiction. Translated into the prose of history the meaning of this shaft is that Bro. Lewis was one of the most eminent Masonic statesmen in the history of Masonry in America—or in any other land. Were the Fraternity in the United States to perpetuate its own great names in literature, drama, and art instead of letting them lie unknown in official archives, Lewis would be as familiar to American Masons as Preston or as Dermott is to British.

He was made a Mason in Milo Lodge, No. 108, at Penn Yan, May 1, 1846. In 1850 he was appointed Grand Junior Deacon; while in that office he was made a member of the Union Committee and took the lead in bringing about a union of the regular Grand Lodge of New York with the schismatic St. John's Grand Lodge. Partly as a result of Anti-Masonry, partly as a result of Cerneauism, and partly as a result of a jealousy between "down-state" and "upstate," View York between 1823 and 1858 had at one time or another no fewer than six rival Grand Lodges. The five schisms which occurred during the twenty-five years were so intertwined with Scottish Rite schisms, and through them with other Bodies, that the disentangling of differences and the unification of the Craft in the five Rites was so slow and so laborious that Masonic leaders were compelled for years to give almost the whole of their attention to the problem. Among those leaders Lewis WAS the statesman par excellence, De Witt Clinton the politician par excellence.

By 1863 two of the rival Supreme Councils, one headed by Cerneau followers and the other by the Raymond followers, united. In 1867 Lewis became Grand Commander of this Body. In that position he possessed by inheritance the authorities possessed by the former leaders of various Bodies, Cerneau, Clinton, Atwood, Raymond, Hays, and Robinson. These he surrendered to the Supreme Council, Northern Jurisdiction, with its seat at Boston, on May 17, 1867, and was received into that Body by Sovereign Grand Commander Josiah H. Drummond. He thus effected a Scottish Rite Union for the Northern States in a manner strikingly similar to the method of uniting the modern and Antient Grand Lodge of England by the two brothers, the Duke of Sussex and the Duke of Kent. (The documents covering this union are given in The Ancient Accepted Scottish Rite of Freemasonry by William Homan; 1905.)

LEWIS, DOCTOR PHIL

Initiated in Canongate Kilwinning Lodge, Edinburgh, Scotland, and Masonically active later in Austria and Hungary. Was a professor of modern languages at Perth and in 1861, at Vienna, published a Geschichte der Freimaurerei in Opsterreich, or History of Austrian Freemasonry.

LEXINGTON, CONGRESS OF

This Congress was convoked in 1853, at Lexington, Kentucky, for the purpose of attempting to form a General Grand Lodge (See General Grand Lodge). A plan of constitution was proposed, but a sufficient number of Grand Lodges did not accede to the proposition to give it efficacy.

LIBANUS

The Latin name of Lebanon, which see.

LIBATION

Among the Greeks and Romans the libation was a religious ceremony, consisting of the pouring of wine or other liquid upon the ground, or, in a sacrifice, upon the head of the victim after it had been first tasted by the Priest and by those who stood next to him. The libations were usually of unmixed wine, but were sometimes of mingled wine and water. Libations are used in some of the chivalric and the advanced Degrees of Freemasonry.

LIBAVIUS, ANDREAS

A learned German physician, who was born at Halle, in Saxony, and died at Coburg, where he was Rector of the Gymnasium in 1616. He was a vehement opponent of Paracelsus and of the Rosicrucians. In 1613 he published at Frankfort his Syntagma selectomm alchimia aroanorum, a collection of the secrets of alchemy, in two folio volumes, and two years after, an Appendix, in which he attacks the Society of the Rosicrucians, and analyzes the Confessia of Valentine Andrea De Quincey has used the works of Libavius in his article on Secret Societies (see Fame and Confession of the Fraternity of R. Commonly, of the Rosie Cross).

LIBER

Latin for free, Liberty, of which the Eagle, in the Rose Croix Degree, is symbolical. Liberty of thought, speech, and action, within the bounds of civil, political, and conscientious law, without license. A book, and hence the word library, or collection of books. It was also one of the names of the God Bacchus. The freedom which knowledge confers. Liber, the bark, or inner rind of a tree, on which books were originally written; hence, leaves of a book and leaves of a tree; or, similarly in Latin, folio of a book, the foliage of a tree. Thus, the "tree of knowledge" becomes the "book of wisdom"; the "tree of life" becomes the "book of life" (see Lakak Deror Pessah and Libertas). The Bridge mentioned in the Sixteenth Degree, Scottish Hite, has the initials of Liberty of Passage over its arches (see also Liberty of Passage).

LIBERAL ARTS AND SCIENCES

In the Ancient world the Liberal Arts and Sciences consisted of grammar, rhetoric, dialectic, arithmetic, geometry, music, astronomy; at least, the standard histories of education thus list them, though it is doubtful if Greek and Roman Schools rigidly adhered to that list or to its nomenclature—the Athenian schools of a certainty did not, because Aristotle and his successors taught zoology; neither did the schools and universities which were built in Europe after Charlemagnes for the university at Salerno specialized in botany; the one at Cologne, in stenography and bookkeeping; one at Paris in law; etc. (See page 590.)

The Medieval Freemasons were so devoted to the Liberal Arts and Sciences that w hen the author of the first of the Old Charges east about among the pages of the polycronicons or histories of the world then being circulated in MS. form for the grounds on which a Charter had been given to the Fraternity, he gave prominence to an old legend about two pillars on which the "secrets" of the Arts and Sciences had been preserved through Noah's Flood. This close and boasted connection between Operative Freemasons and the Arts and Sciences has long been a puzzle. Masons did not teach their apprentices each of the seven subjects. Why should a Craft of workmen boast of possessing u hat belonged to a few universities? Nevertheless they did boast, and because they did, they considered themselves apart and above the populace, which was illiterate. Even the clergy was uneducated? and among the prelates only a few could read and write. The majority of the kings, princes, and upper nobility knew so little about books or studies that they almost knew nothing; even as late as 1700 Louis XIV of France, the Sun King, the Grand Monarch, could only w ith great labor sign his name or spell out a few sentences.

The answer to the puzzle is that the Gothic Freemasons who built the cathedrals, priories, abbeys, etc., practiced an art which of itself required an education; education was an integral part of it. To be such a Freemason was to be an educated man. Thus the connection between Freemasonry and the Arts and Sciences was not a factitious one, but a necessary one. In a period without schools an education could not be called schooling, college or university; it was called the Liberal Arts and Sciences. Since the Freemasons employed the phrase merely as a name for education, the fact that the classical curriculum had consisted of seven subjects is irrelevant to their history, and has no significance for interpretation of the Ritual.

After the system of Speculative Freemasonry was established in the Eighteenth Century the emphasis on education as not only retained but was magnified, and it was called by its old name. The two pillars mere retained; a prominent place was given to the Arts and Sciences in both the Esoteric and the Esoteric portions of the Second Degree. Twentieth Century Freemasons feel as by a kind of instinct that education inevitably and naturally is one of their concerns; they take the motto, "Let there be light," with seriousness and earnestness.

This is a striking fact, this continuous emphasis on education by the same Fraternity through eight or nine centuries of time! The memory of that long tradition, the sense of continuing now what has been practiced for so long, is alive in the Masonic consciousness. Masons have seen education persist through social, religious, political revolutions, from one language to another, from one country to another; they are therefore indifferent to the labels by which education is named (else they would substitute "education" for "Liberal Arts and Sciences"), and they are likely to believe, as against pedagogic experimentalists and innovators, that the imperishable identity and long-continued practice of education means that at bottom there is the curriculum, not countless possible curricula; and that it universally consists of the language, as it is written or spoken and is its structure, of mathematics, of history, of science, and of literature; an apprentice in life must begin w ith these; what else he learns in addition is determined by what art, trade, or vocation he is to enter.

The fact that education belongs essentially to the nature of Freemasonry and ever has, possesses a critical importance for the history of the Craft; is one of the facts by which the central problem of that history can be solved. There were hundreds of crafts gilds, fraternities, societies, skilled trades in the Middle Ages; a few of them were larger, more powerful, and far more wealthy than the Mason Craft, and they also had legends, traditions, officers, rules and regulations, possessed charters, took oaths, had ceremonies, admitted "non-operatives" to membership. Why then did Freemasonry stand aside and apart from the others? Why did it alone survive the others? Why did not they, as well as it, and long after the Middle Ages had passed, flower into world-wide fraternities? What unique secret did Freemasonry possess that they did not? It is because it had in itself, and from the beginning, had so much for the mind; so much of the arts and sciences; its members were compelled to think and to learn as well as to use tools.

It possessed what no other Craft possessed, and which can be described by no better name than philosophy, though it is a misnomer, for the Freemasons were not theorizers but found out a whole set of truths in the process of their work; and these truths were not discovered or even guessed at by church, state, or the populace. When after 1717 the Lodges were thrown open to men of every walk and vocation, these latter discovered in the ancient Craft such a wealth of thought and learning as must ever be inexhaustible; and they have since written some tens of thousands of books about it, and have expounded it among themselves in tens of thousands of speeches and lectures. Furthermore they found that from the beginning of Masonry, education had never been considered by it to be abstract, academic, or detached, a luxury for the few, a privilege for the rich, a necessity only for one or two professions, a monopoly of the learned, and something in books; they found that education belonged to work; this connecting of education with work, this insistence that work involves education, was not dreamed of in Greece and Rome, was not seen in the Middle Ages, and would have aroused a sense of horror if it had been, and even in modern times is only beginning to be seen.

The uniqueness of this discovery explains in part the uniqueness of Freemasonry then and thereafter.

LIBERAL ARTS AND SCIENCES (2)

We are chiefly indebted to the scholastic philosophers of the Middle Ages for the nomenclature by which they distinguished the seven sciences then best known to them. With the metaphorical spirit of the age in which they lived, they called the two classes into which they divided them the trivium, or meeting of three roads, and the quadrivium, or meeting of four roads; calling grammar, logic, and rhetoric the trivium, and arithmetic, geometry, music, and astronomy the quadrivium These they styled the Seven Liberal Arts and Scienm, to separate them from the mechanical arts which were practised by the handicraftsmen. The Liberal Man, Liberalis Homo, meant, in the Middle Ages, the man who was his own master free, independent, and often a nobleman. Mosheim, speaking of the state of literature in the eleventh century, uses the following language:

The Seven Liberal Arts, as they were now styled, were taught in the greatest part of the schools that were erected in this century for the education of youth. The first stage of these sciences was grammar, which was followed successively by rhetoric and logic. When the disciple, having learned these branches, which were generally known by the name of trivium, extended his ambition further, and was desirous of new improvement in the sciences, he was conducted slowly through the quadrivium, arithmetic, music, geometry, and astronomy, to the very summit of literary fame.

The Freemasons of the Middle Ages, always anxious to elevate their profession above the position of a mere operative art, readily assumed these liberal arts and sciences as a part of their course of knowledge, thus seeking to assimilate themselves rather to the scholars who were above them than to the workmen who were below them. Brother E. E. Cauthorne here informs us that the claim has been made that Charlemagne, in his castle at Aix-laChapelle, set apart a separate place where the Seven Liberal Arts and Sciences were taught.

Brother Mackey continues: Hence in all the Old Constitutions we find these liberal arts and sciences introduced at the beginning as forming an essential part of the Body of Freemasonry. Thus, in the Lansdoimiz Manuscript, whose date is about 1560, and it may be taken as a fair specimen of all the others, these sciences are thus referred to in lines 557-563:

Wee minde to shew you the charge that belongs to every trew Mason to keep, for in good and ffaith if you take good heed it is well worthy to be kept for A worthy Craft and curious science,-Sirs, there be Seaven Liberall Sciences of the which the Noble Craft of Masonry is one.

And then the writer proceeds to define them in the order which they still retain. It is noteworthy, however, that that order must have been changed; for in what is probably the earliest of the manuscripts—the Regius Manuscript—geometry appears as the last, instead of the fifth of the sciences, and arithmetic as the sixth.

It is not therefore surprising that, on the Revival of Freemasonry in 1717, these seven liberal arts and sciences were made a part of the system of instruction. At first, of course, they were placed in the Entered Apprentice's Degree, that being the most important Degree of the period, and they were made to refer to the seven Freemasons who composed a Lodge. Afterward, on the more methodical division of the Degrees, they were transferred to the Fellow Craft, because that was the Degree symbolic of science, and were made to refer to seven of the steps of the winding stairs, that being itself, when properly interpreted, a symbol of the progress of knowledge. And there they still remain (see Lectures, also Dew Drop Lecture and Middle Chamber Lecture).

The Seven Liberal Arts and Sciences are of direct importance to the Freemason. Their study is impressed upon him, and every reference that has come down to us from the past is cherished by the Brethren because of this heritage through the years. Rabanus Mauxus, who is believed to have been born about 784 and to have died in 856 A.D., was a pupil of Alcuin at Tours, and afterwards became Scholasticus of the Monastery at Fulda in 818. He was Abbot them from 822 to 842, and in 847 was made Archbishop of Mainz. He was a devoted student of the Seven Liberal Arts and of Classical and Biblical literatures. His work treating upon the education of t-be clergy contains a most valuable reference to the liberal arts as they were esteemed in his day. This treatise of his was written in 819 and translated by F. V. N. Painter from the German text of Schultz, Gansen, and Keller, in his Great Pedagogical Essays, as published by the American Book Company of New York in 1905, and reproduced here by permission.

The first of the liberal arts is Grammar, the second Rhetoric, the third Dialectic, the fourth Arithmetic, the fifth Geometry, the sixth Music, the seventh Astronomy.

Grammar. Grammar takes its name from the written character, as the derivation of the word indicates. The definition of grammar is this: Grammar is the science which teaches us to explain the poets and historians; it is the art which qualifies us to write and speak correctly. Grammar is the source and foundation of the liberal arts. It should be taught in every Christian school, since the art of writing and speaking correctly is attained through it. How could one understand the sense of the spoken word or the meaning of letters and syllables, if one had not learned this before from grammar? How could one know about metrical feet, accent, and verses, if grammar had not given one knowledge of them? How should one learn to know the articulation of discourse, the advantages of figurative language, the laws of word formation, and the correct forms of words, if one had not familiarized himself with the art of grammar? All the forms of speech, of which secular science makes use in its writings, are found repeatedly employed in the Holy Scriptures. Every one, who reads the sacred Scriptures with care, will discover that our Biblical authors have used derivative forms of speech in great arid more manifold abundance than would have been supposed and believed. There are in the Scriptures not only examples of all kinds of figurative expressions, but the designations of some of them by name; as allegory, riddle, parable. A knowledge of these things is proved to be necessary in relation to the interpretation of those passages of Holy Scripture which admit of a two-fold sense; an interpretation strictly literal would lead to absurdities. Everywhere we are to consider whether that, which we do not at once understand, is to be apprehended as a figurative expression in some sense.

A knowledge of prosody, which is offered in grammar, is not dishonorable, since among the Jews, as Saint Jerome testifies, the Psalter resounds sometimes with iambics, sometimes with Alcaics, sometimes chooses sonorous Sapphics, and sometimes even does not disdain catalectic feet. But in Deuteronomy and Isaiah, as in Solomon and Job, as Josephus and Origen have pointed out, there are hexameters and pantameters. Hence this art, though it may be secular, has nothing unworthy in itself; it should be learned as thoroughly as possible.

Rhetoric. According to the statements of teachers, rhetoric is the art of using secular discourse effectively in the circumstances of daily life. From this definition rhetoric seems indeed to have reference merely to secular wisdom. Yet it is not foreign to ecclesiastical instruction. Whatever the preacher and herald of the divine law, in his instruction, brings forth in an eloquent and becoming manner; whatever in his written exposition be knows how to clothe in adequate and impressive Ianguage, he owes to his acquaintance with this art. Whoever at the proper time makes himself familiar with this art, and faithfully follows its rules in speaking and writing, need not count it as something blameworthy. On the contrary, whoever thoroughly learns it so that he acquires the ability to proclaim God's word, performs a true work. Through rhetoric anything is proved true or false. Who would have the courage to maintain that the defenders of truth should stand weaponless in the presence of falsehood, so that those, who dare to represent false, should know how by their discourse to will the favor and sympathy of the bearers, and that, on the other hand, the friends of truth should not be able to do this; that those should know how to present falsehood briefly, clearly, and with the semblance of truth, and that the latter, on the contrary, should clothe the truth in such exposition, that listening would become a burden, apprehension of the truth a weariness, and faith in the truth an impossibility?

Dialectic. Dialectic is the science of the understanding, which fits us for investigations and definitions, for explanations, and for distinguishing the true from the false. It is the science of sciences. It teaches how to teach others; it teaches learning itself; in it the reason marks and manifests itself according to its nature, efforts, and activities; it alone is capable of knowing; it not only will, but can lead others to knowledge; its conclusions lead us to an apprehension of our being and of our origin; through it we apprehend the origin and activity of the good, of Creator and creature; it teaches us to discover the truth and to immask falsehood; it teaches us to draw conclusions; it shows us what is valid in argument and what is not; it teaches us to recognize what is con"ry to the nature of things; it teaches us to distinguish in controversy the true, the probable, and the wholly false; by means of this science we are able to investigate anything with penetration, to determine its nature with certainty, and to discuss it with circumspection. Therefore the clergy must understand this excellent art and constantly reflect upon its laws, in order that they may be able keenly to pierce the craftiness of errorists, and to refute their fatal fallacies.

Arithmetic. is the science of pure extension determinable by numbers; it is the science of numbers. Writers on secular science assign it, under the head of mathematics, to the first place. because it does not presuppose any of the other department; Music, geometry, and astronomy, on the contrary, need the help of arithmetic without it they cannot arise or exist. We should know: however, that the learned Hebrew Josephus, in his work an Antiquities (Chapter VIII of Book 1) makes the statement that Abraham brought arithmetic and astronomy to the Egyptians; but that they as a people of penetrating mind, extensively developed from them germs the other sciences. The holy Fathers were right in advising those eager for knowledge to cultivate arithmetic, became in large measure it turns the mind from fleshly desires, and furthermore awakens the wish to comprehend what with God's help we can merely receive with the heart. Therefore the significance of number is not to be underestimated. Its very great value for an interpretation of many passages of Holy Scripture is Manifest to all who exhibit zeal in their investigations. Not without good mason is it said in praise of God, "Then hast ordained all thin by measure, number, and weight" (Book of Wisdom ) X1, 21). But every number, through its peculiar qualities, is so definite that none of the others can be like it, They are all unequal and different. The single numbers are different; the single numbers are limited; but all are infinite. Those with whom Plato stands in especial honor will not make hold to esteem numbers lightly, as if they were of no consequence for the knowledge of God. He teaches that God made the world out of numbers. And among us the prophet says of God, "HE) forms the world by number." And in the Gospel the Savior says, "The very hairs of your head are all numbered." Ignorance of numbers leaves many things unintelligible that are expressed in the Holy Scripture in a derivative sense or with a mystical meaning.

Geometry. We now come to the discussion of geometry. 'it is an exposition of form proceeding from observation; it is also a very common means of demonstration among philosophers, who, to adduce at once the most full-toned evidence, declare that their Jupiter made use of geometry in his works. I do not know indeed whether I should find praise or censor in this declaration of the philosophers, that Jupiter engraved upon the vault of the skies precisely what they themselves draw in the sands of the earth. When this in a proper manner is transferred to God, the Almighty Creator, this assumption may perhaps come near the truth. If this statement seems admissible, the Holy Trinity makes use of geometry *in so far as it bestows manifold forms and image u the creatures which up to the present day it has a into being, as in its adorable omnipotence it further determines the course of the stars, as it proscribes their courses to the planets, and as it assigns to the fixed stars their unalterable position. For every excellent and well-ordered arrangement can be reduced to the special requirement of this science. This science found realization also at the building of the tabernacle and the temple; the same measuring red, circles, spheres, hemispheres, quadrangles, and other figures were employed. The knowledge of all this brings to him, who is occupied with it, no small gain for his spiritual culture.

Music, Music is the science of time intervals as they are perceived in tones. This science is as eminent as it is useful. He who is a stranger to it is not able to fulfil the duties of an ecclesiastical officer in a suitable manner. A proper delivery in reading and a lovely recital of the Psalms in the church are regulated by a knowledge of this science. Yet it is not only good reading and beautiful psalmody that we owe to music; through it alone do we become capable of celebrating in the most solemn manner every divine service. Music penetrates all the activities of our life, in this sense namely, that we above all carry out the commands of the Creator and bow with a pure heart to His commands; all that we speak, all that makes our hearts beat faster, is shown through the rhythm of music united with the excellence of harmony; for music is the science which teaches us agreeably to change tones in duration and pitch. When we employ ourselves with good pursuits in life, we show ourselves thereby disciples of this art; so long as we do what is we do not feel ourselves drawn to music. Even heaven and earth, as everything that happens through the arrangement of the Most High, is nothing but music, as Pythagoras testifies that this world was created by music and can be ruled by it. Even with the Christian religion music is most intimately united; thus it is possible that to him, who does not know even a little music, many things remain closed and hidden.

Astronomy. There remains yet astronomy which, as some one has said, is a weighty means of demonstration to, the pious, and to the curious a grievous torment. If we seek to investigate it with a pure heart and an ample mind it fills us, as the ancients said, with great love for it. For what will it not signify, that we soar in spirit to the sky, that with penetration of mind we analyze that sublime structure, that we, in part at least, fathom with the keenness of our logical faculties what mighty space has enveloped in mystery! The world itself, according to the assumption of some, is said to have the shape of a sphere, in order that in its circumference it may be able to contain the different forms of things. Thus, Seneca, in agreement with the philosophers of ancient times, composed a work under the title, The Shape of the Earth. Astronomy, of which we now speak, teaches the laws of the stellar world. The stars can take their place or carry out their motion only in the manner established by the Creator, unless by the will of the Creator a miraculous change takes place. Thus we read that Joshua commanded the sun to stand still in Gibeon, that in the days of King Josiah the sun went backward ten degrees, and that at the death of the Lord the sun was darkened for three hours. We call such occurrences miracles, because they contradict the usual course of things, and therefore excite wonder. That part of astronomy, which is built up on the investigation of natural phenomena in order to determine the course of the sun, of the moon, and stars, and to effect a proper reckoning of time, the Christian clergy should seek to loam with the utmost diligence, in order through the knowledge of laws brought to light and through the valid and convincing proof of the given means of evidence, to place themselves in a position, not only to determine the course of past years according to truth and reality, but also for further times to draw confident conclusions, and to fix the time of Easter and all other festivals and Holy days and to announce to the congregation the proper celebration of them.

The seven liberal arts of the philosophers, which Christians should learn for their utility and advantage, we have, as I think, sufficiently discussed. We have this yet to add. When those, who are called philosophers, have in their expositions or in their writings, uttered perchance some truth, which agrees with our faith, we should not handle it timidly, but rather take it as from its unlawful possessors and apply it to our own use.

The Latin comedies of Hrosvitha who flourished from about 935 A.D. to near the close of that century contain some allusions of interest. The translation was kindly furnished to us by Brother David E. W. Williamson, The character Pafnutius has just pointed out that in logic the existence of a contrary may be acknowledged. The pupil Discipulus, rejoins, "And is anyone able to deny it?" To this query Pafnutius replies that a dialectician can. The conversation continues:

What does it mean when you say: "According to harmonious moderation? "
That is to say, as correct and elevated sounds when harmoniously united make perfect music, so discordant elements appropriate to concord make a perfect world.
Wonderful. Tell how can discords be brought into harmony or how concord discord. Because you bring together out of similar things that which, it seems, unite in proper proportions and of which the nature and substance have been separated
What is music? A study, one of the philosophy in the Quadrivium.
What is it that you call Quadrivium?
Arithmetic, geometry, music, astronomy.

An early reference to the several liberal arts is by Maximus Tyrius whose name, the Great Tyrian, has an additional interest because of its allusion to the Phenician city famous among Freemasons for skilled Craftsmen and navigators. This philosophical writer lived in the latter half of the second century and in his Dissertation, xxi, translated by Thomas Taylor, we find the following:

Come, then, lot philosophy approach after the manner of a lawgiver, adorning the disorderly and wandering soul as if it were the people in. a city. Lot her also call as her coadjutors other arts; not such as are sordid, by Jupiter! nor such as require manual operation, nor such as contribute to procure us things little and vile; but let one of these be that art which prepares the body to be subservient, as a prompt and robust vehicle, to the mandates of the soul, and which is denominated gymnastic. Let another art be that which is the angel of the conceptions of the soul, and which is called rhetoric; another, that which is the nurse and tutor of the juvenile mind, and which is denominated poetry; another that which is the leader of the nature of numbers, and which is called arithmetic; and another that which is the teacher of computation, and is called logistic. Let geometry, also, and mmic follow, who are the associates of philosophy and conscious of her areana, and to each of which she distributes a portion of her labor.

LIBERIA

Oriental Lodge at Monrovia, founded early in the nineteenth century, with two others, Saint Paul's and Saint John's, formed a Grand Lodge of Liberia in 1867. This Body has its own Temple and has been recognized by many of the Grand Lodges of the world. Liberia is a negro republic on the west coast of Africa, founded in 1820 by freed slaves under the American Colonization Society and recognized as an independent State in 1847.

LIBERTAS

Latin word, meaning Liberty. A significant word in the Red Cross Degree. It refers to the "Liberty of Passage" gained by the returning Jews over their opponents at the river Euphrates, as described in the Scottish Rite Degree of Knight of the East, where the old French instructions have "Liberté du Passer" (see Liberty).

LIBERTE, ORDRE DE LA.

French name for Order of Liberty. A French androgyn, both sexes, Order existing in Paris in 1740, and the precursor of La Maconnerie d'Adoption (Thory, Acta Latomorum i, page 320).

LIBERTINE

The Charges of 1722 commence by saying that "a Mason is obliged by his tenure to obey the moral law; and if he rightly understands the art, he will never be a stupid Atheist, nor an irreligious libertine" (Constitutions, 1723, page 50). The word libertine there used conveyed a meaning different from that which it now bears. In the present usage of language it signifies a profligate and licentious person, but originally it meant a Freethinker, or Deist. Derived from the Latin libertines, a man that was once a bondsman but who has been made free, it was metaphorically used to designate one who had been released, or who had released himself from the bonds of religious belief, and become in matters of faith a doubter or a denier. Hence "a stupid Atheist" denoted, to use the language of the Psalmist, "the fool who has said in his heart there is no God," while an "irreligious libertine" designated the man who, with a degree less of unbelief, denies the distinctive doctrines of revealed religion. And this meaning of the expression connects itself very appropriately with the succeeding paragraph of the Charge. "But though in ancient times, Masons were charged in every country to be of the religion of that country or nation, whatever it was, yet 'tic now thought more expedient only to oblige them to that religion in which all men agree, leaving their particular opinions to themselves." The expression "irreligious libertine," alluding, as it does, to a scoffer at religious truths, is eminently suggestive of the religious character of our Institution, which, founded as it is on the great doctrines of religion, cannot be properly appreciated by anyone who doubts or denies their truth. "A Libertine in earlier use, was a speculative free-thinker in matters of religion and in the theory of morals. But as by a process which is seldom missed free-thinking does and will end in free-acting, so a Libertine came in two or three generations to signify a profligate," one morally bankrupt (On the Study of Words, Trench, lecture ui, page 90).

LIBERTY, FRATERNITY, EQUALITY

The motto of the French Freemasons.

The organized, powerful Anti-Masonic crusade which was launched soon after World War I by Chief of Staff Erie von Ludendorff, to explode over Germany with astounding rapidity and to be one of the principal Nazi weapons, placed its principal reliance (though not its only one) on the charge that Freemasonry was a disguise for the Jews who were plotting to overthrow Christian civilization. In France, on the other hand, the Anti-Masonic movement from the Abbe Barruel to Bernard Fay, implemented by Pope Leo's Bureau, placed its reliance on the charge that Freemasonry was a conspiratorial political revolutionary movement, and that it had designed and led the French Revolution between 1787 and 1791, though it also made use of the Jewish myth as well. There was in both these Anti-Masonic camps what the old theologians would have called "a tendency to lie"; there were also, especially in the French one, a great deal of "inveterate ignorance."

There was an ignorance about modern history. There was an ignorance about the French Revolution itself. But the complete ignorance about Freemasonry is proved by the fact that the French Anti-Masons from Leo XIII on down (he was Italian himself, but was for two decades in control of the French crusade) have taken it for granted that the Revolutionary motto "Liberty, Fraternity, Equality" was also, and for centuries had been, the motto of Freemasonry. This identification of the Tenets of our Craft with the Revolutionary motto was a revelation of ignorance; because no intelligent man could have made it except out of his ignorance of the known, documented history of Freemasonry. That known, documented history makes it abundantly clear that neither in 1791 nor in any year before or since has Freemasonry ever acted on the revolutionary motto of liberty, fraternity, equality; or ever dreamed of doing so; or ever can do so in the future without destroying itself.

Each of the words of the French motto had a Revolutionary connotation. In the Revolution "equality" was doctrinaire, meant "leveling," meant to reduce each and every man to the same equation, and in its logic implied some form of communism, or at least a commune; Freemasonry has never taught or practiced equalitarianism, communism, or leveling; on the other hand a Lodge is an order; in it, members are not foot-loose or free to say or do what they please, but each one is in a fixed place or station, and everything goes according to Rules of Order.

The Revolutionary "liberty" also was doctrinaire, and became "libertarianism"; no such thing as libertarianism has ever been taught or practiced in a Lodge; nor is the word ever employed; it is the word "free" that is used in the Craft, and by "free" is meant no slavery, no serfdom, but citizenship and responsibility. In "fraternity" there is not so great a difference as between Freemasonry and the Revolution, yet what difference there is, is significant; generally, the Revolutionary "fraternity" sought to abolish distinctions and differences tn order that men could associate freely with each other, whereas Freemasonry has always assumed that distinctions and differences exist but that they never need interfere with brotherliness, neighborliness, friendliness, and are false and unjust if they do.

This is not to say that the Fraternity had ever been opposed to the French Revolution, any more than it was opposed to the American, Russian, Mexican, and Chinese revolutions; and many Masons in their capacity as citizens have both believed in and worked in each of them; it only means that Masonry does not involve itself in any political or economic revolution, whether radical or reactionary (for a revolution may, like the Nazi one, be reactionary); and it does not borrow doctrines from outside but has doctrines of its own, understands and practices them within itself and according to its own definitions; imposes them on its own members but does not presume to impose them on non-members, least of all on any government or country.

It is invariably futile to attempt to identify Free masonry with any cult, movement, crusade, religion, reform, or revolution which may arise around it; with an incorrigible stubbornness it adheres to its own Landmarks, through thick and through thin rides on its own keel, and if its own Lodges or members go astray they are mercilessly cut off. Masonic students know what came of the attempts in England to identify Freemasonry with Kabbalism and with Rosicrucianism, of attempts in France to identify it with the Knights and the Crusades, of the attempt here in America to win it over to the Ku Klux Klan, to identify it with Theosophy, and the (commercialized) attempt to identify it with American "Rosicrucianism. " It keeps its oven identity. During the past eight or more centuries it has worked in, entered and remained in, and emerged from, scores of revolutionary changes, some of them world changes; but it has not re-written its Old Charges.

For generations it worked in the midst of Roman Catholicism, but has no trace of that denomination in its teachings; for some two centuries it was girded around by Tudor absolution, but did not become absolutist; then it worked amidst the Church of England, but did not sign the Thirty-nine articles, and among dissenters, but did not become a sect; it is now immersed in industrialism and capitalism and politicalism, but as far as its Landmarks are concerned might as well be working in the midst of Chinese gilds or Arab sheep-herders. Those who in Europe between the two World Wars tried to charge it with having fomented the French Revolution or to connect it with an imagined Judaic plot, revealed themselves in the very act to stand in an invincible, at least an inveterate, ignorance of its history and its principles.

LIBERTY OF PASSAGE

A significant phrase in the advanced Degrees (see Libertas). The French rituals designate it by the letters L.·. D.·. P.·. as the initials of Liberté de Passer, or Liberty of Passage. But Brother Pike proposes to interpret these letters asLiberté de Penser, Liberty of Thought; the prerogative of a Freeman and a Freemason.

LIBRARY

It is the duty as well as the interest of Lodges to facilitate the efforts of the members in the acquisition of Masonic knowledge, and no method is more appropriate than the formation of Masonic Libraries. The establishment of a Grand Lodge Library is of course not objectionable, but it is in Doctor Mackey's opinion of far less value and importance than a Lodge Library. The original outlay of a few dollars in the beginning for its establishment, and of a few more annually for its maintenance and increase, would secure to every Lodge in the land a rich treasury of Masonic reading for the information and improvement of its members. The very fact that Masonic books were within their reach, showing themselves on the well-filled shelves at every meeting, and ready at their hands for the mere asking or the trouble of taking them down, would induce many Brethren to read who never yet have read a page or even a line upon the subject of Masonic history and science.

Considering the immense number of books that have been published on the subject of Speculative Freemasonry, many of which would be rendered accessible to every one by the establishment of Lodge Libraries, the Freemason who would then be ignorant of the true genius of his art would be worthy of all shame and reproach. As thoughtful municipalities place public fountains in their parks and at the corners of streets, that the famished wayfarer may allay his thirst and receive physical refreshment, o0 should Masonic Lodges place such intellectual fountains in reach of their members, that they might enjoy mental refreshment. Such fountains are libraries; and the Lodge which spends fifty dollars, more or less, upon a banquet, and yet does without a Library, commits a grave Masonic offense; for it refuses, or at least neglects, to diffuse that light among its members. The obligation requires it to do.

Of two Lodges the one without and the other with a Library the difference is this, that the one will have more ignorance in it than the other. If a Lodge takes delight in an ignorant membership, let it forego a Library. If it thinks there is honor and reputation and pleasure in having its members well informed, it will give them means of instruction.

But let us not mistake the collecting of books for the study of them. Book buying and book reading are not necessarily the same. Many a book of knowledge goes unread by the owners and many a Library is an unworked mine of information. In fact, cases have been known where a Library within reach at the Lodge has been urged as a sufficient excuse for members to possess no books of their own and further inquiry soon determined that the Library was rarely used. A Library is never intended as an idle possession.

The Library of many volumes always has the problem before it to get its treasures known and used. our leading libraries are doing this by circulation of works by mail and providing systematic courses of instruction for classes in profitable Masonic reading. But the Brother who has some reliable, thorough books of his own for reference can take these from the shelves at pleasure, dip deeply or moderately as opportunity may serve, and browse happily and profitably with the Masonic authorities, settling for himself those queries and problems that his own experience or the questions of his Brethren suggest for investigation. In this way the Library of the individual Brother is a splendid possession fortified and supplemented by the larger institutions appealing to the bibliophile and student with their great collections of books. An uninformed Freemason is a liability that the wise use of books may turn into an asset for the Craft with equal pleasure and profit to himself. The task of becoming proficient is not drudgery, it is but to read as one's advancement requires, not enough to cause indigestion, but sufficient for Masonic health and progress.

Grand Lodges maintain libraries several of which are notable in the scope of their collections and the rarity of many of their treasures. Among these one readily calls to mind the fine Masonic libraries of the Grand Lodges of England, Ireland and Scotland. In the United States the Grand Lodge of Iowa has a separate building at Cedar Rapids devoted entirely to library purposes, and there are splendid collections housed by the Grand Lodges of Pennsylvania, New York, and Massachusetts, the latter having acquired by gift the library of Brother Samuel R. Lawrence which included that of Brother Enoch T. Carson of Ohio which he had purchased.

The Supreme Council, Southern Jurisdiction, Ancient and Accepted Scottish Rite, has a fine library at Washington, District of Columbia, in the House of the Temple, which includes amongst its possessions the books of General Albert Pike. There are many very good local libraries such as for example the useful collections preserved practically by the Masonic Library Association of Cincinnati which holds in trust the Stacker Williams Library, the property of the Grand Lodge of Ohio. Another excellent library of choice works is found in the Masonic Temple at Evanston, Illinois, due to the enterprise of Brother Wm. S. Mason and his associates. The few mentioned are simply given as representative of the interest found in the several States and a complete list of really noteworthy libraries would be too extensive to be dealt with freely here.

LIBRARIES, LIST OF MASONIC

A list of the larger Masonic Libraries in the United States was made by the Iowa Masonic Library as of 1940:

Iowa Masonic Library, Cedar Rapids, La.
Scottish Rite Library, S. J., Washington, D. C.
New York Grand Lodge Library, Masonic Hall, N. Y. C.
Massachusetts Grand Lodge Library, Masonic Temple, Boston, Mass.
Pennsylvania Grand Lodge Library, Masonic Temple, Philadelphia, Penn.
North Dakota Grand Lodge Library, Masonic Temple, Fargo, N. D.
Masonic Library Association of Cincinnati, Masonic Temple, Cincinnati, O.
Masonic Library of Southern California, Los Angeles, Calif.
Scottish Rite Library, Los Angeles, Calif.
Scottish Rite Library, Minneapolis, Minn.
Utah Grand Lodge Library, Salt Lake City, Utah.
Library of the Grand Lodge of California, Masonic Temple, San Francisco, Calif.
Masonic Library, Denver, Col.
Grand Lodge Library of Maine, Portland, Me.
Supreme Council Library, N. J., Boston, Mass.
The Harry C. Trexler Masonic Library, Masonic Temple, Allentown, Pa.
Grand Lodge Library of South Dakota, Sioux Falls, S. D.
Texas Masonic Grand Lodge Library.
Scottish Rite Library, Scottish Rite Cathedral, Milwaukee, Wisconsin.
Flint Masonic Library, Flint, Mich.
Sandusky Masonic Library, Sandusky, Ohio.
Library of the Grand Lodge of Louisiana, New Orleans, La.
Grand Lodge Library, Tacoma, Wash.
Library of Grand Lodge of Maryland, Baltimore, Md.
Grand Lodge Library of Kansas, Topeka, Kans.

This list is not exhaustive. At least half the Lodges have small collections of books; a thousand or so have a collection sufficiently large to be called a library but do not maintain a librarian and staff. Those at

Cedar Rapids, Ia.,
Boston, Mass.,
Philadelphia, Pa.,
New York, N. Y., and at
Washington, D. C.,

are among the largest in the world. The Iowa Masonic Library is the oldest in America, and until about 1915 was by far the largest; it occupies two large buildings, maintains a complete staff, and has been used continually by Masons from over the world, notably by Gould, Hughan, Speth, Crawley, and the scholars who founded the Quatuor Coronati Lodge of Research, London, Eng. The majority of American libraries carry on state-wide educational services, publish bulletins, send out traveling libraries to Lodges, function as an information bureau, etc. Consult Masonic Libraries of the Forty-nine Grand Jurisdictions of the United States, a brochure published by the Masonic Service Association, Washington, D. C., November 1, 1937.

LIBYAN or LYBIC CHAlN

The eighty-fifth grade of the Rite of Memphis; old style.

LICHT, RITTER VON WAHREN

Knight of the True Light, presumed to have been founded in Austria in 1780, by Hans Heinrich Freiherr von Ecker and Eckhoffen. It consisted of five grades.

LICHTSEHER, ODER ERLEUCHTETE

German, meaning the Enlightened. A mystical sect established at Schlettstadt by Kuper Martin Steinbach, in the sixteenth century. Mentioned in the Handbuch, in 1566, by Pastor Reinhard Lutz. It delved in Scriptural interpretation.

LIEUTENANT GRAND COMMANDER

The title of the second and third officers of a Consistory in the Ancient and Accepted Scottish Rite, and the second officer in a Supreme Council.

LIFE

The three stages of human life are said in the lectures to be symbolized by the three Degrees of Ancient Craft Freemasonry, and the doctrine is illustrated in the Third Degree by the emblem of the Steps on the Master's Carpet, which see.

LIFE, ETERNAL

See Eternal Life

LIFE MEMBER

It is the custom in some Lodges to permit a member to become a life member by paying dues for some number of years, say twenty-one to twenty-five), determined by the By-Laws of the Lodge or the immediate payment of a sum of money, after which he is released from any subsequent payment of quarterly or yearly dues. Such a system is of advantage in pecuniary sense to the Lodge, if the money paid for life membership is invested in profitable stock, because the interest continues to accrue to the Lodge even after the death of a member.

A Lodge consisting entirely of life members would be a Lodge the number of whose members might increase, but could never decrease. Life members are subject to all the discipline of the Lodge, such as suspension or expulsion, just as the other members. Such Life Membership is, however, not recognized by the Grand Lodge of England, which restricts the privileges of the Craft to those who continue to be subscribing members of some Lodge (see Report, June 1873, Grand Lodge of England). The Grand Lodge of Scotland permits the commutation of Annual Contributions by a single payment (Law 176), but has therefore decided it is illegal to stipulate for payment of the life-membership fee by installments (Digest of Scottish Masonic Jurisprudence, R. E. Wallace-James, page 8). on the subject of paying dues by a single outlay the Grand Lodge of Ohio (Masonic Code, page 57) has an interesting decision. "It is improper, because leading to improvidence in the present, and therefore unjust to those who succeed the present membership, for Lodges to receive from their members dues in bulk in lieu of annual dues, and the Grand Lodge declares any such Regulation or By-law inexpedient and void."

LIGHT

Light is an important word in the Masonic system. It conveys a far more recondite meaning than it is believed to possess by the generality of readers. It is in fact the first of all the symbols presented to the neophyte, and continues to be presented to him in various modifications throughout all his future progress in his Masonic career. It does not simply mean, as might be supposed, truth or Sodom, but it contains within itself a far more abstruse allusion to the very essence of Speculative Freemasonry, and embraces within its capacious signification all the other symbols of the Order. Freemasons are emphatically called the Sons of Light, because they are, or at least are entitled to be, in possession of the true meaning of the symbol; while the profane or uninitiated who have not received this knowledge are, by a parity of expression, said to be in darkness.

The connection of material light with this emblematic and mental illumination, was prominently exhibited in all the ancient systems of religion and esoteric mysteries. Among the Egyptians, the hare was the hieroglyphic of eyes that are open, because that animal was supposed to have his eyes always open.

The priests afterward adopted the hare as the symbol of the moral illumination revealed to the neophytes in the contemplation of the Divine Truth, and hence, according to Champollion, it was also the symbol of Osiris, their principal divinity, and the chief object of their mystic rites thus showing the intimate connection that they maintained in their symbolic language between the process of initiation and the contemplation of divinity. On this subject a remarkable coincidence has been pointed out by Baron Portal (Les Symboles des Egyptiens, 69) in the Hebrew language. There the word for hare is arnebet, which seems to be compounded of aur, tight, and nabat, to see; so that the word which among the Egyptians was used to designate an initiation, among the Hebrews meant to see the light.

If we proceed to an examination of the other systems of religion which were practiced by the nations of antiquity, we shall find that light always constituted a principal object of adoration, as the primordial source of knowledge and goodness, and that darkness was with them synonymous with ignorance and evil. Doctor Beard (Encyclopedia of Biblical Literature), attributes this view of the Divine origin of light among the Eastern nations, to the fact that:

Light in the East has a clearness and brilliancy, is accompanied by an intensity of heat, and is followed in its influence by a largeness of good, of which the inhabitants of less genial climates have no conception.

Light easily and naturally became, in consequence, with Orientals, a representative of the highest human good. All the more joyous emotions of the mind, all the pleasing sensations of the frame all the happy hours of domestic intercourse, were described under imagery derived from light. The transition was natural from earthly to heavenly, from corporeal to spiritual things; and so light came to typify true religion and the felicity which it imparts. But as light not only came from God but also makes man's way clear before him, so it w as employed to signify moral truth and preeminently that divine system of truth which is set forth in the Bible, from its earliest gleanings onward to the perfect day of the Great Sun of Righteousness.

As light was thus adored as the source of goodness, darkness, which is the negation of light, was abhorred as the cause of evil, and hence arose that doctrine which prevailed among the ancients, that there were two antagonistic principles continually contending for the government of the world. Duncan (Religion of Profane Antiquity, page 187) says:

Light is a source of positive happiness: without it man could barely exist. And since all religious opinion is based on the ideas of pleasure and pain, and the corresponding sensations of hope and fear, it is not to be wondered if the heathen reverenced light. Darkness, on the contrary, by replunging nature, as it were, into a state of nothingness, and depriving man of the pleasurable emotions conveyed through the organ of sight, was ever held in abhorrence, as a source of misery and fear. The two opposite conditions in which man thus found himself placed, occasioned by the enjoyment or the banishment of light, induced him to imagine the existence of two antagonistic principles in nature, to whose dominion he was alternately subjected.

Such was the dogma of Zoroaster, the great Persian philosopher, who, under the names of Ormuzd and Ahriman, symbolized these two principles of light and darkness. Such was also the doctrine, though somewhat modified, of Manes, the founder of the sect of Manichees, who describes God the Father as ruling over the kingdom of light and contending with the powers of darkness. Pythagoras also maintained his doctrine of two antagonistic principles. He called the one, unity, light, the right hand, equality, stability, and a straight line; the other he named binary, darkness, the left hand, inequality, instability, and a curved line. Of the colors, he attributed white to the good principle, and black to the evil one.

The Jewish Cabalists believed that, before the creation of the world, all space was filled with the Infinite Intellectual Light, which afterward withdrew itself to an equal distance from a central point in space, and afterward by its emanation produced future worlds. The first emanation of this surrounding light into the abyss of darkness produced what they called the Adam Kadmon, the first man, or the first production of the Divine energy.

In the Bhagavad-Gita the Book of Devotion, a work purporting to be a dialogue between Krishna, Lord of Devotion, and Arjuna, Prince of India, and one of the religious books of the Brahmans, it is said:

Light and darkness are esteemed the world's eternal ways; he who walketh in the former path returneth not that is, he goeth immediately to bliss; whilst he who walketh in the latter cometh back again upon the earth.

In fact, in all the ancient systems, this reverence for light, as an emblematic representation of the Eternal Principle of Good, is predominant. In the Mysteries, the candidate passed, during his initiation, through scenes of utter darkness, and at length terminated his trials by an admission to the splendidly illuminated sacellurn, the Holy of Holies, where he was said to have attained pure and perfect light, and where he received the necessary instructions which were to invest him with that knowledge of the Divine Truth which had been the object of all his labors.

LIGHT, ORDER OF

See Order of Light

LIGHTS, FIXED

According to the old instructions of the eighteenth century, every Lodge-room was furnished, or supposed to be furnished, with three windows, situated in the East, West, and South. They were called the Fixed Lights, and their uses were said to be "to light the men to, at, and from their work."

LIGHTS, GREATER

The Bible, and the Square and Compasses, which see. In the Persian initiations, the Archimagus informed the candidate, at the moment of illumination, that the Divine Lights were dies played before him.

LIGHT, TO BRING TO

A technical expression in Freemasonry meaning to initiate; as, "He was brought to light in such a Lodge," that is, he was initiated in it.

LIGURE.

The first stone in the third row of the High Priest's breastplate. Commentators have been divided in opinion as to the nature of this stone; but in the time of Doctor Mackey was supposed by the best authorities to have been the rubellite, which is a red variety of the tourmaline. Leshem, the Hebrew word, referring to ligure, has had many explanations as to the meaning and derivation, the latter being usually traced to the Greek Lynkourion, meaning a gem. Some connect the word with amber from its source, by the Greeks, Liguria, in northern Italy. Petrie identifies Lecture with yellow agate, others with jacinth, etc., usually with some yellow gem. The figure in the Breastplate was referred to the Tribe of Dan.

LILIS or LILITH.

In the popular belief of the Hebrews, a female specter, in elegant attire, who secretly destroys children. The fabled wife of Adam, before he married Eve, by whom he begat devils.

LILY

The plant so frequently mentioned in the Old Testament under the name of lily, as an emblem of purity and peace, was the lotus lily of Egypt and India. It occupies a conspicuous place among the ornaments of the Temple furniture. The brim of the molten sea was wrought with flowers of the lotus; the chapiters on the tops of the pillars at the porch, and the tops of the pillars themselves, were adorned with the same plant. Sir Robert Ker Porter, describing a piece of sculpture which he found at Persepolis, says

Almost every one in this procession holds in his hand a figure like the lotus. This flower was full of meaning among the ancients and occurs all over the East. Egypt, Persia, Palestine, and India present it everywhere over their architectures in the hands and on the heads of their sculptured figures, whether in statue or in bas-relief. We also find it in the sacred vestments and architecture of the tabernacle and Temple of the Israelites. The lily which is mentioned by our Savior, as an image of peculiar beauty and glory, when comparing the works of nature with the decorations of art, was a different dower probably a species of lilium. This is also represented in all pictures of the salutation of Gabriel to the Virgin Mary, and, in fact, has been held in mysterious veneration by people of all nations and times. It is the symbol of divinity, of purity, and abundance, and of a love most complete in perfection, charity, and benediction; as in Holy Scripture, that mirror of purity, Susanna is defined Susa, which signified the lily flower, the chief city of the Persians, bearing that name for excellency.
Hence, the lily's three leaves in the arms of France meaneth Piety, Justice, and Charity." so far, the general impression of a peculiar regard to this beautiful and fragrant Sower; but the espy Persians attached to it a peculiar sanctity.

We must not, however, forget the difference between the lotus of the Old Testament and the lily of the New. The former is a Masonic plant; the latter is scarcely referred to. Nevertheless, through the ignorance of the early translators as to sacred plants, the lotus is constantly used for the lily; and hence the same error has crept into the Masonic instructions (see Lotus).

LILY-OF-THE-VALLEY

A side Degree in the Templar system of France

LILY WORK

The lily work which is described as a part of the ornamentation of the two pillars in the porch of Solomon's Temple is said to be, from the whiteness of the plant, symbolic of purity and peace. Properly, it is lotus work (see Lily, Lotus, and Pillars of the Porch).

LIMBS

See Qualifications, Physical

LINDBERGH, CHARLES A.

and other Pioneer Masonic Aviators. Famous air-mail pilot whose non-stop flight from the United States to France, May 2-1, 1927, followed a trip by air from San Diego, California, to St. Louis, Missouri, thence to the Atlantic seaboard, and these excursions were continued with journeys to the countries southward in the Western Hemisphere, returning to his home city of St. Louis by way of Havana, Cuba, all daring exploits modestly done. Born on February 4, 1902, Colonel Lindbergh was initiated in Keystone Lodge No. 243, St. Louis, on July 9, 1926; Passed, October 20, and Raised, December 15, and became a member of St. Louis Chapter No. 22. Other notable air-men of the period included Commander Richard E. Byrd who also made, on June 29-July 1, 1927, a non-stop trip to France and had similarly journeyed to the North Pole, May 9, 1926, was Raised, March 9, 1921, in Federal Lodge No. 1 at Washington, District of Columbia; Lieutenants Albert F. Hegenberger and Lester J. Maitland, the first to make a successful flight by air to Hawaii from the United States, were both Freemasons, Brother Hegenberger a member of Stillwater Lodge No. 616, Dayton, Ohio, Brother Maitland a member of Kenwood Lodge No. 303, Milwaukee, Wisconsin, Raised July 19, 1921; Edward S. Evans, Master in 1927 of Palestine Lodge No. 357, Detroit, Michigan, circled the globe in 28 days, 14 hours, and 36 minutes, spending 16 days on ocean, 5 on trains, 8 on planes; traveling 8,000 miles by boat, 4,000 by train, the remainder by plane about 18,700 miles in all. A courageous attempt to break this record by use of plane only was made by another Palestiner, Brother Edward F. Schlee, who traveled eastward from Detroit as far as Japan when the trip was abandoned. Clarence D. Chamberlain and Charles A. Levine, the latter a member of Fortitude Lodge No. 19, Brooklyn, New York, made the journey in a plane from New York to Germany, June 4-6, 1927. Major Frederick L. Martin, United States Army, commanded the first world flight in 1924; he, a member since 1919 of Myron M. Parker Lodge No. 27, Washington, District of Columbia, and Lieutenant Leslie P. Arnold, another world flier, and Major Herbert A. Darque, appointed commander air expedition to circle South American continent, 1926, are Freemasons. Paul Redfern, lost on a monoplane 4,600 mile trip, Georgia to Rio de Janeiro, leaving August 25, petitioned Richland Lodge No. 39, Columbia, South Carolina, August 8, 1927, and at request of Richland Lodge was initiated by Atlantic Lodge No. 82, Brunswick, Georgia. Lieutenant Bernt Balchin, mechanic of Commander Byrd's airplane flight to France, since initiated in Norsemen Lodge No. 878, Brooklyn, New York (see Grand Lodge Bulletin, Iowa, September, 1927; American Tyler Keystone, November, 1927 Masonic Outlook, August, 1927).

LINDNER, FRIEDERICH WILHELM

A Professor of Philosophy in Leipsic, who published in 1818-9 an attack on Freemasonryunder the title of Mac Benac; Er lebet im Sohne; oder das Positive der Freimaurerez. This work contains some good ideas, althouch taken from an adverse point of view; but, as Lenning has observed, these bear little fruit because of the fanatical spirit of knight errantry with which he attacks the Institution.

LINE

One of the Working-Tools of a Past Master, and presented to the Master of a Lodge at his installation (see Plumb Line).

LINEAR TRIAD

Brother Oliver says that the Linear Triad is a figure which appears in some old Royal Arch Floor-Cloths. It bore a reference to the Sojourners, who represented the three stones on which prayers and thanksgivings were offered on the discovery of the Lost Word; thereby affording an example that it is our duty in every undertaking to offer up our prayers and thanksgivings to the God of our salvation.

LINES, PARALLEL

See Parallel Lines

LINGAM

The Iingam and the Youi of the Indian Mysteries were the same as the phallus and dezs of the Grecian (see Phallic Worship).

LINK

A Degree formerly conferred in England, in connection with the Mark Degree, under the title of the Mark and Link or Wrestle, sometimes known as the Ark, Mark,Link, or Wrestle (see in this connection Genesis xi, 1-9; xxxii, 24-30). The Degree is now obsolete.

LINNECAR, RICHARD

The author of the celebrated Masonic anthem beginning

Let there be Light! Th' Almighty spoke
Refulgent beams from chaos broke,
T' illume the rising earth.
Well pleased the great Jehovah stood
The Power Supreme pronounced it good,
And gave the planets birth.

Little is known of his personal history except that he was the Coroner of Wakefield, England, and for many years the Master of the Lodge of Unanimity, No. 238, in that town. He was a zealous and studious Freemason. In 1789 he published, at Leeds, a volume of plays, poems, and miscellaneous writings, among which was an essay entitled Strictures on Freemasonry, and the anthem already referred to. He appears to have been a man of respectable abilities.

LION, CHEVALIER DU

French for Knight of the Lion The twentieth grade of the third series of the Metropolitan Chapter of France.

LION OF THE TRIBE OF JUDAH

The connection of Solomon, as the Chief of the Tribe of Judah, with the Lion, which was the achievement of the Tribe, has caused this expression to be referred, in the Third Degree, to Him who brought life and immortality to light. The old Christian interpretation of the Masonic symbols here prevails; and in Ancient Craft Masonry all allusions to the Lion, as the Lion's Paw, the Lion's Grip, etc., refer to the doctrine of the resurrection taught by Him who is known as "the Lion of the Tribe of Judah." The expression is borrowed from the Apocalypse (v, 5): "Behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the Book, and to loose the Seven Seals thereof." The lion was also a Medieval symbol of the resurrection, the idea being founded on a legend. The poets of that age were fond of referring to this legend ary symbol in connection with the Scriptural idea of the Tribe of Judah. Thus Adam de Saint Victor, in his poem De Resurrectione Domini, says:

Sic de Juda Leo fortis,
Fractis portis dirae mortis
Die surgit tertia,
Rugiente voce Patris.

Thus the strong lion of Judah
The gates of cruel death being broken,
Arose on the third day
At the loud-sounding voice of the Father.

The Lion was the symbol of strength and sovereignty, in the human-headed figures of the Nimrod Gateway, and in other Babylonish remains. In Egypt, it was worshiped at the City of Leontopolis as typical of Dom, the Egyptian Hercules. Plutarch says that the Egyptians ornamented their Temples with gaping lions' mouths, because the Nile began to rise when the sun was in the Constellation Leo. Among the Talmudists there was a tradition of the lion, which has been introduced into the higher Degrees of Freemasonry. But in the symbolism of Ancient Craft Masonry, where the lion is introduced, as in the Third Degree, in connection with the Lion of the Tribe of Judah, he becomes simply a symbol of the resurrection; thus restoring the symbology of the Medieval Ages, which was founded on a legend that the lion's whelp was born dead, and only brought to life by the roaring of its sire. Philip de Thaun, in his Bestiary, written in the twelfth century, gives the legend, which has thus been translated by Wright from the original old Norman Freneh: "Know that the lioness, if she bring forth a dead cub, she holds her cub and the lion arrives; he goes about and cries, till it revives on the third day.... Know that the lioness signifies Saint Mary, and the lion Christ, who gave Himself to death for the people; three days He lay in the earth to gain our souls....By the cry of the lion they understand the power of God, by which Christ was restored to life and robbed hey."

The phrase, "Lion of the Tribe of Judah, " therefore, when used in the Masonic instructions, referred in its original interpretation to Christ, Him who "brought life and immortality to light."

LION'S PAW

A mode of recognition so call(i because of the rude resemblance made by the hand ar i fingers to a lion's paw. It refers to the Lion of the Tribe of Judah. This expression is found in Revelations v, 5. The "paw of the lion" is mentioned in First Samuel xvii, 37.

LION'S PAW CLUB

Brother William G. Sibley a newspaper editor in Gallipolis, Ohio, and an active member of the Masonic Bodies there, as well as of Cincinnati Consistory, Ancient and Accepted Scottish Rite, was frequently invited to address Masonic audiences and prepared an essay for that purpose which soon ran far beyond the Emits of a talk for such occasions and, meeting the favor of the local Brethren, a group of a few members of the Fraternity arranged in 1904 for the publication of the work, Story of Freemasonry, the Brethren using the name Lion's Paw Club as that of the original publisher, The book is published now by The Masonic History Company.

LISZT, FRANZ

Famous pianist and composer. Born at Raiding, Hungary, October 22, 1811; died at Bayreuth, Germany, July 31, 1886. Initiated Septernber 18, 1841, in Loge Einigkeit (Union-Lodge), founded at Frankfort, Germany, 1742, as one of the first German Lodges, and stood for a long time under the direct jurisdiction of the Grand Lodge of England.

LITERATURE OF FREEMASONRY. Freemasonry has its literature, which has been rapidly developed in the last few decades of the past and present centuries, far more than In any preceding ones. This literature, is not to be found in the working of its Degrees, in the institution of its lodges, in the diffusion of its charities, or in the extension of its fraternal ties. Of all these, although necessary and important ingredients of the Order, its literature is wholly independent. This is connected with its ethics as a science of moral, social, and religious philosophy; with its history and archeology, as springing up out of i,he past times; with its biography as the field in which men of intellect have delighted to labor; and with its bibliography as the record of the results of that labor. It is connected, too, incidentally, with many other arts and sciences. Mythology affords an ample field for discussion in the effort to collate the analogies of classic myths and symbols with its own. Philology submits its laws for application to the origin of its mystic words, all of which are connected with its history. It, has, in fine, its science and its philosophy, its poetry and romance. No one who has not studied the literature of Freemasonry can even dream of its beauty and extent; no one who has studied it can have failed to receive the reward that it bestows.

LITIGATION

See Lawsuits.

LITTRE, MAXIMILIEN PAUL EMILE

The French lexicographer and philosopher, born at Paris on February 1, 1801. Studied medicine while teaching Latin and Greek, contributed to periodicals, became friend and follower of Auguste Comte, the Positivist, and in 1944, after publishing several works of importance was associated in preparing a literary history of France, and began labor on his great dictionary of the French language which was not finished for forty years. By reason of the opposition of Monsignor Dupanloup, Bishop of Orleans from 1863, it was only at the close of 1871 that he was honored by election to the French Academy. He became a life senator in 1875 and was an associate of Leon Gambetta with whom and Jules Ferry he affiliated in Paris on July 8, 1875, with the Masonic Lodge La Clemente Amitie. His family were devout Roman Catholics and on his death, June 2, 1881, his funeral was performed with the rites of that Church.

LIVERY.

The word livery is supposed to be derived from the clothing delivered by masters to their servants. The trading companies or Gilds of England began about the time of Edward I to wear a suit of clothing of a form, color, and material peculiar to each company, which was called its livery, and also its clothing. To be admitted into the membership and privileges of the company was "to have the clothing." The Grocers' Company, for instance, were ordered "to be clothed once a year in a suit of livery"; and there is an order in the reign of Henry V to purchase cloth "for the clothing of the brethren of the brewers' craft." There can be no doubt that the usage of speaking of a Freemason's clothing, or of his being clothed, is derived from the custom of the gilds. A Freemason's clothing, "black dress and white gloves and apron," is in fact, his livery.

The use of a distinctive livery for members of the Gilds is seen in the Prologue to the Canterbury Tales, Pilgrims, about 1350, where the poet, Chaucer, says:

An Haberdasher, and a Carpenter,
A Weaver, dyer, and tapiser,
Were alle yclothed in o livere,
Of solempne and grete fraternitie.

Tapiser, in the above, has reference to the trade of Broderer, a member of the Gild of that name, the embroiderers being so chartered in 1561.

For further information as to the old fiverv and the Livery Companies, see many references in the Hole Craft and, Fellowship of Masonry, Edward Conder Jr. (see Clothed).

LIVRE D'ARCHITECTURE

The French designation of the book of minutes.

LIVRE ELOQUENCE.

A French expression for a collection of minutes of addresses made in a Lodge.

LIVRE D'OR.

French, meaning the Book of Gold, which see.

LOAN FUNDS, EDUCATIONAL

See Educational Loan Funds.

LOCAL LAWS

See Laws of Freemasonry.

LOCKE'S LETTER

The letter of John Locke which is said to have accompanied the Leland Manuscript, and which contains his comments on it (see Leland Manuscript).

LODGE

There are three definitions which, in the technical language of Freemasonry, apply to the word Lodge.

1. It is a place in which Freemasons meet. In this sense the word more generally used is Lodge-room, which see.

2. It is the assembly or organized Body of Freemasons duly congregated for labor or for business.

These two distinctions are precisely the same as those to be found in the word Church, which is expressive both of the building in which a congregation meets to worship and the congregation of worshipers themselves. This second definition is what distinguishes a. meeting of Symbolic Freemasons, who constitute a Lodge, from one of Royal Arch Masons, whose meeting would be called a Chapter, or of Cryptic Masons, whose assembly would be a Council.

The word appears in French as loge; German, loge; Spanish, logia; Portuguese, loja; and Italian, loggia. This is irrefutable evidence that the word was, with the Institution, derived by the Continent of Europe from England. The derivation of the word is, I think, says Doctor Mackey, plain. Ragon says that it comes from the Sanskrit toga, signifying the world. There would, at first sight, seem to be a connection between this etymology and the symbolic meaning of a Lodge, which represents the world; but yet it is evidently farfetched, since we have a much simpler root immediately at hand. Hope says, speaking of the Freemasons of the Middle Ages, and Wren had previously said the same thing, that wherever they were engaged to work, they "set themselves to building temporary huts, for their habitation, around the spot where the work was to be carried on." These huts the German Freemasons called hutten; the English, lodges, which is from the Anglo-Saxon, logian, to dwell. Lodge, therefore, meant the dwelling-place or lodging of the Freemasons; and this is undoubtedly the origin of the modern use of the word.

To corroborate this, we find Du Cange (Glossarium) defining the Medieval Latin, logia or logium, as "a house or habitation." He refers to the Italian, loggia, and quotes Lambertus Ardensis as saying that "logia is a place next to the house, where persons were accustomed to hold pleasant conversation." Hence Lambertus thinks that it comes from the Greek, logos, a discourse. Du Cange asserts that there is no doubt that in the Middle Ages logia or logium was Commonly used for an apartment or dwelling connected with the main building. Thus, the smallest apartments occupied by the Cardinals when meeting in Conclave were called logiae or Lodges. All of which sustains the idea that the Lodges of the old Operative Masons were small dwellings attached, or at least contiguous, to the main edifice on which they were at work.

In the Old Charges, the word is not generally met. The meeting of the Craft is there usually called the A8#ernbly. But there are instances of its employment in those documents. The Regius Mauuscript of 1390 forbids the apprenticing of a bondman because he might be fetched out of the Lodge, or logge, as line 133 of the famous poem spells it. Thus also in the Lodge of Antiquity Manuscript whose date is 1686, the word occurs several times. There is also abundant documentary evidence to show that the word Lodge was long before the eighteenth century, applied to their meeting by the Freemasons of England and Scotland. Before the restoration of the Grand Lodge of England in 1717, Brother Preston tells us that any number of Brethren might assemble at anyplace for the performance of work, and, when so assembled, were authorized to receive into the Order Brothers and Fellows, and to practise the Rites of Freemasonry. The ancient charges were the only standard for the regulation of their conduct. ' The Master of the Lodge was elected pro tempore, for the time being, and his authority terminated with the dissolution of the meeting over which he had presided, unless the Lodge was permanently established at any particular place. To the General Assembly of the Craft, held once or twice a year, all the Brethren indiscriminately were amenable, and to that power alone. But on the formation of Grand Lodges, this inherent right of assembling was voluntarily surrendered by the Brethren and Lodges, and vested in the Grand Lodge. And from this time Warrants of Constitution date their existence.

Dr. George Oliver in the Freemasons Quarterly Review, 1844, has given us a description of an English Lodge about the year 1801, which is well worth insertion here as showing the practises of the Brethren at that time:

The appointments and arrangements of the Masonic Lodge-room were then very different to our present practise. A long table was extended from one end of the room to the other, covered with a green cloth, on which were placed duplicates of the ornaments, furniture, and jewels, intermixed with Masonic glasses for refreshment. At one end of this table was placed the Master's pedestal, and at the other that of the Senior Warden. while about the middle of the table, in the south, the Junior Warden was placed, and the Brethren sat round as at a common ordinary. When there was an initiation. the candidate was paraded outside the whole; and, on such occasions, after he had been safely deposited at the north-east angle of the Lodge, a very short explanation of the design of Freemasonry, or a brief portion of the lecture, was considered sufficient before the Lodge was called from labour to refreshment. The song, the toast, and sentiment went merrily round, and it Was not until the Brethren were totally satiated, that the Lodge was resumed and the routine business transacted before closing.

The mode of bringing a Lodge into existence under the present system in the United States of America is as follows: Seven Master Masons, being desirous of establishing a Lodge, apply by petition to the Grand Master, who will, if he thinks proper, issue his Dispensation authorizing them to congregate as Freemasons in a Lodge, and therein to confer the three Degrees of Ancient Craft Masonry. This instrument is of force during the pleasure of the Grand Master. At the next meeting of the Grand Lodge it expires, and is surrendered to the Grand Lodge, which, if there be no objection, will issue a Charter, technically called a Warrant of Constitution, whereby the Body is permanently established as a Lodge, and as one of the constituents of the Grand Lodge.

The power of granting Warrants of Constitution is vested in the Grand Lodges of Scotland, Ireland, Germany, and France, as it is in America; but in England the rule is different, and there the prerogative is vested in the Grand Master. A Lodge thus constituted consists, in the American system, of the following officers: Worshipful Master, Senior and Junior Wardens, Treasurer, Secretary, Senior and Junior Deacons, two or more Stewards, and a Tiler. Under the English Constitution the officers are, in addition to these, a Director of Ceremonies, a Chaplain, an Inner Guard, an Organist, and an Almoner.

In a Lodge of the French Rite, the officers are still more numerous. They are 14 Venerable or Worshipful Master " Premier and Second Surveillants or Senior and Junior Wardens, Orator, Treasurer, Secretary, Hospitaler or Collector of Alms, the Expert, combining the duties of the Senior Deacon and an Examining Committee, Master of Ceremonies, Architecte, who attends to the decoration of the Lodge, and superintends the financial department, Archivists or Librarian, Keeper of the Seal, Master of the Banquets or Steward, and Guardian of the Temple or Tiler.

The officers in a Lodge of the Ancient and Accepted Scottish Rite are a Master, two Wardens, Orator, Treasurer, Secretary, Almoner, Expert, Assistant Expert, Master of Ceremonies, Almoner, Steward, Tiler, and sometimes a few others as Pursuivant, and Keeper of the Seals.

In other Rites and countries the officers vary to a slight. extent, but everywhere there are four officers who always are found, and who may therefore be considered as indispensable, namely, the Master, two Wardens, and Tiler. A Lodge thus constituted is a Lodge of Master Masons. Strictly and legally speaking, such a Body as a Lodge of Entered Apprentices or of Fellow Crafts is not known under the present Masonic system. No Warrant is ever granted for an Apprentices' or Fellow Crafts' Lodge, and without a Warrant a Lodge cannot exist. The Warrant granted is always for a Master's Lodge, and the members composing it are all Master Masons. The Lodges mentioned by Wren and Hope, to which allusion has been made, and which were congregated, in the Middle Ages, around the edifices which the Freemasons were constructing, were properly Fellow Crafts Lodge, because all the members were Fellow Crafts; even the Master being merely a gradation of rank, not a degree of knowledge. So at the Revival of Freemasonry in 1717, the Lodges, were Entered Apprentices Lodges, because in them nothing but the First Degree was conferred, and nearly all the members were Entered Apprentices. But when the Grand Lodge, where only at first the Fellow Craft and Master's Degree were conferred, permitte4hem to be conferred in the subordinate Lodges, then the Degree of Master Mason was sought for by all the Craft, and became the object of every Freemason's ambition. From that time the Craft became Master Freemasons, and the First and Second Degrees were considered only as preliminary steps. So it has remained to this day; and all modern Lodges, wherever Freemasonry has extended, are Masters' Lodges, and nothing less.

Sometimes Secretaries will record in their Minutes that "the Lodge of Master Masons was closed and a Lodge of Entered Apprentices was opened." Neither written nor unwritten law, sanctions any such phraseology. If the Lodge of Master Masons is closed, there is an end of the Masonic Congregation. Where is the warrant under which a Lodge of Entered Apprentices is opened, and how can a Lodge, in which there is not, probably, a single Apprentice, but where all the officers and all the members are Master Masons, be called a Lodge of Apprentices? The instruction has wisely provided for the avoidance of such an anomaly, and, seeing that the Warrant provides that the Lodge of Master Masons is empowered to make Apprentices and Fellow Crafts, it says, "the Lodge was opened on the First Degree." That is to say, the Lodge of Masters still retaining its character as a Masters' Lodge, without which it would lose its legality, and not venturing to open a kind of Lodge for which its members had no Warrant nor authority, simply placed itself on the points of a Degree in which it was about to give instruction.

Some of the instructions speak-, it is true, of Lodges composed in ancient times of Masters and Fellow Crafts or Masters and Apprentices; and the Webb Lectures tell us that at the Temple of Solomon the Lodges of Entered Apprentices consisted of one Master and six Apprentices, and the Lodges of Fellow Crafts of two Masters and three Fellow-Crafts. But all this is purely symbolic, and has no real existence in the practical working of the Order. No one in these days has seen a Lodge of one Master Mason and six Apprentices. The Freemasons working in the First Degree are as much Master Masons as the same Freemasons are when they are working in the Third. The Lodge legally is the same, though it may vary the subjects of its instruction 'so as to have them in the First, Second, or Third Degree.

So import-ant a feature in Freemasonry as a Lodge, the congregations of Freemasons for work or worship, cannot be without its appropriate symbolism. Hence a Lodge when duly opened becomes a symbol of the world. Its covering is like the world's, a sky or Clouded Canopy, to reach which, as the abode of those who do the will of the Grand Architect, it is furnished with the theological ladder, which reaches from earth to heaven; and it is illuminated as is the world, by the refulgent rays of the sun, symbolically represented in his rising in the East, his meridian height in the South, and his setting in the West; and lastly, its very form, a long quadrangle or oblong square, is in reference to the early tradition that such was the shape of the inhabited world.

3. The Lodge, technically speaking, is a piece of furniture made in imitation of the Ark of the Covenant, which was constructed by Bezaleel (Exodus xxxvii, 1), according to the form prescribed by God Himself, and which, after the erection of the Temple, was kept in the Holy of Holies. As that contained the Tables of the Laws, the Lodge contains the Book of Constitutions and the Warrant of Constitution granted by the Grand Lodge. It is used only in certain ceremonies, such as the Constitution and Consecration of new Lodges, but its use is obsolete in England.

We may here add to Doctor Mackey's comments, that the old ceremonies recorded by Brother Preston mention the Lodge as a piece of furniture. For example, in the Appendix, Illustrations of Masonry (first edition, 1772, pages 219, 220), Ceremony of Consecration, we read:

The Grand Master, attended by his Officers; and some dignified Clergyman, form themselves in order round the Lodge in the center; and, all devoutly kneeling, the preparatory prayer is rehearsed. The chaplain produces his authority, and being. properly assisted, proceeds to consecrate. Solemn music strikes up, and the necessary preparations are made. The first clause of the consecration prayer is rehearsed, all devoutly kneeling; and the response is made, Glory to God on High. Incense is scattered over the lodge and the grand honors of Masonry are given.

These two references to the Lodge as a piece of furniture are supplemented by a similar but more extended account in later instances, as in Brother Preston's Illustrations of Masonry (twelfth edition, 1812, page 79), where the first reference to the Lodge reads:

The Lodge being covered with white satin, the ceremony of Consecration commences. All devoutly kneel, and the preparatory prayer is rehearsed. The chaplain or orator produces his authority, the Constitution Roll, and being properly assisted, proceeds to consecrate; corn, wine, and oil are the elements of consecration. Solemn music is introduced, while the necessary preparations are making. The Lodge being then uncovered, first clause of the consecration prayer is rehearsed, all devoutly kneeling. The response being made, Glory to God on High, incense is scattered over the Lodge, and the grand honours are given. The Invocation is then pronounced, with the honours; after which the consecration prayer is concluded, and the response repeated as before, together with the honours. The Lodge being again covered, all the Brethren rise up, solemn music is resumed, a blessing is given, and the response made as before, accompanied with the honours. An anthem is then sung, and the Brethren of the new Lodge having advanced according to rank, and offered homage to the Grand Master, the ceremony of consecration ends.

The reader will note the distinction made in the above ceremony between the Lodge being an organized Masonic Body of authorized Brethren consecrated around a Lodge, this latter being a part of the furniture required for that ceremonial.

On page 95 of the above work (edition of 1812), we find that at the Dedication of Masons Halls the procession includes "Four Tylers carrying the Lodge covered with white satin." Later on, after the procession arrives in the Hall and proceeds three times about it, "The Lodge is then placed in the centre, on a crimson velvet couch." When the officers have taken their places "The Three Great Lights, and the gold and silver pitchers, with the corn, wine, and oil, are placed on the Lodge." We also have the tiling of the Lodge but here the reference is assuredly to the whole assembly. Then "the Lodge being uncovered" we have a procession around. Later comes the Chaplain who 6 1 strews corn over the Lodge." Subsequently wine is sprinkled on it, and oil, and finally "the Lodge being covered, the Grand Master retires to his chair, and the business of Masonry is adjourned."

Page 289 records a similar procession at the consecration of a Lodge at Madras in 1787, "The Lodge, covered with white satin, carried by four Tylers."

Thus we have the Lodge as an Ark, and Brother Woodford suggests that it is not here the Ark of the Covenant but the Ark of Noah. However, it is the designated place and may be of various forms provided the requisite associations are preserved. Brother Mackenzie defines it as "apiece of furniture containing the Archives and important documents connected with the ceremonials of Masonry, and is only used on grand occasions." But other forms are favored, as for instance the Grand Lodge of Pennsylvania provides in Constituting a Lodge that in the preparations "The Lodge or floor cloth is to be placed near the center of the Lodge room, with the three vessels thereon, containing the elements of consecration, Corn, Wine, and Oil, and is to be covered." A like arrangement is seen for the Dedication of a Masonic Hall in that Jurisdiction (see pages 93 and 121, Ahiman Rezon, Pennsylvania, 5915).

The distinction between a church as a building and as a congregation is a case in point. The Bible speaks of "the church that is in their house (Romans xvi, 5), and the Masonic Ark or the Floor Cloth is the place of consecration, a lodging place around which the Brethren form into a Lodge of Freemasons.

For the Masonic Festival of June 24,1926, Brother J. C. Stewart, Poet-Laureate of Lodge Canongate Kilwinning, No. 2, Edinburgh, Scotland, wrote a fine tribute to the permanency of the Lodge: THE LODGE LIVES ON

(Stat Fortuna Domus)

Our generations fleet and pass:
Earth's strongest scion bows the head
And withers, like to summer grass,
And joins the innumerable dead:
But when the sons of Time are gone,
The Lodge lives on, the Lodge lives on!
Time's ravages doth Time repair,
Time's deepest wounds are healed of Time:
The Master passes from the Chair,
The Warden to the Chair doth climb:
Master and Warden soon are gone,
The Lodge lives on, the Lodge lives on!
The bard who sang in other days,
And woke a nation's heart to fire,
Is dead, and wears immortal bays,
And feeble hands must strike his lyre.
The voice of Robert Burns is gone,
The Lodge lives on, the Lodge lives on!
No Temple is so stoutly barred
But it can entered be by Death:
Keep he the closest watch and ward
The trustiest Tyler yields his breath:
Outer and Inner Guard are gone,
The Lodge lives on, the Lodge lives on!
The torch of light is handed down
The ages that so swiftly flee;
Out of our frailty comes renown
And life from our mortality:
The pomps of yesteryear are gone,
The Lodge lives on, the Lodge lives on.

LODGE, CHARTERED

See Chartered Lodge

LODGE, CLANDESTINE

See Clandestine Lodge

LODGE, CONSTITUTED

See Constituted Legally

LODGE, DORMANT

See Dormant Lodge

LODGE, EMERGENT

See Emergent Lodge

LODGE, EXTINCT

See Extinct Lodge

LODGE, FUNERAL

See Sorrow Lodge

LODGE, HOLY

See Holy Lodge

LODGE HOURS

Brother Laurence Dertnott says (Ahiman Rezon, page xxiii), "that Lodge hours, that is, the time in which it is lawful for a Lodge to work or do business, are from March 25th to September 26th, between the hours of seven and ten; and from September 25th to March 25th, between the hours of six and nine." Whence he derived the law is unknown; but it is certain that it has never been rigidly observed even by the Antient Lodges, for whom his Ahiman Rezon was written.

As a matter of general interest regarding Lodge hours we find in the Fabrie Rolls of York Minster, 1355, orders were issued for the guidance of the Operative Masons. In summer they were to begin work immediately after sunrise, until the ringing of the bell of the Virgin Mary; then to breakfast in the Fabric Lodge; then one of the Masters shall knock upon the door of the Lodge, and forthwith all are to return to work until noon. Between April and August, after dinner, they shall sleep in the Lodge; then work until the first bell for vespers; then sit to drink to the end of the third bell, and return to work so long as they can see by daylight. It was usual for this Church to find tunics, aprons, gloves and clogs—wooden-soled shoes—and to give occasional "drinks," and remuneration for extra work (see Fabric Rolls of York Minster, Surtees Society, volume 35, 1858; also Hole Craft and Fellowship of Masons, Edward Conder, Jr., page 38).

LODGE, JUST

See Just Lodge

LODGE, LATIN

In the year 1785, the Grand Lodge of Scotland granted a Warrant for the establishment of Roman Eagle Lodge at Edinburgh; the whole of whose work was conducted in the Latin language. Of this Lodge, the celebrated and learned Dr. John Brown was the founder and Master. He had himself translated the ritual into the classical language of Rome, and the Minutes were written in Latin (see Lyon's History of the Lodge of Edinburgh, page 257). The Lodge is No. 160 on the Scotch Roll, but ceased to work in Latin in 1794. An article in the Builder, September, 1926 (page 275), by Brother Robert I. Clegg, mentions a peculiar use of Latin in a Lodge. An extract was copied for him by Brother A. H. Mackey from the records of Lodge Saint David, No. 36, at Edinburgh, Scotland. The famous novelist, Sir Walter Scott, was a member of this Lodge. The item from the Minutes of an emergency meeting on September 13, 1783, is as follows:

The Lodge being convened on an Emergency and the Right Worshipful being in the Country, Brother W. Ferguson took the chair and represented, That Fabian Gordons Esqr., Colonel of Horse, Carolus Gordon. Esqr., Maior of Foot; Stefanus Dziembowskie, Esqr., Captain of Foot. all in his Polish Majesty s Service, and Joseph Bukaty, Esqr., Secretary to the Polish Embassy at London has applied to him to be made Masons and Members of this Lodge, and as he is particularly acquainted with them all, he recommends to his Brethren to grant their requested which being unanimously agreed to, they were introduced in the order above mentioned, when the ceremony was performed by the Right Reverend Brother John Maclure, Grand Chaplain, and translated into Latin by Brother John Brown, M.D., as none of them understood English. The Brethren were entertained in the most Elegant Manner by Voeal and Instrumental Music particularly by the whole Band of the 21st Regiment with French Corns, Cor-de-Chasse Trumpets, Hautboys and bassoons.

At a later meeting, September 18, 1783, a Masters' Lodge was convened and the Minutes read:

That the four Polish Brethren had been extremely diligent in learning the apprentices' part, and as their time in this Country was to be short, they were anxious to be promoted to the higher Degrees, and for that purpose he had ordered this Masters' Lodge to be convened and hoped their request would be granted and their Entries having proved tedious, first giving it in English and then translating it into Latin so the Most Worshipful Charles Wm. Little Esqr. Substitute Grand Master of Scotland had voluntarily offered to assist Brother John Brown, M.D., and Brother Clark, of Saint Andrews Lodge, and accordingly the Ceremony which took up above three hours was performed in very Elegant Latin.

LODGE MASTER, ENGLISH

The French expression is Mastre de Lodge Anglais. A Degree in the nomenclature of Thory, inserted on the authority of Lemanceau.

LODGE MASTER, FRENCH

In French the title is Maitre de Lodge Français. The Twenty-sixth Degree of the collection of the Metropolitan Chapter of France.

LODGE, OCCASIONAL

See Occasional lodge

LODGE OF INSTRUCTION

These are assemblies of Brethren congregated without a Warrant of Constitution, under the direction of a lecturer or skillful Brother, for the purpose of improvement in Freemasonry, which is accomplished by the frequent rehearsal of the work and lectures of each Degree.

The Bodies should consist entirely of Master Masons; and though they possess no Masonic power, it is evident to every Freemason that they are extremely useful as schools of preparation for the duties that are afterward to be performed in the regular Lodge. In England, these Lodges of Instruction are attached to regularly Warranted Lodges, or are specially licensed by the Grand Master. But they have an independent set of officers, who are elected at no stated periods—sometimes for a year, sometimes for six or three months, and sometimes changed at every night of meeting. They of course have no power of initiation, but simply meet for purposes of practice in the ritual. They are, however, bound to keep a record of their transactions, subject to the inspection of the superior powers.

LODGE OF SAINT JOHN

The Masonic tradition is that the primitive or Mother Lodge was held at Jerusalem, and dedicated to Saint John, first the Baptist, then the Evangelist, and finally to both. Hence this Lodge was called "The Lodge of the Holy Saint John of Jerusalem." From this Lodge all other Lodges re supposed figuratively to descend, and they therefore receive the same general name, accompanied by another local and distinctive one. In all Masonic documents the words ran formerly as follows:

"From the Lodge of the holy Saint John of Jerusalem, under the distinctive appellation of Solomon's Lodge, No. 1," or whatever might be the local name. In this style foreign documents still run; and it is but a few years since it has been at all disused in the United States of America Hence we say that every Freemason hails from such a Lodge, that is to say, from a just and legally constituted Lodge. In the earliest catechisms of the eighteenth century we find this formula:

"Q. What Lodge are you of?
A. The Lodge of Saint John" .

And another question is,
"How many angles in Saint John's Lodge?"

In one of the advanced Degrees it is stated that Lodges receive this title "because, in the time of the Crusades, the Perfect Masons communicated a knowledge of their Mysteries to the Knights of Saint John of Jerusalem," and as both were thus under the same law, the Lodges were called Saint John's Lodges. But this was only one of the attempts to connect Freemasonry with the Templar system.

LODGE OF THE NINE SISTERS

See Nine Sisters, lodge of the

LODGE, PERFECT

See Just Lodge

LODGE, REGULAR

See Regular Lodge

LODGE-ROOM

The Freemasons on the Continent of Europe have a prescribed form or ritual of building according to whose directions it is absolutely necessary that every hall for Masonic purposes shall be erected. No such regulation exists among the Fraternity of the United States of America or of Great Britain. Still, the usages of the Craft, and the objects of convenience in the administration of our Rites, require that certain general rules should be followed in the construction of a Lodge-room. These rules, are as follows:

A Lodge-room should always, if possible, be situated due East and West. This position is not absolutely necessary; and yet it is 60 far so as to demand that some sacrifice should be made, if possible, to obtain so desirable a position. It should also be isolated, where it is practicable, from all surrounding buildings, and should always be placed in an upper story. No Lodge should ever be held on the ground floor. The form of a Lodge-room should be that of a parallelogram or Oblong Square, at least one-third larger from East to West than it is from North to South. The ceiling should be lofty, to give dignity to the appearance of the hall, as well as for the purposes of health, by compensating, in some degree, for the inconvenience of closed windows, which necessarily will deteriorate the quality of the air in a very short time in a low room. The approaches to the Lodge-room from without should be angular, for, as Brother Oliver says, "A straight entrance is un-masonic, and cannot be tolerated."

There should be two entrances to the room, which should be situated in the West, and on each side of the Senior Warden's Station. The one on his right hand is for the introduction of visitors and members and leading from the Tiler's room, is called the Tiler's, or the outer door; the other, on his left, leading from the preparation room, is known as the inner door, and sometimes called the northwest door. The situation of these two doors, as well as the rooms with which they are connected, and which are essentially necessary in a well-constructed Lodge-room, may be seen from the diagram, which also exhibits the seats of the officers and the arrangement of the Altar and Lights. We have already mentioned that the arrangement of the room as here described is a common one but is by no means universal. This should be kept in mind. For further observations, see Hall, Masonic.

LODGE, ROYAL

See Royal Lodge

LODGE, SACRED

See Sacred Lodge

LODGE, STEWARDS

See Stewards' Lodge; also Grand Stewards' Lodge

LODGE, SYMBOL OF THE

The modern symbol or hieroglyphic of the word Lodge is a rectangle having unequal pairs of sides, the figure which undoubtedly refers to the form of the Lodge as an Oblongs Square. But in the old rituals of the early part of the eighteenth century we find this symbol: The cross here, as Krause (Kunsturkunden i, page 37) suggests, refers to the "four angles" of the Lodge, as in the question: "How many angles in Saint John's Lodge? A. Four, bordering on squares"; and the Delta, or equilateral triangle, is the Pythagorean symbol of Divine Providence watching over the Lodge This symbol has long since become obsolete. Another suggestion comes from the Swastica or Fylfot, elsewhere discussed, and the symbol may then be seen as in the accompanying illustration.

LOGE

The French word for Lodge.

LODGE, THE

The discussion of the "Lodge" as part of the furniture of a Lodge on page 599 states a puzzle insoluble in Mackey's time, and one which is not yet wholly solved, though it has been the object of much research. What, exactly, was the "Lodge"? Why was it included in the "furniture?" If the puzzle cannot be cleared up now it should be at a not too distant date because a large number of small facts have been accumulating, slowly but nevertheless steadily, with most of them found in Minutes of old Lodges. There are too many of these latter to name under the present limitations of space, but a generalization based on them can be accepted as a generalization of records, not of theories:

The various City Companies, the Masons Company among them, kept their charter and other important documents in a "casket." Lodge Aberdeen had in 1670 (and has still) an "old wooden charter box, known in the Lodge as the 'Lockit Kist,' [locked chest] with three locks so that it could only be opened when the three Keymasters were present at the same time." A large number of Eighteenth Century Lodges had a box (or casket, or ark) in which were kept the Old Charges or the Book of Constitutions (or both), the charter, and members' cards—a few Minutes speak of a member putting his card in or taking it out of the Lodge; there was a double meaning here, it will be notedy and the word Lodge as denoting its members could easily transfer its meaning to the box in which membership cards were kept.

In the oldest Lodges the principal symbols were drawn on the floor in chalk (usually the Tiler did it) for an initiation, then mopped off; later, these drawings were painted on oil cloth to be hung up, or on a floor-cloth to lie on the floor; also, they came to be painted (or set in mosaic) on boards; yet again, objects corresponding to the symbols might be placed on a trestle-table (hence, trestle-board) or laid on a floor-cloth. This ensemble of drawings was called "the Ludge," and such a board or cloth might have been carried in procession at the time of consecration of a new Lodge.

The Minutes of Lodge Amity, No. 137, for May 28, 1819, give in the Inventory, "Box to Carry the Lodge in." In a footnote the author of the History of Amity quotes Bro. E. H. Dring (Ars Quatuor Coronatorum, Yol. XXIX, pp 243-264) as saying, "I have always Understood this to refer to an Altar' in Craft ceremonial (or to the Ark, in Royal Arch ceremonial), or to a portable imitation thereof ...." He also quotes Bro. Wynn Westcott as having said in A. Q. C., "A further feature which some Masonic Lodges have borrowed from the symbolism of the Tabernacle, is the possession of a cista mystica, a secret coffer, representing the sacred Ark within the Tabernacle of Moses." (This is a dubious theory because the "Lodge" would appear to have pre-dated the Royal Arch cista.)

In his Manual of the Lodge (1868), Albert G. Mackey gives on page 127 the procession at the Consecration of a Lodge, and under the rubric of "The New Lodge" has "Two brethren carrying the Lodge." In the Maine Masonic Tent Book (1877) Bro. Josiah H. Drummond has a variant where on page 137 he writes: "The procession passes once around the Lodge (or Carpet), and the Deputy Grand Master places the golden vessel of Corn and the burning taper of white wax at the East of the Lodge (or Carpet)." In the former instance the "Lodge" would appear to be a piece of furniture, in the latter, it is the tracing-cloth, or board, or carpet. The idea of the former would be that the "Lodge" is its Charter and members, of the latter that it is the Lodge as a box, or casket.

Meanwhile a third idea had long been combined with those two. In the first half of the Old Charges it is related that before the Deluge the "secrets" of the Liberal Arts and Sciences had been carved on two pillars, and that after the Deluge they were recovered. Since the earliest constellation of Speculative Masonic symbols appear to have referred back to the Old Charges, Noah and the Ark were drawn into symbolism, and it is in many Minute Books evident that there was a coalescence of the idea of Noah's Ark, of the charter box, of the box on the pedestal before the Master with the Old Charges and member list in it, and of the "drawing of the Lodge on the Tracing Board." Sphere the Royal Arch Degree was still a part of the Third Degree the idea of the Ark of the Covenant may, as Bro. Westcott suggested, have been added to the previous ideas. In his Concise Cyclopaedia of Freemasonry the unusually cautious Bro. E. L. Hawkins editor, on page 143 expresses himself in agreement with the theory that by "the Lodge" was meant a tracing-board.

During this entire time, and even from before its beginning, there was in every Mason's mind the fact that a Lodge was the building in which Masons met, and that Masonry once had been the art of architecture. The "Lodge" as now used, an ark-like piece of furniture, is thus the convergence of a number of lines of tradition, ideas, and uses; it may be that the fact of a Lodge having so often been used of, or associated with, a building, was the determining factor.

Why is the Holy Bible described as a part of the "furniture" of a Lodge? A reasonable theory is suggested by the data as indicated in the paragraphs above. To begin with, the Old Charges were kept in a box; later the Book of Constitutions and the Charter were kept in a box; if when the Holy Bible came into use (roughly in the period 1725-1750) it may also have been kept in the same box; if the box or "Lodge" was a piece of furniture it was easy for the idea of the box to be transferred to the contents of it; it may be that this never exactly occurred but it is reasonable to believe that we have the Bible described as "furniture" because of some such association of uses or ideas.

LODGE, THE, IN JURISPRUDENCE

A Lodge is the whole of Freemasonry as Freemasonry is present and at work in a community. It is not a representative of a set of doctrines or general theories, nor a subordinate branch of something with headquarters else where. Freemasonry never exists as a set of floating generalizations, or as "a ballet of abstractions," is never a set of ideas and notions and beliefs diffused through a population, or something carried in memory from books and speeches; is not a philosophy, or a "cause," or an ideology; where it is present in a community it invariably is present as a Lodge, or it cannot be present. It has no way to be at all, and never has had, except to be a Lodge. (See page 597.)

The word itself is a happy one etymologically, because it is so truly descriptive; it is also accurate as a term in Masonic jurisprudence, because an adequate definition of the word itself is almost a statement of the doctrine of the Lodge which belongs to jurisprudence. Freemasonry in a community is, first, called a Lodge, because it means that Freemasonry lodges in that community. It was not compelled to come there; it is not compelled to remain there; nor can it compel a community to accept its presence or permit it to remain. The community itself does not create the Lodge.

What the Lodge is, and where it is, is not determined by politics or by business or by geography. It is only when a certain number of Master Masons decide to petition for a Charter that a Lodge can be formed; the Fraternity never constitutes a Lodge otherwise, and never listens to a petition from any other source; so that it is Freemasonry itself, and not a town or a town's population, which decides when and where a Lodge may be present in that town. Second, it is called a Lodge because of what is lodged in it. It is Freemasonry itself, the whole of it, that is lodged in it. Just as a Lodge may on its own volition withdraw from a community, so may Freemasonry itself withdraw from a Lodge, after which any residue remaining is no longer a Lodge

In the Freemasonry which is thus lodged in a Lodge, is the authority to make Masons, the authority of these Masons to assemble, the authority by which they adopt their own by-laws and enforce them on their own members, the authority to supervise all Masons' activities in the name of Freemasonry inside a fixed jurisdiction; etc. This general authority and these special authorities are inherent in the Lodge (not derived from elsewhere) because they are inherent in Freemasonry itself; and the Lodge, because it is Freemasonry itself as present in a local community, therefore is whatever Freemasonry is. No other Lodge nor any Grand Lodge can alienate the authority and authorities inherent in the Lodge because they do not create Freemasonry, nor can they alter it.

It is because a Grand Lodge does not create Freemasonry that a Charter does not create a Lodge. The purpose of the Charter is to give the Grand Lodge's official authorization and approval to the Lodge its charter members are making, and to certify officially to other chartered Lodges that the Lodge in question is a regular, duly-constituted Lodge—that Freemasonry itself is now and henceforth at work in such-and such a community. In its beginning the Charter is a Dispensation, or temporary warrant, of which the purpose is to give official sanction and protection to the Master Masons during the months in which they are organizing their Lodge; once it is organized in such a form that it can become Freemasonry present and at work in that community, the Deputation becomes a Charter, a legal document containing authority in itself.

If the members of the Lodge cease to carry on the work of Freemasonry the Charter is withdrawn, is no longer in existence, and Freemasonry no longer is present in that local jurisdiction.

The office of Worshipful Master has inherent authority which a Grand Master did not give and cannot take away; it is because such an office is inherent in the nature of Freemasonry. Such authorities, offices, principles, and required activities as constitute, or comprise, Freemasonry itself are called Ancient Landmarks. The fact that Freemasonry is nowhere at work except as a Lodge is a Landmark. (The same principles apply, mutasis mutandi, to Chapters, Councils, Commanderies , Consistories .

LODGE, THE WORD

Since the middle of the Nineteenth Century American Masonic jurisprudence has given the word Lodge a fixed and (comparatively) rigid meaning: first, it is a body of Master Masons working under a Warrant or Charter; second, it is the consecrated Room in which they meet. Before that date the word "Lodge" had everywhere a more flexible meaning. Before the erection of the first Grand Lodge in 1717 many Lodges were "Private" and met in private homes.

The Stewards of the Grand Lodge were formed into the Grand Stewards' Lodge. A Grand Masters Lodge was formed. For some years Masters Lodges were separately formed, and a number of Lodges might send their members to the same Masters' Lodge to be Raised. There were special Relief Lodges, Charity Lodges, etc. When the two Grand Lodges of Moderns and Ancient prepared to unite they formed a Lodge of Reconciliation expressly for the purpose of preparing for the Union consummated in 1813. (The effect of the work of this Lodge and of the Union on American practice has not received adequate attention.) At the time of the Union a special Lodge of Promulgation was formed to teach Lodges the new "working." Prior to this period there existed (and some continue to exist) special Lodges of Instruction, the functions of which were similar to those of an American Grand Lecturer, or Grand Custodian of the Work. In 1886 the first Lodge of Research was warranted in England, to be followed by many others.

It is evident that the restricted meaning of the word "Lodge" in American Jurisprudence, and without calling it into question, does not rest on an old or a general tradition; is not a Landmark. A regular Warranted Lodge consists in reality of four Lodges- to conduct the Regular Order of Business it is one Lodge to Enter an Apprentice it is an Apprentice Lodge; etc. The word "Degree," the more rigorous Masonic authorities are agreed, is a misnomer, and should be replaced by the word "Lodge"; a Candidate is Initiated in a Lodge of Apprentices, is Passed in a Lodge of Fellowcraft, is Raisedina Lodge of Master Masons; so that he does not become a member of an Entered Apprentice Degree (and so on) but of an Entered Apprentice Lodge. A number of American Grand Lodges, following the lead of North Carolina and New York, have since 1931 granted Warrants to Lodges of Research. A few Grand Lodges art discussing the possible formation of Relief Lodges, Instruction Lodges, etc.

LODGE JOHORE ROYAL

By-Laws and History of Lodge Johore Royal, No. 3946, E. C. was pubs fished by the Lodge in Johore Bahru, capital of the native Malay state of Johore near Singapore. It was issued "With the Compliments of His Highness the Sultan of Johore, Worshipful Master of the Lodge." Its title page bears the dates, Year of Masonry 5922, the Mohammedan Year 1341, and 1922 A.D. It is "illuminated with one hundred and one extracts from the Holy Koran, containing advice, admonition, and the true principles of life." His Highness the Sultan w as Raised to the Sublime Degree of a Master Mason in the Lodge, June 5, 1920; was invested Senior Warden on the following July 16th; and in the following year was installed Worshipful Master. The list of 83 members in 1922 was headed, in addition to the Sultan, by Their Highnesses Prince Ismail (Crown Prince), Prince Abu Bakar, and Prince Ahmed; the majority of members were Englishmen. The Lodge worked under a regular charter issued by the Grand Lodge of England, the Duke of Connaught being Grand Master, but was immediately answerable to the District Grand Lodge of the Eastern Archipelago, which dated from 1858. The first Lodge in Malaya was consecrated in Penang, under a Charter from the Antient Grand Lodge in England, in 1809, under name of Lodge Neptune. It became extinct in 1819. Lodge of Humanity with Courage, in Penang, was warranted by the District Grand Master of Bengal in 1821 Lodge Zetland-in-the-East was consecrated in Singa pore in 1845; St. George was consecrated in Singapore in 1867; Read Lodge, No. 2337, was consecrated in Kuola Lampur, in 1889; a succession of Lodges in Malaya have followed since. Sir Ibrahim, Sultan of Johore, was born September 17, 1873; was crowned Sultan in 1895.

NOTE. The above may remind Masonic students that five years after he had been named Charter Master of Quatuor Coronati Lodge of Research, No. 2076, in London, Sir Charles Warren was installed District Grand Master of the Eastern Archipelago; his was one of the most remarkable careers in modern times because he had a place of leadership in the founding of the period of modern Freemasonry in England Africa, Palestine and the Far East. The period to which the name "modern Freemasonry" applies may be roughly set as beginning at about 1875, because in that generation not only Lodges but District, Provincial, and Grand Lodges became permanently and prosperously established in every settled country in the world, each regular Lodge and Grand Lodge being fraternally connected with each and every other one in a network which literally covers the earth.

This establishment of World Masonry, once the prophecy of it had become a realization, settled, once and for all, two facts: that Freemasonry was not a possession of the Anglo-Saxon peoples, or even of the Occident; that it was not the peculiar possession of any one race, religion, or culture. Universality is a present fact Speculative Freemasonry began as a local fraternity in the City of London about 1717 - 1725; in what way and to what an extent it will be inwardly transformed by becoming a world fraternity it is too early to predict; thus far only one fact is certain, that henceforth Masonic statesmanship cannot tolerate any local custom or doctrine which violates the reality of world-wide universality.

LODGE SYSTEM OF EDUCATION

The Lodge System of Masonic Education was developed by The National Masonic Research Society in 1923. It embodied the experience of hundreds of Lodges and the Society's twenty to thirty thousand members in Masonic educational work in each and every American Grand Jurisdiction and in the majority of foreign countries (the Society had full members as far away as New Zealand, China, India, etc.), and was based on the principles which those experiences had revealed. The Educational Committee of the Grand Lodge of Michigan offered to test the System in two or three of its Lodges. At the end of two years this test hall proved so satisfactory that the Board of General Activities (of nine members) of the Grand Lodge of New York, which administered the educational services of some 1100 Lodges (they had 340,000 members at the time), recommended the System to the Grand Master, who in turn presented it to Grand Lodge which approved it without a dissenting vote. The Board prepared and printed the text-book which after receiving official endorsement was sent to the Lodges. The Masonic Service Association of America, with headquarters at Washington, D. C., adopted the System and issued a text-book of its own. At last report some fifteen Grand Jurisdictions had the System in use.

The theory of the System is that "Masonic Education" is to prepare a Candidate to play his part in the activities of the Lodge; that it should be an integral, official part of Initiation, Passing, and Raising; and that no Candidate could petition for membership in the Lodge until he had received the training. Many Grand Lodges had already written Masonic Education into their Constitutions; the Lodge System meant that Lodges had written it into their By-Laws.

The National Masonic Research Society had in its files a larger mass of data about Masonic educational work under circumstances of every possible kind than had ever been accumulated before; an analysis of the data showed that the universal weakness of the plans in use was that they were not official, were left to voluntary leaders and Committees, and that in this, as elsewhere in the Craft, the voluntary Committee system was becoming less and less reliable because Committees so often fail to discharge their promise— grow weary, or forget to meet.

In the Lodge System a Standing Committee is placed in charge. It is a permanent, official part of the Lodge organization, on a par as to dignity, honor, and importance with Lodge Officers. When a Petitioner has been approved he spends an evening with the Committee before he receives the First Degree; and one evening each after each of the Degrees, making four in all. At a meeting each of the five members of the Committee reads to him (or to them) a paper about ten minutes in length. Each paper has been prepared and officially approved, and does not merely express the reader's personal views. A paper gives information on such subjects as the organization of a Lodge, how to visit, Masonic finances, the meaning of each Degree, the Landmarks, the Grand Lodge, history of Masonry in the State, general history of Masonry, etc. The Candidate can then ask questions By the end of the fourth meeting the Candidate is well informed, and also has five Masonic acquaintances by the time he is ready for membership; he has learned how interesting Masonry is in itself; has lost his shyness; and is equipped to take an active part in Lodge work.

To adopt the Lodge System:

1. It is endorsed officially by the Grand Lodge.
2. The Grand Lodge has the text-book of papers (including instructions to the Committee) printed and distributed.
3. A Lodge discusses the System under the Order of Business, and if it adopts it provides for it in the By-Laws.
4. The Master appoints a Standing Committee (usually of five).
5. After the Petitioner has passed the Ballot the Secretary mails him instructions when and where to meet with the Committee.
There is nothing for the Candidate to learn by heart, but he is required to take this educational preparation as seriously as the Initiation ceremonies. The result of the use of the System is to give a Lodge a membership in which each man is trained in the thought and practices of the Craft.

LOGE ANGLAISE

An English Lodge, No 204 organized in the south of France, 1730, and still active. Some merchant captains in the course of their trade put into Bordeaux and founded this Lodge Sunday, April 27, 1732, under the Grand Lodge of England. In those days three Master Masons assembled for the express purpose could constitute a Lodge without Grand Lodge Warrant.

The Minutes of the first meeting show Martin Kelly, Master, and Nicolas Staunton and Jonathan Robinson the Wardens. Two candidates were present, one being James Bradshaw. The Lodge met on Monday, Tuesday, Wednesday and Friday of the same week and at the latter meeting Nicolas Staunton was elected Master. Brother Kelly had Initiated five and Raised four to the Third Degree. Brother Staunton was installed May 2 and by May 6 he Initiated two and Raised two others. On May 6 James Bradshaw was elected Master. During the first year seventeen members were enrolled, only one French. English was used in the Minutes the first eleven years. From September 8,1743, onward, French became the language of the Lodge and, except for short periods during its first few years and fifteen months during the Reign of Terror, the Lodge has met regularly. With the ads approval of the Grand Lodge of England the early Lodge granted Constitutions to various Lodges in France and abroad.

Of interest is a record in the Minutes of August 2, 1746, that admittance was refused three initiates on the ground that they were "players of instruments in the theater." February 11, 1749, they decided that "no Jew shall ever be admitted a member in this Lodge." On March 25, 1781, Brother La Pauze, a Roman Catholic priest and Curé of the Parish of Saint Pierre, is recorded as Master of the Lodge. In April, 1766, the Lodge received a Warrant from the Grand Lodge of England specifically confirming the proceedings from the time of its inception in 1732. In 1766 the Grand Lodge of France issued an edict stating that all Lodges in France not accepting its Jurisdiction would be irregular. At the intercession of the Grand Lodge of England in behalf of the Loge Anglaise an exception was made in its case. In 1767 the Loge Anglaise appears as N. o. 363 on the List of Lodges of the Grand Lodge of England but is omitted from the list of 1774 and therefore negotiations begun with the Grand Orient for a formal Warrant, of December 12, 1780, the Lodge giving up its right to found other Lodges in France but retaining friendly relations with England.

The Grand Orient issued a Warrant, January 6, 1783, to seventeen Brethren who had resigned, forming the new La T'raie Anglaise, the True English, and the Loge Anglaise had itself restored on the list of the Grand Lodge of England as No. 240 in 1785. August 31, 1790, this Lodge with four other French Lodges agreed to no longer recognize the authority of the Grand Orient of France. In 1793 the name was changed to Lodge No. 240 'Egalité (called Equality) but the old title was resumed in 1795. In 1802 a renumbering of Lodges under the Grand Lodge of England put the Loge Anglaise as No. 204 on the Register. The Loge Anglaise agreeably to the Grand Orient of France, September 7, 1803, and the Grand Lodge of England, with three other Lodges formed a Provincial Grand Lodge, February 21, 1804. New by-laws, June 7, 1816, specified that the Lodge was under "Joint protection of the Grand Orients of England and France." May 16, 1818, the Grand Secretary of England wrote the Loge Anglaise that all connection with the Grand Lodge had ceased since 1786.

The Lodge protested and remained independent. Brother John Lane says in Masonic Records that the Lodge was on the English Register until 1813. After considerable time the Lodge again associated with the Grand Orient of France, maintaining always the custom of toasting the Grand Lodge of England at banquets. In 1869 an amendment to Article 1, Constitution of the Grand Orient, came up for decision.

This Article stated that "The principles on which Freemasonry is founded are the existence of God, the immortality of the soul, and the solidarity of the human race.' An amendment was defeated thanks to the effort made by the Loge Anglaise, but the matter again came up, 1876, and the Lodge was helpless to prevent the adoption of the amendment by the General Assembly and relations were severed. January 7, 1913, the Lodge passed a vote of disapproval of the Grand Orient, and with the Lodge Centre des Amis undertook to form the new Grand Loge Nationale pour la France (see Loge Anglaise, by Edmund Heisch, London, 1917; also Transactions Authors Lodge, London, volume 2, and the English Lodge at Bordeaux G. W. Speth, a paper read in Quatuor Coronati Lodge, 1899).

LOGIC

The art of reasoning, and one of the Seven Liberal Arts and Sciences, whose uses are incuLcated in the Second Degree. The power of right reasoning, which distinguishes the man of sane mind from the madman and the idiot, is deemed essential to the Freemason, that he may comprehend both his rights and his duties. And hence the unfortunate beings just named, who are without this necessary mental quality, are denied admission into the Order. The Old Charges define logic to be the art "that teacheth to discern truth from falsehood."

LOKI

See Balder

LOMBARDY

At the close of the dark ages, Lombardy and the adjacent Italian States were the first which awakened to industry. New cities arose, and the kings, lords, and municipalities began to encourage the artificers of different professions. Among the arts exercised and improved in Lombardy, the art of building held a pre-eminent rank, and from that kingdom, as from a center, the Comacine Masters were dispersed over all Europe (see Traveling Freemasons; also Commune).

LONDON

With the city of London, the modern history of Freemasonry is intimately connected. A Congress of Freemasons, as it may properly be called was convened there by the Four Old Lodges, at the Apple-Tree Tavern, in 1717. Its results were the formation of the Grand Lodge of England, and a modification of the Masonic system, whence the Freemasonry of the present day has descended. Anderson, in his second edition of the Book of Constitutions, 1738, gives the account of this, as it is now called, Revival of Freemasonry, which see.

At more than one period in Masonry's history London became the Masonic city par excellence; for example, when many French Masters came into England via London at the time of the introduction of the Gothic style into the Island; after the great fire of 1666 which was followed by an unheard of amount of building, centering around Sir Christopher Wren, and the Mason Company; and in 1717 when the first Grand Lodge of Speculative Freemasonry was erected there—Speculative Freemasonry was for some years widely known as "London Masonry" or "the London Grand Lodge"; and finally when the second, and more vigorous Grand Lodge, the Ancient, was formed there in 1751.

As an introduction to an almost inexhaustible literature see London Life in the !4th Century, by Charles Pendrill; Adelphi Co.; New York; it contains one excellent chapter on London gilds, and another on "the Liberty of London," each with a direct bearing on the history of Freemasonry. The greatest work on London is by the distinguished Mason, Sir Walter Besant who is credited with having originated the idea of the Quatuor Coronati Lodge, and who was an early member of it, in a series of massive, richly illustrated volumes published at various intervals of time by A. & C. Black; London. (See in especial London in the Eighteenth Century, by Sir Walter Besant; 1902; 667 pages; a detailed description of London Life as it was in the Grand Lodge period; and London in Time of the Tudors; 1914; it has a chapter on "The 'Prentice." See also London Life in the X VIII Century, by M. Dorothy George; Kegan Paul; 1925.)

LONDON RANK

Authorized by the Grand Lodge of England upon the suggestion of the Grand Master, December 4, 1907, as a means of conferring Masonic honors upon members of those Lodges which were held within a radius of ten miles of Freemasons Hall, London, and which are known as London Lodges, they not coming under any Provincial or District organization and thus being unable to obtain any distinction but that of Grand Lodge Office. As a result of this condition, much discussion was had regarding the dividing of the London Lodges into Provinces, thereby multiplying the honors within their reach, but at this time the Grand Master was authorized to confer the right to wear a distinctive jewel, collar, and apron with the designation London Rank, this honor to be conferred upon Past Masters of London Lodges, one for each such Lodge for 1908 and up to the number of 150 each year thereafter, a certain fee being paid for the distinction. This Rank is the equivalent of Provincial or District Rank and is bestowed on the Brethren for long and meritorious service to the Craft.

LOST WORD

The mythical history of Freemasonry informs us that there once existed a Word of surpassing value, and claiming a profound veneration; that this Word was known to but few; that it was at length lost; and that a temporary substitute for it was adopted. But as the very philosophy of Freemasonry teaches us that there can be no death without a resurrection—no decay without a subsequent restoration—on the same principle it follows that the loss of the Word must suppose its eventual recovery.

Now, this it is, precisely, that constitutes the myth of the Lost Word and the search for it. No matter what was the Word, no matter how it was lost, nor why a substitute was provided, nor when nor where it was recovered. These are all points of subsidiary importance, necessary, it is true, for knowing the legendary history, but not necessary for understanding the symbolism. The only term of the myth that is to be regarded in the study of its interpretation, is the abstract idea of a word lost and afterward recovered.

The Word, therefore, may be conceived to be the symbol of Dianne Truth; and all its modifications— the loss, the substitution, and the recovery—are but component parts of the mythical symbol which represents a search after truth. In a general sense, the Word itself being then the symbol of Divine Truth, the narrative of its loss and the search for its recovery becomes a mythical symbol of the decay and 1088 of the true religion among the ancient nations, at and after the dispersion on the Plains of Shinar, and of the attempts of the wise men, the philosophers, and priests, to find and retain it in their secret mysteries and initiations, which have hence been designated as the Spurious Freemasonry of Antiquity.

But there is a special or individual, as well as a general interpretation, and in this special or individual interpretation the Word, with its accompanying myth of a loss, a substitute, and a recovery, becomes a symbol of the personal progress of a candidate from his first initiation to the completion of his course, when he receives a full development of the mysteries.

LOTUS

The lotus plant, so celebrated in the religions of Egypt and Asia, is a species of Nymphaea, or water-lily, which grows abundantly on the banks of streams in warm climates. Although more familiarly known as the Lotus of the Nile, it was not indigenous to Egypt, but was probably introduced into that country from the East, among whose people it was everywhere consecrated as a sacred symbol.

The Brahmanical deities were almost always represented as either decorated with its flowers, or holding it as a scepter, or seated on it as a throne. Coleman says (Mythology of the Hindus, page 388) that to the Hindu poets the lotus was what the rose was to the Persians. Floating on the water it is the emblem of the world, and the type also of the Mountain of Meru, the residence of the gods. Among the Egyptians, the lotus was the symbol of Osiris and Isis. It was esteemed a sacred ornament by the priests, and was placed as a coronet upon the heads of many of the gods. It was also much used in the sacred architecture of the Egyptians, being placed as an entablature upon the columns of their temples. Thence it was introduced by Solomon into Jewish architecture, being found, under the name of lily work, as a part of the ornaments of the two pillars at the porch of the Temple.

The word of almost the same sound in Arabic as in Hebrew includes many of the allied flowers and it is now generally accepted that the various biblical references to lilies (as in First Kings vii, 19; Second Chronicles iv, 5; Canticles in, 1; Hosea xiv, 5; Matthew vi, 28, and elsewhere) mean more than that one flower (see Lily and Pillars of the Porch).

LOUISIANA

Freemasonry was brought to San Domingo by Charter from the Grand Orient and the Grand Lodge of Pennsylvania at a time when it was peopled chiefly by the French and their negro slaves. The negro insurrection of 1791 caused an influx of white refugees to many of the cities of the United States. In 1793 the Freemasons who fled to New Orleans organized the Parfaite Union Lodge, No. 29, by Charter from the Grand Lodge of South Carolina, and Officers were installed in the York Rite by Jason Lawrence on March 30, 1794. The sale of Louisiana to America and the return of many of thr refugees to San Domingo left Freemasonry in Louisiana more in the hands of the American Brethren than had hitherto been the case. On September 2, 1807, a Charter was granted by the Grand Lodge of New York to Louisiana Lodge, No. 2, the first Lodge in New Orleans to work in the English language. In 1812 five of the twelve Lodges chartered in Louisiana had either ceased work or amalgamated with other Lodges and there were thus seven left, all of which worked the York Rite, namely: Perfect Union, Charity, Louisiana, Concord, Perseverance, Harmony and Polar Star. The above seven Lodges organized themselves into a Committee for the establishment of a Grand Lodge.

Harmony and Louisiana withdrew from the Committee before long and the Grand Lodge was formed by the remaining five Lodges on July 11, 1812. It was announced at a Quarterly Communication held March 27, 1813, that a Grand Royal Arch Chap ter had been organized and attached to the Grand Lodge of Louisiana. In 1829 a representative was admitted to the General Grand Chapter. After 1831, however, no meeting took place and the subordinate Chapters, with the exception of Holland, No. 9, ceased to exist. In 1841, the Grand Secretary of the Grand Lodge of Louisiana called a meeting and a Grand Chapter of Louisiana was organized Holland Chapter was not represented at the Convention and refused to recognize the authority of the new Grand Chapter. In 1847 the General Grand Chapter denied that it had any legal existence. The following year, on May 1, representatives of the four Chapters in Louisiana chartered by the General Grand Chapter, Holland, No. 1; New Era, No. 2; Red River, No. 3, and East Feliciana, No. 4, met at New Orleans and duly established a Grand Chapter for Louisiana.

The first Council in the State was Holland, No. 1, probably organized by John Barker in 1827. In the official reports of the Grand Chapter of Louisiana in 1829 and 1830 a Grand Council of Royal and Select Masters is mentioned. This seems to have died out but was revived about 1848 to 1850 when Holland, No. 1; Louisiana, No. 15, and Orleans, No. 36, were represented at a Convention to organize a Grand Council.

A Charter was granted on May 4, 1816, for the formation of an Encampment which was enrolled under the Grand Encampment of the United States on September 15, 1844, as Indivisible Friends Encampment, No. 1. This Commandery with Jacques de Molay, No. 2, and Orleans, No. 3, assembled on February 12, 1864, and formed the Grand Commandery of Louisiana.

On June 19, 1813, Charters were granted to Albert Pike Lodge of Perfection, No. 1, and Eagle Council of Kadosh, No. 6, at New Orleans. Grand Consistory, No. 1, was chartered at New Orleans on August 8, 1852, and a Chapter of Rose Croix, Cervantes, No. 4, was opened during the year 1887.

LOUIS NAPOLEON

Second Adjoint of the Grand Master of the Grand Orient of France. Nominated, in 1806, King of Holland. Louis, Napoleon III, was widely known as an interested Freemason.

LOUVETEAU

See Lewis

LOWEN

In the Lansdowne Manuscript we meet with this charge: "that a Master or fellow make not a molded stone square, nor rule to no Lowen, nor sett no Lowen work within the Lodge." Brother Hawkins observes this has been said to be an error for Cowan, but in his opinion it is more probably intended for Layer, which is the word used in the parallel passage in other Manuscripts (see Layer).

LOW TWELVE

In Masonic language midnight is so called. The reference is to the sun, which is then below the earth. Low Twelve in Masonic symbolism is an unpropitious hour.

LOW TWELVE CLUBS

Begun as death benefit clubs the Low Twelve Clubs are in reality an insurance society, and in a majority of States are under the rules and supervision of the State Insurance Commission. Benefits are not guaranteed, the amounts paid depending on the size of the club. A club is usually organized near a Lodge, of which each member is by virtue of the fact eligible for membership in the Club.

NOTE. The Grand Lodge of England once undertook to establish a Benefit [or insurance) society in connection with the Lodges, but in practice it was found that the form of organization required by an insurance society was incompatible Tooth the form of organization of a Lodge as required by the Ancient Landmarks. In the 1840's the Grand Lodge had much difficulty with Benefit Societies organized in conjunction with Lodges- they resulted in two classes of members in the same Lodge, and often only "Benefit Masons" could vote or hold office. see Grand Lodge Proceedings of England for 1844.

LOYALTY

Notwithstanding the calumnies of Barruel, Robison, and a host of other anti-Masonic writers who assert that Freemasonry is ever engaged in efforts to uproot the governments within which it may exist, there is nothing more evident than that Freemasonry is a loyal institution, and that it inculcates in all its public instructions, obedience to government, Thus, in the Prestonian Charge given in the eighteenth century to the Entered Apprentice, and continued to this day in the same words in English Lodges, we find the following words: I

n the State, you are to be a quiet and peaceable subject, true to your sovereign, and just to your country; you are not to countenance disloyalty or rebellion, but patiently submit to legal authority and conform with cheerfulness to the government under which you live, yielding obedience to the laws which afford you protection, but never forgetting the attachment you owe to the place of your nativity, or the allegiance due to the sovereign or protectors of that spot.

The Charge given in American Lodges is of the same import, and varies but slightly in its language. In the State, you are to be a quiet and peaceful subject, true to your government. and just to your country; you are not to countenance disloyalty or rebellion, but patiently submit to legal authority, and conform with cheerfulness to the government of the country in which you live.

The Charge given in French Lodges, though somewhat differing in form from both of these, has the same spirit and the same lesson. It is to this effect: Obedience to the laws and submission to the authorities are among the most imperious duties of the Freemason, and he is forbidden at all times from engaging in plots and conspiracies.

Hence it is evident that the true Freemason must be a true patriot.

LUCHET, JEAN PIERRE LOUIS, MARQUIS DE

A French historical writer, who was born at Saintes in 1740, and died in 1791. He was the writer of many works of but little reputation, but is principally distinguished in Masonic literature as the author of an attack upon Illuminism under the title of Essai sur la Secte des Illuminés. It first appeared anonymously in 1789. Four editions of it were published. The third and fourth with augmentations and revisions, which were attributed to Mirabeau, were printed with the outer title of Histoire secrete de la Cour deBerlin, par Mirabeau. This work was published, it is known, without his consent, and was burned by the common executioner in consequence of its libelous character. Luchet's essay has become very scarce, and is now valued rather on account of its rarity than for its intrinsic excellence.

LUDEWIG, H. E.

An energetic Freemason, born in 1810, in Germany; died in 1856, in America. By "powers from home" this ardent Brother attempted to set up an independent authority to the existing Grand Lodge system in the United States; but, like many such attempts, it flashed brilliantly for a season, but proved of ephemeral nature.

LUFTON

One of the French terms for Louveteau, or Lewis, which see.

LULLY, RAYMOND

A celebrated chemist and philosopher, the Seneschal of Majorca, surnamed docteur illuminé, the enlightened doctor His discoveries are most noted, such as the mode of rectifying spirits, the refining of silver, etc. He was born about 1234. In 1276 he founded a college of Franciscans at Palma, for instruction in Eastern lore, and especially the study of the Arabic language, for which purpose he instituted several colleges between the years 1293 and 1311. He died in 1314. He is known as an eminent Rosicrucian, and many fables as to his longevity are related.

The foregoing account has long been generally acceptable though there is some uncertainty as to the dates of Lully's birth and death, and investigators have not agreed as to his scientific knowledge nor the authorship of certain works attributed by others to him. The alchemical works bearing his name are all apocryphal, spurious, according to J. Fitzmaurice Kelly (Encyclopedia Britannica, 1911), but Lewis Spence (Dictionary of Occultism, 1920) not only accepts him as an author and alchemist of ability but quotes a German historian of chemistry, Gruelin, who asserts Lully to be a scientist of exceptional skill. However, it is clear that he was a devoted missionary to the infidels, a progressive student and teacher of languages, venerated as saint and poet. Some of his views were in advance of the Church he served and in 1376 they were condemned in a Papal Bull issued at the behest of the Inquisition, but this was annulled by Pope Martin V in 1578. At eighty Lully was of unabated enthusiasm, preaching the Gospel, journeying far afield in Europe, crossing into Africa, where he was stoned to death by the people.

LUMIERE, LA GRANDE

French for The Grand Light. A grade in the collection of Brother Viany.

LUMIERE, LA VRAIE

French for The True alight, or Perfect Mason. A Degree in the Chapter of the Grand Lodge of Royal York of Berlin (Thory, Acta Latomorum i, page 321).

LUMINARIES

The first five officers in a French Lodge, namely, the Master, two Wardens, Orator, and Secretary, are called Luminaires or Luminaries, sources of light, because it is by them that light is dispensed to the Lodge.

LUNUS

An Egyptian deity, known as Khons Lunus, and represented as hawk-headed, surmounted by the crescent and disk. When appearing with the head of an ibis, he is called Thoth-Lunus. His worship was very extensive through ancient Egypt, where he was known as Aah, who presides over rejuvenation and resurrection. Champollion mentions in his Pantheon a Lunus-Bifrons.

LUSTRATION From a Latin word meaning both gashing and atonement. A religious rite practiced by the ancients, and performed before any act of devotion It consisted in washing the hands, and sometimes the whole body, in lustral or consecrated water. It was intended as a symbol of the internal purification of the heart. It was a ceremony preparatory to initiation in all the Ancient Mysteries. The ceremony is practiced with the same symbolic import in some of the advanced Degrees of Freemasonry. So strong was the idea of a connection between lustration and initiation, that in the low Latin of the Middle Ages lustrare meant to initiate. Thus Du Cange (Glossarium) cites the expression "lustrare religione Christianorum" as signifying "to initiate into the Christian religion."

LUX

Latin for Light, which see. Freemasonry anciently received, among other names, that of Lux, because it is that sublime doctrine of truth by which the pathway of him who has attained it is to be illumined in the pilgrimage of life. Among the Rosicrucians, light was the knowledge of the philosopher's stone; and Mosheim says that in chemical language the cross was an emblem of light, because it contains within its figure the forms of the three figures of which LVX., or Light, is composed

LUXEMBURG

An independent Grand Duchy of Europe situated to the southeast of Belgium. In 1774 a Grand Orient with the reigning Duke as Protector was at work in Bouillon, a town which, though now in Belgium, was formerly part of Luxemburg. In 1812 this Grand Body had ceased to exist. The Lodge, Les Enfants de la Concorde, meaning in French The Children of Good Understanding, was chartered in 1803 by the Grand Orient of France though it is possible that it was at work some years before that date. The Grand Duchy became independent in 1839 and a few years later the Lodge became independent also. It is the smallest self-governing Masonic Body in the world.

LUX E TENEBRIS

Latin, meaning Light out of darkness. A motto very commonly used in the caption of Masonic documents as expressive of the object of Freemasonry, and what the true Freemason supposes himself to have attained. It has a recondite meaning. In the primeval ages and in the early mythology, darkness preceded light. "In the thought," says Cox, "of these early ages, the sun was the child of night or darkness" (Aryan Mythology I, page 43).

So lux being Truth or Freemasonry, and tenebrae, or darkness, the symbol of initiation, luxe tenebris is Masonic truth proceeding from initiation. A Lodge at London comprising Brethren devoted especially to the welfare of blind persons has been given this appropriate name.

LUX FIAT ET LUX FIT

Latin, meaning Let there be light, and there was light. A motto sometimes prefixed to Masonic documents (see True Light).

LUZ

An ever-living power, according to the old Jewish Rabbis, residing in a small joint-bone existing at the base of the spinal column. To this undying principle, watered by the dew of heaven, is ascribed the immortality in man. Rabbi Joshua Ben Hananiah replied to Hadrian, as to how man revived in the world to come, "From Luz, in the back-bone." When asked to demonstrate this, he took Luz, a little bone out of the back-bone, and put it in water, and it was not steeped; he put it in the fire, and it was not burned; he brought it to the mill, and that could not grind it, he laid it on the anvil and knocked it with a hammer, but the anvil was cleft and the hammer broken.

L.Y. C.

Letters engraved on the rings of profession worn by the Knights of Baron von Hund's Templar system. They are the initials of the words in the Latin sentence Labor Viris Convenit, meaning Labor is suit able for men, It was also engraved on their seals.

LYON, DAVID MURRAY

This well-known writer and historian of Freemasonry in Scotland was initiated in 1856 in Lodge Ayr Saint Paul, No. 204, on the roll of the Grand lodge of Scotland. He was a printer by trade and was at one time employed by the Ayr. shire Express Company. In 1877 he was appointed Grand Secretary of the Grand Lodge of Scotland and held the post until 1900. He died on January 30, 1903. He was, without doubt, says Brother Hawkins, who prepared this article, the foremost Masonic student in Scotland, either of this or any other period; and the results of his continuous and arduous researches are to be found in all the books and periodicals of the Craft for twenty years, both at home and abroad. It is simply impossible to furnish anything like an accurate and complete list of his many valuable contributions to Masonic magazines. His chief works have been the History of the Mother lodge Kilwinning, Scotland, the History of the old Lodge at Thornhill, and, finally, the History of the Ancient Lodge at Edinburgh, Mary's Chapel, from the sixteenth century. This grand work, which was published in 1873, has placed its author in the front rank of Masonic authors.

LYONS, CONGRESS OF

A Masonic Congress was convoked in 1778, at the City of Lyons, France, by the Lodge of Chevaliers I'enfaisants, or Benevolent Knights. It was opened on the 26th of November, and continued in session until the 27th of December, under the presidency of M. Villermoz. Its ostensible object was to procure a reformation in Freemasonry by the abjuration of the Templar theory; but it wasted its time in the correction of rituals and in Masonic intrigues, and does not appear to have been either sagacious in its methods, or successful in its results. Even its abjuration of the Strict Observance doctrine that Templarism was the true origin of Freemasonry, is said to have been insincere, and forced upon it by the injunctions of the political authorities, who were opposed to the propagation of any system which might tend to restore the Order of Knights Templar.

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