The Hebrew is pronounced, Mem, which signifies water in motion, having for its hieroglyph a waving line, referring to the surface of the water. As a numeral, M stands for 1000. In Hebrew its numerical value is 40. The sacred name of Deity, applied to this letter, is Meborach, and in Latin Benedictus, meaning that Blessed One.

MAACHA

In the Tenth Degree of the Ancient and Accepted Scottish Rite we are instructed that certain traitors fled to "Maacha, King of Cheth," by whom they were delivered up to King Solomon on his sending for them. In First Kings ii, 39, we find it recorded that two of the servants of Shimei fled from Jerusalem to "Achish, son of Maachah king of Gath." There can be little doubt that the carelessness of the early copyists of the Ritual led to the double error of putting Cheth for Gath and of supposing that Maacha was its king instead of its king's father.

The manuscripts of the Ancient and Accepted Scottish Rite, too often copied by unlearned persons, show many such corruptions of Hebrew names, which modern researches must eventually correct. Delaunay, in his Thuileur, 1813, makes him King of Tyre, calls him Mahakah, and adds a Latin word, Compressus, as further explanation, the meaning evidently being to bring together.

MAC

Masonic writers have generally given to this word the meaning of "is smitten," deriving it probably from the Hebrew verb macha, to smite. Others, again, think it is the word mak, rottenness, and suppose that it means "he is rotten." Both derivations are, in Brother Mackey's opinion, incorrect. Mac is a constituent part of the word macbenac, which is the substitute Master's Word in the French Rite, and which is interpreted by the French ritualists as meaning "he lives in the son." But such a derivation can find no support in any known Hebrew root. Another interpretation must be sought. Doctor Mackey believed there is evidence, circumstantial at least, to show that the word was, if not an invention of the Sentient or Dermott Freemasons, at least adopted by them in distinction from the one used by the Moderns, which latter is the word now in use in the United States of America.

Brother Mackey was disposed to attribute the introduction of the word into Freemasonry to the adherents of the House of Stuart, who sought in every way to make the Institution of Freemasonry a political instrument in their schemes for the restoration of their exiled monarch. Thus the old phrase, "the Widow's Son," was applied by them to James II, who was the son of Henrietta Maria, the widow of Charles I. So, instead of the old Master's word which had hitherto been used, they invented macbenac out of the Gaelie, which to them was, on recount of their Highland supporters, almost a sacred language in the place of Hebrew. Now, in Gaelic, Mac is son, and benach is blessed, from the active verb oeannaichy to bless.

The latest dictionary pushed by the Highland Society give this example:
"Benach De Righ Albane, Alexander, Mac Alexander," etc., that is, Bless the King of Scotland, Alexander, son of Alexander, etc. Therefore we find, without any of those distortions to which etymologists so often recur, that macbenac means in Gaelic the blessed son. This word the Stuart Freemasons applied to their idol, the Pretender, the son of Charles I.

MACBENAC

This word is capable of at least two interpretations.
1. A significant word in the Third Degree according to the French Rite and some other Rituals (see Mac).
2. In the Order of the Beneficent Knights of the Holy City, the Recipiendary, or Novice, is called Macbenac.

MACCABEES

A heroic family, whose patriotism and valor form bright pictures in the Jewish annals. The name is generally supposed to be derived from the letters M. C. B. I. which were inscribed upon their banners being the initials of the following words in the Hebrew sentence, Mi Camocha, Baalim, Jehovah, meaning, Who is like unto thee among the gods, O Jehovah. The Hebrew sentence has been appropriated in some of the advanced Degrees as a significant term.

MACCALLA, CLIFFORD P.

Initiated in Concordia Lodge No. 67 at Philadelphia, 1869; was Worshipful Master in 1874; accepted position of Secretary in 1876 and served twelve years. Brother MacCalla was elected Junior Grand Warden of Pennsylvania in 1882, Senior Grand Warden in 1884, Deputy Grand Master in 1886 and Grand Master in 1888. For many years he was Editor of the Keystone, a Masonic journal. He wrote a historical sketch of Concordia Lodge in Philadelphia, a Life of Daniel Coxe and many essays on Freemasonry in America. He discovered the Secretary's ledger of Saint John's Lodge dating from June 24, 1731, to June, 1738 (see Transactions, Quatuor Coronati Lodge, volume iii, page 134).

MACAULAY'S THEORY OF MASONRY

Thomas Babington Macaulay wrote a distort of England which has been read more often than any other English history, and in the United States has enjoyed a double fame: first, as a text book or as required reading in high schools and colleges almost since its publication; second, as a masterpiece of literature which in conjunction with his Essays and his poems has been used in the English Departments of Colleges in every State of the Union, is in every public library, and once was required reading for each well-read man. His biographer says of him that he had read everything, knew more than he had read, and forgot nothing.

A carefully considered remark Macaulay once made on Freemasonry must for such reasons carry more weight than if it had been made by a man less thoroughly acquainted with England from the Norman Conquest to Queen Victoria. In a conversation with Harriet Beecher Stowe her notes show that he said: "I believe that all the cathedrals of Europe came into existence nearly contemporaneously, and were built by traveling companies of Masons under the direction of systematic organization."

MACERIO

Du Cange (in his Glossarium) gives this as one of the Middle Age Latin words for orison, deriving it from maceria, a wail The word is now never employed.

MacGREGOR, DAVID

Bro. David McGregor holds for the second quarter of this Century in the United States a record for the brilliancy of his coups in Masonic research, two or three of them of fundamental importance. He was born in Dunfermline, Scotland, September 7, 1864; was educated in Lisburn, Ireland; came to New York City in 1889; was for thirty years chief engineer in the Sprague Electric Company and helped set up electric street car systems in New Jersey. He was raised in Union Lodge, No. 11 (N. J.), Dec. 22, 1916; was Master in 1931; Grand Historian after 1928; Chairman of Committee on Foreign Correspondence from 1935; was 3 member of the National Masonic Research Society, and published reports of his first discoveries in The Builder.

Among his discoveries: That John Skene, who came to Jersey in 1682, was a Freemason, a member of the Aberdeen Lodge in Scotland. (See under ABERDEEN 1'e', LODGE OF; see also New York Masonic Outlook; September, 1926; page 13). That Earl Perth, Jersey Proprietor, was a Freemason; and that a number of members of Aberdeen Lodge came to Jersey at same time as Skene but did not remain. That a pre 1730 Lodge met in New York in the Black Horse Tavern. That the New York Weekly Journal announced on Jan. 24, 1737 (N. S. 1738) that Mr. Provost, about to move away, at a Lodge on January 19, 1737, had resigned as Master, and Cap. Matthew Norris, son of Admiral Norris, had been elected in his place. That on November 26, 1737, the New York Gazette published a letter to the effect that a "new and unusual sect of society at last has extended to these parts," etc. (See Gould's History of Freemasonry; New York; 1936; Vol. 6; page

41.) Most important was Bro. McGregor's discovery of the records of Col. Daniel Coxe. In 1730 this eminent citizen of New Jersey was by the Grand Lodge of England appointed to be Provincial Grand Master of New York, New Jersey, and Pennsylvania. But since no documents could be found to show that he had put his authority into effect, save an entry in the Minutes of the Grand Lodge of England to show that he visited it in 1731 as Prov. Grand Master, it was generally believed that he had been inactive, and had "been out of the country."

In old court and other civil records of New Jersey Bro. McGregor found abundant evidences of the presence and great activity of Coxe in America during the years in question. (See Early Freemasonry in Pennsylvania—a magnificent book—by Henry S. Borneman; Grand Lodge of Pa; Philadelphia; 1931; page 56. See Chapters in Gould's History, above cited, Vol. VI, on New York, New Jersey, and Pennsylvania. History of Freemasonry in New Jersey, by David McGregor; cloth; 164 pages; contains chapters on Pre-Grand Lodges in New Jersey; chapter on Daniel Coxe; Military Lodges; the Morristown Convention.)

MACHIO

See Macio

MACIO

Du Cange, Slossarzum, defines Macio, Mario, or Machio, on the authority of Isidore, as Maçon, latomus, a mason, a constructor of walls, from machina, the machines on which they stood to work on account of the height of the walls. He gives Maço also.

MACKENZIE, KENNETH R. H.

His favorite pen name was Cryptonymus, a Latin word meaning One whose name is hidden. Editor of The Royal Masonic Cyclopedia of History, Rites, Symbolism, and Biography, published in London in 1877, by Brother John Hogg, Paternoster Row. He was one of the founders of the Rosicrucian Society in England (see Rosicrucianism).

MACKEY, ALBERT GALLATIN

The American Masonic historian. He was born at Charleston, South Carolina, March 12, 1807. This scholarly Brother lived to the age of seventy-four years. He died at Fortress Monroe, Virginia, June 20, 1881, and was buried at Washington, District of Columbia, Sunday, June 26, with all the solemnity of the Masonic Rites wherein he had long been an active leader. From 1834, when he was graduated with honors at the Charleston Medical College, until 1854 he gave attention to the practice of his profession, but from that time on literary and Masonic labors engrossed his efforts. Doctor Mackey was a Union adherent during the Civil War and in July, 1865, President Johnson appointed him Collector of the Port. In a contest for senatorial honors Brother Mackey was defeated by Senator Sawyer. Doctor Mackey removed to Washington. District of Columbia, in 1870.

Doctor Mackey was Initiated, Passed and Raised in Saint Andrews Lodge No. 10, Charleston, South Carolina, in 1841. Shortly thereafter he affiliated with Solomon's Lodge No. 1, also of Charleston, and was elected Worshipful Master in December, 1842. From 1842 until 1867 he held the office of Grand Secretary and during this period prepared all the reports of the Foreign Correspondence Committee of the Grand Lodge. In 1851 he was a founder member of Landmark Lodge No. 76. During the winter of 1841-2 he was advanced and exalted in Capitular Freemasonry; elected High Priest in December, 1844; and also elected Deputy Grand High Priest in 1848 and successively re-selected until 1855. From 1855 to 1867 he was each year elected as Grand High Priest of his State. Elected in 1859 to the office of General Grand High Priest, he continued in that position until 1868. Created a Knight Templar in South Carolina Commandery No. 1, in 1842, he was elected Eminent Commander in 1844, later being honored as a Past Grand Warden of the Grand Encampment of the United States. Crowned a Sovereign Grand Inspector General of the Thirty-third and last Degree in 1844, he was for many years Secretary-General of the Supreme Council, Southern Jurisdiction of the Ancient and Accepted Scottish Rite.

As a contributor to the literature and science of Freemasonry, Doctor Mackey's labors have been more extensive than those of any other in America or in Europe. In 1845 he published his first Masonic work, entitled A Lexicon of Freemasonry; in 1851 he published his second work entitled Tame True Mystic Tie. Then followed The Aihman Rezon of South Carolina, 1852; Principles of Masonic Laun, 1856; Book of tile Chapter, 1858; Text-Book of Masonic Jurisprudence; 1859; History of freemasonry in South Carolina, 1861, Manual of the Lodge, 1869; Cryptic Masonry, 1877; Symbolism of Freemasonry, and Masonic Ritual, 1869; Encyclopedia of Freemasonry, 1874; and Masonic Parliamentary Law, 1875. Doctor Mackey also contributed freely to Masonic periodicals and edited several of them with conspicuous ability. In 1849 he established and edited the Southern and Western Masonic Miscellany for five years. In 1857 he undertook the publication of the Masonic Quarterly Review which continued for two years. Then he was invited to assume editorial charge of a department in the American Freemason which he accepted in July, 1859, and he held this position for one year. He was solicited to take charge of a department in the Masonic Trowel, his first article appearing in the September number of 1865, and he wrote for this publication for nearly three years. In October, 1871, Doctor Mackey again published a Masonic magazine of his own, Mackey's National Freemason. Although a periodical of great merit, after three years it was discontinued. In January, 1875, Doctor Mackey became one of the editors of the Voice of Masonry, and for over four years was a constant contributor to that periodical, when failing health necessitated his giving up this work.

After Doctor Mackey located at Washington, District of Columbia, he affiliated with Lafayette Lodge No. 19, Lafayette Chapter No. 5, and Washington Commandery No. 1.

The funeral services in Washington in 1881 were begun at All Souls Church, Unitarian, of which Doctor Mackey was a member, by the pastor and were followed by the ceremonies of a Lodge of Sorrow, Rose Croix Chapter, Ancient and Accepted Scottish Rite, Southern Jurisdiction, and were in charge of the venerable General Albert Pike and his associate officers. General Albert Pike wrote a touching and apprecative message at the time of the death of Doctor Mackey, which was sent out officially by the Sovereign Grand Commander of the Southern Jurisdiction in which the various Masonic Bodies were instructed to "drape in black the altars and working tools and the Brethren will wear the proper badge of mourning during the space of sixty days."

The following Memorial was presented by a Committee headed by Brother Charles F. Stansbury at a Special Communication of the Grand Lodge of the District of Columbia:

Our illustrious Brother, Albert Gallatin Mackey, is no more! He died at Fortress Monroe, Virginia, on the 20th day of June, 1881, at the venerable age of 74, and was buried at Washington on Sunday June 26, 1881, with the highest honors of the Craft, ah Rites and Orders of Masonry uniting in the last sad services over his remains. The announcement of his death has carried a genuine sentiment of sorrow wherever Freemasonry is known. His ripe scholarship, his profound knowledge of Masonic law and usage, his broad views of Masonic philosophy, his ceaseless and invaluable literary labors in the service of the Order, his noble ideal of its character and mission, as well as his genial personal qualities and his lofty character, had united to make him personally known and vividly respected and beloved by the Masonic world. While this Grand Lodge shares in the common sorrow of the Craft everywhere at this irreparable loss she can properly lay claim to a more intimate and peculiar sense of bereavement, inasmuch as our illustrious Brother had been for many years an active member of this Body Chairman of the Committee on Jurisprudence, and an advisor ever ready to assist our deliberations with his knowledge and counsel. In testimony of our affectionate respect for his memory the Grand Lodge jewels, and insignia will be appropriately draped, and its members near the usual badge of mourning for thirty days.

A memorial page of our proceedings will also be dedicated to the honor of his name. We extend to his family the assurance of our sincere and respectful sympathy, and direct that an attested copy of this Minute be transmitted to them.

In the eulogy over Doctor Mackey, delivered by Past Grand Master Henry Buist, of Georgia, before the Supreme Council for the Southern Jurisdiction, he said of the Doctor:

He was a fearless and gifted speaker; his language was courteous and manner dignified; and occasionally, in his earnestness to maintain what he conceived to be right, he became animated and eloquent. Positive in his convictions, he was bold in their advocacy. His course of action once determined on, supported by an approving conscience no fear or disfavor or discomfiture could swerve him from his fixed purpose. Whatever was the emergency, he was always equal to it. Where others doubted. he was confident; where others faltered, he was immovable; where others queried, he affirmed. He was faithful to every public and Masonic duty. Treachery found no place in his character. He never betrayed a trust. He was eminently sincere and loyal to his friends, and those who were most intimately associated with him learned to appreciate him the most. He was generous and frank in his impulses, and cherished malice toward none, and charity for all. His monument is in the hearts of those who knew him longest and best. He is no longer of this earth. His work among men is ended; his earthly record is complete.

MACKEY'S HISTORY OF FREEMASONRY

In his bibliography of the principal works of Dr. Albert G. Mackey on page 608 Bro. Robert I. Clegg inadvertently omitted the work which Mackey himself would have placed at the head of the list, his seven-volume History of Freemasonry; perhaps the Freudians would have said that this was an unconscious slip of memory occasioned by a sense of humbleness, because at the time (1921) Bro. Clegg had only recently edited and revised and in some chapters wholly re-written the famous History which had long been (and continues to be) the most widely read long history of the Craft ever published. Bro. Clegg based his work of revision primarily on the edition current in 1898. He received his reward by having the new work go out with the new title Mackey's Revised History of Freemasonry, by Robert Ingham Clegg.

When Mackey began a work the scope of which for a man of less learning would have meant a life-work, he had little to go on; Findel was not suited to American readers, and already was obsolete in part; Fort's Antiquities dealt too much with antiquities; Oliver's "historical" works were better entitled romances; Gould's History had not yet been published; except for his own private library, his years of hard study and his erudition (of which there was much more than his readers may guess), and the assistance of a few friends like T. Parvin, Mackey had to blaze a new road through the wilderness. He succeeded in blazing it; and while some hundreds of students and scholars have, as a body, blazed a better one since, no one man has ever approached the measure of his achievement.

His principal weakness (and granting that he did not possess data not discovered until afterwards) was a certain lack of reality, so that his book becomes at times too smooth, too static, with pages here and there like a drowsy sermon. This may be because he habitually thought of Freemasonry as an "institution" (one of his favorite words), a system, a collection of generalities and abstractions; and did not sufficiently see that there never had been such a thing as abstract Freemasonry, a thing separate and apart, but always that it had consisted of men, actual, in flesh and blood, and that Freemasonry never had been anything more than a name for certain of the things those men were doing.

How does Mackey's History compare with Gould's Many Masons, and even many beginning students, can read one long History but they haven't the time to read two; which is the better for them? The question is therefore not an academic one; nor is it, at least on this page, a national one, as if one were to choose a national champion. As for this last point, a large fact stands out in full view, before which the point is lost: there is no such thing as English Freemasonry nor American Freemasonry; it is only Freemasonry, and belongs to no country; there is Freemasonry as it is in England and the same Freemasonry as it is in America.

The Grand Lodge of 1717, though it was erected in London, is as much the Mother Grand Lodge of Freemasonry in America as it is of Freemasonry in England; and until about 1800, and which means for two generations, Lodges and Provencal Grand Lodges here belonged as much to its Jurisdiction as any Lodge or Provincial Grand Lodge in England; when we American Masons study the history of that Grand Lodge, or of Freemasonry in Eighteenth Century England, or the history of Freemasonry prior to 1717, we are studying our own Masonic history, and it matters not if the settings of any of those chapters of it were in other lands or not.

St. Paul's remark about two stars differing in glory applies here. Mackey was far more erudite than Gould; had not only studied more, and read more, but had studied and read more widely. His knowledge was his own; overflowed; and he did not have to "get it up" for any subject. He had a sense for literature, and was master of a literary style, whereas Gould had neither.

Mackey had a grasp of the whole of Freemasonry, including the four modern Rites, and this unity was ever in his mind; there is a continuity from chapter to chapter; his history is a work of art in the true and original sense which has been lost to present-day literary cynicism. And since he knew that no one work (nor any thousand volumes) could contain each and every fact in one history, he had to select; and while selecting he knew from first-hand knowledge of what his American readers wished most to learn.

Gould, and other things being equal, had the advantage of being at the headquarters of Masonic research; had access to Grand Lodge archives; could visit old Lodges; could use the British Museum, and a half hundred other collections of original sources; and had about him a circle of learned Masons to collaborate with him. His History has an effect of massiveness and power; is full of courage; and he had in him the new spirit of Masonic research—was himself one of its originators, and felt no reverence for any book merely because it was old, nor for any belief merely because generations of Masons had held it.

His literary faults were a lack of a sense of proportion—as when, though he had only one of his six volumes for a history of general Freemasonry properly so called, he used up fifty pages of it arguing over Sir Christopher Wren; and he was given to harsh, unjust judgments, as in his caricatures of Anderson and Preston. Also, he committed himself to the dogma that the Ancient had been a "schistnatic" Grand Lodge, and refused to surrender it when it was proved that they had not In the plan of his history he gave a disproportionate amount of space and attention to the Grand Lodge of 1717 as if it, and not hundreds of Lodges and tens of thousands of Masons, had made Speculative Masonry prosper around the world. AB against Mackey, he is preferred by students and researchers; and, as is natural, by Brethren in Great Britain.

As against both of them Begemann is of more massive technical erudition, but of narrower scope, and was guilty of ignoring Freemasonry in North America, where it has had as large a history as England had; and, if the four modern Rites be included, a larger one. Crawley stands apart, for his Cemenkria Hibernico is more than one half composed of documents, but he was, it is agreed, the most brilliant prose writer of any. There is a possibility that the writing of general, or "complete" histories is at an end and is to be replaced by books on single subjects or by special treatises, unless they may be written to serve as a framework or outline, or as a guide to special fields.

MACO

See Macio The following is substantially from Renning's Cydopedia of Freemasonry: The Norman-French word for mason as the Operative Mason in early days was called "le rnaçon and this was corrupted into maccon, maccouyn, masoun, masouyn, messouyn, and even mageon. The word seems to come from maçonner, which had both its operative meaning and derivative meaning of conspiring, in 1238, and which again comes from mansio, a word of classic use. The word mason, as it appears to us, is clear evidence of the development of the operative Gilds through the Norman-French artificers of the Conquest, who carried the Operative Gilds, as it were, back to Latin terminology, and to a Roman origin.

In addition to the above paragraph by the Rev. A. F. A. Woodford, see Mason, Macemo and Macio.

MAÇON DANS LA VOIE DROITE

French, meaning The Mason in the Right Way. The second grade of the Hermetic system of Montpellier (Thory, ActaLatomorum i, page 321).

MAÇON DU SECRET

French, meaning The Mason of the Secret. The sixth grade of the reformed Rite of Baron Tschoudy, and the seventh in the reformed rite of Saint Martin (Thory, ActaLatomorum i, page 321).

MAÇON, ECOSSAIS, MAITRE

These French words are explained under their English equivalents (see Mason, Scottish Master).

MAÇONETUS

Low Latin, signifying a Mason, and found in documents of the fourteenth century.

MAÇONNE

A French word signifying a Female Mason, that is to say, a woman who has received the Degrees of the Rite of Adoption. It is a very convenient word. The formation of the English language might permit the use of the equivalent word Masoness, if custom would sanction it.

MAÇONNE EGYPTIENNE

The Third Degree in Cagliostro's Egyptian Rite of Adoption.

MAÇONNE MAITRESSE

Third grade of the Maçonnerie d' Adoption.

MAÇONNER

Du Cange gives citations from documents of the fourteenth century, where this word is used as signifying to build.

MAÇONNERIE ROUGE

French for Red Freemasonry. The designation of the four advanced grades of the French Rite. Bazot says that the name comes from the color worn in the fourth grade.

MAÇONNIEKE SOCIETEITEN

Dutch Masonic Clubs, somewhat like unto the English Lodges of Instruction with more, perhaps, of the character of a Club. Renning's Cyclopedia says "there were about nineteen of these associations in the principal towns of Holland in 1860."

MACOY'S CYCLOPEDIA
"A General History, Cyclopedia, and Dictionary of Freemasonry," containing some 300 engravings, by Robert Macoy, 33 , published in New York, which has passed through a number of editions. It was originally founded on A Dictionary of Symbolical Masonry, by Dr. George Oliver. Brother Macoy has occupied the prominent position of Deputy Grand Master of the Grand Lodge of New York, and that of Grand Recorder of the State Grand Commandery of the Order of the Temple, Knights Templar.

MACOY, ROBERT

Robert Macoy was born in Ireland, October 4, 1816, but from the time he was four years old lived in New York City, where, at an early age, he apprenticed himself in the printing and publishing business, and continued in it for nearly forty years, first as printer and bookseller, and then as a Masonic publisher. During his generation he made a large place for himself in the American Craft, along with Mackey, McClenachan, Drummond, Morris, etc., with whom he was closely associated He won a success in four separate spheres of Masonic labors:

1. In the Order of the Eastern Star. Rob Morris had conceived the idea of it, had written rituals, had filled it with his inspiration, but was a failure at the work of organization. ". . . Upon his departure for the Holy Land, in 1868, Brother Morris transferred to Brother Macoy all the authority he had assumed and exercised in regard to the Order. Bro. Macoy immediately set about arranging the work more systematically.... Under his guiding hand the Supreme Grand Chapter. a self instituted body, was organized in December, 1868. . ."

2. In the work of Grand Bodies of Masonry. He held the high office of Deputy Grand Master of New York, and was Grand Recorder of the Grant Commandery, E. T.

3. As author. He wrote an unknown number of articles for the Masonic press; wrote much in a number of Monitors and Manuals, and was author of The Worshipful Masters' Assistant which for half a century was to the office of Master what Mackey's Encyclopedia was to the whole of the Craft.

4. As a publisher. He published (and oftentimes either edited or helped to write) a long list of Masonic books, among them The Master Workmen, 1849;The Masonic Manual 1852; The Book of the Lodge, 1855, a work of immense national influence which American Masonic historians have overlooked; Vocal Manual, 1853; Masonic Minstrel, 1857; Worshipful Master Assistant, 1885; Rise of Adoption, 1868, and in 1890; and the General History, Cyclopedia, and Dictionary of Freemasonry which is described under ENCYCLOPEDIA, Mackey's etc., elsewhere in this Supplement.

During the productive period of Bro. Macoy's published and writing the one demand everywhere was for Monitors and Handbooks, and Macoy was but one of a number who supplied them, from Webb to Mackey A detailed, exhaustive bibliography of Macoy by an expert would open up a path for historians into one of the most important fields of either American Masonic history or American Masonic Jurisprudence.Grand Lodges (and other Grand Bodies) now prepare and publish their own Monitors. In the period, of almost three-quarters of a century, when it was left to private members to prepare and publish Monitors not a few of them (as was inevitable, and it is not to their discredit) insinuated into Craft practice more than one element of the Esoteric work which represented nobody's idea but their own, and in some instances was a mistaken idea. Certain of the small discrepancies, anomalies, inconsistencies which Grand Lodges find in the Monitorial sections of their Uniform Work, and sometimes in Lodge practice, could be traced back to a private Monitorialist.

MACROCOSM

Greek, she great world. The visible system of worlds; the outer world or universe. It is opposed to Microcosm, the little world, as in man. It has been used as the Macric soul in opposition to the Micric animal life, and as the soul of the universe as opposed to the soul of a single world or being. A subject of much note to the Rosicrucians in the study of the Mysterium Magnum.

MACZO

Latin of the Middle Ages for a mason. Du Cange quotes a Computum of the year 1324, in which it is said that the work was done "per manum Petri, maczonis de Lagnicio," meaning "by the hand of Peter, a mason of Lagnicio,"

MADAGASCAR

L'Action Républicaine Lodge, from June 25,1913, at Diego Suarez, and La France Australe, from July 20, 1903, at Tananarivo, are subject both to the Grand Orient of France. Three others, La Fraternite Universale, from 1917, at Ambositra, Imerina, from 1903, at Tananarivo and Les Trois Freres, The Three Brothers, at Majungo, are controlled by the Grand Lodge of France. Madagascar is an island, under the French Government, is 975 miles long, with some three million inhabitants, and is in the Indian Ocean, 230 miles from the east coast of Africa.

MADE

A technical word signifying initiated into Freemasonry (see Make).

MADMAN

Madmen are specially designated in the oral law as disqualified for initiation (see Qualifications).

MADRAS

A presidency of British India. The first Lodge in Southern India was established at Madras. Others were opened in 1765 and in the following year Captain Edmond Pascal was appointed Provincial Grand Master for Madras and its Dependencies. A Provincial Grand Lodge was established in 1781 by the Athol Grand Lodge of England but after about seven years the state of warfare round about Madras caused its decline. Unity among the Brethren in Southern India was finally achieved by the appointment of Brigadier-General Horn as "Provincial Grand Master for the Coast of Coromandel, the Presidency of Madras and parts adjacent." The older Lodges had all ceased work when in 1786 the Carnatic Military Lodge was established at Arcot. The early attempts of the Freneh to plant Freemasonry in Madras were even less successful than those of the English. The first Lodge, La Fraternite Cosmopolite, meaning in French World wide Fraternity, was chartered in 1786, but after Iaying dormant for some time finally ceased to exist. The Grand Lodge of Scotland has chartered many surviving and successful Lodges in Madras and other parts of India (see Bombay and India).

MAFIA

Sometimes spelled Maffia, a name for a Sicilian secret society active early in the nineteenth century, perhaps more usually the title is employed to mean the persons impatient and contemptuous of constitutional processes of law who reserve vengeance for execution by themselves. The Chief of Police of New Orleans was killed, following the severity of his course in hunting the murderers of an Italian. Several Mafiusi were implicated, six were acquitted but the verdict was credited to the fears of the jury, and the gaol was entered by a mob and eleven prisoners were lynched, March 14, 1891 (see Carbonari, Camorra, and Secret Societies).

MAGAZINE, MASONIC
The earliest Masonic magazine was published at Leipsic in 1738 and named Der Freimaurer. The second, in 1742, was Der bedachtiae Frei7naurer, at Hamburg, and then the Aufmerksamn Freimaurer, 1743, at Gorlitz, according to Brother Woodford (Renning's Cyclopedia). In 1783 the Freimaurerzeitung appeared at Berlin, having only a short existence of six numbers. The Journal fur Freimaurer, which appeared in 1784 at Vienna, had a longer life of some three years. In England, the first work of this kind was The Freemasons Magazine or General and Complete Library, begun in 1793, and continued until 1798. In Ireland, in 1792, the Sentimental and Masonic Magazine appeared and ran to seven volumes (1792-5). In France the Miroir de laverite seems to have been issued 1800-2, followed by Nermes in 1808. In England the Freemasons Quarterly Review commenced in 1834 and was continued until 1849, followed by the Freemasons Quarterly Magazine in 1853, which lived until 1858. In 1873 a new Masonic Magazine was issued, but it had not a very long existence. Of American Masonic magazines the earliest is the Freemasons Magazine and General Miscellany, published at Philadelphia in 1811. An old and constant periodical devoted to Freemasonry was the Freemasonry's Monthly Magazine, published by Charles W. Moore, at Boston. It was established in the year 1842 (see Literature).

MAGI

The ancient Greek historians so term the hereditary priests among the Persians and Medians. The word is derived from mog or amp, signifying Priest in the Pehlevi language. The Illuminati first introduced the word into Freemasonry, and employed it in the nomenclature of their Degrees to signify men of superior wisdom.

MAGI, THE THREE

The "Wise Men of the East" who came to Jerusalem, bringing gifts to the infant Jesus. The traditional names of the three are Melchior, an old man, with a long beard, offering gold; Jasper, a beardless youth, rho offers frankincense; Balthazar, a black or Moor, with a large spreading beard, who tenders myrrh. The patron saints of travelers. "Tradition fixed their number at three, probably in allusion to the three races springing from the sons of Noah. The Empress Helena caused their corpses to be transported to Milan from Constantinople. Frederick Barbarossa carried them to Cologne, the place of their special glora as the Three Kings of Cologne." Yonge. The three principal officers ruling the Society of the Rosicrucians are styled Magi.

MAGIC

The idea that any connection exists between Freemasonry and magic is to be attributed to the French writers, especially to Ragon, who gives many pages of his Masonic Orthodozy to the subject of Masonic magic; and still more to Alphonse Louis Constant, who has written three large volumes on the History of Magic, on the Ritual and Dogma of the Higher Magic, and on the Key of the Grand Mysteries, in all of which he seeks to trace an intimate connection between the Masonic mysteries and the science of magic (see Levi, Eliphas). Ragon designates this sort of Freemasonry by the name of Occult Freemasonry But he loosely confounds magic with the magism of the ancient Persians, the medieval philosophy and modern magnetism, all of which, as identical sciences, were engaged in the investigation of the nature of man. the mechanism of his thoughts, the faculties of his soul, his power over nature, and the essence of the occult virtues of all things.

Magism, he says, is to be found in the Sentences of Zoroaster, in the Hymns of Orpheus, in the Invocations of the Hierophants, and in the Symbols of Pythagoras; it is reproduced in the Philosophy of Agrippa and of Cardan, and is recognized under the name of Magic in the marvelous results of magnetism. Cagliostro, it is well known, mingled with his Spurious Freemasonry the Superstitions of Magic and the Operations of Animal Magnetism. But the writers who have sought to establish a scheme of Magical Freemasonry refer almost altogether to the supposed power of mystical names or words, which they say is common to both Freemasonry and magic. It is certain that on omatology, or the science of names, forms a very interesting part of the investigations of the higher Freemasonry, and it is only in this way that any connection can be created between the two sciences. Much light, it must be confessed, is thrown on many of the mystical names in the advanced Degrees by the dogmas of magic; and hence magic furnishes a curious and interesting study for the Freemason (see Magic Squares and Alchemy).

MAGIAN SOCIETY

Founded in New York City on September 29, 1913, by Brother Frank C. Higgins, for the study of Masonic symbolism (see American Freemason, November, 1913, and Miscellanea Latomorum, volume i, pages 63 and 128, new series).

MAGICIANS, SOCIETY OF THE

A society founded at Florence, which became a division of the Brothers of Rose Croix. They wore in their Chapters the habit of members of the Inquisition. This must not be confused with a society of the same na ne but not claiming to be exclusively Masonic in the United States.

MAGIC SQUARES

A magic square is a series of numbers arranged in an equal number of cells constituting a square figure, the enumeration of all of whose columns, vertically, horizontally and diagonally, wilt give the same sum. The Oriental philosophers, and especially the Jewish Talmudists, have indulged in many fanciful speculations in reference to these magic squares, many of which were considered as talismans. The accompanying figure of nine squares containing the nine digits so arranged as to make fifteen when counted in every way, was of peculiar import.

There was no talisman more sacred than this among the Orientalists, when arranged as in Figure 1-6. Thus designed, they called it by the name of the planet Saturn, ZaHaL, because the sum of the 9 digits in the square was equal to 45 (1+2+3+4+5+6+7+8 +g) which is the numerical value of the letters in the word ZaHaL, in the Arabic alphabet. The talmudists also esteemed it as a sacred talisman because 15 is the numerical value of the letters of the word JaH, which is one of the forms of the Tetragrammaton.

The Hermetic Philosophers called these magic squares Tables of the Planets, and attributed to them many occult virtues. The Table of Saturn consisted of 9 squares, and has Just been given. The Table of Jupiter consisted of 16 squares of numbers, whose total value is 136, and the sum of them added, horizontally, perpendicularly, and diagonally, in rows, is always 34; as in Figure 3. So the Table of Mars consists of 25 squares, of the Sun of 36, of Venus of 49, of Mercury of 64, and of the Moon of 81. These magic squares and their values have been used in the symbolism of numbers in some of the advanced Degrees of Freemasonry.

This subject should not be dismissed as a purely imaginative study. The matter has for many years engaged the attention of mathematicians of the highest quality. The Magic Square has been worn as an emblem or talisman insuring good luck to the possessor and evidently it formed an essential part in the early symbolism connected with the Craft. That singular picture by Albrecht Durer of the sixteenth century, Malancolia, shows a Magic Square with many other symbols easily recognized by members of the Masonic institution. The history of the Magie Square goes back hundreds of years and there has been undoubtedly through this period a superstitious, as well as a scientific, esteem for this device. They have not been worked out to their present perfection in any other than by systematic methods. The earliest known writer on the subject was a Greek, Emanuel Moscopulus, who flourished in the fourth or fifth century. Since that time there have been many laborers upon this work.

One of the very interesting of these Magic Squares is referred to above by Doctor Mackey. This occurs in a book by Agrippa (De Occulta Philosophie, logo) and is quoted on page 279 of George Falkener's Gaines Ancient arid Moderns By first arrangement the numerals from 1 to 16 in four rows as in Figure 4 it will be seen that by leaving the numerals unchanged at each corner of the large square, namely 1, 4, 16, and 13, and also at the inner square of 6, 7, 10, and 11, and substituting the other pairs of numerals, reversing them at the time, we have in Figure 5, this remarkable Magic Square reversed, which Brother Mackey has called the Table of Jupiter. The combinations of this figure are surprising, amounting to fifty-six arrangements, each totaling thirty-four. The four horizontals, as 1+15+14+4=34, 12+6+7+9=34, etc; and the four perpendicular columns, as 1+12+8+13 = 34, and 15+6+10+3=34, etc.; the diagonals,1+6+11+16= 34, and 4+7+10+13=34; the diamonds, 1+7+16+ 10=34, and 4+11+13+6=34; the squares, 1+4+ 16+13=34, and 6+7+11+10=34; the oblongs, 15+ 14+2+3 =34, 12+9+5+8=34, and the romboids, 1+15+16+2=34, and 4+9+13+8=34, etc.

The method of working out a Magic Square with an uneven number of cells was suggested by De la Loubere. The several steps may be considered as follows: In assigning consecutive numbers, proceed in an oblique direction up and to the right as 4, 5, 6, as in Figure 6. When this would carry a number out of the Magic Square, write that number in the cell at the opposite end of the column or row, as shown by the numbers in the margin of Figure 6. When the application of the first of these rules in the present paragraph would place a number in a cell already occupied, write the new number in the cell beneath the one last filled. For instance, the cell above and to the right of 3 being occupied, 4 is written under 3. Treat the marginal square at the upper right-hand corner marked x as an occupied cell and apply the rule given in the last sentence. Begin by putting 1 in the top cell of the middle column. A comparison of Figure 6 will show that it is a reflection of Figure 1 given by Doctor Mackey.

One of the most successful of all students of the subject unquestionably was Brother Benjamin Franklin. Two of his efforts, an 8 x S and a 16 x 16, are today unsurpassed as purely remarkably successful attempts at the making of Magic Squares. A communication to an English friend by Brother Franklin appears in the work entitled Letters and Papers on Philosophical Subjects by Benjamin Franklin, printed in 1769. This letter is in part as follows:

According to your request I now send you the arithmetical curiosity of which this is the history. Being one day in the country at the house of our common friend, the late learned Mr. Logan, he showed me a folio French book filled with magic squares, wrote, if I forget not by one Mr. Frenicle, in which he said the author had discovered great ingenuity and dexterity in the management of numbers; and though several other foreigners had distinguished themselves in the same way, he did not recollect that any one Englishman had done anything of the kind remarkable.

I said it was perhaps a mark of the good sense of our mathematicians that they would not spend their time in things that were merely domiciles novae, incapable of any useful application. He answered that many of the arithmetical or mathematical questions publicly proposed in England were equally trifling and useless. Perhaps the considering and answering such questions, I replied, may not be altogether useless if it produces by practice an habitual readiness and exactness in mathematical disquisitions, which readiness may, on many occasions be of real use. In the same way, says he, may the making of these squares be of use. I then confessed to him that in my younger days, having once some leisure (which I still think I might have employed more usefully) I had amused myself in making this kind of magic squares, and, at length had acquired such a knack at it, that I could fill the cells of any magic square of reasonable size with a series of numbers as fast as I could write them, disposed in such a manner that the sums of every row, horizontal, perpendicular, or diagonal, should be equal; but not being satisfied with these, which I looked on as common and easy things, I had imposed on myself more difficult tasks, and succeeded in making other magic squares with a varietal of properties, and much more curious. He then showed me several in the same book of an uncommon and more curious kind, but as I thought none of them equal to some I remembered to have made, he desired me to let him see them; and accordingly the next time I visited him, I carried him a square of 8 which I found among my old papers, and which I will now give you with an account of its properties Figure 7-9. The properties are:

1. That every straight row, horizontal or vertical, of 8 numbers added together, make 260, and half of each row, half of 260.

2. That the bent row of 8 numbers ascending and descending diagonally, viz., from 16 ascending to 10 and from 23 descending to 17 and every one of its parallel bent rows of 8 numbers make 260, etc., etc. And lastly the four corner numbers with the four middle numbers make 260. So this magical square seems perfect in its kind, but these are not all its properties, there are five other curious ones which at some time I will explain to you.

This Magic Square by Franklin is given here as Figure 7.

Brother Paul Carus has investigated the means by which Brother Franklin may have worked out his system of Magic Squares but it is really somewhat a question even now with all the later studies that have been given to the subject whether any one has perfected an ability capable of preparing a means of producing these designs with the facility that Brother Franklin mentions. Those who wish to examine the subject further will find it discussed in the Encyclopedia Britannica, in Magic Squares and Cubes, by W. S. Andrews, containing chapters by Brother Paul Carus and others, and in a Scrap Book of Elementary Mathematics by William F. White, as well as in Mathematical Recreations by Professor W. W. R. Ball.

This subject is somewhat allied as a mathematical curiosity with two other figures which come down to us through the Middle Ages, the Magic Pentagon or the Five Pointed Star, as a symbol of the School of Pythagoras, as in Figure 8, and the Magic Hexagram, Figure 9, commonly called the Shield of David and frequently used on synagogues, as Brother Carus points out. these two designs, Figures 8 and 9, have a peculiarity that is not perhaps noticed at the first glance- They can be drawn by one stroke of the pencil, beginning at any point. If they be compared in this respect with any square having two diagonals the difference can soon be tested as the square is not capable of being drawn as a complete figure, including the two diagonals, with one stroke. In order to better illustrate the operation of drawing Figures 8 and 9, numerals have been attached to illustrate the movement of the pencil in tracing them out. Of course, they can be begun at any place in any one of the lines composing the figures.

MAGISTER CAEMENTARIORUM
A title applied in the Middle Ages to one who presided over the building of edifices, and means Master of the Masons.

MAGISTER HOSPITALIS

See Master of the Hospital

MAGISTER LAPIDUM

Du Cange (Glossiarum) defines this as Master Meson; and he cites the statutes of Marseilles as saying: "Tres Magistros Lapidis bonos et legates, " that is, three good and lawful Master Masons "shall be selected to decide on all questions about water in the city."

MAGISTER MILITIAE CHRISTI

Latin, meaning Master of the Chivalry or Knight of Christ which see under this title.

MAGISTER PERRERIUS

A name given in the Middle Ages to a Mason; literally, a Master of Stones, from the French pierre, a stone.

MAGISTER TEMPLI

See Master of the Temple

MAGISTRI COMACINI

SeeComacxneMasters; bo Como

MAGNA EST VERITAS ET PRAEVALEBIT

Istin, meaning The Truth is mighty, and will prevail. The motto of the Red Cross Degree, or Knights of the Red Cross.

MAGNAN, B. P.

A Marshal of France, nominated by Napoleon III, Emperor, as Grand Master of the Grand Orient of France, in 1862, and, though not a member of the great Fraternity at the time, was initiated and installed Grand Master, February 8, 1862, and so remained until May 29, 1865.

MAGNANIMOUS

The title applied in modern usage to the Order of Knights Templar. Well does John Ruskin say (sesame and Lilies, 1865, page 65), "Mighty of heart, mighty of mind -magnanimous to be this, is indeed to be great in life." The word is compounded from the Latin magnus, great, and animus, soul, signifying Great of Soul.

MAGNETIC FREEMASONRY

This is a form of Freemasonry which, although long ago practiced by Cagliostro as a species of charlatanism, in the opinion of Brother Mackey was first introduced to notice as a philosophic system by Ragon in his treatise on Uafonnerie Occulte.

"The occult sciences," says this writer, "reveal to man the mysteries of his nature, the secrets of his organization, the means of attaining perfection and happiness; and, in short, the decree of his destiny. Their study was that of the high initiations of the Egyptians; it is time that they should become the study of modern Masons." And again he Id "A Masonic society which should establish in its bosom a magnetic academy would soon find the reward of its labors in the good that it would do, and the happiness which it would create." There can be no doubt that the Masonic investigator has a right to search everywhere for the means of moral, intellectual, and religious perfection; and if he can find anything in magnetism which would aid him in the search, it is his duty and wisest policy to avail himself of it. But, nevertheless, Magnetic Freemasonry, as a special regime, or Rite, will hardly ever be adopted by the Fraternity.

MAGUS

This word has at least two important references.
1. The Fourteenth Degree, and the first of the Greater Mysteries of the system of Illuminism.

2. The Ninth and last Degree of the German Rosicrucians. It is the singular of Magi, which see.

MAH

The Hebrew interrogative pronoun me, signifying What? It is a component part of a significant word in Freemasonry. The combination Mahhah, literally "Thatt the," is equivalent, according to the Hebrew method of ellipsis, to the question, "What! is this the ?"

MAHABHARATA

A Sanskrit poem, recounting the rivalries of the descendants of King Bharata, and occupying a place among the Masters of the Hindus. It contains many thousand verses, written at various unknown periods since the completion of the Ramayana.

MAHADEVA

Meaning the great god. one of the common names by which the Hindu god Siva is called. His consort, Durga, is similarly styled MahAdevi, the great goddess. In Buddhistic history, Mahadeva, who lived two hundred years after the death of the Buddha Sakyamuni, or 343, is a renowned teacher who caused a schism in the Buddhistic Church.

MAHAKASYAPA

The renowned disciple of Buddha Sakyamuni, who arranged the metaphysical portion of the sacred writings called Abhidharma.

MAHER-SHALAL-HASH-BAZ

Hebrew. Four Hebrew words which the prophet Isaiah was ordered to write upon a tablet, and which were afterward to be the name of his son. They signify, "make haste to the prey, fall upon the spoil," and were prognostic of the sudden attack of the Assyrians. They may be said, in their Masonic use, to be symbolic of the readiness for action which should distinguish a warrior, and are therefore of significant service in the system of Masonic Templarism.

MAIER, MICHAEL

A celebrated Rosicrucian and interpreter and defender of Rosicrueianism. He was born at Resinsburg, in Holstein, in 1568, and died at Magdeburg in 1620, Spence says 1622 (EncycZopsedia of Occultism, 1920) though the former figure is usually given. He is said to have been the first to introduce Rosicrucianism into England. He wrote many works on the system, among which the most noted are Atlanta Fugiens, 1618; Septimana Philosophica, 1620; De Fraternitate Rosoe Crucis, 1618; and Lusus Serius, 1617. Some of his contemporaries having denied the existence of the Rosicrucian Order, Maier in his writings has refuted the calumny and warmly defended the Society, of which, in one of his works, he speaks thus: "Like the Pythagoreans and Fgyptians, the Rosicrucians exact vows of silence and secrecy. Ignorant men have treated the whole as a fiction; but this has arisen from the five years probation to which they subject even well-qualified novices before they se admitted to the higher mysteries, and within this period they are to learn how to govern their own tongues."

MAIMONIDES

Maimonides has been described "as the greatest Jewish figure since Old Testament times." Measured by any standard, and whether by a Jewish or a Gentile one, he was one of the towering men of the Middle Ages; in manhood, in learning, in power of mind, in his accomplishments for good, he was a greater man than Charlemagne, Thomas Aquinas, or Pope Gregory because he accomplished as much as any one of them did, but did it solely by means of his own greatness, and had no vast machinery of government, or church, or armies to make use of. The whole Jewish people of his time were not only widely separated but were bewildered, and often in despair; the final bitterness of the Diaspora had become almost too great for them to endure.

It was to them as well as for them that he wrote "their Bible next to the Bible," The Guide for the People. In it he advised them to discard ancient superstitions; to cease to attempt to carry out into minute detail regulations originally designed for Palestine; to cease to bewail and to lament a past which now was too far in the past to keep alive; and since they were excluded from the land, church, government, and army to turn to and to make their own the countries of the mind, to become scholars, artists, physicians (as he was himself), linguists, scientists, philosophers, because these terms of work were owned by neither pope nor king and knew of no difference between Jew and Gentile— "is geometry," he asked, "Jew or Gentile? is scholarship? is medicine?"

There is no discoverable connection in history between Maimonides and Freemasonry at any point, yet, paradoxically, he is one of the subjects Masonic students must study. A school of Masonic writers, small but influential, has for half a century been trying to show that one of the roots or sources of Freemasonry was in the Kabbala In his great History of Jews, and speaking as a representative of a large school of Jewish historians, Graetz sets forth at length evidence to prove:

(1) that the Kabbala consisted of three or four books written by Spanish Jews in the Thirteenth Century;
(2) that the rationalism (used in no sectarian sense) of Maimonides had won over the Jews of Spain;
(3) that the Kabbala was a reaction to it;
(4) that the occultism, mysticisms, and supposedly secret sciences in the Kabbalistic books concealed a superficial kind of thinking, not as profound as it may appear to be;
(5) that the claims made in them for the antiquity of their jargon and their doctrines were groundless, and in some instances were consciously false;
(6) and finally that there was no unity of thought among the Kabbalists themselves, and that if they had written their books in intelligible language, as they easily could have done, they had little to say.

To do justice to himself a Masonic student must therefore study Maimonides and the Cabbala together, because the former is the key to the latter.

Maimonides was a Spanish Jew, of immense learning in many fields; he was born in 1135, died in 1204.

When in the Thirteenth Century Thomas Aquinas wrote his Summa, afterwards declared to be the orthodox Roman Catholic theology, his purpose at the time was to make a reply for his Church as against the science and philosophy coming out of Spain, the one European country in which learning flourished; it is significant that he selected as his adversaries Avicenna and the Arab philosophers; he probably was afraid to attempt to encompass Maimonides because his own learning was too meager, too wholly local and theological, to cope with the encyclopedic learning of the great Jew. It was for this reason that while Thomas found the machinery of argument by which to incorporate the Arabic scholars' Greek learning (what of it he knew) into his Summa he left out of it the whole scope of Jewish learning, though his own Church had officially declared the Old Testament to be infallibly inspired. This failure, or lack, on the part of Thomas was not the least of the ultimate sources of much antisemitism centuries later.

MAINE

Jeremy Gridley, Provincial Grand Master for Massachusetts, granted authority to Alexander Ross to constitute the first Lodge in Maine at Falmouth, afterwards Portland. Ross died November 24, 1768, and a petition signed by eleven Brethren was sent to John Rowe who succeeded Gridley. On March 30, 1769, he granted a new Charter, deputizing William Tyng to act as Master. In 1772 this Lodge resolved, as there was some dispute about the matter, to use the Ancient and Modern Rituals on alternate evenings. Maine was admitted into the Union of the States in 1819, at which time there were thirty-one Lodges in the new State. Twenty-nine of these at a meeting called by Simon Greenleaf agreed to constitute a Grand Lodge. On June 1, 1820, twenty-four Bodies were represented and chose their Grand Officers.. William King, Governor of the State, was elected the first Grand Master. The disappearance of Morgan in 1826 and the consequent anti-Masonic feeling caused a great number of the Lodges in Maine as in New York and Pennsylvania to cease work for a considerable period. In 1870, however, the Craft had grown so strong again that there were one hundred and fifty-four Lodges at work in the State.

The Grand Chapter of Massachusetts granted a Warrant to organize a Chapter in Portland, February 13, 1805, as Mount Vernon Chapter. Montgomery, New Jerusalem, Jerusalem and Mount Vernon Chapters met in convention at Portland on February 7, 1821, and adopted provisionally the Constitution of the Grand Chapter of Massachusetts. Companion Charles Fox of Portland was elected Grand High Priest and Companion James Lorin Child of Augusta, Grand Secretary. The Grand Royal Arch Chapter of Maine, thus constituted, was incorporated by special Act of the State Legislature, approved by the Governor, January 22, 1822.


In the early days of Select Freemasonry in Maine a Council was organized, and worked under the General Grand Chapter. Later, when the General Grand Chapter gave up control of the Degrees, the Brethren organized three Councils King Solomon, Mount Vernon and Jerusalem all chartered by the Grand Council of Massachusetts and Rhode Island. Three representatives of each of these Councils with twenty other Companions met in Convention at Portland, May 3, 1855, to organize a Grand Council. Companion Robert P. Dunlap of Brunswick was chosen chairman and elected Grand Puissant.

The date of Maine Commandery, No. 1, at Gardiner, is recorded in the Proceedings of 1856 as March 17, 1827, but in the Proceedings of 1916 it appears as May 14, 1821. Maine, No. 1; Portland, No. 2, and Saint John's, No. 3, met in Convention and constituted on May 5, 1852, the Grand Commandery of Maine.

Portland saw the first introduction of the Ancient and Accepted Scottish Rite to the State. On May 14, 1857, were chartered the Yates Lodge of Perfection, the Portland Council of Princes of Jerusalem. and the Dunlap Chapter of Rose Croix. The Maine Consistory, Portland was chartered May 22, 1862.

MAINWARING, COLONEL

Initiated into Freeze masonry at Warrington, 1646, with his brother-in-law, Elias Ashmole.

MAISTRE, JOSEPH DE

Born at Chamberg, France, April 1, 1754; died February 26, 1821. Diplomat and man of letters. A Roman Catholic of orthodox extremes against the Revolution in France and supporting the infallibility of the Pope. He is mentioned in Albert Lantoine's Histoire de la Franc-Magonnerie, 1925, as a Freemason (see page 179 and other references in above work; also Joseph de Maistre, franc-mason, Paul Vulliaud, Paris, 1926).

MAITRE

The French word meaning Master and freely used as a part of many names of Degrees (see Master) .

MAITRE MAÇON

The name of the Third Degree in French

MAITRESSE AGISSANTE

French, meaning Ading Mistress. The title of the presiding officer of a female Lodge in the Egyptian Rite of Cagliostro.

MAITRESSE MAÇON

The Third Degree of the French Rite of Adoption. We have no equivalent word in English. It signifies a Mistress in Freemasonry.

MAÎTRISE

This expressive word wants an equivalent in English, Preeman's Right and Mastership come nearest. The French use La Maîtrise to designate the Third or Master's Degree.

MAJOR

The Sixth Degree of the German Rose Croix.

MAJOR ILLUMINATE

The Latin term is Illuminatus Major. The Eighth Degree of the Illuminati of Bavaria.

MAJORITY

Elections in Masonic Bodies are as a general rule decided by a majority of the votes cast A plurality vote is not admissible unless it has been provided for by a special by-law.

MAKE

"To make Masons" is a very ancient term; used in the oldest Charges extant as synonymous with the verb to initiate or receive into the Fraternity. It is found in the Larnsdowne Manuscript, whose date is the latter half of the sixteenth century. "These be all the charges . . . read at the making of a Mason."

MAKING AT SIGHT

With the publication of the Minutes and histories of early Eighteenth Century Lodges of England, Canada, and the United States the widely discussed question of "making a Mason at Sight" has been set in a new frame-work of facts, and given a new meaning (See page 941.)

More data will be discovered but in the light of present knowledge it appears that while the phrase is apparently of American origin, and perhaps came first into use in Pennsylvania, the conferring of the Three Degrees in a condensed form on a Candidate in one evening (consisting, therefore, of little more than the OB's and the Modes of Recognition) was not only permitted among early English Lodges, but was in universal practice among them, and they considered it a Lodge prerogative. It continued in some American Lodges as late as 1860. A meeting for "making at sight" was called an "Emergency Meeting" (or Communication); during it a Candidate was Entered, Passed, Raised, and elected to membership in about two hound of time. Records of these Emergency Meetings stud the Minutes of at least 200 Eighteenth Century English and American Lodges.

It has been an accepted theory that Making at Sight was a prerogative seized or created by Grand Masters in order to enlarge the powers of their office; it is now plain that the-opposite-occurred; that so many Lodges took to "Emergent Makings" that Grand Masters were forced to reserve the right of such makings to their own office in order to put a stop to what had become an evil. These facts are fraternally called to the attention of those British Brethren who have criticized and even satirized "Making at Sight" as an "Americanism"; except that it is now (fortunately) reserved to Grand Masters it is a Briticism, and one in practice since the first half of the Eighteenth Century among nearly all English Lodges. Moreover, English Masons continue even now a constituted custom of "making at sight" in principle though it refers to Lodges rather than to Masons; for it is considered that to "make" a new Lodge is the Grand Master's prerogative. In the beginning Grand Masters first consented to the forming of a new Lodge and then appeared in person to constitute it, or else sent a personal deputy; what were called Warrants were not legal documents but personal communications which gave Grand Master's consent.

In the United States a Grand Master can issue a temporary Dispensation to form a Lodge, in order that for a period the Lodge can work on probation; a Charter can be issued only by a Grand Lodge at its Regular Annual Communication. In constitutional principle the making of Lodges by the Grand Master's personal act could be identical with making a Mason "at sight" by his own personal act. If English Brethren reply that we are inconsistent in recognizing the Grand Master's prerogative to make Masons while refusing him the prerogatives to make Lodges, many American authorities on jurisprudence will agree with them. Even so, there is something to be said in favor of Making at Sight, regardless of how inconsistent it may be, be cause once in a long while a Petitioner finds himself in circumstances where he must receive in one night the Degrees he has been elected to, or can receive none of them.

Those who have sought in times immemorial for some origin or authorization for the Grand Master's prerogative to Make at Sight need never have looked far afield, because it was recognized as legal by the Ancient Grand Lodge of 1751, from which so much of our Work and so many of our practices are derived. In the Records of that Grand Lodge, under date of April 16, 1777, a Minute shows that Dermott discussed the subject, admitted the Grand Master's right, but expressed it as his opinion that a Grand Master ought not to Make at Sight except when he can make a sufficient number to form a Lodge. (The Minute is quoted in full in Gould's History of Freemasonry; Scribner's; 1936; page 176.)

A paragraph may be quoted as one specimen from many others in Lodge histories to show that for years after the date of the Dermott Minute the Lodge custom continued; it is from Some Memorials of the Globe Lodge, No. if; by Henry Sadler; London; Spencer & Company; 1904; page 45: "The 3rd of May, 1810, was the last occasion in this Lodge when the three degrees were conferred on candidates on the same evening, but it was only in case of emergency that the three degrees were given ...."

MALACH

Hebrew word, meaning an angel. A significant word in the advanced Degrees. Lenning gives it as Melek or Melech.

MALACHI or MALACHIAS

The last of the prophets. A significant word in the Thirty-second Degree of the Ancient and Accepted Scottish Rite.

MALAY PENINSULA

The most southern part of continental Asia. The Grand Lodges of England and Scotland have each chartered several Lodges in this district, and Freemasonry flourishes in Singapore, Selangor, Penang, Ipoh, Malacca, Seremban, Taiping Perak, and Teluk Anson. The first Lodge ever established here was the Neptune Lodge at Penang, warranted September 6, 1809, but, after becoming dormant and then reviving, it finally became extinct in 1862.

MALCOLM CANMORE CHARTER

See Manuscripts, Aprocriphal

MALCOLM III

King of Scotland. Reported to have chartered the Lodge of Saint John of Glasgow in the year 1051.

MALLET

One of the Working-Tools of a Mark Master, having the same emblematic meaning as the Common Gavel in the Entered Apprentice's Degree.

It teaches us to correct the irregularities of temper, and, like enlightened reason, to curb the aspirations of unbridled ambition, to depress the malignity of envy, and to moderate the ebullition of anger. It removes from the mind all the excrescences of vice, and fits it, as a well-wrought stone, for that exalted station in the great temple of nature to which, as an emanation of the Deity, it is entitled.

The Mallet or Setting Maul is also an emblem of the Third Degree, and is said to have been the implement by which the stones were set up at the Temple. It is often improperly confounded with the Common Gavel.

The French Freemasons, to whom the word Gavel is unknown, uniformly use maillet, or mallet, in its stead, and confound its symbolic use, as the implement of the presiding officer, with the mallet of the English and American Mark Master.

MALTA

Anciently known as Melita (see Acts xxviii,

1). A small island in the Mediterranean Sea, which, although occupying only about 91 square miles, possessed for several centuries a greater degree of celebrity than was attached to any other territory of so little extent. It is now a possession of the British Government, but was occupied from 1530 to 1798 by the Knights Hospitalers, then called Knights of Malta, upon whom it was conferred in the former year by Charles V.

The Saint John's Lodge of Secrecy and Harmony is claimed to "have assembled as a Lodge since 30 June 1788" (see Lane's Masonic Record, page 220).

On July 2, 1788, Secrecy and Harmony Lodge was reopened and on March 30 the following year it was warranted as No. 539 by the Grand Lodge of England. In 1815 Brother Waller R. Wright was appointed Provincial Grand Master.

Gibraltar was at one time part of the Malta Masonic territory and in 1914 there were five English Lodges located there.

Tunis became part of the Malta District in 1869.

MALTA, CROSS OF

See Cross, Maltese

MALTA, KNIGHT OF

See Knight of Malta

MALTA, KNIGHTS OF

The history of the Knights of Malta (nee Knights of Hospital, Knights of St. John, etc.) was until recent years written by itself, that is, from its own records and reports of itself; or else by its enemies, who have not always been scrupulous; it is now possible to re-write its whole history in terms of modern, impartial scholarship. One of the results of that scholarship has been to break the one history of this Order into four or five almost separate histories, because the Order transformed, or at least transmogrified itself that many times.

As regards Freemasonry it may be said in general that the Knights were antipathetic to it, or to any such teachings or truths as Masons held at any period. In particular, the Order was twice used in attempts to destroy Freemasonry, and it therefore has at one time or another belonged to that long chapter of the history of the Fraternity which is called Anti Masonry.

It had become an open and confessed military arm of the Vatican before the Popes issued their first Bull against Freemasonry in 1738, and it was ordered to oppose Freemasonry wherever it could. In about 1800 it was instrumental in thriving Freemasonry out of Russia. When Metternich after 1815 and the Congress of Vienna became the dictator of Europe he made the complete elimination of the Fraternity one of his open and principal aims; and to a large extent he succeeded for some years, and may be described as the most powerful Anti-Mason of the Nineteenth Century.

The Knights of Malta were one of the agencies employed by him. (See page 539.) (Complete, detailed, fair, modern histories of the Order are On the Trail of the Eight-Pointed Cross 1G. P. Putman's; View York; 1940]; and Malta of the Knights, by E. W. Schermerhorn; Houghton, Mifflin; New York 1929; full bibliographies in both. For a more condensed account see House of the Temple; Study of Malta and its Knights in the French Revolution, by Frederick W. Ryan; Burns Oates and Washburn; London; 1930; bibliographies. Fifty Years in the Malts Order, by R. E. A. Land; two volumes; Toronto; Can.; 1928; contains also a detailed account of the Masonic Knights of Malta.)

After the first dissolution of the Order in Malta, an attempt was made to revive it in France to help the Greeks in their war with the Turks, after the latter had shocked Europe by a massacre of Christians on the Island of Scio; and they appealed to such Knights as were in England to assist them.

In consequence, the English branch of the Order was re established -it and in this action English members were permitted to be members of the Anglican Church. The English Knights based their rights on a Charter which had been granted by Queen Mary, but on grounds that were legally insecure. To remove this uncertainty Queen Victoria granted a new Charter in 1888. After this reincorporation, "the method of government of the Order was framed, as far as possible, on the precedents of the old Order.... The Sovereign of the Realm is the Sovereign Head and Patron, and no admission can be made to the Order except with his Majesty's sanction." From 1910 until his death the Duke of Connaught (Grand Master, the United Grand Lodge of England at the time) was Grand Prior.

The Order organized and maintained the St. John Ambulance Association and St. John Ambulance Brigade, with a highly efficient and very large membership of members expertly trained in First Aid. "In June, 1912, as a special mark of their appreciation of the work of the Brigade, the King and Queen inspected in Windsor Great Park, 11,000 men and 3,000 Nursing Sisters, including many representatives from Overseas." It furnished over 17,000 Hospital Orderlies in World War I; maintains a hospital; carries on relief work abroad; and carried on very extensive relief work in World War II.

Notes. The above is in correction of one or two statements made in last paragraph on page 541. The indispensable reference work on the modern Order is The Order of the Hospital of St. John and its Grand Priory of England, by H. W. Fincham; W. H. ,& L. Collingridge; 148 Oldersgate St., E. C., London; 1915. Beginning on page 78 it gives a list of the Grand Priors of England from Walter, 1143, to William Weston, who was Prior when Henry VIII dissolved the Order in 1540, and Thomas Tresham who held office of the revived Priory under Queen Mary in 1557; and for the period when English Priors were stationed in Malta under Richard Shelley, in 1566, to Girolamo Layarelli in 1806; and from Sir Robert Peat, first Prior after revival of Order in England, in 1831, to the Duke of Connaught, in 1910.

MALTESE CROSS

See Cross, Maltese

MAN

Among the several significance of word are the following:

1. Man has been called the Microcosm, or little world, in contradistinction to the Macrocosm, or great world, by some fanciful writers on metaphysics, by reason of a supposed correspondence between the different parts and qualities of his nature and those of the universe. But in Masonic symbolism the idea is borrowed from Christ and the Apostles, who repeatedly refer to man as a symbol of the Temple.

2. A man was inscribed on the standard of the Tribe of Reuben, and is borne on the Royal Arch banners as appropriate to the Grand Master of the Second Veil. It was also the charge in the third quarter of the arms of the Atholl Grand Lodge.

3. Der Mann, or the man, is the Second Degree of the German Union.

4. To be "a man, not a woman," is one of the qualifications for Masonic initiation. It is the first, and therefore the most important, qualification mentioned in the ritual.

MAN or PERFECTED CREATION

The symbol representing perfected creation, which is very common on ancient Hindu monuments in China," embraces so many of the Masonic emblems, and so directly refers to several of the elementary principles taught in philosophic Freemasonry, that it is here introduced with its explanations. Forlong, in his Faiths of Man, gives this arrangement:

A—is the Earth, or foundation on which all build.
Wa—Water, as in an egg, or as condensed fire and ether.
Ra—Flie, or the elements in motion.
Ka—Air, or wind—Juno. or Io ni; a condensed element.
Cha—Ether, or Heaven, the cosmical Fermer

The accompanying illustration shows a design that is frequently found in India. As these symbols are readily interpretable by those conversant with Masonic hieroglyph it may be seen that the elements, in their ascending scale, show the perfected creation. Forlong remarks that:

As it was difficult to show the All-pervading Ether Egypt for this purpose. surrounded her figures with a powder of stars instead of flame, which on Indra's garments were Yonis. This figure gradually developed, becoming in time a very concrete man, standing on two legs instead of a square base—the horns of the crescent Air, being outstretched. formed the arms, and the refulgent Flame. the head, which, with the Greeks and Romans, represented the Sun, or Fire, and gives Light to all. To this being, it was claimed, there were given seven senses; and thus, perfect and erect, stood Man, rising above the animal state.

A discussion of the subject is to be found in Chinese Thought, by Brother Paul Carus, a treatise of decided interest.

The seven senses were seeing, hearing, tasting, feeling, smelling, understanding, and speech (see Ecclesiasticus, in the Apocrypha xvii, 1-5):

"The Lord created man," and "They received the use of the five operations of the Lord; and in the sixth place he imparted (to) them understanding, and in the seventh speech, an interpreter of the cogitations thereof."

The words "seven senses" also occur in the poem of Taliesin, called Y Bid Mavrr, or the Macrocosm (British Magazine, volume xxi, page 30). See further the Mysterium Magnum of Jacob Boehmen, which teaches "how the soul of man, or his inward holy body," was compounded of the seven properties under the influence of the seven planets:

I will adore my Father,
My God, my Supporter,
Who placed, throughout my head,
The soul of my reason,
And made for my perception
My seven faculties
Of Fire, and Earth, and Water, and Air
And mist, and flowers,
And the southerly wind,
As it were seven senses of reason
For my Father to impel me:
With the first I shall be animated
With the second I shall touch,
With the third I shall cry out,
With the fourth I shall taste
With the fifth I shall see,
With the sixth I shall hear,
With the seventh I shall smell.

MANDATE

From the Latin, meaning That which is commanded. The Benedictine editors of Du Cange define mandatum as "Breve aut Edictum Regium," that is, a Royal Brief or Edict, and mandamentum as "literae quibus magistratus aliquid mandat," meaning, letters in which a magistrate commands anything. Hence the orders and decrees of a Grand Master or a Grand Lodge are called Mandates, and implicit obedience to them is a Masonic obligation. There is an appeal, yet not a suspensive one, from the Mandate of a Grand Master to the Grand Lodge, but there is none from the latter.

MANGO

The branches of this tree are a prominent feature in all Eastern religious ceremonies. The mango is the apple-tree of India, with which man, in Indian tale, tempted Eve.

MANGOURIT, MICHELANGE BERNARD DE

A distinguished member of the Grand Orient of France. He founded in 1776, at Rennes, the Rite of Sublimes Elus de la Vérité, or Sublime Elects of Truth, and at Paris the androgynous, both sexes, society of Dames of Mount Thabor. He also created the Masonic Literary Society of Free Thinkers, which existed for three years. He delivered lectures which were subsequently published under the title of Cours de Philosophic Maçonnique, in 500 pages, quarto. He also delivered a great many lectures and discourses before various Lodges, several of which were published. He died, after a long and severe illness, February 17, 1829.

MANICHAEANS

Also termed Gnostics. A sect taking its rise in the middle of the third century, whose belief was in two eternal principles of good and evil. They derived their name from Manes, a philosopher of Persian birth, sometimes called Manichaeus. Of the two principles, Ormudz was the author of the good, while Ahriman was the master spirit of evil. The two classes of neophytes were, the true, siddi kun; the listeners, Samma un.

MANICHEENS, LES FRERES

A secret Italian Society, founded, according to Thory (Acta Latomorum i, 325), and Clavel (Histoire Pittoresque, page 407) in the eighteenth century, at which the doctrines of Manes were set forth in several grades.

MANITOBA

Northern Light Lodge was granted a Dispensation in 1864 by Brother A. T. Pierson, then Grand Master in Minnesota. The new Lodge was organized at Fort Garry (Winnipeg) with Brother Dr. John Schultz as Worshipful Master but it ceased to exist after a few years' work. When Red River Settlement, as it was then called, became the Province of Manitoba the Grand Lodge of Canada assumed Jurisdiction and chartered Prince Rupert's Lodge, Winnipeg, in December, 1870. Prince Rupert, Lisgar, and Ancient Landmark Lodges held a Convention on May 12, 1875, and formed the Grand Lodge of Manitoba with the Rev. Dr. XV. C. Clarke as Grand Master. Until the Provinces of Alberta and Saskatchewan were established and created Grand Lodges of their own the Grand Lodge of Manitoba controlled the Craft in the Northwest Territories and the Yukon Territory as well as in Manitoba

MANN, DER

German, meaning the Man, the second grade of the Deutsche Union.

MANNA, POT OF

Among the articles laid up in the Ark of the Covenant by Aaron was a Pot of Manna. In the Substitute Ark, commemorated in the Royal Arch Degree, there was, of course, a representation of it. Manna has been considered as a symbol of life; not the transitory, but the enduring one of a future world. Hence the Pot of Manna, Aaron's Rod that budded anew, and the Book of the Law, which teaches Divine Truth, all found together, are appropriately considered as the symbols of that eternal life which it is the design of the Royal Arch Degree to teach.

MANNINGHAM, THOMAS

Dr. Thomas Manningham was a physician, of London, of much repute in the eighteenth century. He took an active interest in the concerns of Freemasonry, being Deputy Grand Master of England, 1752-6. According to Oliver ( Revelations of a Square, page 86), he was the author of the prayer now so well known to the Fraternity, which was presented by him to the Grand Lodge, and adopted as a form of prayer to be used at the initiation of a candidate. Before that period, no prayer was used on such occasions, and the one composed by Manningham, Oliver says with the assistance of Anderson, which is doubtful, as Anderson died in 1739, is here given as a document of the time. It will be seen that in our day it has been somewhat modified, Preston making the first change; and that, originally used as one prayer, it has since been divided, in this country at least, into two, the first part being used as a prayer at the opening of a Lodge, and the latter at the initiation of a candidate.

Most Holy and Glorious Lord God, thou Architect of Heaven and Earth, who art the Giver of all good Gifts and Graces- and hath promised that where two or three are gathered together in thy Name, thou wilt be in the Midst of them- in thy Name we assemble and meet together, most humbly beseeching thee to bless us in all our Undertakings: to give us thy Holy Spirit to enlighten our minds with Wisdom and Understanding- that we may know and serve thee aright, that all our Doings may tend to thy Glory and the Salvation of our Souls. And we beseech thee, O Lord God, to bless this our present Undertaking, and to grant that this our Brother may dedicate his Life to thy Service, and be a true and faithful Brother amongst us. undue him with Divine Wisdom, that he may, with the secrets of Masonry, be able to unfold the Mysteries of Godliness and Christianity This we humbly beg, in the Name and for the Sake of Jesus Christ our Lord and Savior, Amen

Doctor Manningham rendered other important services to Freemasonry by his advocacy of healthy reforms and his determined opposition to the schismatic efforts of the Ancient Freemasons. He died February 3, 1794. The third edition of the Boot; of Constitutions (1756, page 258) speaks of him in exalted terms as "a diligent and active officer." Two interesting letters written by Doctor Manningham are given at length in Gould's Concise History of Freemasonry (pages 328-34); one dated December 3, 1756, and addressed to what was then the Provincial Grand Lodge of Holland, refusing leave for the holding of Scotch Lodges and pointing out that Freemasonry is the same in all parts of the world; and another dated July 1, 1757, also dealing with the so-called Scotch Freemasonry, and explaining that its orders of Knighthood were unknown in England, where the only Orders known are those of Masters, Fellow Crafts, and Apprentices.

We may add to the above article, written by Brother Hawkins, retarding the prayer, a further comment upon its age with the addition of the word new preceding Brother it is found in the edition of the Constitutions printed at Dublin, 1730, and reprinted by Brother Richard Spencer, 1870. This seems to antedate the activity of Doctor Manningham.

MANTLE

A dress placed over all the others. It is of very ancient date, being a part of the costume of the Hebrews, Greeks, and Romans. Among the Anglo-Saxons it was the decisive mark of military rank, being confined to the cavalry. In the medieval ages, and on the institution of chivalry, the long, trailing mantle was especially reserved as one of the insignia of knighthood, and was worn by the knight as the most August and noble decoration that he could have, when he was not dressed in his armor.

The general color of the mantle, in imitation of that of the Roman soldiers, was scarlet, which was lined with ermine or other precious furs. But some of the Orders wore mantles of other colors. Thus the Knights Templar were clothed with a white mantle having a red cross on the breast, and the Knights Hospitaler a black mantle with a white cross. The mantle is still worn in England and other countries of Europe as a mark of rank on state occasions by peers, and by some magistrates as a token of official rank.

MANTLE OF HONOR

The mantle worn by a knight was called the Mantle of donor. This mantle was presented to a knight whenever he was made by the king.

MANU

By reference to the Book of the Dead, it will be found that this word covers an ideal space corresponding to the word West, in whose bosom is received the setting sun (see Truth).

MANUAL

Relating to the hand, from the Latin manus, a hand. see the Masonic use of the word in the next two articles.

MANUAL POINT OF ENTRANCE

Freemasons are, in a peculiar manner, reminded, by the hand, of the necessity of a prudent and careful observance of all their pledges and duties, and hence this organ suggests certain symbolic instructions in relation to the virtue of prudence.

MANUAL SIGN

In the early English lectures this term is applied to what is now called the Manual Point of Entrance.

MANUSCRIPTS

Anderson tells us, in the second edition of his Constitutions, that in the year 1717 Grand Master Payne "desired any Brethren to bring to the Grand Lodge any old writings and records concerning Masons and Masonry, in order to show the usages of ancient times, and several old copies of the Gothic Constitutions were produced and collated" (constitutions 1738, page 110); but in consequence of a jealous supposition that it would be wrong to commit anything to print which related to Freemasonry, an act of Masonic vandalism was perpetrated.

For Anderson further informs us (page 111), that in 1720, "at some private Lodges, several very valuable manuscripts, for they had nothing yet in print, concerning the Fraternity, their Lodges, Regulations, Charges, Secrets, and Usa yes, particularly one written 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." The recent labors of Masonic scholars in England, among whom the late William James Hughan deserves especial notice, have succeeded in rescuing many of the old Masonic manuscripts from oblivion, and we are now actually in possession of more of these heretofore unpublished treasures of the Craft than were probably accessible to Anderson and his contemporaries (see Records, Old, and Manuscripts, Old).

MANUSCRIPTS, APOCRYPHAL

There are certain documents that at various times have been accepted as genuine, but which are now rejected, and considered to be fabrications, by most, if not by all, critical Masonic writers. The question of their authenticity has been thoroughly gone into by Brother R. F. Gould History of Freemasonry, chapter xi and he places them all "within the category of Apocryphal Manuscripts."

The first is the Leland-Locke Manuscript (see Leland Manuscript) .

The second is the Steinmetz Catechism, given by Krause as one of the three oldest documents belonging to the Craft, but of which Gould says, "there appears to me nothing in the preceding 'examination' (or catechism) that is capable of sustaining the claims to antiquity which have been advanced on its behalf."

The third is the Malcolm Canmore Charter, which came to light in 1806, consequent upon the "claim of the Glasgow Freemen Operatinc Saint John's Lodge to take precedence of the other Lodges in the Masonic procession, at the Saving of the foundation-stone of Nelson's Monument on Glasgow Green, although at that time it was an independent organization According to the Charter, the Glasgow Saint John's Lodge was given priority over all the other Lodges in Scotland by Malcolm III, King of Scots, in 1051. The controversy as to the document was lively, but finally it was pronounced to be a manufactured parchment, and the Grand Lodge of Scotland declined to recognize it of value.

The fourth is that of Krause, known as Prince Edwin's Constitution of 926. Upon this unquestioned reliance had for decades been placed, then it came to be doubted, and is now little credited by inquiring Freemasons. Brother Gould closes with the remark:

The original document, as commonly happens in forgeries of this description, is missing; and how, under all the circumstances of the case Krause could have constituted himself the champion of its authenticity, it is difficult to conjecture. Possibly, however, the explanation may be, that in impostures of this character, credulity, on the one part, is a strong temptation to deceit on the other, especially to deceit of which no personal injury is the consequence and which flatters the student of old documents with his own ingenuity.

These remarks, says Brother Hawkins, who prepared this article, are specially quoted as relating to almost all apocryphal documents.

The fifth is the Charter of Cologne, a document in cipher. bearing the date June 24, 1535, as to which see Cologne, Charter of.

The sixth is the Larmenius Charter, or The Charter of Transmission, upon which rests the claims of the French Order of the Temple to being the lineal successors of the historic Knights Templar, for which see Temple, Order of the.

MANUSCRIPTS, OLD

The following is a list, arranged as far as possible in sequence of age, of the old Masonic Manuscripts, now usually known as the Old Charges. They generally consist of three parts— first, an opening prayer or invocation; secants, the legendary history of the Craft; third, the peculiar statutes and duties, the regulations and observances, incumbent on Freemasons. There is no doubt that they were read to candidates on their initiation, and probably each Lodge had a copy which was used for this purpose. The late Brother W. J. Hughan made a special study of these old Manuscripts, and was instrumental in discovering a great many of them; and his book The Old Charges of British Freemasons published in 1895, has long been a standard work on the subject.

tr>

There are a number of manuscripts not included in the above list but which will be found under their respective titles elsewhere in this Encyclopedia. Some of these manuscripts are known only by copies or by references of one kind or another in various documents and publications. Of these we may here enumerate

the Wilson, Nos. 1 and 9, of either the sixteenth or seventeenth century;
the Dermott and Morgan of the sixteenth century;
the York, No. 3,
Doctor Plot,
Supreme Council, No. 1,
Hargrove,
Masons Company,
Roberts, Briscoe,
Baker,
Cole,
Dodd, of probably the seventeenth century, and the
Batty Langley and the Krause of the eighteenth.

MARCHESHVAN
The second month of the Jewish civil year. It begins w ith the new moon in November, and corresponds, therefore, to a part of that month and of December.

MARCONIS, GABRIEL MATHIEU

More frequently known as De Negre, from his dark complexion, was the founder and first Grand Master and Grand Hierophant of the Rite of Memphis, brought by Sam'l Honis, a native of Cairo, from Egypt, in 1814, who with Baron Dumas and the Marquis de la Rogne, founded a Lodge of the Rite at Montauban. France, on April 30, 1815, which was closed March 7, 1816. In a work entitled The Sanctuary of Memphis, by Jacques Etienne Marconis, the author presumptively the son of G. M. Marconis who styles himself the founder of the Rite of Memphis, thus briefly gives an account of its origin: "The Rite of Memphis, or Oriental Rite, was introduced into Europe by Ormus, a seraphic priest of Alexandria and Egyptian sage, who had been converted by Saint Mark, and reformed the doctrines of the Egyptians in accordance with the principles of Christianity. The disciples of Ormus continued until 1118 to be the sole guardians of ancient Egyptian wisdom, as purified by Christianity and Solomonian science. This science they communicated to the Templars. They were then known by the title of Knights of Palestine, or Brethren Rose Croix of the East. In them the Rite of Memphis recognizes its immediate founders."

The above, coming from the Grand Hierophant and founder, should satisfy the most scrupulou6 as to the conversion of Ormus by Saint Mark, and his then introducing the Memphis Rite. But Marconis continues as to the main object and the underlying intention of his Rite: The Masonic Rite of Memphis is a combination of the ancient mysteries; it taught the first men to render homage to the Deity. Its dogmas are bared on the principles of humanity; its mission is the study of that wisdom which serves to discern truth; it is the beneficent dawn of the development of reason and intelligence; it is the worship of the qualities of the human heart and the impression of its aces: in fine, it is the echo of religious toleration. the union of all belief, the bond between all men, the symbol of sweet illusions of hope, preaching the faith in God that saves, and the charity that blesses.

We are further told by the Hierophant founder that:

The Rite of Memphis is the sole depository of High Masonry the true Primitive Rite. the Rite par excellence which has come down to us without any alteration, and is consequently the only Rite that can justify its origin and the combined exercise of its rights by constitutions the authenticity of which cannot be questioned. The Rite of Memphis. or Oriental Rite, is the veritable Masonic tree and all systems, whatsoever they be, are but detached branches of this institution, venerable for its great antiquity, and born in Egypt. The real deposit of the principles of Freemasonry, written in the Chaldee language. is preserved in the sacred ark of the Rite of Memphis and in part in the Grand Lodge of Scotland at Edinburgh, and in the Maronite Convent on Mount Lebanon.... Brother Marconis de Negre, the Grand Hierophant, is the sole consecrated depositary of the traditions of this Sublime Order.

The above is enough to reveal the character of the father and reputed son for truth, as also of the institution founded by them, which, like the firefly, is seen now here, now there, but with no steady beneficial light (see Memphis, Rite of ).

MARCONIS, JACQUES ETIENNE

Born at Montauban, January 3, 1795; died at Paris, November 21, 1868 (see the preceding article, also Memphis, Rite of).

MARDUK
A victorious warrior-god, described on one of the Assyrian clay tablets of the British Museum, who was said to have engaged the monster Tiamat in a cosmogonic struggle. He was armed with a namzar, grappling-hook; ariktu, lance; shibbu, lasso; qashtu, bow; zizpau, club; and kabab, shield, together with a dirk in each hand.

MARIA ORDER
A Norwegian secret society exclusively for women. The avowed purpose is to bind the members in a strong faithful body, to improve the consciousness of self, and to use familiar symbols for the furtherance of common ideals. The Freemasonry of Norway has had a friendly attitude toward this organization which was started officially in January, 1917, when the first Lodge was consecrated in Christiania; the second was dedicated in Bergen in April, 1922, and the third in Stavenger, in October, 1924. above translated from the Norwepan, for Palmer Templegram, Milwaukee, Wisconsin, March, 1925.

MARIA THERESA

Empress of Austria, who showed great hostility to Freemasonry, presumably from religious leanings and advisers. Her husband was Francis I, elected Emperor of Germany in 1745. He was a zealous Freemason, and had been initiated at The Hague in 1731, at a Special Lodge, at which Lord Chesterfield and Doctor Desaguliers were present. He was raised at Houghton Hall, the same year, while on a visit to England. He assisted to found the Lodge Drei Kanonen, at Vienna, constituted in 1742. During the forty years' reign of Maria Theresa, Freemasonry was tolerated in Vienna doubtless through the intercession of the Emperor. It is stated in the Pocket Companion of 1754, one hundred grenadiers were sent to break up the Lodge, taking twelve prisoners, the Emperor escaping by a back staircase. He answered for and freed the twelve prisoners. His son, Emperor Joseph, inherited good-will to Freemasonry. He was Grand Master of the Viennese Freemasons at the time of his death.

MARK

The appropriate jewel of a Mark Master. It is made of gold or silver, usually of the former metal, and must be in the form of a keystone. On the obverse or front surface, the device or Mark selected by the owner must be engraved within a circle composed of the following letters: H. T. W. S. S. T. K. S. On the reverse or posterior surface, the name of the owner, the name of his Chapter, and the date of his advancement, may be inscribed, although this is not absolutely necessary. The Mark consists of the device and surrounding inscription on the obverse. The Mark jewel, as prescribed by the Supreme Grand Chapter of Scotland, is of mother-of-pearl. The circle on one side is inscribed with the Hebrew letters fast n, and the circle on the other side with letters containing the same meaning in the vernacular tongue of the country in which the Chapter is situated, and the wearer's mark in the center. The Hebrew letters are the initials of a Hebrew sentence equivalent to the English one familiar to Mark Masons. It is but a translation into Hebrew of the English mystical sentence.

It is not requisite that the device or Mark should be of a strictly Masonic character, although Masonic emblems are frequently selected in preference to other subjects. As soon as adopted it should be drawn or described in a book kept by the Chapter for that purpose, and it is then said to be "recorded in the Mark Book or Book of Marks," after which time it can never be changed by the possessor for any other, or altered in the slightest degree, but remains as his Mark to the day of his death.

This Mark is not a mere ornamental appendage of the Degree, but is a sacred token of the rites of friendship and brotherly love, and its presentation at any time by the owner to another Mark Master, would claim, from the latter, certain acts of friendship which are of solemn obligation among the Fraternity. A Mark thus presented, for the purpose of obtaining a favor, is said to be pledged; though remaining in the possession of the owner, it ceases, for any actual purposes of advantage, to be his property; nor can it be again used by him until, either by the return of the favor, or with the consent of the benefactor, it has been redeemed; for it is a positive law of the Order, that no Mark Master shall "pledge his Mark a second time until he has redeemed it from its previous pledge. " By this wise provision, the unworthy are prevented from making an improper use of this valuable token, or from levying contributions on their hospitable Brethren.

Marks or pledges of this kind were of frequent use among the ancients, under the name of tessera hospitals and arrhabo. The nature of the tessera hospitalis, or, as the Greeks called it, XuSoXor, cannot be better described than in the words of the Scholiast on the Medea of Euripides (v 613), where Jason promises Medea, on her parting from him, to send her the symbols of hospitality which should procure her a kind reception in foreign countries. It vas the custom, says the Scholiast, when a guest had been entertained, to break a die in two parts, one of which parts was retained by the guest, so that if, at any future period he required assistance, on exhibiting the broken pieces of the die to each other, the friendship was renewed.

Plautus, about two hundred years before Christ, in one of his comedies, gives us an exemplification of the manner in which these tesseroe or pledges of friendship were used at Rome, whence it appears that the privileges of this friendship were extended to the descendants of the contracting parties. Poenulus is introduced, inquiring for Agorastocles, with whose family he had formerly exchanged the tessera.

Ag. Siquidem Antidimarchi quaeris adoptatitium.
Ego sum ipsus quem tu quaeris.
Poen. Hem! quid ego audio?
Ag. Antidamae me gnatum esse.
Poen. Si its est. tesseram Conferre Ei vis hospitalem, eccam, attuli.
Ag. Agedum huc ostende; est par probe; nam habeo domum.
Poen. O mi hospes, salve multum; nam mihi tuus pater
Pater tuus ergo hospes, Antidamas fuit:
Haec mihi hospitalis tessera cum illo fuit.
                        Poenul., act. v, sc. 2, rer. 85.

Ag. Antidimarchus' adopted son,
If vou do seek, I am the vers man.
Poen. Ah! Do I hear aright?
Ag. I am the son oi old Antidamus.
Poen. If so, I pray you Compare with me the hospitable die I've brought this with me.
Ag. Prithee, let me see it.
It is, indeed, the very counterpart
of mine at home.
Poen. All hail, my welcome guest
Your father was my guest, Antidamus.
Your father was my honored guest, and then
This hospitable die with me he parted.

These tesseroe, thus used, like the Mark Master's Mark, for the purposes of perpetuating friendship and rendering its union more sacred, were constructed in the following manner: they took a small piece of bone, ivory, or stone, generally of a square or cubical form, and dividing it into equal parts, each wrote his own name, or some other inscription, upon one of the pieces; they then made a mutual exchange, and, lest falling into other hands it should give occasion to imposture, the pledge was preserved with the greatest secrecy, and no one knew the name inscribed upon it except the possessor.

The primitive Christians seem to have adopted a similar practice, and the tessera was carried by them in their travels, as a means of introduction to their fellow Christians. A favorite inscription with them were the letters II. T. A. II., being the initials of Father, Son, and Holy Ghost. The use of these tessarae, in the place of written certificates, continued, says Doctor Harris (Dissertations on the Tesserae Hospitalis), until the eleventh century, at which time they are mentioned by Burchardus, Archbishop of Worms, in a visitation charge.

The arrhabo was a similar keepsake, formed by breaking a piece of money in two. The etymology of this word shows distinctly that the Romans borrowed the custom of these pledges from the ancient Israelites, for it is derived from the Hebrew arabon, meaning a pledge.

With this detail of the customs of the ancients before us, we can easily explain the well-known passage in Revelation ii, 17: "To him that overcometh will I give a white stone, and in it a new name written, which no man knoweth saving he that receiveth it." That is, to borrow the interpretation of Harris, "To him that overcometh will I give a pledge of my affection, which shall constitute him my friend, and entitle him to privileges and honors of which none else can know the value or the extent." The White Storze of Revelation ii, 17, has been understood as perhaps referring to the Tessara Gladiatoria given to the victor in the arena.

MARKHAM, EDWIN

Poet, born at Oregon City, Oregon, April 23, 1852, initiated, passed and raised in Acacia Lodge, No. 92, at Coloma, California, was in 1924 nominated in the Grand Lodge of Oregon for the position of Poet Laureate of the United States. Brother Markham has been farmer, sheep-herder, blacksmith, and superintendent of public schools. His splendid poem, The Man with the Hoe, made him internationally famous in 1899 though he already had written verses for years and has published books of poetry, essays, and other works.

MARK MAN

According to Masonic tradition, the Mark Men were the Wardens, as the Mark; Masters were the Masters of the Fellow Craft Lodges, at the building of the Temple. They distributed the marks to the workmen, and made the first inspection of the work, which was afterward to be approved by the overseers. As a Degree, the Mark Man is not recognized in the United States. In England it is sometimes, but not generally, worked as preparatory to the Degree of Mark Master. In Scotland, in 1778, it was given to Fellow Crafts, while the Mark Master was restricted to Master Masons. It was not recognized in the regulations of the Supreme Grand Chapter of Scotland. Much of the esoteric ritual of the Mark Man has been incorporated into the Mark Master of the American System.

MARK MASTER

The Fourth Degree of the American Rite. The traditions of the Degree make it of great historical importance, since by them we are informed that by its influence each Operative Mason at the building of the Temple was known and distinguished, and the disorder and confusion which might otherwise have attended so immense an undertaking was completely prevented. Not less useful is it in its symbolic signification. As illustrative of the Fellow Craft, the Fourth Degree is particularly directed to the inculcation of order, regularity, and discipline. It teaches us that we should discharge all the duties of our several stations with precision and punctuality; that the work of our hands and the thoughts of our hearts should be good and true not unfinished and imperfect, not sinful and defective but such as the Great Overseer and Judge of heaven and earth will see fit to approve as a worthy oblation from his creatures.

If the Fellow Craft's Degree is devoted to the inculcation of learning, that of the Mark Master is intended to instruct us how that learning can most usefully and judiciously be employed for our own honor and the profit of others. And it holds forth to the desponding the encouraging thought that although our motives may sometimes be misinterpreted by our erring fellow mortals, our attainments be underrated, and our reputations be traduced by the envious and malicious, there is one, at least, who sees not with the eyes of man, but may yet make that stone which the builders rejected, the head of the corner. The intimate connection then, between the Second and Fourth Degrees of Freemasonry, is this, that while one inculcates the necessary exercise of all the duties of life, the other teaches the importance of performing them with systematic regularity. The true Mark Master is a type of that man mentioned in the sacred parable, "Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord" (Matthew xxv, 21).

In America, the Mark Master's is the first Degree given in a Royal Arch Chapter. Its officers are a Right Worshipful Master, Senior and Junior Wardens, Secretary, Treasurer, Senior and Junior Deacons, Master, Senior and Junior Overseers The Degree cannot be conferred when less than six are present, who, in that case, must be the first and last three officers above named. The working tools are the Mallet and Indenting Chisel, which see. The symbolic color is purple. The Mark Master's Degree is now given in England under the authority of the Grand Lodge of Mark Masters, which was established in June, 1856 and is a Jurisdiction independent of the Grand Lodge. The officers are the same as in America, with the addition of a Chaplain, Director of Ceremonies, Assistant Director, Registrar of Marks, Inner Guard or Time Keeper, and two Stewards. Master Masons are eligible for initiation. Brother Hughan says that the Degree is virtually the same in England, Scotland, and Ireland. It differs, however, in some respects from the American Degree.

In a letter to the Masonic Home Journal, Louisville, Kentucky (see Proceedings, Grand Chapter, Royal Arch Masons, Michigan, 1920), Companion Alfred A. A. Murray offers the following note to correct an error relating to the Mark Degree in Scotland

As regards the Mark Degree itself it was not worked in the Fellow Craft Lodges, but there were really two Degrees, namely, that of Mark Man, which was given to a Fellow Craft, and that of Mark Master, which was given to a Master Mason. The Degree of Mark Man was worked down to within fifty years ago by various Craft lodges, and given to Fellow Crafts. The Degree of Mark Master was conferred as a separate Degree in the same way as the Royal Arch, and was expressly cut off by the Grand Lodge of Scotland, about 1800, in the same way that the Royal Arch and the Temple were cut off. Before that date they used to be worked by an inner circle of the Lodge as a sort of side issue not under the Grand Lodge of Scotland at all.

The Royal Arch and the Temple were, after 1800, organized as governing Bodies, and then the Mark Master Degree was taken under the sole control of the Supreme Grand Chapter, and continued so 'til, as I say, about fifty years ago, then an agreement was made between the Grand Lodge and the Supreme Chapter that the two Degrees of Mark Man and Mark Master were to be amalgamated, and were to be conferred under the authority of either Body but only upon Master Masons. It is wise to get a clear statement made upon this point, because I observe a very large amount of mistaken information is being granted from time to time, which is derived from conuson. of thought and want of knowledge, and results roanetunes in mistaken action

Brother W. J. Hughan (Trestle Board, California, volume xxnii, No. 4, October, 1919) wrote:

During the centuries which immediately preceded the establishment of the premier Grand Lodge of England and the World, the mark was directly connected with operative and speculative Freemasonry, and from time immemorial, it has been the custom for the skilled Craftsman to chisel his distinctive Mark on the stones he fashioned, so as to indicate his workmanship. It is this fact that differentiates the Mark Degree from all other ceremonies additional to the first three, and justified the formation of the Mark Grand Lodge, nearly fifty years ago, so as to take under its wing those lodges which worked with interesting and suggestive ceremony the English Craft agreement excluding it from the formally recognized series, according to the Articles of Union of A.D. 1813-4. The antiquity of Mark Masonry cannot be doubted. Operatively considered and even speculatively, it has enjoyed special prominence for centuries; records of the custom being followed by speculative Brethren, according to existing records, dating back to 1600, in which year, on June 8, "Ye principal warden and chief master of maisons, Wm. Schaw, master of work to ye Kingis Maistie," met members of the Lodge of Edinburgh-- now No. 1--at Holyrood House, at which meeting the Laird of Auchinleck was present, and attested the Minutes of the Assembly by his Mark as did the Operatives, in accordance with the Schaw Statutes of December 28, 1598, which provided: "That the day of reassauying, or receiving, of said fallow of craft or master be ord'lie buikit and his name and Mark insert in the said buik."

That theoretical Masons selected their Marks just as the Operatives did. during the seventeenth century is abundantly manifest, by an examination of the old Scottish records of that period. One of the most noteworthy instances out of many is the Mark Book of the Lodge of Aberdeen--now No. 1 tri-which started in l670 A.D., and is signed by forty-nine members, all of whom but two have their Marks inserted opposite their names. The Master of the 'Honorable Lodge of Aberdeen' in that year was Harrie Elphingston, Tutor of Airth and Collector of the King's Customs, and only a fourth part of the members were Operative Masons, the roll of Brethren including the Earl of Findlater, the Earl of Dumferline, Lord Pitsligo, the Earl of 'Errolle, a professor of mathematics, several ministers, doctors and other professional men and tradesmen, such as wrights, or carpenters, plaiters, glaziers, ete. The names of the apprentices were entered in another list, the Marks chosen by such being evidently similar to the fathers in several instances (see Marks of the Craft).

When the special and elaborate ceremony, with a distinctive legend, was first used it is not possible to decide, but probably about the middle of the eighteenth century, soon after the arrangement of the Royal Arch as a separate Degree. The oldest preserved records date from the year 1769, and there is no lack of evidence as to the observance of the custom in Speculative Lodges during that century and later either in separate Lodges or under the wing of the Royal Arch. The Mark continued to be worked in England as an unauthorized ceremony until the year 1856, when the Mark Grand Lodge was founded and has proved a conspicuous success, having ultimately secured the support of all the ' time immemorial ' and other Lodges in the country, besides having warranted several hundreds of Lodges to work the Degree in England and the Colonies and dependencies of the British Crown.

The ceremony is very popular, especially in North America, and is recognized by all Grand Chapters of Royal Arch Masons there and elsewhere, excepting in England. The Grand Lodge of Ireland includes it with the additional Degrees belonging to the other Masonic Grand Bodies recognized in it and acting in union with it, and the Grand Lodge of Scotland authorizes the Mark to be conferred on Master Masons. and the secrets only to be communicated in presence of those who have taken the step in a Lodge entitled to grant it. The Mark Grand Lodge in recent years has incorporated the Mark Man with the Mark Master; and wisely so, as it was the former that was conferred on yellow Crafts, and the latter on Master Masons during the eighteenth century.

MARK MASTER'S WAGES
Companion George W. Warvelle commented thus upon the long established custom of a penny a day paid as the wages of a Mark Master:

This ridiculously low wage scale seems to have been the work of the early American Titualists. I have in my possession two old English rituals, of Mark Man and Mark Mason, in both of which there is a specification of wages. In the former the rate was ' nine shekels, equal to one pound, two shillings, six pence of our money,' and in the latter it gas 'twenty-five shekels, equal to three pounds, two shillings, six pence of our money.' What the present rate may be in England I am unable to say, but no Englishman would work for the beggarly stipend paid in the American Mark Lodges. I am inclined to believe, however, that our English Brethren have fixed these abnormally high prices to make up for the actual wages formerly paid in England to the Operative Craft. As late as the year 1689 the wages of Freemasons were prescribed by law at one shilling and four pence a day. To demand more subjected them to severe penalties. In fact, it was really the passing of restrictive laws commencing say, about 1356, that led to the present speculative institution, and Masonic scholars of eminence assign the year 1424 as the cessation of English Freemasonry as a strictly operative association (from Tyler Keystone, Michigan, December, 1914) .

MARK OF THE CRAFT, REGULAR

In the Mark Degree there is a certain stone which is said, in the instructions, not to have upon it the regular mark of the Craft. This expression is derived from the following tradition of the Degree. At the building of the Temple, each workman placed his own mark upon his own materials, so that the workmanship of every Freemason might be readily distinguished, and praise or blame be justly awarded. These marks, according to the lectures, consisted of mathematical figures, squares, angles, lines, and perpendiculars, and hence any figure of a different kind, such as a circle, would not be deemed "the Regular Mark of the Craft." Of the three stones used in the Mark Degree, one is inscribed with a square and another with a plumb or perpendicular, because these were marks familiar to the Craft; but the third, which is inscribed with a circle and certain hieroglyphics, was not known and was not, therefore, called regular (see also Marks of the Craft).

Companion Alfred A. A. Murray, submitted a Memorandum in 1919 to the Supreme Grand Royal Arch Chapter of Scotland, which was in part as follows:

A clear statement has frequently been requested as to the exact rules governing the form of Marks. In particular, a prominent Chapter has specially asked to be provided with a definite rule. In consequence the following Memorandum was submitted to Supreme Grand Committee for the purpose of information so that they might consider the subject and, if so advised, give an official ruling on the meaning of the Committee on Marks, and in the interval the Memorandum has been revised and corrected.

In Ireland there are no definite rules, and the Marks are accepted just as they are sent in. No attention is paid practically to the matter, and not one Mark Mason in twenty adopts a Mark of any kind. Those who do frequently select designs quite unsuitable for the purpose, such as crests or monograms, but they are all registered in Grand Chapter books without question.

I am informed that by a resolution of the Grand Mark Lodge of England, on 14th December, 1864, the regulation confining Speculative Masons' Marks to any specified number of points was abrogated. But straight lines are imperative.

In America, so far as can be ascertained, there is no rule specifying what should be selected as a Mark, this being left entirely to the candidate himself to determine,
The Grand Lodge of Scotland has never, so far as can be ascertained, laid down any rule whatever, and disclaims any responsibility for any ritual on the subject.

The way, therefore, appears to be quite open to this Committee to suggest a definite ruling for themselves and to let others follow it or not as they choose. The instructions as they stand at present substantially consist of a direction that any Mark adopted by a candidate and member must consist of any number of odd points connected by lines, with the exception of one special figure containing three points. The old manuscript copy of the working, in the possession of Supreme Grand Chapter, says, "3, 5, 7, 9 or 11 points joined together to form any figure they please except, etc." It may be interesting to add, in parenthesis, that according to the old independent Yorkshire working early last century, the members present had also to be 3, 5, 7, 9, etc., and the fee was "one mark, Is lHd., neither more nor less."

The theory held by some is that the Mark was, and is still supposed to be, made by the workman with the edge of a chisel, not by its corner point, so that each stroke therefore will make nothing but a straight line. This would apply to the Mark on the blade of the chisel, but I should rather think the Mark cut on a stone would be made by a pointed chisel, and therefore that so far it would be conveniently possible to form a curved figure. As the Mark was reproduced on the hewn stones, it should have been the same as that which was struck on the blade of the Mason's own tools to identify them in the boxes, or when returned from sharpening, or for any other necessary purposes. While the actual wording of the instructions do not expressly say straight lines this is commonly understood to be implied.

The old ritual of Chapter Esk, No. 42, however, expressly says, "straight or curved lines." There may be others giving the same reading. Among the Operative Masons of Scotland for centuries genuine curved Marks are by no means unknown, but are very few. For instance, at Fortress Cathedral out of 265 Marks there is only one with curved lines--representing a vessel. A heart is also an emblem not uncommon. But, on the whole, out of the many thousand specimens from the thirteenth century downwards, it is almost unusual to find a Mark with curved lines. The Speculative Masons are lineal descendants of the Operative Craft, though not the only branch, and theoretically they are subject to the same rules of work and interpretation as the Body from which they sprang.

The first question which arises is as to the regulation about the number of points. This regulation may hold with the present speculative systems, but it has nothing whatever to do with King Solomon's Temple, where not a single Mason's Mark has ever been found. Indeed there are no Mason's Marks on any known historic and ancient Jewish building, or at least if so I am not aware of it. The story about a Mark of approval made by an equilateral triangle and about juxtaposition Marks is apocryphal. The regulation has no sanction or foundation in the practice of the Operative Craft. No system of counting will ever prove that such a rule existed operatively. Numberless specimens prove the contrary.

There used to be a story current in the Craft some thirty years ago that there was a distinction between the Mark of a Fellow of Craft and that of a Master Mason, the former having an even number of points and the latter an odd number. The idea was a fad of some theorists and had no foundation in fact, except that when the agreement between the Grand Lodge of Scotland and the Supreme Grand Chapter of Scotland regarding the Mark Degree was entered into, it evidently ignored the fact that the Stark Man and the Mark Master were two separate Degrees--the former worked after the second Degree and the latter after the third. But the Mark was chosen by the Mark Man, and the indiscriminate use of any number of Points for a Mark, odd or even, is therefore, according to the basis of the theory mentioned, correct. Incidentally. it may be added that the part of our present ritual referring to the infliction of the penalty is incorrectly expressed. It was the Entered Apprentice who suffered. because he had no Mark to present, not the Fellow Craft who presented his own Mark. It is absurd to suppose that he suffered because he used the triangle instead of his proper Mark.

The American ritual I have seen solves this difficulty by making the Mark Master present and withdraw his hand in a different way to that of his workmen. Assuming, however, that the rule according to the ritual is to be observed, a difficulty arises as to what precisely is meant by a point which has to be counted.

The instruction is that the Mark must have a certain number of odd points connected by straight lines. Now every straight line consists of an innumerable number of points. Logically, therefore, the definition means and implies that every point in a straight line is not to be counted solely because it is in that line. Any point to be counted must be Selected for some other reason. Now, according to the definition it is quite clear that the end points of a straight line must be and are intended to be counted because they are the points which are connected by a straight line. It is therefore beyond question that any point which is the beginning, or ending, of one or more straight lines must be a point to be counted according to the rules of the Degree.

The difficulty arises as to the counting when two straight lines intersect, or rather when they not merely intersect but cross one another. In such a case is the point of intersection a point within the meaning of the instructions for the Degree? Varying opinions have for the past half-century been held among Freemasons about this, but the old records rather support the rule that a mere intersection or crossing does not constitutes a point. The point is and must be the end of a line and not merely a part of it in the middle.

In the petition to Lodge Mother Kilwinning in 1677 on which the Warrant to Lodge Canongate Kilwinning was granted, nine out of the twelve petitioners append their Marks. They are all composed of straight lines connected together. If crossings are not counted, there were eight even and one odd. If crossings are counted, there were three even and six odd. one of them was even and had no crossing point. In the first Minute-Book of the Lodge of Edinburgh, if crossings are not counted, about two-thirds of the Marks are odd and the remaining one-third even. If crossings are counted, there is a slight preponderance of odd points. Robert Burns' Mark had eleven points, but if the crossing is counted it had twelve.

In the Mark Book of Chapter Edinburgh for the first fifty years or so, if crossings are not counted, there are thirty-three odd and forty even. If crossings are counted, the same proportion remains. But one hundred and thirty-four out of two hundred and thirty-three Marks transgress the rules that straight lines only must be counted. The use of curved lines has, however, in this case ceased for several decades. As in the case of the Roman Eagle Lodge, when the Mark Degree was intro duced in 1785, a large number of the transgressing Marks are not Marks at all, but representations of Masonic symbols and emblems such as the hive, the irradiated sun, the ladder, the skull and cross-bones, the heart, and so on. There are Jewish and other letters, a hand grasping an arrow, or a sword, or a pen, or a musket. There is a horse vaulting a gate, and a lion passant, a clam shell a stag's head, a man in the moon, a harp, the Volume of the Sacred Law, an irradiated star, and a laurel branch, etc., all drawn illustratively. There are also several Marks with points alone and no lines at all.

There are also instances of, say, a shield with a triangle or a cross, or some entirely separate figure within it Latterly, it is only too common to find puerile attempts to combine initials. To sum up, the main points for decision are:

1. Whether a point—a mere dot—can be counted if it is shown alone and not as part of a line.
2. Whether a point means the end of a separate and distinct line or a free salient angle.
3. Whether the lines must be straight or may be curved.
4. Whether the lines must all be connected or whether they may he disconnected as, for example, a triangle within a shield, or dots or a small or large circle.
5. Whether the points must be odd in number.
6. Whether in this case a crossing point must be counted.
7. Whether in the same ease n crossing point need not be counted unless desired, and, if one is counted, must all in the same figure be counted.
8. Whether the points may be odd or even in number. In this case it is not necessary to trouble about crossing points, because they can make no difference to the ultimate result

As a closing remark it ought to be added that, looking at the number of different Marks required for the large number of members now being admitted, if any mere point of intersection is allowed to be counted it will make it greatly easier to multiply the available number of possible Marks. If such a point of mere intersection is not to be counted and is ruled out, the number of available Marks with a reasonable number of lines will be cut down probably by one-fourth. This is admittedly an argument ad conrenientiam, but in certain eases expedience rises to the height of principle. The rule suggested is simply that ah Marks in future must be composed of straight lines joined together, and the counting of points be discontinued. If this rule be adopted no further question can apparently arise, and the simplicity of the rule is greatly in its favour. It would involve, however, that the ritual should be subject to a slight correction to bring it into conformity with the rule, but this can easily be done.

Further information will be found in Doctor Mackay's revised History of Freemasonry, some sixty-five items being indexed. Many valuable references to the subject are in the Appendix to the Proceedings (Grand Chapter, Royal arch Masons, Michigan, 1920), contributed by Companion Charles A. Conover, General Grand Secretary. Additional references are in a paper read by Professor George Godwin, Royal Institute of British Architects, 1868; four articles by John E. Dove, Builder, London, April 4 and 18, June 6, and July 11, 1863, also a paper on Masonry and Masorls Marks, Brother T. Hayter Lewis, Transactions, Quatuor Coronati Lodge (volume iii, 1890).

MARK TWAIN The pen name of Samuel Langhorne Clemens, famous American humorist, born November 30, 1835, at Florida, Missouri. He petitioned Polar Star Lodge No. 79 of St. Louis under date of December 26, 1860, as follows:

The subscriber, residing in Saint Louis, of lawful age and by occupation a Pilot, begs leave to state that unbiased by friends and uninfluenced by mercenary motives he freely and voluntarily offers himself as a candidate for the mysteries of Masonry and that he is prompted to solicit this privilege by a favorable opinion conceived of the Institution, a desire of knowledge and sincere wish of being serviceable to his fellow creatures. Should his petition be granted he will cheerfully conform to all the ancient established usages and customs of the Fraternity.

Recommended by John M. Leavenworth, Tom Moore.
Committee: H. T. Taylor, Defreiz, Wannall.

(Signed) Sam L. Clemens.

The petition was received on the same day and the Committee made a favorable report February 18, 1861. He was Initiated May 22, 1861, Passed, June 12, 1861, and Raised July 10, 1861. On June 12, he paid the Lodge $20 cash and made a further payment of $10 on July 10. During a trip that he made to Palestine he sent his Lodge at St. Louis a mallet accompanied by the following memorandum: This Mallet is of Cedar cut in the Forest of Lebanon, whence Solomon obtained the Timbers for the Temple. The handle was cut by Brother Clemens himself from a cedar planted just outside the walls of Jerusalem by Brother Godfrey DeBoullion, the first Christian Conqueror of that City, nineteenth of July, 1099.

This gavel in its present form was made at Alexandria Egypt, by order of Brother Clemens.
From Brother Sam'l L. Clemens
(Mark Twain)
to J. H. Pottenger, M.D.
March 25, 1868
Presented to Polar Star Lodge No. 79
By J. H. Pottenger, W. M.
April 8, 1868.

In 1869 he asked for a dimit but this is not known to have ever been presented to any Lodge. Mark Twain has many racy books of travel and adventure, as well as a number of humorous autobiographical novels to his credit. He received the degree of Doctor of Literature from Oxford. For many years he was considered the most outstanding and popular American personality in the world of letters. During the later years of his life he was able to amass a considerable fortune although most of his life was harassed by a constant struggle against poverty. He died at Redding, Connecticut, on April 21, 1910.

MARES OF THE CRAFT

In former times, Operative Masons, the Steinmetzen, or Stone Cutters, of Germany, were accustomed to place some mark or sign of their own invention, which, like the monogram of the painters, would seem to identify the work of each. They are to be found upon the cathedrals, churches, castles, and other stately buildings erected since the twelfth century, or a little earlier, in Germany, France, England, and Scotland. As Professor George Godwin has observed in his History in Ruins, it is curious to see that these marks are of the same character, in form, in all these different countries. They were principally crosses, triangles, and other mathematical figures, and many of them were religious symbols. Specimens taken from different buildings supply such forms as are here illustrated.

The last of these is the well-known vesica pisces, the symbol of Christ among the primitive Christians, and the last but one is the Pythagorean pentalpha. A writer in the London Times (August 13, 1835) is incorrect in stating that these marks are confined to Germany, and are to be found only since the twelfth or thirteenth centuries. More recent researches have shown that they existed in many other countries, especially in Scotland, and that they were practiced by the builders of ancient times. Thus Ainsworth, in his Travels (ii, 167), tells us, in his description of the ruins of Al-Hadhy in Mesopotamia, that "every stone, not only in the chief building, but in the walls and bastions and other public monuments, when not defaced by time, is marked with a character which is for the most part either a Chaldean letter or numeral."

M. Didron, who reported a series of observations on the subject of these Masons' Marks to the Comity Historique des Arts et Monuments of Paris, believes that he can discover in them references to distinct schools or Lodges of Freemasons. He divides them into two classes: those of the overseers, and those of the men who worked the stones. The marks of the first class consist of monogrammatic characters; those of the second are of the nature of symbols, such as shoes, trowels, mallets, etc.

A correspondent of the Freemasons Quarterly Revieto states that similar marks are to be found on the stones which compose the walls of the fortress of Allahabad, which was erected in 1542, in the East Indies. He says:

The walls are composed of large oblong blocks of red granite, and are almost everywhere covered by Masonic emblems which evince something more than mere ornament. They are not confined to one particular spot, but are scattered over the walls of the fortress, in many places as high as thirty or forty feet from the ground. It is quite certain that thousands of stones on the walls, bearing these Masonic symbols, were carved, marked and numbered in the quarry previous to the erection of the building.

In the ancient buildings of England and France, these marks are to be found in great abundance. In a communication, on this subject, to the London Society of Antiquaries, Professor George Godwin states that, "in my opinion, these marks, if collected and compared might assist in connecting the various bands of operatives, who, under the protection of the Church--mystically united--spread themselves over Europe during the Middle Ages, and are known as Freemasons." Professor Godwin describes these marks as varying in length from two to seven inches, and as formed by a single line, slightly indented, consisting chiefly of crosses, well-known Masonic symbols, emblems of the Trinity and of eternity, the double triangle, trowel, square, etc. The same writer observes that, in a conversation, in September, 18U, with a mason at work on the Canterbury Cathedral, he "found that many Masons, all who were Freemasons, had their mystic marks handed down from generation to generation; this man had his mark from his father, and he received it from his grandfather."

They're traced in lines on the Parthenon
Inscribed by the subtle Greek
And Roman legions have carved them on
Walls, roads and arch antique
Long ere the Goth, with vandal hand
Gave scope to his envy dark
The Mason Craft in many a land
Has graven its Mason Mark.
The obelisk old and the pyramids,
Around which a mystery clings,--
The hieroglyphs on the coffin lids
of weird Egyptian kings,--
Syria. Carthage and Pompeii
buried and strewn and stark,
Have marble records that will not die,
Their primitive Mason Mark.
Upon column and frieze and capital,
In the eye of the chaste volute--
On Scotia's curve, or an astrologicalal,
()r in triglyp's channel acute--
Cut somewhere on the entablature,
Old oft, like a sudden spark,
Flashing a light on a date obscure,
Shines many a Mason Mark.
These Craftsmen old had a genial whim,
That nothing could e'er destroy
With a love of their art that naught could dim,
They toiled with a chronic joy;
Nothing was too complex to essay,
In aught they dashed to embark;
They triumphed on many an Appian Way,
Where they'd left their Mason Mark.
Crossing the Alps like Hannibal,
Or skirting the Pyranees
On peak and plain, in crypt and cell
On foot or on bandaged knees,--
From Tiber to Danube, front Rhine to Seine,
They needed no "letters of marque ";--
Their art was their passport in France and Spain,
And in Britain their Mason Mark.
The monolith gray and Druid chair,
The pillars and towers of Gael,
In Ogham occult their age they bear,
That time can only reveal.
Live on, old monuments of the past,
Our beacons through ages dark!
In primal majesty still you'll last
Endeared by each Mason Mark.
--Anonymous.

MARQUESAS ISLANDS
See Oceania

MARROW IN THE BONE<
An absurd corruption of a Jewish word, and still more absurdly said to be its translation. It has no appropriate signification in the place to which it is applied, but was once religiously believed in by many Freemasons, who, being ignorant of the Hebrew language, accepted it as a true interpretation. It is now universally rejected by the intelligent portion of the Craft.

MARSEILLES, MOTHER LODGE OF

A Lodge was established in 1748, at Marseilles, in France, Thory says, by a traveling Freemason, under the name of Saint Jean d'Ecosse. It afterward assumed the name of Mother Lodge of Marseilles, and still later the name of Scottish Mother Lodge of France. It granted Warrants of its own authority for Lodges In France and in the Colonies.

MARSHAL

An officer common to several Masonic Bodies, whose duty is to regulate processions and other public solemnities. In Grand Bodies he is called a Grand Marshal. In the American Royal Arch System, the Captain of the Host acts on public occasions as the Marshal. The Marshal's ensign of office is a baton or short rod. The office of Marshal in State affairs is very ancient. It was found in the court of the Byzantine emperors, and was introduced into England from France at the period of the conquest. Isis badge of office was at first a rod or verge, which was afterward changed to the baton, for, its an old writer has observed, Thinne, "the verge or rod was the ensign of him who had authority to reform evil in ware and in peace, and to see quiet and order observed among the people."

MARSHALL, JOHN

Born in Virginia, September 24, 1755; died July 6, 1835. Secretary of State, 1800, then first Chief Justice of the United States, serving for thirty-four years, and had been an officer, lieutenant and then captain, in the American Revolution. He was a famous Freemason, a member of Lodge No. 13 at Richmond and instrumental with Edmund Randolph, Governor of Virginia, 1786, and also Grand Master, in establishing the two Lodges, Richmond No. 10, and Richmond Randolph No. 19, the latter Lodge performing the Masonic rites at Brother Marshall's funeral. He served as Deputy Grand Master of Virginia and from October 8, 1793, was Grand Master for two terms during which nine Communications were held (see Washington, the Man and the Mason, Charles H. Callahan, 1913, pages 961-9, and New Age, July, 1924).

MARTEL

Charles Martel, or Charles the Hammer, born in 688, died in 741, although not actually King, was the ruler and reigned over France under the title of Mayor of the Palace. He was a notable soldier, defeating the Saracens at Poitiers in 732, and again in 737 driving them from Languedoc. Rebold (History, page 69) says that "at the request of the Anglo-Saxon lings, he sent workmen and Masters into England." The Operative Masons of the Middle Ages considered him as one of their patrons, and give the following account of him in their Legend of the Craft (see Grand Lodge Manuscript No. 1, Quatuor Coronati Lodge Reprints, volume iv).

Curious Crafts men walked about full wyde in Dyu's Countries some to learn more Craft and conning & some to teach them that had but little conning and so yt befell that their was on Curious Masson that height Naymus grecus that had byn at the making of Solomons Temple & he came into fraunce anal there he taught the Science of masonry to men of fraunce And there was one of the Regal lyne of fraunce that height Charles Martell. And he was A man that Loved well such A Craft and Drew to this Naymus grecus and Learned of him the Craft And to Nippon him the (Chardges & ye mann's. And afterward by the grace of god he was elect to be liyng of fraunce. And when he was in his Estate he took Masons and did help to make men Masons yt wear none & sett them A work and gave them both the Charges & mann's and good pay that he had learned of other Masons And confirmed them A Charter from year to year to hold their assembly whear they boulder And cherish them right much And thus came the Craft into fraunce.

MARTHA

The Fourth Degree of the Eastern Star; a Rite of American Adoptive Freemasonry.

MARTINISM

The Rite of Martinism, called also the Rectified Rite, was instituted at Lyons, by the Marquis de Saint Martin, a disciple of Martinez Paschalis, of whose Rite it was pretended to be a reform. Martinism was divided into two classes, called Temples, in which were the following Degrees:

First Temple.
1. Apprentice
2. Fellow Craft
3. Master Mason
4. Past Master
5. Elect
6. Grand Architect
7. Freemason of the Secret

Second Temple
8. Prince of Jerusalem
9. Knight of Palestine
10. Kadosh

The Degrees of Martinism abounded in the reveries of the Mystics (see Saint Martin).

MARTINISM

Louis Claude de Saint-Martin was born in Amboise, France, January 18, 1743; he was therefore fifty-six years of age in the Revolution year of 1799; and since he was in ill health much of the time he was unable to take any active part in the French Revolution during the four years he continued to live (he died in 1803) except in private circles; and it is certain that he did not have any part in planning or preparing for it. He was sensitive, aristocratic, a warm friend to a chosen few, a mystic. (See page 901.)

It is probable that Martin would have played no part in Freemasonry had it not been for Martines de Pasqually, his early teacher and for many years his friend and colleague. Pasqually was a Rosicrucian, though it is impossible to use that adjective as in any sense a descriptive one because it was so loosely employed in France, and often had no connection with Rosicrucianism properly so called—indeed Rosicrucianism properly so called was little understood at any time and ever will be because there is in the Pama Fraternitatu, its bible, no clear, consistent system of teachings but only a congeries of visions, legends, cloudy pictures which can easily accept what meanings an occultist chooses to attribute to them. In his capacity as a Rosicrucian, Pasqually compiled a Degree, or Rite, which he called Elect Cohens ("cohen" meaning priest); and it is believed that Pasqually had some connection with the founding of the Rite of Swedenborg but not that he was in any sense its creator.

In Martin's eyes, and after Pasqually had died, his old teacher's Pite had been conceived as a ritualistic mystery of a mystical Christianity but being such it had, he felt, certain defects and lacks; therefore he contrived a Rite of his own, which he called the Rectified Rite.

Both St. Martin and Pasqually, as well as the author (or authors) of the Swedenborgian Rite, are typical of the Frenchmen, of whom over a century there may have been a hundred or so, who were Masons in their own special sense only; which was a sense the true and ancient Fraternity could not have recognized as even remotely like itself; they swept six or seven centuries of Masonic history aside, cutting their own "Masonry" off from its roots, acknowledged no Ancient Landmarks, concocted private "Rites" out of their private theories, used them as a vehicle for teachings which often regular Freemasonry would have wholly repudiated, constructing them eclectically out of scraps of text, or symbolism, or legend to which they had taken a fancy in various obscure works of occultism, metaphysics, and theology. Pasqually's Rite and Martin's Rectified Rite are interesting for themselves, as a book by either of them might be interesting (they were in essence little more than books in the form of ceremonies), but they have no discoverable connection with Freemasonry, which never was a cult of aristocracy, or of occultism, or of mysticism.

Martin signed a few of his small books by the pseudonym Philosophe Inconnu, the Unknown Philosopher. Because of this, because his Rite has in it certain references to or traces of Kabbalism and other little-known sources, and because no biography was written in English, he was for American Masons a vague, mysterious figure, and a number of American writers have placed him somewhere back in the late Middle Ages, along with Raymund Lully.

Martin was on the contrary a modern man; younger than Benjamin Franklin, whom he could have known; and moved in a circle about whom whole libraries of memoirs have been written. The achievement by which he is better known is not his Rite (in which he himself took little interest) but a number of slender books or treatises in which he set forth his own difficult and private version of religious mysticism, and which was, though such a generalization is hazardous, an attempt to describe the universe from within; seen, as it were, through the eyes of God. An account of this work, and a portrait of the man, by an author who admired him much and who, in part and at a distance, was his disciple, is The Life of Louis Claude de Saint-Martin: The Unknown Philospher, by Arthur Edward Waite; William Rider 45c Sons; London.

MARTINIST ORDER, AMERICAN RECTIFIED

See American Rectified Martinist Order

MARTIN, LOUIS CLAUDE DE SAINT

See Saint Martin

MARTYR

A title bestowed by the Templars on their last Grand Master, James de Molay. If, as Du Cange says, the Church sometimes gives the title of martyr to men of illustrious sanctity, who have suffered death not for the confession of the name of Christ, but for some other cause, being slain by impious men, then De Molay, as the innocent victim of the malignant schemes of an atrocious Pope and King, was clearly entitled to the appellation.

MARTYRS, FOUR CROWNED

See Four Crowned Martyrs

MARTYRS, MASONIC

If Freemasonry had a Foxe to write for it its own Book of Martyrs the larger number of Brethren would be horrified to find that men had been tortured, blinded, mutilated, hanged & burned, sent to the galleys, put into dungeons to starve dragged through streets, beaten by mobs, and in each instance for no other crime than that they were Free masons; they would next be astounded by the number of these martyrs, for if the latter were to be gathered together out of the past 200 years, and from each of almost fifty countries, and were to meet in a single throng, it would not number hundreds; it would not number thousands; it would number hundreds of thousands.

Thus:
In 1735 a Scotsman named George Gordon fathered a Lodge in Portugal under a Charter granted by the Duke of Montage, London. For ten years the work of this and of other Lodges, purely cultural and strictly Masonic, was unmolested. Then, almost unannounced, and on representations (greatly falsified) of a Dominican monk named Bonnet de Meantry, the French Ambassador's confessor, the Lodge Virtud at Lisbon was raided; three of its members, Damiao de Andrade and Manoel de Revelhos, aristocrats, and a Brother named Christoph Diego were hanged, March 8, 1743. Thomas Brasle and Jacques Mouton, Frenchmen, and John Coustos, a Swiss by birth, but a British subject, were tortured again and again by the Inquisition; the French Brothers died, Coustos was sent to the galleys. This was the beginning of a long red chapter, first in Portugal, later in Spain; in Spain it came to a fiery end when Franco had hundreds of men hanged, shot, mobbed, mutilated, and burned for being Masons.

And thus:
General Luigi Capello commanded an Italian army corps at Gorz in World War I. When Mussolini ordered Italy to destroy Freemasonry he gave every Italian Mason of whatever station, rank, or dignity in the country an either-or: renounce Freemasonry and embrace Fascism; renounce Fascism and remain loyal to Freemasonry on peril of life. General Capello remained loyal to Freemasonry, was accused of having given 500,000 lira to conspirators to assassinate Mussolini; after a trial which dragged on month after month to give Fascist newspapers time to scream insults and threats against the Order, was found guilty and sentenced to "thirty years imprisonment, with solitary confinement for the first six years"—a death sentence at has age. Almost at once the secret police arrested Grand Master Torrigiani, and in two hours the Confinement Commission banished him without charge, hearing, or trial to the Lepari Islands to starve to death. How many hundreds of other Italian Brothers were dispossessed of their property, beaten and mobbed, sent to concentration camps, thrown into prison, or killed there is no way of knowing. It was however only the beginning of the slaughter of men for being Masons from 1925 until the Allied Armies liberated European countries; and from the Russian border to Ireland only Switzerland, Sweden, and Britain were exempt—and even in England it was in Mosley's plans for his Fascist party to destroy the Fraternity and to assassinate its leaders. Between the two extremes of 1925 and 1944 there was a long succession of men, in thousands which have never been counted, who suffered martyrdom for their loyalty to Freemasonry; and outside of Europe in every Latin country from Mexico south, and in Japan, China, and the Philippine Islands.

NOTE:
The almost complete lack of knowledge of these martyrdoms by three millions or so of American Masons is one of the most extraordinary phenomena in the whole history of the Craft. One explanation is found in "the sabotage of history." This also is almost unknown among American Masons and among American citizens at large though professional historians are familiar with it to excess. and must everlastingly battle with it.

This "sabotage of history" consists of destroying documents, altering documents. forging documents creating false legends, the assassination of character of men long dead—as was done with Cromwell—, and the writing of books consisting of open and brazen lies. It was the discovery that monuments to heroes of the Revolutionary and Civil War were being systematically defaced or destroyed in order to erase the only existing proofs of their having been Masons which started Admiral George W. Baird on his years Of research and produced Great Men Who Were Masons. Two recent attempts at obligate were made in the cases of Kit Carson and William E. Cody [' Buffalo Bill"], the former in the year 1943. Another explanation is the fact that American Masonry has almost no national journalism. and in consequence possesses no means to publish general information.

MARYLAND
There are no known records from the earliest Lodge in Maryland but a reference to it among the documents of the Grand Lodge of Massachusetts states that it was chartered by Thomas Oxnard, Provincial Grand Master, on August 12, 1750, at Annapolis. On June 17, 1783, the Lodges on the Eastern Shore met at Talbot Court House and determined to petition the Grand Lodge in Philadelphia for a Warrant to open the Grand Lodge of Maryland. Five Lodges were represented by Deputies and the meeting was adjourned until July 31. On that date the same Lodges attended with the exception of No. 37, of Somerset County, which was not represented, and No. 6, of Georgetown, which appeared for the first time. Grand Officers were elected and the meeting was adjourned until December 18, 1783. The next meeting was not until nearly three years later but the subordinate Lodges maintained their allegiance and were not represented at any other Grand Lodge.

Royal Arch Chapters were probably attached to most of the Lodges in Maryland, but the first known was Washington Chapter instituted in 1787 by Warrant of Lodge No. 7, at Chestertown, and attached to Lodge No. 15, afterwards Washington, No. 3. The first Independent Grand Chapter in the United States was organized on June 24, 1897. It became inactive in 1803, but was revived in 1807, when a Convention was held in the City of Washington on January 21 of representatives of Washington, Concordia, Saint John's, Federal, Washington Naval and Potomac Chapters. It was resolved unanimously to organize a Grand Chapter for the State of Maryland and the District of Columbia, and this was opened in Ample Form. On May 9, 1814, Chapters Nos. 1, 2, and 3 met at Baltimore, adopted a Construction and elected Grand Officers.. On August 30, 1822, by the authority of the General Grand Chapter, the Chapters in the District of Columbia, with the exception of Potomac, No. 8, at Georgetown, withdrew from the Jurisdiction of Maryland. For the next twenty years these Columbia Chapters had no grand authority From 1841 until May 7, 1867, they were put under the control of the Grand Chapter of Maryland. On that date the Grand Chapter of the District of Columbus was duly constituted.

Until 1872 the Select Degrees were conferred by Chapters, but in that year the Grand Chapter made this illegal and independent Councils were formed. Six of these Councils, Concordia, Jerusalem, Adoniram, Salem, Tadmor, and Druid were represented at a Convention which met on May 12, 1874, at Baltimore to organize a Grand Council.

The first Commandery was Maryland, No. 1, at Baltimore, to which a Charter of Recognition was issued on May 2, 1814, admitting the year 1790 to be the date of the complete organization of the Encampment. It was resolved on July 12, 1870, to organize a Grand Commandery for the State. Delegates from Maryland, No. 1; Baltimore, No. 2, and Monumental, No. 3, met in Baltimore, Maryland, on December 12, 1870, for this purpose. A Warrant was issued by the Grand Master dated January 3, 1871, and on January 23, the Grand Commandery was dedicated in Ancient Form to Saint John the Almoner.

A Lodge of Perfection was established at Baltimore in 1792 by Henry Wilmans, Master of Concordia Lodge in 1793. On December 9, 1882, the Meredith Chapter of Rose Croix, No. 1, and the Maryland Council of Kadosh, No. 1, were constituted, and on May 15, 1885, the Chesapeake Consistory, No. 1, was opened under the Supreme Council, Southern Jurisdiction.

MASON CROWNED

The French expression is Maçon Couronne. A Degree in the nomenclature of Fustier.

MASON, DERIVATION OF THE WORD

The search for the etymology or derivation of the word Mason has given rise to numerous theories, some of them ingenious, but many of them very absurd. Thus, a writer in the European Magazine for February, 1792, who signs his name as "George Drake," Lieutenant of Marines, attempts to trace the Masons to the Druids, and derives Mason from May's on, May's being in reference to May-day, the great festival of the Druids, and on meaning men, as in the French on dit, for homme dit. According to this, May's on therefore means the Men of May. This idea is not original with Drake, since the same derivation was urged in 1766 by Cleland, in his essays on The Way to Things in Words, and on The Real Secret of Freemasons.

Hutchinson, in his search for a derivation, seems to have been perplexed with the variety of roots that presented themselves, and, being inclined to believe that the name of Mason "has its derivation from a language in which it implies some strong indication or distinction of the nature of the society, and that it has no relation to architects," looks for the root in the Greek tongue. Thus he thinks that Mason may come from Mao Soon, "I seek salvation," or from Mystes, "an initiate"; and that Masonry is only a corruption of Mesouraneo, "I am in the midst of heaven"; or from Mazourouth, a constellation mentioned by Job, or from Mysterion, "a mystery."

Lessing says, in his Ernst und Falls, that Masa in the Anglo-Saxon signifies a table, and that Masonry, consequently, is a society of the table.

Nicolai thinks he finds the root in the sow Latin word of the Middle Ages Massonya, or Masonia, which signifies an exclusive society or club, such as that of the Round Table.

Coming down to later times, we find Brother C. W. Moore, in his Boston Magazine, of May, 1844, deriving Meson from Lithotornos, a Stone Cutter. But although fully aware of the elasticity of etymological rules, it surpasses our ingenuity to get Mason etymologically out of Lithotomos.

Brother Giles F. Yates sought for the derivation of Mason in the Greek word Mazones, a festival of Dionysus, and he thought that this was another proof of the lineal descent of the Masonic Order from the Dionysiac Artificers.

Brother William S. Rockwell, who was accustomed to find all his Freemasonry in the Egyptian Mysteries and who was a thorough student of the Egyptian hieroglyphic system, derives the word Mason from a combination of two phonetic signs, the one being Mai, and signifying to love, and the other being Son, which means a brother. Hence he says, "this combination, Mason, expresses exactly in sound our word Masons and signifies literally loving brother, that is, philadelphust brother of an association, and thus corresponds also in sense."

But all of these fanciful etymologies, which would have terrified Bopp, Grimm, or Muller, or any other student of linguistic relations, forcibly remind us of the French epigrammatist, who admitted that alphna came from equus, but that, in so coming, it had very considerably changed its route."

What, then, is the true derivation of the word Mason? Let us see what the orthoepists, who had no Masonic theories, have said upon the subject.

Webster, seeing that in Spanish masa means mortar, is inclined to derive Mason, as denoting one that works in mortar, from the root of mass, which of course gave birth to the Spanish word. In Low or Medieval Latin, Mason was machio or memo, and this Du Cange derives from the Latin maceria, a long wall. Others find a derivation in machinoe, because the builders stood upon machines to raise their walls. But Richardson takes a commonsense view of the subject.

He says, "It appears to be obviously the same word as maison, a house or mansion, applied to the person who builds, instead of the thing built. The French Maisoner is to build houses; Masonner, to build of stone. The word Mason is applied by usage to a builder in stone, and Masonry to work in stone."

Carpenter gives Massom, used in 1225, for a building of stone, and Massonus, used in 1304, for a Mason; and the Benedictine editors of Du Cange define Massoneria "a building, the French Maconnerie, and Massonerius," as Latomus or a Mason, both words in manuscripts of 1385. Doctor Murray, in the New English Dictionary, says of the word Mason: "the ulterior etymology is obscure, possibly the word is from the root of Latin maceria, a wall.

As a practical question, we are compelled to reject all those fanciful derivations which connect the Freemasons etymologically and historically with the Greeks, the Egyptians, or the Druids, and to take the word Mason in its ordinary signification of a worker in stone, and thus indicate the origin of the Order from a society or association of practical and operative builders. We need no better root than the old French and Latin Maçonner, to build, or Maçonetus, a builder (see Freemason and Maçon) .

MASONRY

Used in the Strassburg Constitutions, and other German works of the Middle Ages, as equivalent to the modern Freemasonry. Kloss translates it by Masonhood. Lessing derives it from mosa, Anglo Saxon, a table, and says it means a Society of the Table. Nicolai deduces it from the Low Latin masTanya, which means both a club and a key, and says it means an exclusive society or club, and so, he thinks, we get our word Masonry. Krause traces it to mas mase, food or a banquet. It is a pity to attack these speculations, but we are inclined to look at Masonry as simply a corruption of the English Masonrie.

MASONIC ARCHEOLOGICAL INSTITUTE

This was the title of a Society founded in England about 1871. Brother Walter Besant was the Secretary though he was not an original member of the Society which was probably founded by Brother William Smith, C. E., once Editor of the Freemason or Freemasons Magazine. The objects of the Society were the advancement of those branches of archeological knowledge and research which either directly or indirectly bear upon Freemasonry. Besides the study of Freemasonry proper, the Institute was to have papers read and discuss subjects connected with mysticism and allegorical teachings in literature and philosophy; symbolism in religion and art; the development and progress of architecture; the history of secret sects, associations and brotherhoods; and similar subjects. It was understood that no papers would be published whose subjects rendered them unsuitable for the reading of those who were not Freemasons. Later on Brother Besant became Treasurer and R. G. Haliburton the Secretary.

The latter was a Freemason of Saint John's Lodge, Nova Scotia, and was the son of Judge Haliburton, author of Sam Slick. The Society was not of long life but is particularly noteworthy because several of its early members were connected with the founding of Quatuor Coronati Lodge.

MASONIC BAPTISM

See Bapttsm, Masonic, Clean Hands, and Lustration

MASONIC CIPHER MESSAGE

At Cawnpore, India, in July, 1857, occurred the massacre of hundreds of men, women and children. Of this butchery there is a pathetic record in the message of a Masonic character that was written on the wall of the Chamber of Blood. This inscription appearing in a recent issue of the Controlling Officers' Journal, was reprinted in the Transactions, Leicester Lodge of Research, 1912-3 (page 107) and as the Masonic cipher was not understood an invitation was extended the Craft to submit a clue to its meaning (see Cipher Writing).

Brother W. John Songhurst offered in reply the comment that the reproduction corresponded fairly with a photograph in his possession. But there were one or two small differences proving that they were not taken direct from the same original. For instance, the photograph shows that a blot had been erased at the word hands, and that an alteration had been made at the word Post which looks as though it had been first written Past. It is headed "The writing on the Wall in Sir H. Wheeler's Room." Brother Songhurst had been able to trace other copies, all having many features in common, but none corresponding exactly, and with some the differences are important. He proceeded in Transactions, 19134 (pages 71 - 83) to discuss the circumstances thus:

At the outbreak of the Mutiny in May, 1857, Major General Sir Hugh Wheeler was in command of the Cawnpore division of the Indian Army. He at once ordered entrenchments to be constructed, and by the 21st of May these were occupied by the women and nonconubatants. It is stated that there were about one thousand Europeans in the town, of whom n ore than half were women and children. In a letter written by General Wheeler on 1st June, he says, "I have left my house, and am residing day and night in my tent."

On the 6th of June the siege commenced, and the defenders gallantly held out for three weeks. The attack was led by the adopted son of the former chief of the Mahrattas, known in history as Nana Sahib, whose claims to succession the British Government had refused to recognize. General Wheeler had with him his wife, who was of mixed blood, his son and two daughters. The son, Lieutenant Wheeler, was his Aide-de-Camp, and being severely wounded during the siege, he was carried to a room in the barracks. Here, in the presence of the whole family--father, mother and sisters--he was killed by a cannon-ball, winch, entering the building, took off his head.

On the 26th of June, Captain Moore, Captain Whiting and Mr. Roche, the postmaster, went from the trenches to arrange for capitulation, and eventually received the promise of safe conduct for all to Allahabad. Preparations were quickly made. Sepoys accompanied the fugitives to the banks of the river, but even before all were embarked in the boats, a murderous musket-fire was opened upon them, and according to one account, only four men escaped. It seems certain that General Wheeler, his wife and elder daughter were among the killed. About one hundred and twenty-five women and children were carried back to Cawnpore, including the general's youngest daughter, who was taken by one of Nana's troopers some say by Nana himself, and died a natural death in Nepal some years afterwards. The others were put into two rooms, about twenty feet by ten feet each, in a small building formerly occupied by a native clerk, close to Nana's house. Meanwhile General Havelock was hurrying to the relief.

He arrived on the 16th of July, only to find that all the prisoners had been massacred by Nana's orders, and hurled, dead and dying, into a well. sir George Trevelyan in his Cawnpore, published in 1865, says that this took place "within call of the theater, the assembly-rooms and the Masonic Lodge." Other accounts from which I have taken these particulars are The Story of Cawnpore, London, 1859, by Captain Mowbray Thomson, and A Personal Narrative of the Outbreak and Massacre at Cawnpore, Lucknow, 1879, by W. J. Shepherd. Both of these men escaped from the garrison. Thomson swam from the boats and managed to land lower down the river; Shepherd went out disguised during the siege, and was not able to return until after Havelock's occupation of the town. The cipher inscription is not mentioned in either of these narratives but Shepherd says that during the siege both he and Captain Seppings wrote messages upon the walls of the barracks in pencil. There were two barracks within the entrenchments. One is described as the Thatched Barrack, and it was burned down by the rebels. The other was called the Masonry Barrack, or the Flat-roofed Barrack, and it seems that it was in this building General Wheeler had his quarters, and in which his son was killed. Seppings was also in the Masonry Barrack, and wrote as follows:

"The following were in this barrack on 11th June, 1857, Captain Seppings, Mrs. Ditto, 3 children, Mrs. Wainwright, Ditto infant, Mr. Cripps, Mrs. Halliday." Shepherd's inscription in the Thatched barrack was: " Should this meet the eves of any who were acquainted with us, in case we are all destroyed, be it known to them that we occupied this room for eight days under circumstances so distressing as have no precedent. The destruction of Jerusalem could not have been attended with distress as severe as we have experienced in so short a time. W. J. Shepherd (wounded in the back), his wife and two children, Rebecca and her infant, Elnelina, Martha, old Mrs. Frost, Mrs. Osborne, Daniel, The Khoorranee, Conductor Bethell, his wife and daughter, together with other friends. 11th June, 1857."

The writing in cipher was first brought to Masonic notice in May, 1862, by a copy in the Indian Freemason's Friend, the correspondent asking if any reader could furnish an explanation. This brought a letter signed " Tatnai," dated from Lucknow, 27th July, in which it is said, that the inscription is "in many parts a string of characters devoid of significance." This fact " Tatnai" attributes to errors made by the original writer, to errors made by the copyist, and to chips of whitewash having fallen from the wall, before the copy was made. He then gives the cipher portion of the writing as it had appeared in the Journal, and adds a suggested restoration. The letter mentions "the few lines signed by J. W. Roche, just above R. A. B. Johnstone " written in plain English, and says that these include the words "nasty wound," which in a copy of his possession were written " mortally wounded." These particulars about Roche (called also Roach and Roache) do not appear in the photograph, but we find them in a copy made by R. MacCrea, of the 0. and R. Railway dated 20th July, 1887. Shepherd mentions that Roche had been wounded four times in the entrenchments, but they were only flesh wounds. He was killed on 27th of June. The same journal also printed a translation of the cipher, made by Colonel E. K. Money, which is as follows:

"Dear Jesus send His help soon and deliver us not into
the enemy's hands.
The General's daughter is in this corner.
May God reward them according to the bloody deeds
done to this innocent girl.
This is the corner General Wheeler occupied in his distress.
The General's wife is in this corner.
The P.M. in this.This is the place where two soldiers (unintelligible)
Remember the innocent."

As both of the General's daughters survived the siege there must be some mistake in this translation, on which a critic, possibly " Tatnai " himself, writes: " Colonel Money has misinterpreted the gender of the symbol, it was the general's son who was wounded, when a cannonball. in passing through the room, carried away the head of lieutenant Wheeler in the presence of his parents and sisters. Colonel Mowbray Thomson states this . . . and Colonel Williams, the special Commissioner, states that Lady Wheeler and her two daughters were brought down to the Ghaut on an elephant. One of the daughters was carried away by a Sowar. The remark 'unintelligible' . . . must refer to the spot where the two soldiers laid Lieutenant Wheeler down. Mr. Shepherd says that the two daughters occupied the adjoining room when he saw the General on the 24th June, 1857."

I have mentioned that MacCrea's printed leaflet is dated July 1887- It purports to have been "copied by W. J. Shepherd in July, 1858," and it contains the following which I have not found elsewhere, though in part it is referred to by "Tatnai":

"T. B. Roach wounded in right foot, shin bone fractured by shell, knee cap fractured, musket shot behind, nasty wound, musket shot in right breast. 9 th June, 1857. Adjutant Halliday, With N. I., killed by a round shot, 9th June, 1857."

Only three lines of cipher are given, and these with all else which could not be printed in type, are inserted with pen and ink. Some notes are added, but they are not reliable as they contain, for instance, the statement that the translation by (Colonel Money appeared in the Masonic Herald for 1808, while as a matter of fact that periodical was not in existence until about 1870, and as I have said, the translation was printed in the Indian Freemasons Friend in 1862. While I cannot say that I am satisfied with Colonel Money's translation, I am not able to supply another. The absence of the original writing, or an authoritative copy, renders any serious attempt at deciphering practically impossible. We do not even know for certain where it was written. If, as seems most likely, it was on a wall in the Thatched Barrack, it could scarcely have referred to General Wheeler and his family, and we know that this building was burned during the siege; while the Masonry Barrack in which General Wheeler had his quarters, was destroyed soon after Havelock's entry. "Tatnai," writing within five years of the massacre, says that the building was not then in existence, and his suggestion is that the writer had concealed something in a certain place, and hoped that after his death some Brother might be able to recover it.

There were two English Lodges at Cawnpore at the time--Sincerity, constituted in 1819 and erased in 1858 and Harmony, constituted in 1836, which still exists as No. 438. It seems likely that Johnston may have been the Master of Sincerity, but unfortunately no names were registered at Grand Lodge after 1845. Shepherd mentions a Mr. A. R. Johnston, of the E. I. Railway, who with his wife and children was killed during the siege. James Williamson Roche, postmaster, was initiated in Harmony in December, 1806, and his is the only name I am able to trace in the lists at Freemasons' Hall. It is quite possible that the Brother who wrote the cipher was a Scotch Mason. The device at the head undoubtedly indicates the Red Cross of Babylon, which the second line ends with letters referring to the same Degree (Red Cross Knight), and one would not expect this to have been put forward prominently, in an English Lodge, at so late a date.

On the other hand a Scotch Master would probably have been described as R.W.M. The interlaced triangles which appear sometimes at the foot, and sometimes in the center of the copies, may be taken as referring to the Royal Arch, but it is not impossible that they may also indicate the key to the cipher. Colonel Money's translation seems to imply that the prayer was also written in cipher, while MacCrea's version points to a sense of inscriptions in the form of a diary, or record of events, during the siege, and Shepherd's statements rather bear out this view. It may be merely a coincidence that on the 17th of June, the date given on the photograph, a daughter of Shepherd was killed by a chance musket shot. If Colonel Money was right in his translation of "daughter" there is just a possibility that this u the incident referred to. In any case it seems that the mystery will not be cleared up, unless and until we have before us a correct copy of the writing as it originally appeared. Only one thing can be stated with certainty: that it had no reference whatever to either of the two massacres but to occurrences which took place before the attempted escape by the boats.

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