MASONIC CLUBS, NATIONAL LEAGUE OF.

Brother Edgar A. Guest, 330, says of the club ideal:

A Club of Masons, tried and true, beneath a kindly sky of blue
A Club of Masons, pledged to good, an everlasting Brotherhood.
A Club of Masons, triple-bound to God and Man; where could be found
A happier place for mirth and play or sweeter rest at close of day?
Where could friendship firmer grow or life a rarer influence know?

The National League of Masonic Clubs is a brotherhood of clubs which consists exclusively of Master Masons in good standing in Lodges under the Jurisdiction Of regular Grand Lodges. In March, 1905, Brother S.R. chute, Secretary of the Masonic club of Syracuse, New York, with the consent of his club, decided to send out a call to the Masonic Clubs then in existence in New York State asking them to appoint representatives to a meeting in Syracuse to consider the advisability of working out a plan to provide for the interchange of courtesies to visiting members of Masonic Clubs in the State.

Pursuant to this call there assembled at Syracuse, April 20, 1905, in the rooms of the Masonic Temple Club, representatives from several clubs as follows: Brother E. M. Brown, President, and S. R. Clute, Masonic Temple Club, Syracuse; Worshipful Brother George W. Arnold, Secretary, Masonic Club, New York; Worshipful Master Judson Bridenbecker and Brother A. T. Smith of Herkimer Lodge No. 423, Herkimer; Brother Andrew Ludolph, Secretary, Masonic Club of Auburn; Right Worshipful F~red M. Hart, President, and Brother F. D. Clark, Secretary of the Oswego Masonic Club, Oswego. Brother Clute called the Brethren to order and stated the object of the meeting, namely: To discuss and agree upon general measures for increasing good fellowship among the various Masonic Clubs of the State and particularly to adopt a traveling card to enable its possessor to secure Masonic Club privileges not only in his own Club, but throughout the State.

Brother Clute was chosen temporary President and Brother Clark temporary Secretary. The following resolutions were adopted: That we, the representatives of the Masonic Clubs of Syracuse, New York City, Rochester, Oswego, Herkimer and Auburri, do hereby constitute an organization to be known as The League of Masonic Clubs, with headquarters at Syracuse, and that we meet annually on the third Thursday in April, with the Masonic Temple Club of Syracuse. That the purpose of this League shall be the promotion of fraternal relations between the Masonic Clubs comprising it and to facilitate the interchange of courtesies to visiting members.

That it is the sense of this organization that the several clubs forming this League may issue, to members in good standing, traveling cards signed by the Secretaries of the Clubs and countersigned by the members to whom they are issued, and entitling said members to the courtesies of the Clubs comprising the League for a period not to exceed six months from the date of issue the foregoing, however, subject to ratification by the Clubs forming the League.

Brother S. R. Clute was elected President and Brother F. D. Clark, Secretary and Treasurer. The First Annual Convention was held at The Masonic Temple Club, Syracuse, New York, April 19, 1906. Representatives were present from many clubs in the State. It was at this Convention that the name of the organization was changed to The National League f Masonic Clubs, that the League may include clubs ot tier than those in New York State.

MASONIC COLORS. The colors appropriated by the Fraternity are many, and even shades of the same color. The principal ones are blue, to the Craft Degrees; purple and scarlet, to the Royal Arch; white and black, to the Order of the Temple; while all colors are used in the respective Degrees of the Ancient and accepted Scottish Rite: notably, the nine-colored girdle, intertwined with a tenth, worn in the Fourteenth Degree of the last-named system (see Colors, Symbolism of).

MASONIC GRAND COUNCIL. On March 24, 1925, the Grand Lodge of Michigan officially approved the creation of a Masonic Grand Council in every city in that State where there were two or more Constituent Bodies. These new organizations were to be fashioned after the Masonic Grand Council of Michigan, created -it Grand Rapids on July 18, 1924, by the respective presiding officers of the Grand Lodge, Grand Chapter, Grand Council, Grand Commandery and the Council of Deliberation, Ancient and Accepted Scottish Rite of the State of Michigan, and to be subservient to it.
The purpose and function of the Masonic Grand Council was to encourage the co-ordination of interests in all the Masonic Bodies, and in every way to further their welfare. It was not to legislate, prescribe or designate the procedure of any local or Grand Body within its Jurisdiction. It assumed no judicial or administrative duties beyond that of mutual counsel. It iwas planned to be essentially an Advisory Board of Directors for the Masonic Bodies of each of the several cities where such a Body should be established and act only in such matters as involve the active interests of Freemasonry as a progressive Institution. The definite activities in which these Councils can assist were outlined in the Palestiner, May, 1925, as follows:

1. The dissemination of educational matter, information and data now unavailable to Freemasons. The implication of Masonic activities and exchange of views between the various Bodies and rites. 2. To outline greater activities for the Masonic Home at Alma, and such other institutions as exist or may come into being bearing Masonic identification. 3. To plan and put into effect more efficient methods of handling Masonic charities, eliminating the possibility of oversight, delay and duplications. 4. To promote greater interest and support of the DeMolay movement for boys. 5. To promulgate and practice Masonic ideals and universally to appeal for law observation and enforcement by Freemasons.

MASONIC GRAND SECRETARIES GUILD
Brother Henry B. Grant, Grand Secretary of Kentucky, requested Brother Theodore S. Parvin to ask all the Grand Secretaries who were in attendance at the General Grand Chapter at Minneapolis, Minnesota, in 1891, to meet for consultation. Accordingly, on the evening of Wednesday, July 22, there were in attendance the following Grand Secretaries: Theodore S. Parvin of Iowa, John H. Brown of Kansas, William R. Bowen of Nebraska, Gilbert W. Barnard of Illinois, Richard Lambert of Louisiana, William 11. Mayo of Missouri, James A. Henry of Arkansas, Andrew M. Wolihin of Georgia, Thomas Montgomery of Minnesota, Thomas J. Wilder of North Dakota, Henry W. Mordhurst of the General Grand Council, and others, with these writers of reports on Foreign Correspondence: Edward T. Schultz of Maryland; James S. Staten of Kentucky, John Haigh of Massachusetts, S. Stacker Williams of Ohio, and others proceeded to form an Association for mutual improvement in Freemasonry. Brother John H. Brown, of Kansas, was chosen President and Brother William R Bowen, of Nebraska, Secretary.

Sundry matters were considered at this first meeting resulting in conclusions that dimits should merely state facts without commendatory clause; that a dimitted Freemason should be denied all rights and benefits except the right to petition a Lodge for membership; that as a general rule the conferring ol Degrees should make the candidate a member of a Lodge; that signing the By-laws is not essential to membership in the Lodge; that reports of Grand Officers and of Committees on Foreign Correspondence should be printed in advance of the sessions of Grand Bodies and separate from their journals; that we join in petitioning for the restoration of a certain old worker in Freemasonry; that this organization be permanent, with meetings at each Triennial of the General Grand Chapter and the Grand Encampment.

A circular sent out from the Secretary's office at Omaha, September 4, 1891, giving these particulars headed Secretaries Guild of Freemasonry for North America.

A call was sent out by the President, July 20,1892, for a meeting to be held on Tuesday, August 9, of that year when there were present in the Masonic Temple at Denver, Colorado, President John H. Brown, Secretary William R. Bowen, and Brothers John J Mason of Ontario, Loyal L. Munn of Illinois, John H. Miller of Maryland, Charles E. Meyer of Pennsylvania, S. Stacker Williams of Ohio, Yancey C. Blalock of Washington, Edward C. Parmelee of Colorado, Warren G. Reynolds of Vermont, Charles Bechtel of New York, William H. Mayo of Missouri, William P. Innes of Michigan, and others.

This organization did not live long and Brother Grant again took the initiative by requesting the Grand Secretaries and Grand Recorders who were in attendance upon the General Grand Chapter at Cincinnati in 1901 to meet there when the Masonic Grand Secretaries' Guild was organized.

The objects of the Guild, as stated in the Regulations, are "to become personally acquainted; to agree, if possible, upon the best forms and methods, and in general, to consult touching specific and other interests of Grand Secretaries offices and duties."

MASONIC HALL.

(See Hall, Masonic.)

MASONIC HERO.

Brother J. E. S. Tuckett contributes to the Transactions of Quatuor Coronati Lodge, 1913 (volume. xxvi, page 299), the following information:

In 1810 there was published by T. Hookham, Jr., and E. T. Hookham, an interesting little work, A Picture of Verdun, or the English Detained in France, The following appears at page 101 of the first volume:

Lieutenant Barker being confined by a severe illness to his apartment, the windows of which look upon the river, saw a tittle child fall into the water. Notwithstanding his ill state of health, he donned his coat, ran down stairs, sprang into the stream, swam after the infant, and saved its life. The whole town and neighborhood, both French and English, had not ceased to talk of this gallant achievement, when, some months afterwards, he saw a Gendarme fall into the Meuse, and stilling the antipathy which every free-born Briton must feel at the idea of one of these base minions of oppression , he only saw a fellow creature in danger; he sprang after him and saved him also. The noise that this second feat occasioned was excessive.

The Lodge of Freemasons invited Mr. Barker to a fraternal banquet at which their Orator thanked him in the name of humanity; the Prefect of the Department, who usually resides at Bar, when he came to Verdun, paid him a visit of ceremony, to offer him his services if he could be of any use to him; and the papers not only of the neighboring Departments but of the capitol, did him justice in the highest panegyrics. Yet Lieutenant Barker was, during three years, unable to secure his exchange; and last year, when the death of his father required his presence in England, he was refused the permission of returning home for three months on his parole. It is with infinite regret that we add to the above, that this gallant officer has, according to the latest accounts from Verdun, fallen in a duel since the beginning of 1810.

Brother Tuckett comments as follows:

This worthy Brother Barker was a Lieutenant in the Royal Navy. He was President of the most exclusive of the many clubs organized by the English prisoners at the Depot of Verdun—the Cafe Caron Club. He got into trouble with the Governor, General Wirion. In 1807, the charge being lese majeste based upon the possession by Club of an English-French dictionary with the following as an english equivalent of the word "Spoliateur—Despoiler, one who despoils and lays waste to everything, a Buonaparte." It is gratifying to know that the gallant officer was acquitted. It is known that Masonic Lodges were held by the prisoners at Verdun, but the mentioned above was presumably a French one for a Brother Orator was not a recognized officer in an English Lodge.

MASONIC HOMES OF THE UNITED STATES AND CANADA

The reader in this connection may look over the allied items dealing with Charity, Orphans, Masonic Relief Association of the United States and Canada, Children's Exchange Bureau, Shrine Hospitals for Crippled Children, each of which will contribute some information as to the Masonic urge to provide systematic loving care for the dependent. The Masonic Home and its adjuncts, as the Infirmary in Nebraska and the Sanitarium in Iowa, hold an honored place in Masonic activities. Their beneficiaries are guests of the Fraternity and the several branches of the organization have given generously toward the success of this worthy object. Brotherly moue is the proper expression of the attitude of the Brethren to the occupants of Masonic Homes, and this term is preferable to the word Charity with the meaning often associated with it. Obviously the treatment of Masonic Homes must be condensed for such a purpose as ours. Only the leading facts can be included and these must lag behind the actual attainments as, every month in the year, some one or more Grand Lodges are receiving annual reports on Masonic Homes and enlarging their service.

Brother Frank S. Moses, Past Grand Master of Iowa, prepared in 1923 a report of the activities in Masonic Homes, Brother Jesse M. Whited in his Correspondence Report of She Grand Lodge of California has also summarized the situations and these general surveys of the field have been supplemented by numerous local articles at various times. These items have been checked with the co-operation of the various officials throughout the country.

Alabama has men, women, boys and girls as guests at a Masonic Home and School near Montgomery. The Grand Lodge has here 275 acres of land, 40 of which are in a beautiful grove, 100 in pasture and the balance devoted to the raising of food crops and carried on at a profit. The property includes a library, auditorium, a main building, cottages for the guests, hospital building, operating room, dental parlor, nurses' quarters, school building, a separate infirmary for old men and many other structures representing an investment of $450,000 and a large sum has been invested in beautifying the grounds, driveways, etc. The Grand Lodge dues annually are $1 for each Master Mason in good standing, 90 cents of which goes to the Home and 10 cents is applied to maintaining old Freemasons and their wives and widows on the monthly pension system administered by the Local Lodges. Three dollars is also obtained for the maintenance or normal income of the Home for each Fellow Craft passed during the year; the Grand Chapter donates annually $25 per capita for every Royal Arch Mason; the Grand Commandery usually gives $2,000 a year. The Lodges also take up a voluntary contribution just before each annual meeting. The total income of the Home is about $75,000 a year and expenses have averaged $6,000 per month. Alabama has also inaugurated an Endowment Fund amounting to about $10,000 to be materially increased each year.

Arizona assesses $10 from every initiate and affiliate for the Masonic Home Endowment Fund, and 50 cents every year is collected and paid into the Masonic Home General Fund for each Brother on the roll of membership on December 31. The combined funds were $202,624; $114,372 being in the Masonic Home Endowment Fund, and $88,252 in the Masonic Home General Fund. There is a Sanatoria for the care of tubercular patients at Oracle, a summer resort village in the foothills of the Santa Catalina Mountains, forty miles from Tucson. The site of sixty acres and the house with sixteen rooms are valued at $60,000. Grand Lodge Committee spent a further $8,000 erecting three four-room cottages and improving the main building. This Home has had no facilities, however, for giving medical or nursing care or for handling bedridden patients, only those being able to care for themselves being received as guests.

Arkansas maintains an Orphans Home and also a Relief and Pension Fund for Widows. It has had guests at the Home at an annual expense of $425 each. It derives funds from $1 per member, $11 fee and interest on investments of $200,000. The Orphans Home received 50 cents per member and $8 for fees of the Three Degrees out of the above, aggregating approximately $40,000 per annum. Pension and Relief Fund is made up by a $7,000 appropriation by Grand Lodge and approximately $5,000 voluntary contributions by Lodges annually.

California maintains two Masonic Homes, one at Decoto, Alameda County, which was dedicated in 1898, and is a Home for Aged Freemasons and their adult dependents, and the other located at Covina, Los Angeles County, for Dependent Children of Freemasons. By 1910 their Permanent Improvement Fund had risen to $17,000 and the previous year, 1909, Jacob Hart Nebb died, leaving the residue of his estate, amounting to $12,688 to the Decoto Home. The balance in the Permanent Improvement Fused was added to this, the two being called a Permanent Endowment Fund, which has now gone over the $480,000 mark. The capital is not touched, only the interest on investments being used. These Homes include-hospital units and guests have been maintained at these homes for $500 each yearly. The hospital may accommodate 70 patients, largely those that are helpless from the infirmities of age. The cost of maintaining children in the Home at Covina has been $600 per year each. The two Institutions represent an investment of some $1,621,689. Funds are raised from a $20 fee for each initiate or affiliate and 25 cents each year from each member.

The Colorado Masons Benevolent Fund Association is practically a Committee of the Grand Lodge and has been in existence since 1902 and has accumulated in twenty-three years approximately $86,000. Lodges pay as dues to the Grand Lodge $1 annually for every member under sixty years of age and 10 per cent of that amount goes to the Benevolent Fund. The Grand Chapter of Royal Arch Masons of Colorado annually contributes to this fund 5 cents for every Royal Arch Mason. Only the income from the fund may be used for relief work. Grand Lodge created another fund of $40,000 for the relief of Freemasons who were in the military or naval service of the United States or for their relatives, and such relief is extended upon the recommendation of the Master of the Lodge where the Brother held membership. There is also a Grand Lodge Committee which cares for Freemasons in the two Government Hospitals in the State. One of these, near Denver, is for tubercular cases and has patients from all over the country.

The other is at Las Animas. The funds necessary for this Committee are provided by the Grand Lodge, Grand Chapter and Grand Commandery to the amount of $5,000 yearly. Members of the Committee visit these Brethren in hospitals every Sunday with flowers and theft furnish entertainment every week. Their families are assisted with advice and money when necessary and much valuable work has been done by the Committee assisting Brethren in these institutions with regard to their compensation from the Government and in similar matters. This Soldiers and Sailors Welfare Committee consists of nine members appointed by the Grand Master to extend relief and comfort to Freemasons who were employed in the military or naval service during the World War and the lives, children and dependents of these Brethren. The Grand Lodge has also planned a fund of $15,000 for establishing scholarships for the sons and daughters of Freemasons in institutions of higher learning.

Connecticut has long supported an incorporated Masonic Charity Foundation. It has a Home and Hospital at Wallingford, valued at $600,000, the Hospital Unit having facilities for the care of 100 patients. This unit was largely paid for by special assessment of $5 for each Brother and the Eastern Star of Connecticut levied a tax of $1 per member to furnish and equip it. It has an Endowment Fund of $100,000. Here at the Home in Wallingford are adult guests, of whom one-third ma! be classed as permanently helpless infirmary cases. They have been maintained at an average cost of $460 for each guest per year. The Grand Lodge also assists other needy cases in outside locations. Connecticut Freemasons pay $2.15 per annum for charity and $10 is collected from each initiate or affiliate.

Delaware has a Home at Wilmington for the aged and indigent, each Lodge contributing annually for its maintenance $2 per capita, $10 for every affiliation during the year and $10 for every candidate initiated. There is an investment in real estate and equipment of $29,480. The auditor's report of 1924 showed a total investment of $178,000. Delaware also has arranged for the distribution of four scholarships each year of $125 each in memory of their first Grand Master, Gunning Bedford, Jr. These may be used in any school or college grade, but the Committee having charge of the awards prefer the University of Delaware. If the student makes progress in his studies the scholarship will be continued for four years. Contributions to this will also be received from the subordinate Lodges in proportion to their membership, the fund being gradually increased each year.

District of Columbia Freemasons established a Home and Infirmary about 1914, valued at $150,000, which shelters adults and children. Its maintenance expense has been annually about $520 for each guest. An Endowment Fund of $107,000 has been accumulated. Each District Freemason contributes 75 cents annually for this charity, and each initiate $5.

Florida has a Masonic Home on a ten acre site at St. Petersburg which, with the improvements there, represents an investment of $103,000. This property was purchased at a Sheriff's Sale and has since then attracted an offer for it of $250,000. The assessment upon the Brethren for the support of the Home is $1 per capita and for emergency relief 25 cents. There is a $5 assessment upon every initiate for the Masonic Home Building Fund, which is not applied to maintenance but restricted to new work for bettering the Home facilities. There are two Relief Committees. The Emergency Committee comprises three members, appointed by the Grand Master, to handle all relief for members of Lodges in the State and the Fund for that purpose is obtained by the per capita tax plus a special appropriation turned over to the Committee at the close of each Grand Communication. If this amount is not sufficient the Committee has authority to supply deficiencies from the Masonic Home Fund.

Relief is furnished on the request of Lodges, where the applicant is worthy and the Lodge unable to furnish the required relief and on the approval of the Committee the relief is granted, a smalls monthly allowance being considered better when enabling applicants to remain at their residences rather than at the Masonic Home. The Masonic Relief Committee, as in Jacksonville, comprises one member from each of the five local Lodges and is supplied with funds by them on request of the Committee and then an appropriation of 25 cents per member is turned over to the fund, which is used exclusively for sojourning Brethren and not for Florida Freemasons. Each local Lodge has its own Special Committee for the relief of its members.

The Masonic Orphan's Home is four miles from the City of Macon on the hills overlooking the valley of the Ocmulgee River where there is a farm of 152 acres under a competent agriculturist to instruct the house. There is also a print-shop with Linotype Machines, presses and other equipment and with an instructor to teach ten of the boys at a time. The Come is for Children only none being accepted under five nor over fifteen years. The endowment in 1925 was $175,000. The Grand Lodge dues are $1 per capita yearly and 45 cents goes to the maintenance of the me. Widows, as w elf as elderly or decrepit members, are supported in their own home communities from fund of $120,000 appropriated annually by the Strand Lodge. This fund is administered by a Committee of Relief, which as a rule pays the individual compliant an amount equal to that given by the local or interested Lodge.

At the session of 1869, Idaho Freemasonry, with seven Lodges and a combined membership of 279, established the Orphan's Fund by an annual assessment of $1 per member for "the support and duration of the orphans of deceased members or the Children of indigent Freemasons whom the Grand Lodge might deem worthy of assistance." The principal must remain intact forever and the fund was placed in the control of a Board of Trustees consisting the Grand Master and the Grand Wardens, hut in 86 provision was made for a Board of three members elected annually by the Grand Lodge. The annual assessment was reduced to 50 cents in 1895. An amendment was adopted in 1885 whereby the benefits of the fund were also applied to "the support and clothing of poor and indigent Freemasons." Since that time the proper title for the fund has been the Grand Lodge Orphan and Indigent Fund." mother amendment was passed in 1909 providing or the support and clothing of indigent widows of deceased Freemasons. The fund grew from $294 in 1870 to $117,089 in 1923.

There was expended for relief in 1890, $289 and in 1923, .$4,875. The Trustees lo not deal with individual cases or applications except through the Lodges. Applications are made through the Lodge Officers and when preparations are made, the check is sent to the Worshipful Master and he is responsible for spending the appropriation in his best judgment. There may be expenses not filling within the laws providing for the expenditure in this fund such, for example, as funeral expenses, but the Trustees do not consider these as coming within their jurisdiction and they must be taken care of by the Lodge or from some other source.

Illinois has a Masonic Home and Hospital at Sullivan on a fine farm donated to the Grand Lodge for that purpose. Adult guests are fraternally cared for there. The Masonic Home for Children is at La Grange, a suburb of Chicago, and trains children for useful citizenship. The realty value and investment in these institutions approximates $1,000,000, and the operating expenses have been $200,000 annually or a little over $400 per annum per guest. The Freemasons of Illinois contribute 62½ cents per capita annually and the appropriations and donations from other Masonic Bodies and interested Brethren amply support these worthy establishments.

Indiana has a splendid Home at Franklin, on an estate of 270 acres. The land and buildings are valued at approximately $1,250,000. The Order of the Eastern Star, Knights Templar and Scottish Rite have been very liberal in contributing toward the erection of the necessary buildings and the support of the Home and Hospital. Here are entertained adults and children at an annual operating cost of $347 per guest. An Endowment Fund of $200,000 has been accumulated. The Grand Lodge per capita for the Home is $1 and .$5 is charged for each Initiate, the latter being placed in the Endowment Fund.

Since 1894 Iowa has disbursed its benevolence through a Grand Charity Fund administered by a Board of three Trustees. This fund was started with an allotment of 10 cents per capita and used to supplement the benevolence of constituent Lodges as required. This per capita allotment has been increased several times and Special appropriations have been made from the general funds. This plan is most satisfactory in that it permits approved beneficiaries to live in familiar or chosen environment under the fraternal supervision of a local Trustee to whom the funds for each case have been remitted. Excess of receipts in this fund accruing through balances, donations and special appropriations have been converted into a permanent Grand Charity Fund, which amounted to $400,000 in 1925. In 1923 the Grand Lodge authorized an increase of $1 per capita in Grand Lodge dues for the establishment and operation of a Sanitarium; in 1925 the purchase of a piece of property for the purpose was approved and the institution is for the care of elderly and feeble dependents, with facilities for approximately one hundred guests.

The rules of admission to the Sanitarium are that "only those persons who are in need of daily nurse care shall be admitted to the Sanitarium or permitted to remain therein. No person shall be admitted to the Sanitarium who can be suitably eared for by allowances from the Grand Charity Fund; nor shall anyone be admitted against his will so long as he can be properly cared for elsewhere at a cost not to exceed the per capita cost of maintenance at the Sanitarium." The investment is about $200,000, including equipment, etc. Gland Lodge also derives income from a $10 fee for each initiate.

Kansas has a Home at Wichita for Freemasons, their wives, widows and orphans, valued at S350,000, and an Endowment Fund of $140,000. The Home entertains adult guests and children and has operated at an annual expense of $306 for each guest. The Home became overcrowded and additions were ordered in 1924, a $2 assessment being levied on each of its members. The regular per capita tax for charity is 50 cents and $5 is collected for each Brother personally when raised to the Sublime Degree of a Master Mason.

Kentucky was a pioneer in providing for its indigent Freemasons and their dependent wives, widows and orphans It has a Widows and Orphans Home at Louisville, with a valuation of $375,000. This Home contains adults and children and has operated at a yearly expense of $182 for each guest. Kentucky also maintains an Old Masons Home at Shelbyville where guests busy themselves on a small farm valued at $120.000. .&n Educational Endowment of $160,000 has been accumulated. The total accumulation of its Endowment Funds is $1,000,000; its per capita tax is $1.75 which includes the price of a Home Journal at 50 cents which is published by the Grand Lodge, and an Amendment provides for a fee of $10 from each Master Mason to apply to the Endowment Fund. In addition to these splendid achievements in the name of charity, it appointed a Committee to raise $1,600,000 by subscriptions payable over a term of years, to provide enlarged and modern facilities for the Home and Hospital.

Louisiana has disbursed relief from a permanent fund of $100,000 at the disposition of the Grand Master. A Home for Orphans was opened in 1925 at Alexandria and represented an investment of $250,000. The support of this institution has been from $1 per capita and $1 for each Degree conferred. Provision has also been made for a Home for the Aged.

The Grand Lodge of Maine distributes the income from a Charity Fund to beneficiaries direct through the Lodges. This invested fund of $85,000 is safely guarded by a constitutional provision that only the income can be used and no part of the principal expended. From 1864 the Grand Lodge operated this plan on an annual per capita tax of 20 cents and increased the Charity Fund from about $65,000 to the above amount. In 1924 the per capita tax was increased to 50 cents. The Lodges make application for their dependent members on blanks of prescribed form. These are submitted to the Committee on Distribution of Funds of the Board of Trustees. The total amount of money available is divided into units and the Committee votes to give the respective beneficiaries one, two or more of these units as the individual need requires. A check for the total sum appropriated is sent to the Worshipful Master of the Lodge of which the beneficiary is a member and he pays it out in installments as they are required. A typical case is that of an old lady who died at eighty-five and who had been dependent upon the Masonic Bodies for over twenty years. The Grand Lodge allowed her $150 a year with a like amount coming from the Grand Chapter, the local Lodge donating yearly from $75 to $100, with other gifts from the Chapter, Council and Commandery. This amount maintained a home for this lady among her old friends.

Massachusetts established a Home at Charlton in 1911, on a farm of 300 acres. The value of the Home is approximately $200,000 and it has cared for adult guests at an operating expense of $614 each per year. It has a Special Endowment of $363,000. This venerable Jurisdiction has maintained many charities. The Brethren have a General Charity Fund, a Rainy Day Fund, a \Var Relief fund, and finance a Masonic Employment bureaus 1 he total funds grouped under the head of Masonic Home and Educational Trust comprise several distinct funds and aggregate 31,389,000. $5 is collected from each initiate for the Grand Charity Fund. The charity work is provided for by the income of the funds and such appropriation from the current funds of the Grand Lodge as may be needed.

Michigan established a Home and Hospital at Alma in 1911, valued at some $300,000, including hospital facilities of 30 beds. The average expense has been about $560 per annum. It is interesting to note also that the average age of the guests is nearly 75 years. Michigan also disburses relief from a separate Charity Fund, and builds up a Reserve Maintenance Fund and a Building Fund for its Home and Hospital. Fifty cents per member goes to these purposes annually. In 1924 the Grand Lodge decided to devote an additional $1 for each member to a Fund to be used for another Home to be operated on the Cottage Plan.

Minnesota has had for years a Masonic Home managed by a separately incorporated Body and supported by individual subscriptions and appropriations from the Grand Lodge. The Grand Lodge took steps to assume the practical control of the Institution and greatly extended its usefulness by the construction, equipment and maintenance of an adequate Home and Hospital. A $500,000 fund for this purpose was subscribed. Another $100,000 was pledged for an endowment of this project. Minnesota has long had a Relief Fund from which disbursements have been made to all worthy beneficiaries according to their necessities, having a balance of $112,472 in that Fund in 1925. Revenue for the Masonic Home will be derived from $1 per capita of its membership and $5 from each initiate.

Mississippi maintains two Homes, one at Meridian, valued at $175,000, which cares for children, with all necessary equipment, including a well-managed hospital. The other Home, valued at $100,000, is located at Columbus. The operating expense of the Meridian Home has been reported at $28,734.67 per year, and the Columbus Home at $22,192.87. A farm was acquired by donation, covering 343 acres where the boys of the Homes reside and receive splendid vocational education and training as farmers. The charitable revenue is derived from $t per capita tax and $10 from those taking the Degrees. Grand Lodge authorized the creation of a fund of $20,000 for the erection of a hospital building at the State Sanatorium for tubercular patients and during 1924 Grand Lodge gave a supplement of $5,000 for this purpose. The Hospital Unit was completed in 1925 and named the Masonic Unit. The Masonic Home Maintenance Fund also contributes each vear a large sum of money to persons outside of the Home upon the recommendation of the Finance Committee. The Grand Lodge of Mississippi had a total Endowment Fund of $270,825, its Murphy-Martin Educational Endowment Fund alone amounting to $104,739.

Missouri has a beautiful Masonic Home at St. Louis, established in 1889, which houses both adults and children. A splendid Hospital was added to the plant in 1915; adult guests and children have been cared for by the Missouri Brethren at a cost of about $450 each per year. The total valuation of the assets in 1925 was S?1,380?000 including an Endowment Fund of $508,690. Charitable revenue is derived from a per capita tax of $1.50 and a $10 fee for the Degrees.

Montana opened its Masonic Home near Helena for Aged, Infirm and Destitute Masons and their widows in 1909. The original buildings cost $103,500 and were erected out of the proceeds of a per capita annual tax of $1 per member, and in addition thereto was purchased the site containing 590 acres, costing $10,000, a part of which price was contributed. It has an Endowment Fund consisting of $24,328 cash and 13,000 acres of land given by the will of the late David Auchard, a wealthy cattle man and land owner of Lewis and Clark County, who died in 190 ; sultry bequests from others amounting to $7,000 and $"5,000 from the late William .s. Clark, Past Grand Master and former United States Senator from Montana. The net worth of the Home is over 5300,000. Guests have been maintained here at a per capita cost of $410 per year. The Home is Supported by $1 per capita annual assessment on all the Freemasons in the State, in addition to receipts from its Endowment Fund. Grand Lodge in 1923 placed a $10 initiation fee upon all candidates for the Entered Apprentice Degree, which goes to the Permanent Building Fund of the Home. In 1922 request was made of each Montana Freemason to make a voluntary offering of $10 for the purpose of erecting new buildings, this covering a period of five years. From that has been realized $21,907, which has been used to defray the cost of a new heating plant. A hospital unit has also been added.

There are Masonic Homes at Plattsmouth and Fremont. The Nebraska Masonic Home at Plattsmouth is a corporation, the Grand Lodge owning a large majority of the stock. The building, grounds and furniture cost $125,000 with an Infirmary valued at $140,000. The Grand Lodge appropriated $100,000 for the Infirmary, the Grand Chapter and the Grand Commandery $10,000 each, and the Nebraska Masonic Home paid the balance. The Home had a fund of $170,000 in bonds and mortgages in 1925. The War Relief Fund then amounted to $31,660 and the Orphan's Educational Fund $125,677. The Grand Lodge yearly dues are $2, 75 cents going to the Nebraska Masonic Home, 75 cents to the General Fund and 50 cents to the Building and Improvement Fund. $10 are collected from each initiation, $5 going to the General Fund and $5 to the Building and Improvement Fund. A fee of $10 for affiliation is collected on those whose demits are more than one year old. The Trustees of the Home pay annuities to dependent members or their families at their own homes or other institutions. The Home for Children at Fremont has building, grounds and furniture valued at $140,000 and this is managed by a Board appointed by the Grand Master of the Grand Lodge and the Grand Matron of the Order of the Eastern Star, each Body contributing funds for the support of this Home.

The Grand Lodge had in 1925 a Charity Fund of $2,512 to which every year ten percent of the net revenues are added. Charity and relief are administered directly by the Lodes, the smaller ones being, helped out by the Grand Lodge. As this record was written, a Lodge assumed the guardianship and education of two orphans. While aid to neighboring needy Brethren is given from the Grand Lodge Fund, gifts have been made to fire sufferers in Chicago and San Francisco, to assist the New Mexico and other sanitariums to building schools at Tokyo, etc. Nevada reports that real relief is handled in a masterly way by the Local Lodges, covering every charitable requirement.

New Hampshire established a Home at Manchester in 1903 at which time it was Valued at $30,000 and which cares for adult guests, which has since been enlarged by an addition valued at about $80,000 and which includes a modern infirmary. The Home is partially sustained by an Endowment of $50,000. They further have a War Relief Fund of $12,000, and a General Relief Fund of $12,000 from which they assisted worthy applicants. Charitable revenue is derived from a per capita tax of 75 cents, an initiation fee of $10 and an affiliation fee of $10.

New Jersey maintains a Home' and Orphanage near Burlington, on a large farm, the property being valued at $700,000. It there provides for adults and youthful guests. It has adequate hospital facilities for the sick and aged. The operating expense was about $530 each per year, and the Home has an endowment of $70,000. Charitable revenue is derived from 31 per capita and $10 from each initiate.

New Mexico Grand Lodge has a Masonic Home Fund, started in 1889, which amounted to over $72,000 in 1925. The Grand Chapter and Grand Commandery also had funds amounting to $9,000 and $3,100 respectively in 1925. A Grand Lodge Masonic Relief Fund assists aged and indigent Brethren and their widows and orphans. Applications for relief are made through a Lodge to the Grand Lodge and the appropriation is paid monthly through the Lodges. The constituent Lodge affords all possible assistance before applying to the Grand Lodge Relief Fund. At any time that the Grand Lodge Masonic Relief Fund is insufficient to cover necessary disbursements, the Grand Master directs that additional sums be transferred from the General Fund. $6,100 has been expended in one year from this Relief Fund. New Mexico has a particularly difficult problem, due to the large number of Brethren afflicted with tuberculosis who come from all parts of the United States.

The Grand Lodge Masonic Tubercular Sanatorium Committee, has "expressed the hope that our Sister Jurisdictions of Arizona and Texas would see their way clear to assist in furthering a national movement." The Committee on Grand Master's Address recommended that "we seek the co-operation in perfecting the necessary organization of the Grand Jurisdictions of Arizona, Texas and Oklahoma, and take all necessary steps to develop this important undertaking." At the United States Veterans Hospital No. 55, located at Fort Bayard, there is a Masonic Club known as the Sojourners' Club, to which the Grand Lodge, Grand Chapter and Grand Commandery of New Mexico, as well as Ballut Abyad Temple, Albuquerque, and constituent Lodges, Chapters, Commanderies and individual Brethren have contributed materially to its Building, Furnishing and Relief Funds. From the time of the inception of the Sojourners' Club, the Grand Lodge of New Mexico has annually contributed $1,200, this amount having been increased in 1925 to $1,500 per annum.

This is in addition to other donations from time to time to the Club. The Club Building was furnished early in 1923, and Leon M. Abbott, of the Sovereign Grand Commander, Supreme Council of the Scottish Rite for the Northern Masonic Jurisdiction, contributed $26,000. Among the additional larger donors were: The Grand Lodge of California, $1,000; Grand Lodge of New York, $2,500; Grand Lodge of Texas, $1,000; Grand Lodge of Pennsylvania, $2,50.0; Grand Lodge of New Jersey, $1,500; the Supreme Council, Scottish Rite for the Southern Jurisdiction, $1,000, and the Grand Lodge of New Mexico, $1,000. The Grand Bodies and Brethren of other Jurisdictions continue to contribute generously to the Club Relief Fund. The Grand Lodge, in the development of what is known as the Fort Bayard Undertaking, receives, through its Grand Secretary, contributions which are paid out by Grand Lodge warrants on requisitions approved by the Club Committee. The Club expended $5,000 from the Relief Fund alone in 1925. Work of a similar nature has also been done at the United States Marine Hospital at Fort Stanton. A Student Loan Fund is one of the activities of the Grand Lodge, enabling worthy young men and women to pursue their studies in accredited Universities by loans advanced by the Student Loan Fund Committee. Each year $2,00.0 is placed in this Fund from the Grand Lodge General Fund. The source of income for relief purposes comes from a $2 per capita tax for each Master Mason returned annually, $1 of which goes to the Masonic Home Fund, 50 cents to the Masonic Relief Fund and 50 cents to the Student Loan Fund. Plans were carried through energetically for the building of the Masonic Home and School.

New York has a splendid Home and Hospital at Utica It there cares for adults and children, with every necessary provision for their comfort and education. A splendid Memorial Hospital, with a capacity of 225 beds, has been dedicated. The annual operating expense of this Home and Hospital amounted to $400,000. The valuation of this property approximates $1,750,000. The Grand Lodge has accumulated a substantial endowment for this institution. The total of its other various special funds is over $1,000,000. Its revenue available for charitable purposes from all sources approximates $400,000 a year. The Grand Lodge of New York further distributes annually some $30,000 to beneficiaries outside of the Home. Many of the Lodges and districts provide for institutional care of their own members. The charitable revenue is derived from a per capita tax of 50 cents to meet current expense, and initiation fees of $3.50. The independent activities carried on in various cities and districts render it impossible to make an adequate review of the total of Masonic charity in this Jurisdiction. One of the early contributions to the Home was made by Edwin Thomas Booth, the famous American tragedian, who bestowed $5,000 upon the Home at Utica.

North Carolina maintains a Home for Children at Oxford, with a farm and dairy herd in connection with the Home, the entire property being valued at about $750,000. The project includes such departments as a Printing Plant, Electrical Department, a Shoe Shop, Laundry and Sewing Rooms and also has an accredited Eight School. A large percentage of the children are non-Masonic, the institution never having been limited to one class of orphans. This Home has always had the hearty support of all the people of the State, owing to the reputation it has ever maintained for the generous care and liberal education of its guests. Its annual income has amounted to $161,331, derived from Local Lodges, individual contributions, appropriations from Grand Lodge and from the State of North Carolina, as well as proceeds from Departments of the Home such as the Singing Class, the Printing Office and Electric Shop. Children have been maintained here at a cost of $309 for each guest per year, exclusive of profits from activities in Departments before mentioned, or $270 each per year, taking into consideration these proceeds. Another Masonic Rome is operated at Greensboro by the Freemasons in conjunction with the Eastern Star and is for Old People, being valued at $100,000, and where adult guests have been cared for at $778 for each per year. The Grand Lodge of North Carolina levies a tax of $10 on each initiate, which goes into the Charity Fund, and from which appropriations are made for charitable purposes, but there is no direct tax levied for either of the Homes by the Grand Lodge.

North Dakota disburses relief from a fund to which every Master Mason raised during the year pays $5 and the Grand Lodge has also made provision for a contribution to this purpose of 15 cents per capita from its General Fund, the original plan contemplating the accumulation of about $5,000 annually to ultimately permit the erection of a Masonic Home. This fund, at the beginning of 1925, for example, was $38,690; the amount expended during the previous year for relief was $4,424. The individual Lodges assume their share of the burden, the intent being for the Grand Lodge Relief Fund to assist them in this benevolence.

Ohio has a Masonic Home and Hospital on 400 acres near the city of Springfield. It has cared for adults and children at an operating expense of $585 each annually. It is under the control of the Grand Lodge, but is also substantially supported by the other Masonic Bodies of Ohio. The valuation of the Institution approximates $1,000,000, its splendid buildings and equipment largely financed by donations and bequests from Brethren interested in Masonic benevolence. The Grand Lodge collects $1 from each of its members for charity. Included in the grounds of the Home above mentioned are 37 acres with a beautiful building, barn, garage and chicken houses, known as the W. B. Hillman Memorial for boys, so named by the Grand Chapter in honor of Brother Hillman, who, in 1887, was one of the early advocates of the institution, at which time he was Grand High Priest of the Grand Chapter of Ohio. Like the rest of the Home, the support of this institution comes from the annual per capita tax.

Oklahoma has erected a new group of buildings at Guthrie to accommodate all of its wards, and give the children better school facilities than were obtained at Darlington. They care for adults and children at an operating expense of $328 per guest. Valuable property acquired at an early date enables them to expend $500,000 on this project and establish a healthy reserve fund. Their charity revenue is derived from $1.50 per capita and $1 for each Degree conferred. Other adult beneficiaries are provided for at their own homes.

Oregon has a Masonic Home, $350,000 having been raised for that purpose by voluntary contributions from the Craft, including $50,000 contributed by the Order of the Eastern Star. The Home has a value of $420,000. Yearly dues for the Home are $1 per member, $5 for each Entered Apprentice Degree conferred and $5 on each affiliate from outside the State for the Maintenance Fund; $5 on each Entered Apprentice Degree conferred and $5 on each affiliate from outside the State for the Building Fund. there is an Educational Fund with an irreducible principal of 5990,000, the income from which is used to assist in the education of 100 children yearly in the grammar and high schools. There is a revolving Student Loan Fund of $6,000 which is loaned to students in colleges and universities in amounts not to exceed 3300, repayable at 4% interest.

Pennsylvania, about the beginning of this century, took up the establishment of Masonic Homes and secured a tract of 1,000 acres at Elizabethtown between Lancaster and Harrisburg, including some forty-nine farms. Guests were received and housed in one of the farm buildings about 1910. Children were first admitted in 1913, though the Boys Home was not opened until June 1, 1914, and the Girls Home in January, 1915. All these buildings have since been abandoned. Grand Lodge Hall, valued at over $400,000, was occupied by adult guests in August, 1913. In 1914 the Boys were housed in a temporary building, and the Girls in another farm house in 1915. A gift from Brother NV. Harry Brown and Mrs. Brown has since been used to build the Brown Home for Boys, costing $95,000. The John Smith Home for Boys was opened in June, 1925, costing $250,000, with an Endowment of $200,000 executed by an agreement. The boys, upon reaching a certain age and attaining a certain grade in school, are transferred to the Thomas Ranken Patton Masonic Institution for Boys, built upon a farm adjoining the Homes tract. This was provided for under the will of Brother Patton, for many years the Grand Treasurer of the Grand Lodge.

December 3, 1924, the Trustees reported a balance in hand of $1,545,105. Various branches of manual training are taught, the boys also continuing studying in the public schools. The girls are now housed in the Louis H. Eisenlohr Home for Girls, valued at $140,000. Louis Eisenlohr's brother, Charles J., and his sister Mary Eisenlohr, contributed $10,000 for furnishing this Home. Sick guests of the Pennsylvania Homes are cared for in the Philadelphia Freemasons Memorial Hospital, costing $320,000 completely furnished; capacity, 110 beds. After its three units were finished the Philadelphia Brethren handed Grand Lodge the balance of the fund to provide increased hospital accommodations as needed, amounting to $91,945, December 3, 1924. Since 1913, when Grand Lodge Hall was opened, there have been erected: John Henry Daman Memorial Cottage costing $41,000, Brother Daman having bequeathed his entire estate to Grand Lodge; Paul L. Levis Memorial Cottage costing $33,000; Gustavus Croetzinger Memorial, a completely equipped laundry, $12,000; Berks County Memorial, $33,000; Blair County Memorial, $7,000; Dauphin County Memorial, $80,000; Cumberland Valley Memorial, $8,000; Allegheny County Memorial, $336,000; and Lancaster County Memorial, $111,000. Illustrating the generosity of the Brethren, it may be noted that the per capita giving of those of Dauphin County was about S35 and of Lancaster County about $43. $10,000 was provided by the mother of Brother George M. McCandless from the estate, the income of which is used for the comfort of women guests in the Hospital. Grand Lodge has several legacies amounting to nearly $150,000, with which to build as future needs require. E. Sell, widow of Brother John S. Sell, has given $100,000 for a chapel as a memorial to Brother Sell and agreed to give $20.000 more for organ chimes, etc. Numerous gifts have been made by living donors and by the wills of others in aid of the work. On December 3, 1994, Grand Lodge had the following sums coming to it under requests from the following estates:

Brother Henry Crug...........................$132 062
Brother John W. Wilbraham ..............95 434
Brother James W. Orr.........................99,000
Brother J. Barren Hale and Mrs. Hale..16,000
Brother Albert F. Young.........................2 000
Mrs. Elinor Splane Sproal....................32,800
(This will be augmented then real estate is sold)
Brother Daniel W. Clark ........................5,020
Amelia Forker Interest on fund in trust amounting to annually .......350
Brother Henry Kramer............................3,000
Brother Aaron Lowenstein.....................2,422
Brother Alexander S. Strouse.................2,000
Brother William P. Thompson................1,900

The brother and sisters of Past Grand Master William L. Gorgas of Pennsylvania, January, 1924, presented to Grand Lodge securities of the par value of $50,000, to be known as the William Luther Gorgas Memorial Fund, the income to go to the maintenance of the Homes, the Committee on Homes being given power to use part of the income for the relief of minor children of deceased Pennsylvania Freemasons. Numerous wills have been probated which will pay to Grand Lodge in the near future or at the termination of life estates the following amounts:

Brother Thomas J. Stewart.................................$ 55,000
Brother JK. Warner Hutchins..................................5,000
Brother Joseph D. Wilson....................................100,000
Brother Thomas B. Dornan...................................250,000
brother Samuel J. Shannon.....................................3,000
Brother Jacob Gottman............................................5,000
Brother Charles Crane............................................30,000
Brother Charles E. Marshall.....................................5,000
Brother George W. Milliken.......................................1,800
Brother Harry C. McCarty (approximately)...............75,000
Brother John C. Rohrer................................................2,000
Brother Harry A. Schroyer............................................5,000
Brother Charles White................................................12,000

Many small legacies have also been received by Grand Lodge of Pennsylvania since the Homes were opened. It also manages by Trustees various Funds for charitable purposes including the Stephen Taylor Bequest of 815,800 and the Charles Jackson McClary Memorial Fund of $30,000, the income from each of which is turned over to the Homes for maintenance. The expenditures at Elizabethtown have amounted to about $2,500,000, augmented by large sums spent there by individuals and groups of Lodges The Brethren whose counties have erected buildings have established Endowment Funds for their care, to which Funds additions are being made from time to time. The Philadelphia Freemasons Memorial Hospital Fund amounted to $28,023; the Allegheny County Fund, $6,250; the Berks County Fund, $1,000; and the Homes Endowment Fund to $200,000; these figures given as of December 3, 1924. The Homes Committee has at its disposal the income of $50,000, deposited by an anonymous Brother with a Trust Company, to provide higher education for a son or daughter of a Pennsylvania Freemason in or out of the Homes.

Brother Samuel Davis left his entire estate for accumulation until it amounted to $100,000; thereafter three-fourths of the income to be used for the relief of the children of deceased Master Masons of the State, and to be applied to keeping up the home life where a Brother dies leaving a widow and children. The Lodge of which the Brother was a member applies for a blank petition to be filled up by the mother and then the Lodge determines the amount to be allotted and agrees to pay one-half. Payments are made through the Lodge and every half year a report is made by it to the Committee on homes showing its receipts, the payments and the standing of the orphans in school, the home conditions and whether the aid continues necessary.

The Masonic Homes of Pennsylvania are maintained by direct appropriations by Grand Lodge and income on the estates and funds referred to herein. Every initiate pays, in addition to the fee fixed by the By-Laws of the Lodge, the sum of $40 which goes into the treasury of Grand Lodge marked as Masonic Homes Fees, winch have been more than sufficient to run the Homes, the surplus having been put into a Masonic Homes Reserve Fund amounting to over $250,000.

The Grand Lodge of Rhode Island in 1912 inaugurated a movement to establish a fund for the erection of a Masonic Home, at the same time appropriating $2,000 as a nucleus, to be augmented each year by a 10 cents per capita tax. Lodges and individual members are encouraged to donate such sums as they are able. In 1923 Grand Lodge voted to direct the Lodges to collect an additional fee of $5 from each candidate for the Entered Apprentice Degree to be added to the Masonic Home Fund and which in 1925 amounted to over $40,000. A Board of five Trustees invest and re invest this Fund and may use the income only thereof, with the approval of the Grand Master, for the relief of, and for charitable, educational and welfare work among Freemasons, their families or widows and orphans. The individual Lodges of Rhode Island make every effort to handle this benevolent work among their own members, appealing to the Grand Lodge only when necessity demands.
There is also an Educational Fund, established in 1923, which is created and maintained by an assessment of $1 per annum levied on each Master Mason within the Jurisdiction, and which enables a number of young men and women to continue their studies by providing College Scholarships to them. A Masonic Service Board also serves the Brethren by relieving distress in many ways such as obtaining employment for those in need and otherwise rendering aid and assistance.

The Grand Lodge of South Carolina instituted a Fund in 1907 for the erection of a Masonic Home and Orphanage, to which Fund were assigned all the surplus revenues of Grand Lodge. When this Fund should reach $100,000 the question of building was to be entertained. Meanwhile, such cases of present need were to be relieved by able Trustees of the Fund. By the time this Fund had actually reached the figure set, the Brethren had decided that it would be a much better policy to care for aged and indigent Freemasons and their wives or widows in their own homes or among their friends and to care for orphans the same way, by arranging for their support and maintenance at their own homes with their widowed mother, if they had one, and, if not, by having them cared for in the various orphanages already established in the State. In 1924, in lieu of the former method of adding to the Fund, an amendment to the Constitution was adopted which provided for an assessment annually of $1 per member of each Lodge. In 1925 the Fund amounted to $135,000, the interest on which, added to the $1 per capita tax, increases the Fund by about $30,000 each year, which is about the amount paid out each year. There are five Trustees to the Fund, none of whom receive any compensation.

The Grand Lodge of South Dakota receives 50 cents from each member of the Fraternity, taken out from the Grand Lodge dues for benevolent purposes. A Fund amounting to $118,025 is handled through a Board of Trustees, the interest only being used for charitable distribution among the needy. Conditions in South Dakota have not warranted the maintenance of a Masonic Home, it having been found preferable to distribute the funds where needed in the manner suggested above.

Tennessee established a Widows and Orphans Home at Nashville in 1892 and has provided an Old Masons Home and special building for infirmary. The properties represent an investment of $353,773, but the Board of Control in 1925 recommended that a cash fund be set up to meet the loss by depreciation of buildings and equipment, this being prorated as 3 per cent on brick structures, 2 per cent on stone, and 10 per cent on equipment and furnishings. On farm implements and trucks there is assigned a depreciation of 25 per cent. The Endowment Fund was $200,000. Hospital attendance is furnished. Homes operate on a budget system apt proved by the Ways and Means Committee of the Grand Lodge, which furnishes the funds. It was recommended that a voluntary offering of at least $1 per year for five years be pledged for permanent improvements, and after one year, was changed to a special tax of $1 per year for two years for each member of the subordinate Lodges and the result is a new fireproof, three-story dormitory for widows and their children. A new auditorium adjoining the school building is due to the generosity of the Order of the Eastern Star.

Texas has two Masonic Homes, one at Fort Worth which combines a Home, School and Hospital for Orphan Children and is on 210 acres of land, with a total valuation of $1,600,000. There is a Home for the Aged Masons, established in 1911 at Arlington, where widows are also maintained from the Masonic Home and School Funds. The Grand Chapter controls and manages the Home for Aged Masons and furnishes hospital care for about one-fourth of them. The Grand Lodge charitable revenue is derived from $1.25 dues with $10 raising fee, which goes to the Endowment Fund. A special building donation of $5 per capita was invited in 1922 and was paid. Among the Masonic institutions of Texas, including the Home and the School, Aged Masons Home, are the Templar Hospital, Home for Aged Members of the Eastern Star, Girl's Dormitory at the State University at Austin, the Dallas Children's Hospital the Children's Clinic, Welfare Center for Tubercular Soldiers at Kerrville, Student Loan Funds, Tuberculosis Sanitoria Commission and Masonic Employment Bureau.

Utah has a Charity Fund which is being added to each year by 10 per cent of the gross receipts of their Grand Lodge and further supplemented by the interest accruing on the capital already invested. A small portion of this fund is used for relief work, although the individual local Lodges, combined with the Board of Relief, handle most of the needy cases from Lodge and contributed funds.

In Vermont each individual Lodge cares for its own needy and deserving eases. The amount expended by each Lodge is reported with the annual returns. If it is found that any Lodge has expended more than $1 per member, the excess is repaid to the Lodge. If less than $1 has been used per member, nothing is repaid. This money is drawn from the General Fund of the Grand Lodge of Vermont, which is maintained by annual dues. They have on hand in a Permanent Charity Fund about $50,000, the income from which is to be available for benevolent purposes.

Virginia established a Masonic Orphanage near Richmond in 1890 on a tract of 65 acres. The plant has been valued at $250,000 and has cared for children at an operating expense of $335 for each guest. Charitable revenue is derived from $1 dues and a special tax of $1.

Washington opened a Masonic and Eastern Star Home at Puyallup in 1914, with property valued at $100,000 and it enjoys an Endowment from bequests of $150,000. It has cared for adult guests at a net operating expense of $413 for each guest. It has permanent Relief Funds at 325,000. $150,000 additional was appropriated in 1993 by the Grand Lodge for the purchase and equipment of a site for a new Home and the furnishings of same. A site was purchased in 1924 at a cost of $78,625 near Zenith and the balance of the appropriation is to be used for expenses in connection with this project.

West Virginia has built a new Home for Masons, their Widows and Orphans at Parkersburg. The investment is apparently $275,000 and an Endowment Fund of $200,000 has been accumulated. It has a Permanent Relief Fund of $28,000. Revenues are derived from 50 cents per capita taxes, $10 initiation fee and a $2 special building tax.

Wisconsin has taken over the Masonic Home at Dousman, formerly in charge of the Wisconsin Consistory. This is a splendid tract of 319 acres, with practical farm buildings, and has been used as a Home for a limited number of adults. The new Home represents an investment of more than $250,000. The generosity of Brother W. A. Van Brunt provides the Home with an Endowment Fund of $200,000. Ample resources for its future are assured. The Order of the Eastern Star has started a hospital irs connection with this Home. Grand Lodge dues for Home and Building Funds are $1.50 per capita of the membership.

Wyoming appointed a Board of Trustees for a Masonic Home Fund in 1913, starting with $10,000, which amount in 1924 had increased to $48,000. Two funds have been provided, one known as the Temporary Fund, the other as the Permanent Fund. From the latter nothing can be drawn without an action of the Grand Lodge. This is all placed at interest under the direction of the Board. All receipts such as interest, per capita tax, and returns from other sources pertaining to these Funds are placed in the Temporary Fund during the entire Masonic year. At the close of the year, all funds in excess of the appropriations plus 3500 retained in the Temporary Fund, are transferred to the Permanent Fund. Emergency cases requiring either temporary or continuous relief are handled from the Temporary Fund. Wherever possible the local Lodges are expected to provide for their needy members and where this is impracticable the Board of Trustees of the Masonic Home Fund appropriates the funds necessary. In many instances the local Lodges agree to provide a certain portion of the total amount, the Grand Lodge supplementing this with further contributions. Income for charitable purposes is derived from a 50 cents per capita tax and from the interest of funds on hand, from which returns additions are made to the Permanent Fund each year from suers set aside from the Temporary Fund.

CANADA, Alberta has established a Benevolent Fund of about $100,000, the interest on which, together with a per capita tax of 50 cents per member, amounts to approximately $11,000 and which amount is annually expended for benevolent purposes. Monthly grants are made to needy Brethren and those depending upon them. The capital Benevolent Fund is augmented each year by a 50 cents per capita tax on the Grand Lodge membership and also by special contributions from Lodges and individuals.

British Columbia has a Grand Lodge Benevolent Fund amounting to approximately $150,000, the revenue being devoted to the relief of aged and Infirm Freemasons, their widows and orphans, generally by means of monthly payments. This Fund is maintained by voluntary subscriptions by the members, by a fee of $4 for each initiation in the Lodges, by ten per cent annually of the gross revenue of the Grand Lodge, and by any surplus which remains in the General Fund of the Grand Lodge after the year's business is wound up.

Manitoba. The Grand Lodge of Manitoba has no Masonic Home or Hospital. It has a Benevolent Fund of $185,000, the interest of which is devoted solely to charity.

Nova Scotia had an experience with joint management, a Home for Aged Men being established at Halifax. A Committee, of which Brother C. E. Puttner was Chairman, in 1904 solicited the support of every Lodge in the Jurisdiction that provision might be made for needy Freemasons. At the Grand Lodge Communication of the year, $900 was placed in the hands of Trustees named by the Grand Master. But the plan did not work well and the Grand Lodge withdrew. Another attempt by Brother Puttner in 1905 was more successful, the assembled representatives of Lodges planning a Masonic Fair for the Armouries, Halifax, from September 25 to October 3, 1906 the net receipts being $17,406. In 1908 the Grand Lodge bought and improved the Freemasons Home at Windsor, adding twenty rooms, and another wing to the Infirmary is under way. The Hone is maintained by a per capita tax of $1 per member and $5 for each candidate initiated. They also have an Endowment Fund of about $43,000.

Prince Edward Island . The Grand Lodge of Prince Edward Island has the smallest Jurisdiction in the world and maintains its Benevolent Fund from a per capita tax of 25 cents. The interest only from this Fund is used in dispensing relief to their needy Brethren and their widows and children, which more than amply covers necessary expenditures for this purpose. After investigation of a reported case the method of handling is very simple the Grand Lodge merely issuing a cheek for the amount necessary to meet the needs of the case.

Ontario. Grand Lodge of Canada in the Province of Ontario makes allowances for relief directly from the General Fund or others of its resources and also provides assistance jointly with Lodges through local boards. Amounts disbursed by Grand Lodge in 1924, for example, never reported as $10,885; grants made by the Lodges were $60,000 in addition to this sum. This amount was far below the sum contributed by the constituent Lodges as they have not been compelled to report their benevolent grants to Grand Lodge. There is a Benevolent Emergency Fund of $2,000. The above report mentions that two beneficiaries are cared for in Roman Catholic Institutions, at the expense of Grand Lodge.

Saskatchewan has a Grand Lodge Benevolent Fund with an invested capital that in 1925, for example, amounted to $182,000, the interest only being used for relief. The Government has a Home in the Province for the aged and infirm and the Grand Lodge Benevolent Fund has defrayed the charge of ana or the Brethren or their widows whom it has been necessary to send there.

MARKHAM, EDWIN

Edwin Markham was born in Oregon but went soon to California. He was made a Mason in Acacia Lodge, No. 92, Coloma, Calif. When he published his "Man With a Hoe," President Theodore Roosevelt's acclaim of it made Markham's name familiar throughout America almost overnight Another Masonic poet, Rudyard Kipling, also had in his poem "Recessional" ("Lest we forget") an equally universal, immediate reception, and each poem was an answer to the other; Kipling's theme was "We must have rulership"; Markham's was, "Yes, but the rulership must be by ourselves."

The body of Markham's poetry as a whole has been very slow in winning a way into popular use, perhaps because two World Wars turned the attention of men away from poetry, but the Masonic Fraternity need not wait upon the general public; for Markham is America's laureate of Masonry, as Burns was Scotland's; and as he said when he presented a holograph copy of his "Man With a Hoe" to the Grand Lodge of New York, everything of his was in the Spirit of Masonry. (Like a number of other world-famous poems, that poem was never completed; Markham kept experimenting with small revisions of it as long as he lived.)

MASON HERMETIC

The French is Maçon Hermetique. A Degree in the Archives of the Mother Lodge of the Eclectic Philosophic Rite.

MASONS' MARKS

What are now called Masons' Marks were in the centuries of Operative Masonry most often called Bench, or Banker Marks, because after a stone or some other piece of work was completed and signed, or "marked," it was placed on the "bench," or "bank," where bookkeepers could make a record of it, thereby giving each workman credit for no more and no less than he had done. (The word "bench" as then used still survives as a philological relic among the terms used in commercial green-houses, where the raised plant beds are called "benches.") Each Mason had his own mark; he was not permitted to use one like, or too much like another's; after he had completed a stone he carved, scratched, or painted his Mark on it.

The custom has Sways and everywhere been in use among builders, in China and India and the Near East as much as in Europe, in ancient times as much as in Medieval. (When the foundation stones of Solomon's Temple were excavated the painted marks on them were as unworn and as unfaded as ever.) A Mark had to be easy to chisel; it also had to be simple enough for clerks to write into their records without too much trouble. A Mason kept the same Mark throughout his career, so that it became identified with him like his name. As late as 1670 the members of Aberdeen Lodge, Operatives and non-Operatives alike, put down their Marks along with their names. (See page 626.)

Marks themselves were not symbols or emblems, and every attempt to find in them some esoteric system of teachings has failed; and though one or another type of them might have been favored in one period or country the fact has no more significance than that of any similar custom. But while the Marks failed the hopes of those who sought in them a key to symbolism and thereby ceased to be as important to Masonic symbology as was once expected, they have on the other hand become of ever-increasing importance to researchers in the history of both architecture and Freemasonry. In one instance a Mark found in a building and on the Fabric Rolls was identified with the name of a workman and a date; when the same Mark was found in fifteen or sixteen other buildings over a large area it proved conclusively that the work men had been free to move about to work in different parishes; and it also proved the dates of a number of buildings.

But while the designs of the Marks were not symbolic the general use and purpose of Marks in general was so surcharged with meaning and rich in suggestions that the development of a general symbolism of Masons' Marks was inevitable sooner or later—if the Mark Degree had not been organized in the Eighteenth Century it would have been in the Nineteenth, and out of the Royal Arch Degree itself as it in turn had been developed out of the old Master Degree. A Masons' Mark was like his name, or like his thumb print, both a proof and an expression of his identity, his individuality. That same idea had always been marked out and stressed by every people in history.

Even before history (as is still true of our Indians) a man had a public or general name, also a secret name belonging solely to himself. In countries where each tribe had a god and yet where through wars, consolidations, or alliances one tribe became mixed with another, a tribe gave its god a secret name known only to its own members lest the god of one tribe be confused with the god of another. The story of "shibboleth" and "sibboleth" was but one of thousands of similar stories in ancient times.

There is throughout history a never-ending see-saw between the social, and the individual A man is both individual and social, and it is fatal to him when he cannot be both.

The insanities of "the ego and his own," of "rugged individualism," of "all-out competition," of the "lone-wolf philosophy," of egoism, Nietscheanism, and ultra-individualism together, are as deadly as totalitarianism, communism, equalitarianism, and other insanities of the sort which seek to wipe out the man as an individual. A working man, solely as such, can never be a hired hand, a mere employer, a number in a list, a "member" in an organization, and be thus reduced to a cypher, a drop of water lost in the ocean of a so-called "class"; on the other hand he cannot himself evade his responsibility by hiding out in the anonymousness of a crowed in order to do scotched work or no work—the Masons would have said that each and every workman stands separately in the All-seeing Bye of the Grand Architect. In the symbolism of the Mark the many truths of individuality and of society both are present, or are suggested, for the Mark meant that at one and the same time each Craftsman had an indefeasible identity of his own yet at the same time was a member of a Brotherhood of Craftsmen.

See chapters on Masons' Marks in English Monasteries in the Middle Apes, by R. Liddesdale Palmer; page 200; in the Histories by R. F. Gould and by Albert G. Mackey; in Ars Quatuor Coronatorum; and in Art and the Reformation, by G. G. Coulton. In a period when the whole world is shaken with wars and debates between totalitarianism and democracy, communism and individualism, the state and the citizen, the Mark Degree is no longer an interesting piece of Masonic antiquarianism, or of a symbolism more or less inert and academic, but is worth careful study by thinking men because in it are clues and ideas overlooked by the majority of arguments, and they are rich, and suggestive, and unbelievably wise.

MASONIC PURPOSES

It is in each and every Grand Jurisdiction an unwritten law, and in a number of them is a written law, that Lodge or other Masonic funds are to be expended for Masonic purposes" only. This is a Landmark which Mackey did not include in his list (see page 560) though it indubitably is a Landmark and is as Ancient as the Craft itself. Masonic Jurisprudence continues in an inchoate, or uncompleted, condition; neither Grand Lodges nor authorities on jurisprudence have ever codified either the Statutes or the Constitutional regulations concerning money; it is for that reason impossible to define "Masonic purposes" accurately, though in practice it is almost never difficult to draw a line between Masonic and non-Masonic (or un-Masonic) purposes.

In general, statements as to what Masonic purposes are may be found in the lists of Landmarks officially adopted or approved by Grand Lodges; here and there in Codes; in established rules and practices; in the Lodge Charter, and in the Old Charges. There is to be a Lodge; it is to have a room; it is to make Masons; at stated times it is to assemble them; it is to extend relief; and it is to be expected that among themselves they will enjoy feasts and other entertainment which belong to good fellowship. For these purposes, money must be expended; the total cost per year is divided among members and among petitioners and candidates, who pay proportionate shares in ache form of fees, dues, and assessments. The funds which come into the Lodges are therefore, and as it were, already earmarked; it is unlawful to use them in expenditure for anything other than the purposes for which they were paid or given.

MASONIC PRESIDENTS

ADAMS, JOHN QUINCY
sixth president and son of John Adams. second president; born July 11, 1767; president, 1825; died February ('3. 1848. A native of Massachusetts, his name has often been mistaken for that of another resident of Boston. Brother John C. Hurll, Acting Secretary, Saint John's Lodge, Boston, August 25, 1919. answering an inquiry of ours, copied the Lodge record of December 5, 1826, thus: " 'Brother John Quincy Adams, a regular candidate for membership, was inquired for and being well recommended, was voted to be balloted for, and on balloting was unanimously admitted a member of Saint John's Lodge.' It would seem from this that he did not receive the Degrees in this Lodge, but what Lodge he says raised in is not stated. There is no reference to the presidency and I think he was another Adams." Certainly the president was not then at Boston- The Second Session of the Nineteenth Congress opened at Washington the previous day and President Adams himself records that from December 4 to 6, from early morn to late afternoon he had no leisure for reflection or writing However, there is on record his own emphatic denial of membership (page 345, volume vii, Memoirs, Lippincott), on October 25, 1825, in reply to the plain question, he writes: "I told Watkins he might answer Tracy that I am not, and never was, a Freemason."

BUCHANAN, JAMES
fifteenth president; born April 23, 1791; president, 1857; died, June 1, 1868; received Masonic burial from his Brethren of Lodge No. 43, in his native state, Pennsylvania, on June 4, 1868. Brother J. Fred Fisher, Secretary of Lodge No. 43, furnished on August 16, 1919, the following Masonic record of Brother James Buchanan: "He was made a Mason in Lodge No. 43 on December 11, 1816. Entered by W. M. Brother John Reynolds, and was Passed and Raised by W. M. Brother George Whitaker, January 24, 1817. He was elected Junior Warden, December 13, 1820, and Worshipful Master, December 23, 1822. At the expiration of his term of office, he was appointed the first District Deputy Grand Master of this District. He was elected an honorary member of Lodge No. 43, March 10, 1858. He died on June 1, 1868. He was also a member of Royal Arch Chapter No. 43, F. and A. M., but the only record we have is that he was Exalted on May 90, 1826."

FILLMORE, MILLARD
thirteenth president; born February 7, 1800; elected vice-president, 1848, and on death of President Taylor succeeded him July 9, 1850, and died March 8, 1874. Said to have received the Degrees but afterwards recanted during the Anti-Masonic era in which he was active against the Craft (see page 548, Annual Report American Historical Association, volume i, 1902). No evidence of his Masonic affiliation obtained. In his official capacity as president he attended the laying of the corner-stone of the Capitol extension by the Grand Lodge of the District of Columbia, July 4, 1851 (see History, Federal Lodge No. 1, Washington).

GARFIELD, JAMES ABRAM
twentieth president; born November 19, 1831; president, 1881; died September 19, 1881. Masonic Eclectic, September, 1881 (pages 430-1), published the following: "Initiated, November 19, 1861; Passed, December 3, 1861, in Magnolia Lodge No. 20, Columbus, Ohio, and Raised in Columbus Lodge No. 30, by request of Magnolia Lodge, November 11, 1864. Affiliated with Garrettsnille Lodge No. 240, October 10, 1865; remaining a member until 1870, and was Chaplain in the years 1868-9. United with Pentalpha Lodge No. 23, Washington, District of Columbia, as a charter member, May 4, 1869, and so remained until death. By special dispensation was admitted to Columbia Royal Arch Chapter No. 1, in Washington, District of Columbia, April 4, 1866, and exalted to the Royal Arch Degree, April 18, 1866; received the Red Cross and Templar Order in Columbia Commandery No. 2 at Washington, May 18, 1866 (this Commandery acting as escort from Washington to Cleveland with the remains after Brother Gaffield's death). Received the Select and Most Excellent Architect's Degrees, February 9, 1871; received the fourth and Fifth Degrees, Ancient and Accepted Scottish Rite, in Mithras Lodge of Perfection No. 9, at Washington, May 9, 1871, and the intermediate Degrees to the Thirteenth included during the year (Brother W. L. Bowden, Librarian of the Supreme Council records these were communicated by General Albert Pike) and the Fourteenth Degree, January 2nd 1872, with four other Brethren, three of whom died before him, named: Francello G. Daniels, Robert NI. Johnson, ex-,Senator from Arkansas. and Henry Harrison Bradly, the only survivor of the five being Wm. Pieree Bell, Esq.. lawyer, Washington City." Under date of September 2, 1919, Brother NV. S. Lanfersiek;, Secretary, Magnolia Lodge No. 90, by letter, confirmed the above Lodge references and Past Grand Master Campbell M. Voorhees of Ohio, November 11, 1921, also wrote explaining the division of the Degrees between the two Craft Bodies in his city, "During the Civil War times Columbus Lodge and Magnolia Lodge frequently exchanged courtesies in the conferring of Degrees upon soldiers in the service, and this was done in the conferring of the Degrees upon General Garfield. He received his First and Second Degrees in Magnolia dodge and his Third Degree was conferred by Columbus Lodge for Magnolia."

GRANT, ULYSSES SIMPSON
eighteenth prescient; born April 27, 1822; president, 1869; died July 93, 1885. A letter in the Blue and Gray, from Major Bryant S. Parker of South Carolina, was freely copied in other journals and convened the impression that General Grant was a Freemason. Major Parker told of being taken to headquarters as a prisoner of war that General Grant asked him if he was a Freemason and that the prisoner soon convinced him of it and thereupon was promptly freed. General John Corson Smith attacked this story in the Rough Ashlar, a Masonic journal of Richmond, Virginia, and his essay was reprinted, November, 1895, in the Masonic Tidings, Milwaukee, Wisconsin, and other magazines. Briefly, Brother Smith's finding, as in Proceedings, Grand Commandery of Illinois, 1908 (page 165) is that the General was too much of a soldier and not at all a Freemason for any such affair. Jesse R. Grant, Simpson S. Grant, and Orville S. Grant, father and brothers of the General, were all three Freemasons.

Simpson a member of Galena Lodge No. 17, with Brother John Corson Smith, where the father, Jesse, visited on his trips from Covington, Kentucky; and Orville was imitated in Miners' Lodge No. 273, Galena, Illinois. General, or Captain Grant as he was then known, came to Galena in 1859 and moved his family there in 1860. The father told General Smith that he knew his son would like to be a Freemason and the subject was discussed between them on an excursion to Dubuque, Iowa, and on other occasions. General Grant was at home when Galena Commandery No. 40, Knights Templar, was instituted in 1871, with Brother Smith as Eminent Commander. In the evening President Grant received the Brethren for a pleasant hour of conversation and then the visitors returned to the Asylum.

At that reception the president's favorable opinion of Freemasonry was expressed and it was agreed that at the first opportunity he would sign a petition to Miner's Lodge No. 273 of which Brother Smith was then Master. During the political campaign of 1872-3 General Grant was again home and Grand Master James A. Hawley agreed to make the president a Freemason "at sight" but affairs of state recalled him unexpectedly to Washington and the subsequent ill-health and removal from Galena of Brother Smith brought the plans unsuccessfully to an end. The matter does not appear to have ever been received.

HARDING, WARREN GAMALIEL
twenty-ninth president; born November 9, 1865; president 1921; died August 9, 1923. From a letter written by the late Grand Secretary, J. H. Bromwell, and from the announcement sent out by the Grand Master, Harry S. Johnson, of Ohio, on August 8, 1923, these details are obtained: Brother Harding, was initiated in Marion Lodge No. 70 at Marion, Ohio, on June 28, 1901; Passed, August 13,1920; Raised, August 27, 1920. In Clarion Chapter No. 6 , Royal Arch Masons; at Marion, Ohio. he received the Mark Master, Past and Most excellent Master's Degrees on January 11, 1921, and the Exaltation of the Royal Arch Degree on January 13, 1921. In Marion Commandery No. 36, Knights Templar, at Marion, Ohio, he received the Order of the Re(l Cross, and the Orders of Knight of Malta and Knight Templar, March 1, 1921.

In Scioto Consistory, Ancient and Accepted Scottish Rite, he (the only candidate at that time) received all the grades from Fourth to Thirty-second inclusive, on January 5,19 1. He became a member of Aladdin Temple, Nobles of the Mystic Shrine, at Columbus, Ohio, on January as, 1921. By special dispensation the Order of Veiled Prophet was conferred upon him at the White House, Washington, May 11, 1921, by E. W. Libbey, E. S. Schmid, C. P. Boss, and W. W. Jermane, of Kallipolis Grotto. Brother Harding had been elected to receive the Degrees in Marion Council No. 29, Royal and Select Masters, at Marion, Ohio. as well as the Thirty-third Degree of the Supreme Council, Northern Masonic Jurisdiction, Ancient and Accepted Scottish Rite, but death intervened (see Proceedings, Grand Lodge of Ohio, 1923, pages 10, 75-87).

JACKSON, ANDREW
seventh president; born March 15, 1767; president, 1829; died June 8, 1845. He was elected Grand Master of Tennessee on October 7, 1822, and re-elected on October 6, 1823, but his Lodge was not named and in the Proceedings, Grand Lodge of Tennessee. 1845, when his Masonic services were affectionately acknowledged (pages 559-3, 570-1, 578-80 of Reprint) there is no more information than in the obituary notice prepared by Grand Chaplain Philip P. Neeley, who says (page 578), "We have not received information as to the Lodge where he was made a Mason, but learn that he was for some time, during the early part of his life, in connection with one that met at Clover Bottom, held under the jurisdiction of the Grand Lodge of Kentucky." Philanthropic Lodge No. 12 was granted a Charter from Kentucky on September 18, 1805 (see Proceedings of the Grand Lodge of Kentucky, 1800-1900, page 25, by H. B. Grant, Grand Secretary). However, the practice prevailed of Lodges reporting their members in full to the Grand Lodge of Kentucky and careful search made for us by the late Grand Secretary Dave Jackson failed to find the name of Andrew Jackson.

Philanthropic Lodge No. 12 ceased to be on the Kentucky roll in 1812. But Jackson was present as a Freemason at the opening of the Lodge at Greenville September 5, 1801, under a Dispensation from the Grand Lodge of North Carolina which possesses the original transcript of the Minutes showing that the Senior Warden named in the Dispensation being absent Andrew Jackson served as "S. W."Pro Tem" of this first meeting of Greenville Lodge No. 43, afterwards No. 3 of the Grand Lodge of Tennessee. Brother Jackson made the motion for the appointment of a Committee on By-laws at this meeting under Dispensation but two others were assigned to that duty and the probability is that he was only a visitor on that occasion.

Another Lodge, at Nashville, chartered on December 17, 1796, No. 29 of North Carolina, Saint Tammany, afterwards Harmony Lodge No. 1 of Tennessee, following the division into the two Grand Lodges, shows that Jackson was a member but the records being incomplete do not determine the date of his initiation but he became a resident of Nashville in 1788 and Brother William L. Boyden, Librarian of the Supreme Council, Southern Jurisdiction, Ancient and Accepted Scottish Rite, finds Andrew Jackson a member as early as 1800 because he was present on March 24 of that year at the first meeting of Tennessee Lodge No. 2, formerly No. 41 under North Carolina, held in Knoxville and was then credited as a member of Harmony Lodge No. 1. Past Grand Master Charles Comstock of Tennessee believed him to have received the Royal Arch Degree under authority of a Craft Lodge Warrant and probably did not affiliate with any Chapter though he officiated as Deputy General Grand High Priest at the institution of the Grand Chapter of Tennessee on April 4, 1826, and is recorded later as present in Cumberland Chapter No. 1 at Nashville, assisting at installation of officers.

Andrew Jackson took part in several Masonic functions and at Nashville on May 4, 1825, introduced General Lafayette to the Grand Lodge of Tennessee. The Charter of Harmony Lodge No. 1 was arrested on December 9, 1808, and this would leave General Jackson a non-affiliate which may account for the appearance of his name in the records as a Past Master without mention of any Lodge connection. For much interesting information here summarized we are indebted to Past Grand Master A. B. Andrews, North Carolina; Past Grand High Priest C. H. Smart, and Past Grand Master Charles Comstock, Tennessee; W. L. Boyden, Librarian, Supreme Council, Southern Jurisdiction, Ancient and Accepted Scottish Rite; Dave Jackson, late Grand Secretary, Kentucky. An article by Brother Andrews on Andrew Jackson the Freemason appeared in the New Age, Washington, January, 1921.

JEFFERSON, THOMAS
third president; born April 13, 1743; president, 1801; died July 4, 1826, on the fiftieth anniversary of the Declaration of independence of which he was the author. While the assertion has frequently been made that Jefferson was a Freemason and that he attended the Lodge of the Nine Sisters (the Muses) at Paris no further details are given and a letter from the Grand Orient of France under date of September 9, 1919, assures us that there is no evidence in existence of any visit to that Lodge by Jefferson, nor does our own search through the history of that Lodge—une Lodge Maconnique d'Avant 1789, by Louis Amiable discover any such allusion. Examination by Brother Julius F. Sachse and W. J. Paterson of the "Tableaux" of this Lodge, the "Regalements" of 1779 and 1806, and the "nnuaire" of 1838, preserved in the Library of the Grand Lodge of Pennsylvania, disclose no mention of Thomas Jefferson as a member.

His letter to Madison on secret societies makes no allusion suggesting any personal acquaintance of Freemasonry. Dr. Joseph W. Eggleston, Past Grand Master of Virginia, was most positive that Jefferson was not a Freemason. From correspondence between Charles H. Callahan, also a Past Grand Master of Virginia, and Brother E. E. Dinwiddie, Secretary, Widow's Son's Lodge No. 60, Charlottesville, we find the latter examined carefully the records of his Lodge, but found no evidence of Jefferson's membership. He also ascertained that when General Lafayette visited Jefferson at Monticello in 1824, the Freemasons of Charlottesville, only four miles away, entertained him at an elaborate social function and banquet. At the Lodge meeting held before the banquet, the Marquis was elected an honorary member. Jefferson was then at home but was not present among the Freemasons with his guest but he did attend and participate in the public function of the citizens. Grand Secretary Charles A. Nesbitt of Virginia wrote us, October 4, 1919, "To the best of my knowledge Thomas Jefferson was not a Mason. According to the records of our Grand Lodge he was not connected with the Craft in this State."

JOHNSON, ANDREW
seventeenth president; born December 29, 1808; as vice-president he became president on the death of Lincoln in 1865; died July 31, 1875. Initiated, Passed and Raised in Greeneville Lodge No. 119, now No. 3, Greeneville, Tennessee, sometime in May, 1851. The records of Greeneville Lodge were destroyed during the Civil War. The Grand Lodge files were also partly burned up when the Masonic Temple was gutted by fire in 1856. Past Grand Master Charles Comstock who saw the name on the Lodge roster in the sixties, also added: "I am not sure about the Chapter membership but think he (Johnson) may have been exalted in Washington Chapter No. 21 at Jonesboro. In that event he was probably a charter member of Greeneville Chapter No. 82, chartered October 1, 1868." We note his name on the roster of Nashville Commandery No. 1, the "Date of Knighting" being July 26, 1859 (see Proceedings, first State Conclave, Nashville, 1859, page 27). This book contains a list with Andrew Johnson's name as of Nashville Commandery No. l and among the names of those present at the formation of the Grand Commandery of Tennessee is recorded Andrew J. Johnston.

Each name is not in both lists and one might assume that these two names refer to the same Brother, the names being slightly misspelled. However, Brother Comstock quotes Knight Templar Registry by Brother James D. Richardson, 1883. to show that Johnston was a farmer from Franklin. Scottish Rite Degrees including Prince of the Royal Secret were communicated to the president, June '0, 1867, at White House, Washington, by Brothers B. B. French and A. T. C. Pierson of the Supreme Council, Southern Jurisdiction. Johnson took part publicly in several Masonic functions, laving of corner-stones, etc., and at his funeral Deputy Grand Master G. C. Conner officiated. Coeur de Lion Commandery No. 9, Knoxville, also giving Templar ceremony.

LINCOLN, ABRAHAM
sixteenth president; born February 1 , 1809; president, 1861; died April 15, 1865. Brother Edouard Quartier-la-Tente, Past Grand Masters Swiss Grand Lodge "Alpina," in the Annuaire, International Masonic Association, listed Lincoln among illustrious Freemasons (see, for example, page 44, 1913, and page 59, 1923). William H. Grimshaw of the Library of Congress also in History of Freemasonry, 1903 (page 365), lists Lincoln as a Freemason. In a letter to us, April 5, 1917, this author says: "So far as my book is concerned I quoted M. Edouard Quartier-la-Tente, P. G. M., Grand Lodge 'Alpina.' I will further state that Mr. J. H. Brooks, who was Mr. Lincoln's messenger. informed me that Mr. Lincoln was a Mason. The degrees were conferred in an Army Lodge attached to Gen. Grant's army in front of Richmond. I wrote Robert T. Lincoln as to the matter, and he informed me that so far as he could find, there were no papers or other record among his father's papers to indicate that he was a Mason."

Nothing further to support the claim credited to Brooks has been discovered by us. In the memorial volume published by the Government at Washington 1866, there are found the tributes of forty-four foreign Masonic Bodies, most of these plainly referring to Lincoln as a Brother. An inquiry made by R. NV. Robert D. Holmes, Deputy Grand Master, New York; was answered by Brother B. B. French from the Washington office of the Grand Master, Knights Templar, April 91, 1865, "Yours of the 19th is just received. President Lincoln was not a Mason. He once told me in the presence of Most Worshipful Brother J. W. Simons that he had at one time made up his mind to apply for admission to our Fraternity but that he feared he was too lazy to attend to his duty as a Mason, as he should like to do, and that he had not carried out his intentions. I told him it was not too late now. 'Well,' said he, 'as likely as not I shall apply to you some day to let me in' " (see the Masonic Monthly, May, 1865, page 351; Builder, volume 3, page 93; volume 10, pages 31, 286, 361). A published address by Dr. L. D. Carman, Past Master, before his Lodge, Harmony No. 17, Washington, District of Columbia, January 28, 1914, contains the B. B. French letter with much other data, including some peculiarly significant allusions made by Lincoln in Masonic style, a circumstance perhaps due to his early intimacy with Past Master Bowling Green at whose funeral Lincoln was asked by the Fraternity to make an address, which he was unable to complete owing to emotion, His great antagonist, Stephen Douglas was a Freemason whose framed petition, written in his own hand entirely, hangs on the wall of the Masonic Temple at Springfield, Illinois. For this information and other particulars we are indebted to Brother Hal C. McLoud of Springfield.

MADISON, JAMES
fourth president; born March 16, 1751; president, 1809; died June 28, 1836. Mentioned in connection with the Craft but no proof offered. Brother Boyden found in the history of Richmond Lodge No. 10, Richmond, Virginia, where Brother Walthall records that on July 25, 1836, this Lodge with Nos. 14 and 19 took part in a general tribute of respect to the memory of the ex-president. But this offers no evidence of Masonic affiliation. A letter, not indicative of Masonic membership, purporting to be from Madison to a friend on January 24, 1832, is given in the Anti-Masonic Publications (page 22, volume ii, 1834-79), by Joseph Ritner, Governor of Pennsylvania, but the authenticity of the communication is not fully established any more than is Madison's connection with the Craft. Both are doubtful.

McKINLEY, WILLIAM
twenty-fifth president; born January 29, 1843; president, 1897; died September 14, 1901. A native of Niles, Ohio, he took his first Degrees at Winchester, Virginia, in Winchester Hiram Lodge No. 21, Secretary C. Vernon Eddy kindly supplying us the dates, as Entered Apprentice, May 1, 1865; Fellow Craft, May 2, 1865; Master Mason, May 3, 1865. This occurred during the Civil War while Major McKinley was stationed there with the Northern Army. Observing the Masonic brotherhood prominent under the afflictions of war a number of northern soldiers petitioned the local Lodge and received the Degrees. McKinley affiliated with Canton (Ohio) Lodge No. 60, August 21, 1867; then became a Charter Member of Eagle Lodge No. 43, also at Canton, a Lodge afterwards named after him. He received the Mark, Past and Most Excellent Master Degrees in Canton Chapter No. 84, December 27, 1883, and the Royal Arch Degree, December 28, that year. The Red Cross was conferred upon him December 18, 1884, in Canton Commandery No. 38, and the Malta and the Order of the Temple, December 23, 1884. A gold card presented to him by California Commandery No. 1 of San Francisco for his reception there on May 22, 1901, came by gift after McKinley's death into the possession of the Grand Lodge of Pennsylvania through the kindness of Brother John Wannamaker, formerly Postmaster General.

MONROE, JAMES
fifth president; born April 28, 1758; president, 1817; died July 4, 1831. Brother W. L. Bovden finds from the original records that Monroe was on November 6. 1775, recommended to be admitted a member of Williamsburg Lodge No. 6, at Williamsburg, Virginia, and that on November 9, 1775, Monroe was "preferred, received and balloted for, passed, accepted and entered an apprentice." Where his other Degrees were given is not clear but as there is an old tradition oft repeated of him taking Degrees in an Army Lodge that may account for them. Brother J. G. Hankins. Richmond, Virginia, mentioned in a letter his correspondence with the president of Williams and Mary College at Williams burg, Virginia, that Dr. Lyon G. Tyler wrote a history of the Lodge from the records, that this was published in the William and Mary Quarterly, 1892, volume I, number 1, lists the name of James Monroe, afterwards President of the United States. Dalcho Consistory Bulletin at Richmond, Virginia, March April, 1915, tells of Richmond Randolph Lodge No. 19, taking part in a memorial meeting in honor of James Monroe. A much more conclusive instance is the one given by Brother Boyden that the records of Cumberland Lodge No. 8, of Tennessee, June 8, 1819, show a reception to Monroe as "a Brother of the Craft," that the Worshipful Master W. Tannehill, afterwards Grand Master, headed the procession meeting the president, and that he was given a "Private Reception by the Masons." Admiral George W. Baird, Past Grand Master, Credits Monroe, on page 125, Masonry in the formation of Our Government, by Philip A. Roth, with also being a member of Kilwinning Cross Lodge No. 2 at Port Royal, Virginia (see also Quarterly Bulletin, Iowa Masonic Library. October, 1923, pages 121-3).

PIERCE, FRANKLIN
fourteenth president; born November 23, 1804; president, 1853; died October 8, 1869. Has been claimed as a Freemason, but Brother W. L. Boyden in New Age, August, 1920, asserted there was no record of it, nor has any since come to our notice.

POLK, JAMES KNOX<BR> eleventh President; born November 9, 1795; president, 1845; died June 15, 1849. Initiated, June 5, 1820; passed, August 7, 1820; Raised, September 4, 1820; chosen Junior Deacon October 20, Junior Warden December 3, 1821, all in Columbia Lodge No. 31, Columbia, Tennessee. Lafayette Chapter No. 4, Columbia, Tennessee, gave him the Royal Arch April 14, 1825.

ROOSEVELT, FRANKLIN DELANO.
thirty second president; born January 30, 1882; died April 12, 1945. Initiated October 10, 1911; Passed, November 14, 1911; Raised, November 28, 1911, Holland Lodge No. 8, New York, N.Y. Received the 32 A. A. Scottish Rite in Albany Consistory February 28, 1929. Cyprus Temple A.A.O.M.S. Albany, A. Y., March 25, 1930. Tri-Po-Bed Grotto M.O.V.P.E. R. Poughkeepsie, N. "at sight" October 30, 1931. Greenwood Court No. 81, Tall Cedars of Lebanon, Warwick, A. Y., "at sight' April 25, 1930.

ROOSEVELT, THEODORE
twenty-sixth president; born October 27, 1858; as vice-president he succeeded the assassinated President McKinley 1901; died January 6, 1919. A member of Matinecock Lodge No. 806, Oyster Bay, New York, he was initiated January as, 1901; Passed, March "7, 1901, and Raised, April 24, 1901. His Masonic interests were keen, loyal, and constant, and his intercourse vsith Brethren abroad and at home most enjoyable. He participated whole-heartedly in a number of public Masonic functions

TAFT, WILLIAM HOWARD
twenty-seventh president; born September 15, 1857; president, 1909. Brother F. Wm. Harte, Secretary, Kilwinning Lodge No. 356, Cincinnati, Ohio, wrote us as follows: "William Howard Taft was made a Mason at sight on the afternoon of February 18, 1909, by Worshipful Brother Charles S. Hoskinson, Grand Master of the Grand Lodge of Ohio. In the evening of the same day Brother Taft witnessed the conferring of the Master Mason Degree in full form on one candidate, the work being done by Kilwinning Lodge No. 356. All of the above took place in the Scottish Rite Cathedral 417 Broadway, Cincinnati, Ohio. He was given a demit from the Grand Lodge of Ohio and presented same to Kilwinning Lodge No. 356, F. & it. LI., on February 18, 1909, and he was elected a member of said Lodge on April 14, 1909." "At sight" in this case meant that the Grand Master convened a Lodge of such assisting Brethren as he deemed necessary and the three Degrees were given concisely on the one occasion.

TAYLOR, ZACHARY
twelfth president; born September 24, 1784; president, 1849; died July 9, 1850. Brother Boyden suggests that the story of Taylor being a Freemason arose from resolutions passed by Santa Rosa Lodge No. 16, Milton, Florida, on the death of "Brother Taylor," and from his presence when the Grand Lodge of Virginia laid a cornerstone at Richmond, February 22, 1850. But nothing conclusive has arisen to establish his Masonic affiliation.

TRUMAN, HARRY S
President and Bro. Harry S. Truman was initiated in Belton Lodge, No. 450, Missouri, Feb. 9, 1909; raised March 18, 1909, and became Junior Warden in 1910. In 1911 he became Charter Master of Grandview Lodge, No. 618; was District Deputy Grand Master of the 59th Masonic District from 1925 to 1930, and was an expert ritualist. He entered the Grand Lodge line in 1930; became Grand Master of Masons in Missouri, in 1940. He presided over the Grand Communication, held in St. Louis, beginning September 30, 1941. His address was memorable. He was a United States Senator at the time, with temporary residence in Washington, D. C.

Harry S. Truman was born at Lamar, Barton Co., Ohio, May 8, 1884. He attended the grades and high school in Independence Hall, and studied law for two years in Kansas City. He served as Captain of Artillery in World War I, and was demobilized with the rank of Major in 1913. After many years as County Judge, and in the Senate he was elected Vice-President in 1944. On April 12, 1945, at 7:08 P.M. he was Sworn in as President, four hours after President and Bro. Franklin D. Roosevelt had died in Warm Springs, Ga.

In his address as Grand Master he called the attention of his Grand Lodge to the martyrdom of thousands of Masons in Europe and Asia at the hands of Fascists, Nazis, and Japanese. They were executed, he said, because they stood for freedom in polities, religion, thought and Speech, which are principles of Freemasonry, and he expressed the hope that American Masons would hold their martyrdom in sacred memory. He also warned that the fraternity should not admit new members with insufficient examination.

TYLER, JOHN
tenth president; born March 99, 1790; president, 1841, as vice-president succeeding President Harrison on the latter's death; died January 18, 1862. No support of consequence has appeared for the claim that he was a Freemason. The Virginia Masonic Journal, September, 1919, published the following: "In a public address before a body of Masons at a corner-stone laying a few years before his death, John Tyler used these words 'It is not my good fortune to belong to your (Masonic) society, or to any of a kindred character' " (see also Bulletin, Dalcho Consistory, Richmond, Virginia, March-April, 1915, quoted in above).

WASHINGTON, GEORGE
first president; born February 11, 1731/2 (Old Style, owing to reform of the calendar date now celebrated is February 2 , 1732); president, 1789; died December 14, 1799. Initiated, November 4, 1752; Passed, March 3, 1753; Raised, August 4, 1753, in Fredericksburg Lodge No. 4, Fredericksburg, Virginia. Charter Master of Alexandria Lodge No. 22, Alexandria, Virginia, April 28, 1788, and re-elected December 20, 1788. This Lodge formerly No. 39 under Grand Lodge of Pennsylvania, became No. 22 under the Grand Lodge of Virginia, and after the death of Washington was in 1805 named Alexandria-Washington Lodge (see article on Washington for additional details?.

A thorough-going treatise on Masonic Presidents, Vice-Presidents and Signers (of the Declaration of Independence), Washington, is published by Brother William L. Boyden, Librarian of the Supreme Council, Southern Jurisdiction, Ancient and Accepted Scottish Rite, arid in the Stew Age, August, 1920, Brother Boyden also deals with the subject. His list of Masonic Vice Presidents includes John C. Breckinridge, Aaron Burr, Schuyler Colfax, George LI. Dallas, Charles W. Fairballks, Garret A. Hobart, Andrew Johnson, Richard L. Johnson, William R. King, Thomas R. Marshall, Theodore Roosevelt, Adlai E. Stevenson, Daniel D. Tompkins, all of whom are given the obtainable details of their respective memberships. Lists have also appeared in Masonic journals, notably the Quarterly Bulletin, Iowa Masonic Library, Cedar Rapids, Iowa, January, 1917, and October, 1923.

MASONIC PROFESSOR

'A Plan was prepared and read to the Lodge of Promulgation by the Secretary on December 22, 1809. The Plan considered what should be done "in disseminating the knowledge they have acquired," and then proceeds: "the laxity of practise which is understood to prevail in some of our Lodges converts the conviviality in which we seek the refreshment to which Masonic industry is entitled, into a primary, instead of a secondary object, which is equally injurious to the character of the Craft, and subversive of the moral benefits which the Institution is intended to bestow upon mankind. These feelings if traced to their source will be found to resort from a want of some legitimate, some authorized means, by which the zeal of the ardent members shall at all times he sustained and encouraged; the indifference of the tardy finds a spur that shall beget emulation where it does not exist, and increase it where it does. The foundations of Masonic wisdom have hitherto disposed their salubrious supplies in very few and scanty streams." The Plan proposed:

The institution of the Office or Degree of a Masonic Professor of the Art and History of Speculative Freemasonry, to be conferred by diploma on some skilled Craftsman of distinguished acquirements and general fitness. Under the title and designation of Masonic Professor of the most Ancient and Honorable Society of Free and Accepted Masons under the Constitution of England with authority to instruct publicly and privately, to select an adequate number of Craftsmen to act as his occasional assistant who should be awarded the distinction of certain appropriate embellishments such as a medal, a ribbon, or a sash. That the Professor should instruct a syllabus according to the precise forms now sanctioned, not only to serve as an assistant to those who are desirous of prosecuting Masonic studies but as a remembrance and an aid, essential and necessary to all Lodge officers, of every class, and as a book of reference that is indispensable on almost all occasions, and at almost all times as are devoted to the practical duties of the Order. But above all things he should be required to prepare for preservation, in an Ark to be kept sacred for that purpose, a Pandect of the Science of Speculative Freemasonry, comprising a clear and comprehensive digest of everything relating to the Art, save and except those particulars which are forbidden to be committed to writing. That in cases of future occasion to ascertain points concerning which doubts, uncertainty, or difference of opinion may exist, a reference to this duly sanctioned authority may conclusively decide the question and effectually govern the practise thereafter. This Pandect should be written in Masonic cipher. If an ideal unpleasantness should arise from the circumstance of receiving assistance from those who are not members of the Lodge, it may at any time be done away by the simple and ordinary practice of voting the parties honorary members, and then they will be to all intents and purposes embodied and actual members of their own community.

This is an early recognition of honorary membership, which is of interest. However, the Plan was politely laid aside. Probably the Brethren regarded much of it as beyond their province; and to many of them the idea of compiling a written ritual, however guarded by cipher writing and close official custody would be objectionable (see the paper on the Special Lodge of Promulgation, 1809-11, Brother W. B. Hextall, Transactions~ Quatuor Coronati Lodge, pages 55, 56, part 2, volume xxiii, .1910).

MASONIC RELIEF ASSOCIATION OF THE UNITED STATES AND CANADA. Founded in 1885 and the delegates meet every two years. Headquarters are at St. Louis, Missouri. This is an Association of the various local Masonic Boards of Relief in North America and functions as a protective mutual agency against impostors and as a clearing house for better methods of administering Masonic relief and charity. Among the important suggestions of the Association are the following relative to matters that should be recorded when an application is made for relief: The full name of the applicant, in, case it is a woman or minor boy, the full name of the person on whom the Masonic claim is based, the name, number and location of the Lodge, the occupation, home address, place of birth, height, weight and general characteristics that may be necessary or useful in identifying the applicant at some future time, an examination of a recently published List of Regular Lodges to see if the lodge claimed is regular by an examination of the documentary evidence that the applicant may be able to produce, a specimen of the applicant's handwriting including the signature. A record should be kept descriptive of the documents produced by the applicant. If applicant claims that documents were lost or stolen, a record should be made of them as the applicant describes them. It is advisable to keel) some record of the applicant's story, especially that part that relates to the cause of application, whether from sickness, loss, theft or enforced idleness.

MASONIC SERVICE ASSOCIATION. The United States entered the World War, April 6, 1917, and the Grand Lodge of New,York in annual communication on the first Tuesday of May, 1917, addressed by Judge Riddell, Theodore Roosevelt, and others, voted support and confidence. The following June, Judge Townsend Scudder arranged for Brother W. C. Prime to go abroad and survey the situation and advise upon the course New York should pursue toward the many Brethren in service. The Grand Master Thomas Penny appointed Townsend Scudder, E. C. Knight, W.C. Prime, Rougier Thorne, Committee on Plan and Scope of Masonic Service, and on September 10, 1917, the Grand Lodge met for further action. (See Proceedings, 1918). In October, 1917, Grand Master Penny addressed the other United States Grand Jurisdictions regarding a conference upon war problems (see Proceedings, 1918, pages 445-96) and such meeting was called for May 9, 1918. Judge William Farmer then Grand Master, and Jurisdictions represented being Massachusetts, Rhode Island, Connecticut, New Jersey, Michigan, Oklahoma, Illinois, Ohio, New York. The New York Overseas Masonic Commission headed by Judge Scudder after energetic but unsuccessful efforts to secure favorable Governmental co-operation went to France in uniform of the Young Men's Christian Association. Four Sea and Field Lodges were organized and the Mission established contacts, extending relief, hospital visitations, and financial help, to some sixty Masonic Clubs in the American Army; a Trowel and Triangle Club of about 12,000 Freemasons in Young Men's Christian Association service acted as the principal agency in this work and Brother Sidney Morse of New York was Recording Secretary of the Trowel and Triangle Club and a liaison officer between Club, Mission, and Young Men's Christian Association. Other minds were meanwhile active and, Grand Master George L. Schoonover of Iowa, Octtober 3, 1918, invited the other Jurisdictions to a conference at Cedar Rapids, November 26-8, 1918, when the following Jurisdictions were represented: Delaware, Florida, Idaho, Illinois, Iowa, Louisiana, Maryland, Michigan, Minnesota, Montana, Nebraska, New York, North Carolina, North Dakota, Oklahoma, Pennsylvania, Rhode Island, South Carolina, South Dakota, Tennessee, Utah, Washington,DC. The conference resulted in the formation of the Masonic Service Association.

MASONIC SERVICE ASSOCIATION

Bro. Robert I. Clegg's paragraph on the formation of the Masonic Service Association on page 648 had to go to press before the full facts had become available to him, therefore his account calls for some amplification. It also must be revised at one point, because he leaves the impression that the Association was a continuation of the Overseas Mission of which Judge Townsend Scudder, P. G. M., of New York, had been chairman.

The account given herewith can be recommended as completely reliable to future historians because its writer was with Grand Master George L. Schoonover, Grand Lodge of Iowa, then living at Anamosa, la., on the day when he was first inspired with the idea; discussed it with him at length a number of times during some three months before the Grand Masters' Conference convened at Cedar Rapids, la., November 26, 1918, worked with him and Bro. Scudder to lay out the blue-print for the form of organization which was adopted the next day; was author of the educational plank which was incorporated in the plan; for some four or five weeks after the formation of the Association gave his full time to working out details for the Association's educational work; and co-operated with Prof. William Russell, then of the University of Iowa, afterwards Dean of the School of Education in Columbia University, in writing the first Short Talk Bulletins.

Grand Master Schoonover's idea was not to perpetuate the Overseas Mission of the Grand Lodge of New York. It was almost the opposite of that. He believed that the Grand Lodges had not supported the Conference which had been held at New York in April, 1917, partly because the Grand Lodges had not received notice sufficiently in advance, partly because he did not believe that the forty-nine Grand Lodges would ever work through a Committee, and more largely because he believed that the War Relief plan carried out by the Committee (to which he gave his whole-hearted support) was too narrow a basis on which to build a concerted national Masonic activity

He believed that just as the Government of the United States sets up independent, staffed organizations are special governmental purposes which are self-managed and yet are owned and controlled by the Government, so should the American Grand Lodges set up a permanent and continuously active association which though staffed by salaried men and directed by an Executive Secretary, would be owned, controlled, and used by the Grand Lodges, and used by them both individually and collectively, at any time and for any good purpose. At a period of emergency the whole of American Masonry could act as a unit, employing such an Association as its instrument. How would a salaried staff be kept busy? The writer's contribution to the theory of the proposed Association was to recommend that they be given a program of nation-wide Masonic educational services to carry on.

The Masonic Service Association came into existence when the Grand Masters, Conference adopted the Constitution, of which a copy is included in a booklet published by the Association entitled "The Masonic Service Association of the United States: Origin, Purpose, Activity." The Grand Lodges were divided into ten geographical Divisions; the Association was to meet annually, and each year was to elect an Executive Commission consisting of a Chairman and a member from each Division. This Committee was to administer activities; and salaried staff members were to be under its directions. Membership was by Grand Lodges, each acting to join or not join at one of its regular Grand Communications; and finances were to be pro-rated among member Grand Lodges according to their membership. In the Session held immediately after adoption of the Association, Bro. Schoonover was elected the first Executive Secretary.

During its formative period the Association encountered two difficulties. One was the ever-lurking fear of a National Grand Lodge; this was overcome by patient correspondence and personal visits to Grand Communications The other was a prejudiced and unwarranted rumor to the effect that the Association was created to "support" the National Masonic Research Society which Bro. Schoonover had founded in January, 1915, which published a journal called The Builder, and for which he had erected a headquarters building at Anamosa, Iowa (later he erected a second and larger one at Cedar Rapids, Iowa, to which the Society moved its offices). The facts were the opposite of the rumor. The Research Society was in no need of support. During the first months it supported the new Association, furnished it with office space, gave it the use of its mailing room and its library, gave wide publicity to it in The Builder, and its own Executive Secretary, already over-burdened, gave his time as Executive Secretary to the Association without salary.

But the rumor persisted, and to free both the Research Society and the Association from it, headquarters of the latter were set up in an office building in downtown Cedar Rapids. Bro. Schoonover resigned as Executive Secretary, and Bro. A. L. Randell, P.G.M., Texas, was employed at an adequate salary to take his place. From then on the two organizations went their own ways independently, the M.S.A. moving to Washington, D.C., which still is its headquarters city. M.·. W.·. Carl H. Claudy succeeded Bro. Randell after the latter's death. A complete dossier of minutes, reports, and other original documents are in the vault of the Iowa Masonic Library, Cedar Rapids, Iowa.—H.L.H.

MASONIC SIGNS AND TOKENS

The author who was afterwards Sir Richard Steele, described as the class of men called Pretty Fellows, printed this item in the Tatter (June 9, 1709), "You see these accost each other with effeminate airs; they have their signs and tokens like Freemasons."

MASONIC SONGS

See Poetry of Freemasons and Songs of Freemasonry.

MASON, ILLUSTRIOUS AND SUBLIME GRAND MASTER.

The French expression is Illustre et Sublime Grand Maitre. A Degree in the manuscript collection of Peuvret.

MASON OF THE SECRET

. The French expression is Macon du Secret. This name is found as that of two Degrees.
1. The Sixth Degree of the Rite of Tschoudy.
2. The Seventh Degree of the Rite of Saint Martin.

MASON, OPERATIVE

See Operative Mason.

MASON, PERFECT

In French, Macon Parfait, The Twenty-seventh Degree of the collection of the Metropolitan Chapter of France.

MASON PHILOSOPHER

The French name is Macon Philosophe. A Degree in the manuscript collection of Peuvret.

MASON, PRACTICAL

The French so call an Operative Mason, Magon de Pratique.

MASONRY

Although Masonry is of two kinds, Operative and Speculative, yet Masonic writers frequently employ the word Masonry as synonymous with Freemasonry.

MASONRY, OPERATIVE

See Operative Masonry.

MASONRY, ORIGIN OF

See Origin of Freemasonry.

MASONRY, SPECULATIVE

See Speculative Freemasonry.

MASONS, COMPANY OF

One of the ninety-one Livery Companies of London, but not one of the twelve greater ones. The arms of the Company are described in the language of heraldry as follows: "Sable or black on a chevron, between three towers argent or silver, a pair of compasses," as represented in Stowe's Survey of London (1633) in the original grant of arms. This is quaintly described as follows: "A feld of Sablys A Cheveron siluer grailed thre Castellis of flie same garnysshed wt dores and wyndows of the feld in the Cheveron a Cumpas of Blak." In some old books, as is pointed out by Brother Edward Conder, Jr., in The Hole Craft and Fellowship of Masonry (pages 91-7) the field as far back as 1677 has sometimes been described as azure or blue but this is corrected by the quotation from the original grant of arms which Brother Conder gives in full on pages 1-4 of his work. The motto is "In the Lord is all our trust." These were granted by Clarencieux, King of Arms, in 1472, but they were not incorporated until Charles II gave them a Charter in 1677. They are not to be confounded with the Fraternity of Freemasons, but originally there was sorne connection between the two, At their Hall in Basinghall Street, Ashmole says that in 1682 he attended a meeting at which several persons were "admitted into the Fellowship of Freemasons" (see Ashmole, Elias, and Accepted).

"The Company has no authorized motto, but appears to have used since the early part of the seventeenth century, 'In the Lord is all our trust,' founded on an earlier one, in all probability that which is given on Kirwin's tomb in Saint Helen's Church," Brother Edward Conder, Jr. (Hole Craft and Fellowship of Masonry, page 12). His reference to William Kirwin's tombstone in Bishopsgate, London, is to the motto there of "God is our guide." Brother Conder also suggests the influence of the first verse of the Gospel according to Saint John, and of the first Chapter of Genesis, upon the Tudor Masons. As to the verse in Saint John's Gospel the earliest known seal of the Grand Lodge of Accepted Masons bears the first portion of this text. Brother Conder says further (page 12):

We cannot overlook the fact that at first the Company was known as the Fellowship of Masons, and it was to this Fellowship that the grant of arms was made in 1472. But about 1530 it, changed its title to the Company of Freemasons. This was about the time when the Masons' Fraternities, which were connected with the religious houses, fell with them into a state of collapse by the action of the reformers. From this date they continued to use the title of Freemasons when the prefix free, was dropped. From this date the Company is simply known as that of the Masons. This is curious, as the period embraced wa~ the Dark Ages, so to speak, of symbolical masonry, which soon after 1653 showed signs of revival. No doubt, about the same time, the speculative element, which had for so long taken refuge in the safe haven of the Company, adventured on a new course, and possibly soon afterwards several Lodges were formed, still under the wing, so to speak, of the Company, and holding their meetings at the Mason's Hall, which was still probably looked upon as the only headquarters of the Craft in London. This esoteric portion finally left the Company soon after Ashmole's visit in 1682, and it is to my mind an open question, whether the Lodge of Antiquity in London, which has existed for over two hundred years, does not owe its origin to the Masons' Hall Lodge.

Having headed this Introduction, "Masonry or Free,masonry, ' I cannot conclude without saying emphatically that, in my opinion, the Company of Masons of the City of London, in its early days, practised, and was acquainted with, ALL the traditions and moral teachings of the Fraternity, and that when the monastic gilds fell into chaos, the London Company of Masons preserved the ancient traditions of the Gild, and amongst its documents a copy of those manuscripts, Traditions, with the object of keeping the old order of things alive; and thus assisted in handing them down to the seventeenth century Society of Free and Accepted Masons, which revived the old order some time between 1680 and 1700. Sir Francis Palgrave, writing in the Edinburgh Review, in 1839, maintains that "the connection between the Operative Masons and a convivial society of good fellows who in the reign of Queen Anne met at the Goose and Gridiron in 'St. Paul his Church'-yard-appears to have been finally dissolved about the beginning of the eighteenth century. From an inventory of the contents of the chest of the Worshipful Company of Masons and citizens of London, it appears not long since to have contained a book wrote on parchment, and bound or .stitched in parchment, containing 113 annals of the antiquity' rise, and progress of the art and mystery of Masonry' But this document is not now to be found." But here I leave it. The one thing certain is that, up to about 1700, the Company and the Society were hand in hand, but after that date the connection. appears to have ended, and there is nothing to show that Speculative Masonry had a place in the thoughts of the members of the Company.

MASON, SCOTTISH MASTER

In French, Macon Ecossais Maitre. Also called Perfect Elect, Elu parfait. A Degree in the Archives of the Mother Lodge of the Philosophic Scottish Rite.

MASONS, EMPEROR OF ALL THE

The French is Macons Empercurde tous les. A Degree cited in the nomenclature of Fustier.

MASON, SPECULATIVE
See Speculative Freemasonry.

MASON, STONE

See Stone Masons.

MASON SUBLIME

In French, Macon sublime. A Degree in the manuscript collection of Peuvret.

MASON, SUBLIME OPERATIVE

The French name is Macon Sublime Pratique. A Degree in the manuscript collection of Peuvret.

MASON'S WIFE AND DAUGHTER

A Degree frequently conferred in the United States on the wives, daughters, sisters, and mothers of Freemasons, to secure to them, by investing them with a peculiar mode of recognition, the aid and assistance of the Fraternity. It may be conferred by any Master Mason, and the requirement is that the recipient shall be the wife, unmarried daughter, unmarried sister, or widowed mother of a Master Mason. It is sometimes called the Holy Virgin, and has been by some deemed of so much importance that a Manual of it, with the title of The Ladies' Masonry, or Hieroglyphic Monitor, was published at Louisville, Kentucky, in 1851, by Past Grand Master William Leigh, of Alabama.

MASON, TRUE

The French is Macon Vrai. A Degree composed by Pernetty. It is the only one of the advanced Hermetic Degrees of the Rite of Avignon, and it became the First Degree of the same system after it was transplanted to Montpellier (see Academy of True Masons).

MASORA

A Hebrew work on the Bible, intended to secure it from any alterations or innovations. Those who composed it were termed Masorites, who taught from tradition, and who invented the Hebrew points. They were also known as Melchites.

MASORETIC POINTS

The Hebrew alphabet is without vowels, which were traditionally supplied by the reader from oral instruction, hence the true ancient sounds of the words have been lost. But about the eighth or ninth century a school of Rabbis, called Al'osorites, invented vowel points, to be placed above or below the consonants, so as to give them a determined pronunciation. These Masoretic Points are never used by the Jews in their Rolls of the Law, and in all investigations into the derivation and meaning of Hebrew names, Masonic scholars and other etymologists always reject them.

MASSACHUSETTS

The Reverend Brother Montague, of Massachusetts, is said to have received in 1825 or 1826 a document proving that the first regular Lodge in America was held in King's Chapel, Boston, by virtue of a Dispensation from the Grand Lodge of England, about the year 1720. This claim was published by Brother Charles W. Moore, Mason's Mirror, and his standing lends weight to it althoug it further proof is lacking. In 1733, Henry Price was appointed Provincial Grand Master of New England by Lord Viscount Montague, Grand Master of Masons in England. The Brethren assembled on July ~0, and a Grand Lodge was formed under the title of Saint John's Grand Lodge. The following Grand Officers were installed—Andrew Belcher, Deputy Grand Master; Thomas Kennelly, Senior Grand Warden; John Quann, Junior Grand Warden pro tempore. Orders were received from the Grand Lodge in England to establish Freemasonry in all North America. In consequence, the Saint John's Grand Lodge was ardent in the work and even established District Grand Lodges in Chile and China, Saint Andrew's Lodge, however, was not recognized by them until the Brethren were all united under one Grand Lodge on March 5, 1792.

Saint Andrew's Chapter was formed by ten members, four of whom, if not more, belonged to Amy Lodges, and held its first meeting on August 18,170. Until July 26, 1792, it was called the Royal Arch Lodge of Boston. At that time it was mentioned a~ Chapter but not until May 11, 1797, was it called Saint Andrew's Chapter. James Brown was elected Master and Charles Chambers, Senior Warden. When the connection of the Army Brethren with the Chapter was severed, there was some question of its right to continue work, but the use of its own Charter was granted by Saint Andrew's Lodge until the Grand Chapter was established. Delegates from Saint Andrew's, King Cyrus, Providence, Solomon, Franklin, No. 4; Franklin, No. 6, and Hudson Chapters assembled in Hartford, Connecticut, on January 24, 1797, and formed the Grand Royal Arch Chapter of the Northern States of America. It was decided that there should be a Grand Chapter of Royal Arch Masons established in each State.

Massachusetts Deputy Grand Royal Arch Chapter held its first meeting on March 13, 1797. The word Deputy was dropped from the title after April, 1799. At the annual meeting in Newburyport, September 17,1799, it was fully established. In 1817 Boston Council was organized by nine Royal Arch Masons who had received the Degree of Royal Master. It undoubtedly received written authority from Columbian Council, No. 1, of New York. At a Convention held on February 8, 1825, at Brimfield, for the purpose of establishing a Grand Council, six Councils were represented by seventeen delegates, and on June 15, 1826, the Grand Council was fully constituted at Boston.

Newburyport Encampment conferred Degrees as early as 1795. It ceased work- during the Anti-Masonic movement but was revived in 1855 when its Charter was restored. A Convention of Knights Templar bold at Providence, Rhode Island, on May 13, 18055, adopted a Constitution for the Grand Encampment of Massachusetts and Rhode Island. According to the authorities in Massachusetts, this was the first Grand Encampment to be established in the United States, though that honor is also claimed by Philadelphia.

The introduction of the Ancient and Accepted Scottish Rite was as follows; Boston Lafayette Lodge of Perfection, chartered January 21, 1842; Lowell Council of Princes of Jerusalem, May 28, 1858; Mount Calvary Chapter of Rose Croix, May 16, 1860; Massachusetts Consistory, May 15, 1861.

MASSENA, ANDRE

Duke of Rivoli, Prince of Easting, and a Marshal of France, born at Nice in 1758. Early in the French Revolution he joined a battalion of volunteers, and soon rose to high military rank. He was a prominent Grand Officer of the French Grand Orient. He was designated by Napoleon, his master, as the Robber, in consequence of his being so extortionate.

MASSONUS. Used in the thirteenth and fourteenth centuries, according to Carpenter (Glossary), for Mason. MASTER, ABSOLUTE SOVEREIGN GRAND

The French name is Souverain Grand Maitre absolu, the title of the Ninetieth and last Degree of the Rite of Mizrainl.

MASTER AD VITAM

In the French Freemasonry of the earlier part of the eighteenth century, the Masters of Lodges were not elected annually, but held their office for life. Hence they were called Masters ad Ram, or Masters for Life.

MASTER, ANCIENT

The French name is Maitre Ancion. The Fourth Degree of the Rite of Martinism. This would more properly be translated Past Master, for it has the same position in the regime or Rite of Saint Martin that the Past Master has in the English system.

MASTER ARCHITECT, GRAND

See Grand Master Architect.

MASTER ARCHITECT, PERFECT.

The French title is Maitre Architecte Parfait. A Degree in the Archives of the Mother Lodge of the Philosophic Scottish Rite, and in some other collections.

MASTER ARCHITECT, PRUSSIAN

Maitre Archilecte Prussien. A Degree in the Archives of the Mother Lodge of the Philosophic Scottish Rite.

MASTER, BLUE

A name sometimes given in the Ancient and Accepted Scottish Rite, to Master Masons of the Third Degree, in contradistinction to some of the advanced Degrees, and in reference to the color of their collars.

MASTER BUILDER

Taking the word master in the sense of one possessed of the highest degree of skill and knowledge, the epithet "Master Builder" is sometimes used by Freemasons as a name of the Grand Architect of the Universe. Urquhart (Pillars of Herrides ii, 67) derives it from the ancient Hebrews, who, he says, "used Algabil, the Master Builder, as an epithef, of God."

MASTER, CABALISTIC

In French the name is Maitre Cabalistique. A Degree in the collection of the Mother Lodge of the Philosophic Scottish Rite.

MASTER, COHEN

The French expression is Maitre Coen. A Degree in the collection of the Mother Lodge of the Philosophic Scottish Rite.

MASTER, CROWNED

A Degree in the collection of the Lodgeof Saint Louis des Amis-Reunis, of the reunited friends, at Calais.

MASTER, EGYPTIAN

The Preach name is Maltre Egy ptien. A Degree in the Archives of the Mothor Lodge of the Philosophic Scottish Rite.

MASTER, ELECT

See elect Master.

MASTER, ENGLISH

In French, Maitre Anglais. The Eighth Degree of the Rite of Misraim.

MASTER, ENGLISH PERFECT

The French name is Maitre Parfait Anglais. A Degree in the collection of Le Rouge.

MASTER, FOUR TIMES VENERABLE

In French, Maitre quatre fois Venerable. A Degree introduced into Berlin by the Marquis de Bernez.

MASTER, GRAND

See Grand Master.

MASTER, HERMETIC

The French title is Maitre Hermegtique. A Degree in the collection of Lemanceau.

MASTER, ILLUSTRIOUS

In French the name is Maitre Illustre. A Degree in the collection of Lemanceau.

MASTER, ILLUSTRIOUS SYMBOLIC

The French name is Maitre Symbolique Illustre. A Degree in the nomenclature of Fustier.

MASTER IN ISRAEL

See Intendant of the Building.

MASTER IN PERFECT ARCHITECTURE

The French name is Maitre en la Parfaite Architecture. A Degree in the nomenclature of Fustier.

MASTER IN THE CHAIR

The German name is Meister im Stuhl. The name given in Germany to the presiding officer of a Lodge. It is the same as the Worshipful Master in English.

MASTER, IRISH

The French name is Maitre Irlandais. The Seventh Degree of the Rite of Mizraim. Ramsay gave this name at first to the Degree which he subsequently called Maitre Ecossais or Scottish Master. It is still the Seventh Degree of the Rite of Mizraim.

MASTER, LITTLE ELECT

The French name is Petit Maitre elu. A Degree in the Archives of the Mother Lodge of the Philosophic Scottish Rite.

MASTER MASON

In all the Rites of Freemasonry, no matter how variant may be their organization in the advanced Degrees, the Master Mason constitutes the Third Degree. In form this Degree is also everywhere substantially the same, because its legend is an essential part of it; and, as on that legend the Degree must be founded, there can nowhere be any important variation, because the tradition has at all times been the same.

The Master Mason's Degree was originally called the summit of Ancient Craft Masonry; and so it must have been before the disseverance from it of the Royal Arch, by which is meant not the ritual, but the symbolism of Arch Masonry. But under its present organization the Degree is actually incomplete, because it needs a complement that is only to be supplied in a higher one. Hence its symbolism is necessarily restricted, in its mutilated form, to the first Temple and the present life, although it gives the assurance of a future one.

As the whole system of Craft Masonry is intended to present the symbolic idea of man passing through the pilgrimage of life, each Degree is appropriated to a certain port of that pilgrimage. If, then, the First Lodge Degree, is a representation of youth, the time to learn, and the Second of manhood or the time to work, the Third is symbolic of old W, with its trials, its sufferings, and its final termination in death. The time for toiling is now over-the opportunity to learn has passed away-the spiritual temple that we have all been striving to erect in our hearts, is now nearly completed and the wearied workman awaits only the word of the Grand Master of the Universe, to call him from the labors of earth to the eternal refreshments of heaven.

Hence, this is, by far, the most solemn and sacred of the Degrees of Freemasonry; and it has, in consequence of the profound truths which it inculcates, been distinguished by the Craft as the Sublime Degree. As an Entered Apprentice, the Freemason was taught those elementary instructions which were to fit him for further advancement in his profession, just as the youth is supplied with that rudimentary education which is to prepare him for entering on the active duties of life; as a Fellow Craft, he is directed to continue his investigations in the science of the Institution, and to labor diligently in the tasks it prescribes, just as the man is required to enlarge his mind by the acquisition of new ideas, and to extend his usefulness to his fellow-creatures; but, as a Master Mason, he is taught the last, the most important, and the most necessary of truths, that having been faithful to all his trusts, he is at last to die, and to receive the reward of his fidelity.

It was the single object of all the ancient rites and mysteries practised in the very bosom of Pagan darkness, shining as a solitary beacon in all that surrounding gloom, and cheering the philosopher in his weary pilgrimage of life, to teach the immortality of the soul. This is still the great design of the Third Degree of Freemasonry. This is the scope and aim of its ritual. The Master Mason represents man, when youth, manhood, old age, and life itself, have passed away as fleeting shadows, yet raised from the grave of iniquity, and quickened into another and better existence. By its legend and all its ritual it is implied that we have been redeemed from the death of sin and the sepulcher of pollution. Doctor Crucefix says:

The ceremonies and the lecture beautifully illustrate this all-engrossing subject; and the conclusion we arrive at is, that youth, properly directed, leads us to honorable and virtuous maturity, and that the life of man, regulated by morality, faith, and justice, will be rewarded at its closing hour, by the prospect of eternal bliss.

Masonic historians have found much difficulty in settling the question as to the time of the invention and composition of the Degree. The theory that at the building of the Temple of Jerusalem the Craft were divided into three or even more Degrees, being only a symbolic myth, must be discarded in any historical discussion of the subject. The real question at issue is whether the Master Mason's Degree, as a Degree, was in existence among the Operative Freemasons before the eighteenth century, or whether we owe it to the Revivalists of 1717.

Brother Win. J. Hughan, in a very able article on this subject, published in 1873,in the Voice of Masonry, says that "so far the evidence respecting its history goes no farther back than the early part of the last (eighteenth) century." The evidence, however, is all of a negative character. There is none that the Degree existed in the seventeenth century or earlier, and there is none that it did not. Many the old manuscripts speak of Masters and Fellows, but these might have been and probably were only titles of rank.

The Sloane Manuscript, No. 3329, speaks, it is true, of modes of recognition peculiar to Masters and Fellows, and also of a Lodge consisting of Masters, Fellows and Apprentices. But even if we give to this Manuscript, its earliest date, that which is assigned to it by Findel, near the end of the seventeenth century, it will not necessarily follow that these Masters, Fellows, and Apprentices had each a separate and distinct Degree. Indeed, it refers only to one Lodge, which was, however, constituted by three different ranks; and it records but one oath, so that it is possible that there was only one common form of initiation.

The first positive historical evidence that we have of the existence of a Master's Degree is to be found in the General Regulations compiled by Payne in 1720. It is there declared that Apprentices must be admitted Masters and Fellow Crafts only in the Grand Lodge. The Degree was then in existence. But this record would not militate against the theory advanced by some that Desaguliers was its author in 1717, Dermott asserts that the Degree, as we now have it, was the work of Desaguliers, and seven others, who, being Fellow Crafts, but not knowing the Master part, boldly invented it, that they might organize a Grand Lodge, He intimates that the true Master's Degree existed before that time, and was in possession of the Antients. But in Doctor Mackey's opinion Dermott's testimony is absolutely worth nothing, because he was a violent partisan, and because his statements are irreconcilable with other facts. If the Antients were in possession of the Degree which had existed before 1717, and the Moderns were not, where did the former get it?

Documentary evidence is yet wanting to settle the precise time of the composition of the Third Degree as we now have it. But it would not be prudent to oppose too positively the theory that it must be traced to the second decade of the eighteenth century. The proofs, as they arise day by day, from the resurrection of old manuscripts, seem to incline that way.

But the legend, perhaps, is of much older date, It may have made a part of the general initiation; but there is no doubt that, Eke the similar one of the Compagnons de la Tour in France' it existed among the Operative Gilds of the Middle Ages as an esoteric narrative. Such a legend all the histories of the Ancient Mysteries prove to us belong to the spirit of initiation. There would have been no initiation worth preservation without it.

An instructive paper by'Brother J. E. S. Tuckett, read before the Somerset Masters Lodge, No. 3746 (October 31, 1921) on the Hiramic Legend, says:

Formerly it was believed that the Bodleian possesses an Arabic Manuscript in Hebrew characters, containing proof that the story of Hiram's fate is at least as old as the fifteenth century. But it is now felt that Professor Marks was mistaken, and that the evidential value of his find is in reality nil (see Transactions, Quatuor Coronati Lodge, volume i, page 25; v, 228; xxxii ars. But in 1892, Brother Rev. C. J. Ball, of world-wide reputation as an authority on Semitic and Oriental languages and writings, produced a notable paper. Proper Names of Masonic Tradition: A Philological Study (see Transactions, Quatuor Coronati Lodge, volume v, page 136, see also volume xi, page 39) and his conclusions have met with general approval. So that if the present writer assumes that the Legend—simply a Legend, and not necessarily Masonic—is older then 1717, he does so on the authority of Brother Ball. The object of this paper is to show how reasonable is the view that the Hiramic Legend of the Death of the Builder was already a part of Masonry before-but without any attempt to decide how long before the creation of Grand Lodge.

There is one point upon which all Masonic students seem to be in accord, and that is that in the days before the Grand Lodge period Freemasonry was unprovided with anything elaborate in the way of Ceremonial, however,or abundant may have been its store of Legend and Symbolism. Brother F. W. Golby, A Century of Stability (page 14), has made the following striking suggestion: "Probably, after an invocation the candidate was obligated and entrusted, and then seated in the Lodge, whilst a catechism of questions and answers was put by the Master to the Brethren in rotation somewhat in the same manner as the Masonic Lectures, as they are called, are taught in many Lodges of Instruction at the present time, and known in the olden days as the Circular Method of imparting Masonic knowledge." This may very well be a true picture, and certainly it harmonizes with what we know of the earliest meetings of the earliest of Grand Lodges. The curious Catechisms, known technically as Masonic Lectures, have been the occasion of much controversy and not a little misconception as to facts, and in spite of oft-repeated statements to the contrary, it seems clear that no special system of such Lectures at any time received the official stamp of adoption by Grand Lodge.

It is generally agreed that the period 1718 to 1730 was marked by ceremonial developments within the Grand Lodge section of the Craft involving the drawing up of definite ritual forms. Under the auspices of the new Grand Lodge "The Third Degree" appears in place ~1 "The Master's Part." Brother Speth made the important suggestion that "The Master's Part" means "the part about the Master Builder Hiram " and not, as might be supposed, "The Part in which an Apprentice becomes a Master-Mason," and this is likely to be correct, for "Fellow" not Master is the older title for the Superior Degree. So that the expression "The Master's Part " is in itself an indication that it always included the story of H. A. B.

It has been urged that the "total silence" of the Old Charges concerning H. A. B. proves that no Hiramic Legend could possibly have been a prominent feature in early Freemasonry. It is true that the name Hiram does not occur in the documents before about 1723, but the "total silence" is a fallacy, the actual fact being that nearly all the Old Charges do refer to H. A. B. in a manner which is highly significant avoiding mention of his name and generaly substituting Anon, Aynon, or some similar form, instead of it. The following are some examples, with the date or approximate date of the Manuscript: Grand Lodge, No. 1, 1583, Aynone; Lansdown, 1600 Aman; York, No. 1, 1600 Amon; Thorp, 1629, Aynon; Sloane, No. 3323, 1659, Dynon; Grand Lodge, No. 2, 1650, Anon; Buchanan, 1650-1700, Aymon; Hope, 1675-1700, Amon; York, No. 4, 1690, Amon; Strachan, 1700, Amon; Alnwick, 1701, Ainon; York, No. 2, 1704, Aymon, and Roberts, 1722, Anon. The name Hiram only occurs in the Inigo Tones, which bears a date 1607, but was really written after 1723, and in later versions such as the Spencer, 1726, and Dumfries, No. 4, and Cama.

Brother Vibert, Story of the Craft (page 76), remarks, "This suggests that the name itself is a password." But one might equally well say that the suggestion is that the Hiramic Legend, with its Inner Meaning and all that is implied thereby, was from the first amongst these things which might not be committed to writing, and that it constituted the Great,Secret Legend of the Operatives, and existed side by side with their Operative Secrets, which later it has survived. It must be remembered that nowhere except in Freemasonry, and possibly also the kindred Compagnonnage, is there any trace of the Hiramic Legend.

In the 1723 Constitutions (page 13), Doctor Anderson's account of the building of the Temple contains the significant expression, "But leaving what must not, and must not be committed to Writing, and for Reasons not here to be mentioned." It is absurd to suppose that these matters which may not be written and can only be "said to a Brother" are no more than details of the plan and equipment of the Temple. There is no valid reason to doubt that the reference is to the Hiramic Legend of the Death of the Builder.

Dr., later Sir, Richard Manningharn, initiated in about 1707, was a member with Payne, Desaguliers and Anderson, of the Horn Tavern Lodge, one of the Four which created the Grand Lodge in 1717. His son, Dr. Thomas Manningham, who, as Deputy Grand Master, virtually ruled the Moderns for several years from 1752 onwards, in a letter, dated July 12th, 1757 (see Transactions, Quatuor Coronati Lodge, v, page 109), wrote: " . . . one old Brother of Ninety . . . was made a Mason in his youth, and has constantly frequented Lodges . . . and never heard or knew any Ceremonies or Words, than those used in general amongst us; such Forms were deliver'd to him, & those He has retained."

This, although aimed at "High" Degrees, is strong testimony that the Story of Hiram was part of the pre1717 "Master's Part" and not an intruder of post-1717. The aged Brother was 90 in 1757, 50 in 1717, and iniiated certainly not later than 1697, when he was 30 and no longer "in his youth." The "Forms" which were "delivered to him" were the "Ceremonies" and "Words" known to the Modern Masons of sixty or more years later. He, who at 90 retained his faculties and memory, could hardly have dropped out of active Masonic life before 1732, when he was 65, and by that date the new "Third Degree" was in full working order. If the new "Third Degree" differed from the old "Master's Part" by any such tremendous innovation as the intrusion of a previously unheard of Hiramic Legend, he must have been an active witness to the fact. For confirmation Dr. Thomas Manningharn could have questioned his own father, one of the earliest members of Grand Lodge and the associate of Payne, Desaguliers, and Anderson, for Sir Richard died on May 11, 1759. But the aged Mason's testimony points to the opposite conclusion and implies that the net change was no more than the presentation in a more dramatic form of what had previously been communicated simply as a narrative

But there are some who will have it that, even if Hiram's name did in some form enter into pre-1717 Masonry, the Story of his Death did not make its way in until 1723-9, the year 1725 being regarded as the most probable one. They say, and quite rightly, that the note at page 11 of the 1723 Constitutians, which explains the name Abiff, proves nothing as to his Death, neither does the statement, which first appeared in the 1738 Book of Constitutions, that on 24th June, 1721, Brother George Payne installed the Deputy Grand Master "in Hiram Abiff's Chair." But we have seen that Anderson in 1723, and Pennell in 1730, make use of expressions-:

"Leaving what must not, indeed cannot, be communicated in Writing."
" More might be said to a Brother, which must not be committed to Writing, and for Reasons not here to be mention'd."

which are strongly suggestive of the Story as we know it now. The effort will now be made to show that A Mason'9 Examination of 1723 contains references to the Death of H. A. B. If we turn to Masonry Dissected-1730-we find:

Q. How was Hiram raised?
A. As all other Masons are when they receive the Master's Word.

But it, is the earliest exposure, A Mason's Examination, which appeared April 11-13, 1723, within a few weeks of the publication of the first Book of Constitution, which is the most important in our enquiry. After a sort of defence of Masonry, the writer gives a brief amount of the "entering" of a candidate and his immediate promotion to the Superior Degree, the two portions being represented as taking place at the same meeting, which seems to have been the usual 17th Century custom. As to the second part we read:-

"Then a Warden leads him to the Master and Fellows; to each of whom he is to say;-

I fain would a Fellow-Mason be,
As all your Worships may plainly see.

After this, be,swears to reveal no Secrets . . . . Then he is blind-folded, and the ceremony of ...........is performed After this the word Maughbin is whispered by the youngest Mason to the next, and so on, till it comes to the Master, who whispers it to the entered Mason, who must have his face in due order to receive it. Then the entered Mason says:-

An enter'd Mason I have been,
Boaz and Jachin I have seen;
A Fellow I was sworn most rare,
And know the Astler, Diamond and Square:
I know the Master's Part full well,
As honest Maughbin will you tell.

Then the Master says:-
If,a Master-Mason you would be,
Observe you well the Rule of Three;
And what you want in Masonry,
Thy Mark and Maughbin makes thee free.

Then follows the Catechism or Lecture, in which the Points of Fellowship are given with an additional one, which is "Tongue to Tongue."

The suggestions now offered are: That the missing word represented by the line......is RAISING; the word which is whispered is . . . distorted form of . . . Similarly "Thy Mark" is a cowan's attempt to reproduce . . . with which we are all familiar, and not, as is generally assumed, a reference to "Choosing a Mark"; that the Rule of Three is a reminder that there were but Three . . . although that is not all that is implied by the expression; and finally that the candidate's " Face in due order to receive it" means that he and the Master are in the attitude implied by "Points of Fellow- ship." In short, that "The Master's Part" described in A Mason's Examination of April, 1723, contained the Story of Hiram's Death. The date of publication is not only earlier than 1725, but it is only some six or eight weeks later than that of the first Book of Constitutions (Transactions, Quatuor Coronati Lodge, volume xxv, page 359). Remembering Brother Gould's judgment as to the antiquity of the text of this Catechism, it will now be seen that the mysterious remarks of Anderson and Pennell, and also, we may add, the "Hiram Abiff Note" in the 1723 Constitution, and the 1721 reference to "Hiram Abiff's Chair," assume a new value.

To sum up and conclude, the matter may be conveniently stated thus--On Philological grounds, the Hiramic Legend is declared to be older than 1717. The Hiramic Legend is found nowhere except in Masonry. "The Master's Part" in a printed document of date 1723, but of which the text is much earlier, included the Hiramic Legend of the Death of the Builder. There was a "Master's Part" before 1717.

Admitting freely that the demonstration is not absolute, it is nevertheless claimed that there is the strongest possible reason, short of actual documentary proof, for believing that not only the Hiramic Legend but also its Masonic Application belong to the pro-Grand Lodge of our Order.

The subject is examined at some length in Doctor Mackey's revised History of Freemasonry, and note particularly the conclusions on page 1072. We may well compare the Third Degree with the symbolism of the Corner-stone. Consider the purpose, the planning, the workmanship, and the laying of it, the records deposited within it, the sacrifices offered upon it, the service given unto it and the service it should reader, and so on, and we may also in this connection think of the time when the Gilds gave their aid publicly to the Church in the dramatic rendering of the story of the resurrection, the victor over death and the grave, and of the traditions coming down to us from the past, of builder's ceremonies, of human offerings and tragedies at the foundation rites of buildings, and when their dedication took place. The Bible describes the builder's ceremonies impressively marked by the death of two sons (First Kings xvi, 34). This is not a solitary instance (see also Hastings' Dictionary of the Bible, Speth's Builder's Rites and Ceremonies, Trumbull's Threshold Covenants, Burdick's Foundation Rites, with some Kindred Ceremonies, a Contribution, to the study of Beliefs, Customs and Legends, connected with Buildings, Locations, and Landmarks, and in this Encyclopedia, note Degrees, also Mysteries, Ancient).

MASTER, MOST HIGH AND PUISSANT

The French expression is Maitre tres haut et tres puissant. The Sixty-second Degree of the Rite of Mizrain,

MASTER, MOST WISE

The title of a presiding officer of a Chapter of Rose Croix, usually abbreviated as Most Wise.

MASTER, MYSTIC

In French, Maitre Mystique. A degree in the collection of Pyron.

MASTER OF ALL SYMBOLIC LODGES, GRAND

See Grand Master of all Symbolic Lodges.

MASTER OF A LODGE

See Worshipful.

MASTER OF CAVALRY

An Officer in a Council of Companions of the Red Cross, whose duties are, in some respects, similar to those of a Junior Deacon in a Symbolic Lodge. The two offices of Master of Cavalry and Master of Infantry were first appointed by Constantine the Great.

MASTER OF CEREMONIES

An Officer found in many American Lodges and at one time in the Lodges of England and the Continent. In English Lodges the office is almost a nominal one, without any duties, but in the Continental Lodges he acts as the conductor of the candidate. Oliver says that the title should be, properly, Director of Ceremonies, and he objects to Master of Ceremonies as unmasonic. In the Constitutions of the Grand Lodge of England, issued in 1884, the title is changed to Director of Ceremonies.

MASTER OF DISPATCHES

The Secretary of a Council of Companions of the Red Cross. The Magister Epistolarum was the officer under the Empire who conducted the correspondence of the Emperor.

MASTER OF FINANCES

The Treasurer of a Council of Companions of the Red Cross.

MASTER OF HAMBURG, PERFECT

The French name is Maitre parfait de Hamburg. A Degree in the nomenclature of Fustier.

MASTER OF INFANTRY

The Treasurer of a Council of Companions of the Red Cross (see Master of Cavalry).

MASTER OF LODGES

The name in French is Maitre des Loges. The Sixty-first Degree of the Rite of Mizraim.

MASTER OF MASTERS, GRAND

In French, Grand Maitre des Maitres. The Fifty-ninth Degree of the Metropolitan Chapter of France.

MASTER OF PARACELSUS

The French name is Maitre de Paracelse. A Degree in the collection of Pyron.

MASTER OF SAINT ANDREW

The Fifth Degree of the Swedish Rite; the same as the Grand Elu Ecossais of the Clermont system.

MASTER OF SECRETS, PERFECT

The French for this is Maitre parfait des Secrets. A Degree in the manuscript collection of Peuvret.

MASTER OF THE CHIVALRY OF CHRIST

So Saint Bernard addresses Hugh de Payens, Grand Master of the Templars. Hugoni Militi Christi et Magistro Militiae Christi, Bernardus Clerm)allvs, etc.

MASTER OF THE HERMETIC SECRETS, GRAND

In French this is Maitre des Secrets Hermetique, Orand. A Degree in the manuscript collection of Peuvret.

MASTER OF THE HOSPITAL

The Latin expression Sacri Domas Hospitalis Sancto Joannis Hierosolymitani Magister, or Master of the Sacred House of the Hospital of Saint John of Jerusalem, was the official title of the chief of the Order of Knights of Malta; more briefly, Magister Hospitalis, or Master of the Hospital. Late in their history, the more imposing title of Magnus Magister, or Grand Master, was sometimes assumed; but the humbler designation was still maintained. On the tomb of Zacosta, who died in 1467, we find Magnus Magister; but twenty-three years after, D'Aubussou signs himself Magister Hospitalis Hierosolymitani.

MASTER OF THE KEY TO MASONRY, GRAND

The French title is Grand Maitre de la Clef de la MaConnerie. The Twenty-first Degree of the Chapter of the Emperors of the East and West.

MASTER OF THE LEGITIMATE LODGES, GRAND

The French is Maitre des Loges Legitimes. A Degree in the Archives of the Mother Lodge on the Eclectic Philosophic Rite.

MASTER OF THE PALACE

An Officer in a Council of Companions of the Red Cross, whose duties are peculiar to the Degree.

MASTER OF THE SAGES

The Fourth Degree of the Initiated Knights and Brothers of Asia.

MASTER OF THE SEVEN CABALISTIC SECRETS, ILLUSTRIOUS

In French, Maitre Illustre da sept Secrets Cabalistiques. A Degree in the manuscript collection of Peuvret.

MASTER OF THE TEMPLE

Originally the official title of the Grand Master of the Templars. After the dissolution of the Order in England, the ,same title was incorrectly given to the Custos or guardian of the Temple Church at London, and the error is continued to the present day.

MASTER OF THE WORK

The chief builder or architect of a cathedral or other important edifice in the Middle Ages was called the Master of the Work; thus, Jost Dotzinger was, in the fifteenth century, called the Master of the Work at the Cathedral of Strasburg. In the Middle Ages the Magister Operis was one to whom the public works was entrusted. Such an officer existed in the monasteries. He was also called Operarius and Magister Operarurn. Du Cange says that kings had their Operarii, Magistri Operarum or Masters of the Works. It is these Masters of the Works whom Anderson has constantly called Grand Masters. Thus, when he says (Constitutions, 1738, page 69) that "King John made Peter de Cole-Church Grand Master of the Masons in rebuilding London bridge," he should have said that be was appointed Operarius or Master of the Works. The use of the correct title would have made Anderson's history more valuable.

MASTER, PAST

See Past Master.

MASTER, PERFECT

See Perfect Master.

MASTER, PERFECT ARCHITECT
The Twenty-seventh Degree of the Rite of Mizraim.

MASTER, PERFECT IRISH

See Perfect Irish Master.

MASTER PHILOSOPHER BY THE NUMBER NINE

The French title is Maitre philosophe Par le Nombre Neuf. A Degree in the manuscript collection of Peuvret.

MASTER PHILOSOPHER BY THE NUMBER THREE

In French, Maitre philosophe par le Nombre Trois. A Degree in the manuscript collection of Peuvret.

MASTER PHILOSOPHER HERMETIC

In French, Maitre philosophe Herngtique. A Degree in the collection of Peuvret.

MASTER, PRIVATE

In French, Maitre Particulier. The Nineteenth Degree of the Metropolitan Chapter of France.

MASTER PROVOST AND JUDGE

In French, Maitre Prevot et Juge. The Eighth Degree of the Metropolitan Chapter ofi France.

MASTER, PUISSANT IRISH

See Puissant Irish Master.

MASTER, PYTHAGOREAN

In French, Maitre Pythagoricien. Thory says that this is the Third and last Degree of the Masonic system instituted according to the doctrine of Pythagoras.

MASTER, ROYAL

See Royal Master.

MASTER, SECRET

See Secret Master.

MASTER, SELECT

See Select Master.

MASTER'S EMBLEM

The Masters and Past Masters of Masonic Lodges in England wear upon their aprons "perpendicular lines upon horizontal lines, thereby forming three several sets of two right angles," this having been specified in the Constitutions of 1815 and still in force. This emblem has the appearance of two squares set side by side and these are sometimes erroneously referred to as Levels.

MASTER'S LIGHT

In English Lodges represents the Master who is always present, while the Lodge is open, either in person or by representative. As the Lodge cannot be open without his presence so his light may not be extinguished until after the Lodge is closed, nor may it be obscured or shaded in any manner. This rule was adopted by a Special Grand Lodge meeting on May 20,1816.

MASTERS LODGES

Rawlinson's list of Lodges of 1733 refers to a Masters'Lodge or to Master Masons' Lodges, giving the following entries:

115 Devil Tavern, Temple Bar, the Scotch Masons' Lodge.
116 Bear and Harrow, in the Butcher Row, a Master Masons' Lodge.

Pine also gives two others in his engraved list of 1734 as well as the above. One, numbered 120, appears as follows:
120 Oates's Coffee House, Masters' Lodge, Great Church Wild Street. 1st and 3d Sunday.

It is interesting to note that tbese early Masters' Lodges held their meetings on Sunday, although there is nothing to indicate that Masonic Lodges in England generally held Sunday meetings. It is probable that ordinary Lodge business was not transacted in the Masters' Lodges, these being small and exclusive and seemingly held for the purpose of conferring the Third or Master Masons' Degree. Later on the members of the Royal Arch unquestionably frequently had their meetings on Sundays.

MASTERS' LODGES

The Minutes of the oldest Speculative Lodges consist of very brief memoranda, often of little more than a note to the effect that the Lodge had met on 3 certain date, and with the names of the Master and officers. There are three general reasons for these sketchy brevities: first, the Lodge made little use of its records; second, Secretaries were always afraid of violating the rule of secrecy; third, the Secretaries who took their Minutes and were afraid lest outsiders might see them; and if they left them in the Lodge Room (records were kept in a bag in the base of a pedestal;) they were afraid that employees of the tavern might get at them. It is only by a great amount of auxiliary research in town histories, local papers, and biographies that an historian can make the dry bones live.

This meagerness of records is always tantalizing; it is tantalizing in the extreme on the subject of Masters' Lodges, for while such Lodges are often mentioned in Minutes almost nothing is ever told about them; the paradoxical result is that we know with certainty that Masters' Lodges were at work, and yet know very little about them—not even from their own Minutes, of which a scant amount are in existence.

It appears that after about 1725 there were a number of them, in and around London at least. They were separately organized, had their on n warrant, and their own officers, at least as a general rule, for in some cases the Masters' Lodge appears to have been an adjunct to some Lodge on the Grand Lodge List.

A typical Masters' Lodge would meet on Sunday; to it would go a few members of each of a number of Lodges. For the rest, the data are confusing. In some instances they appear to have had no function except to confer the Master Mason Degree. In others they appear to have been composed of Past Masters only (in days when a Master served only six months, ten Lodges would have 200 Past Masters in ten years). In still others it appears that any Lodge member (a Fellowcraft) was eligible, but that he had "to pass the chair"—in the Minutes are such titles as Pass Master, Passed Master, Past Master. Also, there are hints that what became the Royal Arch Degree may leave been a portion of the ceremonies used in a Masters' Lodge.

It is certain that in the majority of Lodges members were made Apprentice and Fellowcraft only; that a Worshipful Master was usually a Fellowcraft (in at least one Lodge he was an Apprentice); and that very often the two "Degrees" were conferred in one evening (called "emergency"); it may be, though at present it is impossible to be sure, that the tri-gradal system was set up when these Masters' Lodges were discontinued, "raising" was turned back to the Lodges, and the Royal Arch was separately organized to confer some of the ceremonies which before had been conferred in Masters' Lodges. It is almost certain that the Royal Arch (at least as old as 1744) and the Mark Degrees always were considered to belong to Ancient Craft Masonry; even as late as 1813 at the time of the Union, Ancient Craft Masonry was proclaimed to consist of the Degrees of Apprentice, Fellowcraft, Master Mason and the Holy Royal Arch.

See An Old Masters' Lodge, by William James Hughan; Kenning; London; 1897; it incorporates Minutes from 1720 to 1734. Some light on Masters' Lodges is in Antiquity of the Holy Royal Arch; Lewis; London; 1927; Historical Analysis of the Holy R. A. Ritual; Lewis; London; 1929; and Organization of the Royal Arch Chapters Two Centuries Ago; Lewis; London; 1930; the three books are by the Rev. F. de. P. Castells. See also, and especially for documents, History of the Origin and Development of the Royal Arch Degrees, by Charles A. Conover; Coldwater, Mich.; 1923.

In a paper on "Masters' Lodges" read by John Lane at a meeting of the Quatuor Coronati Lodge, N o. 2076, June 25, 1888, he gives a brief sketch of each of 36 Masters' Lodges which appeared on the Grand Lodge Engraved List from 1723 to 1813.

One of the most valuable sources of information is Chapter VIII, Olel Dundee Lodges by Arthur Heiron. Between 1754 and 1769 the Masters' Lodge which was connected with Old Dundee held about 400 meetings. Bro. Heiron describes it in terms of seven "chief characteristics":

1. The meetings were held in six winter months only, at first on Sunday, then on Monday, and finally on alternate Thursdays. but never on a stated Lodge night.
2. "An Express Vote" or "Indulgence" had to be passed by the Lodge before a Masters' Lodge could be held; Brethren attending paid one shilling for each meeting.
3. .A second "Indulgence" was needed to grant them privilege of using jewels and furniture.
4. The purpose was to "Raise Masters," but in occasional emergencies the Lodge itself conferred three Degrees in one night, though Old Dundee did not approve such practices.
5. Only members of the Masters' Lodges were permitted to attend. The Work was conferred by Past Masters in a "Uniform with Purple Colored Ribbons"—a suggestion of the colors of the Royal Arch.
6. The Masters' Lodges' funds were kept by the Lodge Treasurer in a separate account.
7. In 1769 the Grand Chapter R.A.M. for the first time granted Warrants to 'private Chapters"—i.e., bodies separate from a Lodge.

In that same year the Lodge discontinued its Masters' Lodge, and voted that "They should have a Master's Lecture on the Public Nights from Micas to Lady day."

Bro. Heiron was of the opinion that the Masters' Lodge performed the ceremony of "Passing the Chair." To "Raise a Master," the ceremony being more elaborate than one used in "Modern" Lodges at the time. During the period of the "Masters' Lodge" the regular Old Dundee continued to confer the Third Degree on any "ordinary Lodge Night." Why then a Masters' Lodge? It conferred a dramatized, or acted out, fond, Bro. Heiron believed, whereas the Lodge itself used only a Floor Cloth and a Lecture; also, the Masters' Lodge ceremony probably contained the Royal Arch ceremonies, for which reason the "Passing the Chair" ceremony was required. Lodges under the Ancient Grand Lodge had no Masters' Lodges; they did have a separate Royal Arch Degree; the fact suggests that conferring the Royal Arch was one of the principal purposes of the Moderns' Masters' Lodges. (The whole of Bro. Heiron's Chapter VIII is worth careful study.)

MASTERS OF COMO

Charles Kingsley in the Roman and Teuton (Lecture 10, page 253, edition of 1891),says:

Then follows some curious laws in favor of the Masters of Como, who seem to have been a gild of architects, perhaps the original germ of the great Society of Freemasons belonging, no doubt, to the Roman population who were settled about the Lake of Como and were hired on contract, as the laws themselves express it, to build for the Lombards, who, of course, had no skill to make anything beyond a skin tent or a log hall.

For an extended account of the famous gild see the article on Comacine Masters.

MASTER SUPREME ELECT

In French, Maitre supreme Elu. A Degree in the Archives of the Philosophic Scottish Rite.

MASTER THEOSOPHIST

In French, Maitre Theosophie. The Third Degree of the Rite of Swedenborg.

MASTER THROUGH CURIOSITY.

In French, Maitre par Curiosite

. 1. The Sixth Degree of the Rite of Mizraim.
2. The Sixth Degree of the collection of the Metropolitan Chapter of France.

The Degree is a modification of the Intimate Secretary of the Ancient and Accepted Scottish Rite.

MASTER TO THE NUMBER FIFTEEN

The French title is Maitre au nombre Quinze. A Degree in the manuscript collection of Peuvret.

MASTER, TRUE

The French title is Vrai Maitre. A Degree of the Chapter of Clermont.

MASTER, WORSHIPFUL

See Worshipful.

MATERIALS OF THE TEMPLE

Masonic tradition tells us that the trees out of which the timbers were made for the Temple were felled and prepared in the forest of Lebanon, and that the stones were hewn, cut, and squared in the quarries of Tyre. But both the Book of Kings and Josephus concur in the statement that Hiram of Tyre furnished only cedar and fir trees for the Temple. The stones were most probably (and the explorations of modern travelers confirm the opinion) taken from the quarries which abound in and around Jerusalem. The tradition, therefore, which derives these stones from the Quarries of Tyre, is incorrect.

MATERS

In the Cooke Manuscript (line 825)and it is the only Old Constitution in which it occurs we find the word maters: "Hit is seyd in ye art of Masonry yt no man scholde make ende so well of worke begonne bi another to ye profite, of his lorde as he began hit for to end hit bi his maters or to whom he sebeweth his maters," where evidently, maters is a corruption of the Latin matrix, a mold; this latter being the word used in all the other Old Constitutions in the same connection (see Mold).

MATHOC

The Hebrew word pino meaning amiability, sweetness. The name of the Third Step of the Mystic Ladder of the Kadosh of the Ancient and Accepted Scottish Rite.

MATRICULATION BOOK

In the Rite of Strict Observance, the Register which contained the lists of the Province, Lodges and members of the Rite were called the Matriculation Book. The term is borrowed from the usage of the Middle Ages when Matricula meant a catalogue. It was applied by the ecclesiastical writers of that period to lists of the clergy, and also, of the poor, who were to be provided for by the churches, whence we have matricula matricorum and matricula pauperum.

MATTER

A subject deemed of important study to the alchemical and hermetical devotee. It had a valued position for instruction in the Society of the Rosicrucians, who hold that matter is subject to change, transformation, and apparent dissolution; but, in obedience to God's great laws of economy, nothing is lost, but is simply transferred.

MATTIO

See Mario.

MATURE AGE

The Charges of 1722 prescribe that a candidate for initiation must be of "mature and discreet age"; but the usage of the Craft has differed in various countries as to the time when maturity of age is supposed to have arrived. In the Regulations of 1663, it is set down at twenty-one years (Constitutions, 1738, page 102); and this continues to be the construction of maturity in all English Lodges both in Great Britain and the United States of America. France and Switzerland have adopted the same period. At Frankfort-on-the-Alain it is fixed at twenty, and in Prussia and Hanover at twenty-five. The Grand Lodge of Hamburg has decreed that the age of Masonic maturity shall be that which is determined by the laws of the land to be the age of legal majority.

Under the Scotch Constitution the age was eighteen until 1891, when it was raised to twenty-one; and under the Irish Constitution it was twenty-one until 1741, when it was raised to twenty-five and so remained until 1817, when it was again lowered to twenty-one.

MAUL or SETTING MAUL

See Mallet.

MAUNDY-THURSDAY. The Thursday before Easter. Maundy is derived from the Latin word mandatum (meaning commandment), the first word of a religious chant sung by pilgrims on that day at the time of the washing of feet. It also refers to Christ's words after he had washed the feet of the disciples at the Last Supper (John xiii, 34), "A new commandment I give unto you." Maundy-Thursday is sometimes called Shear Thursday, alluding evidently to the shearing of beards and heads in preparation for Easter. Foot washing before Easter was part of the rites of the Roman Catholic Church from about the fourth century, and the act itself was performed by Pope, prelates, priests and nobles. Doles or alms were then given the poor and these gifts were called maundy. In England the King washed the feet of as many poor men as he himself was years old. Wolsey made "his maund in Our Lady's Chapel, having fifty-nine poor men whose feet he washed and kissed; and after he had wiped them he gave every of the said poor men twelve pence in money, three ells of good canvas to make them shirts, a pair of new shoes, a cast of red herrings and three white herrings." This was in 1530 at Peterborough Abbey. Paupers' feet were washed by the yeomen of the laundry of Queen Elizabeth and she distributed doles. The last English rnonarch to do this was James II. From then to the eighteenth century this ceremony was by the King's Almoner. Since then the rite of washing the feet by the"King's Almoner has been abandoned although giving of the Maundy Pennies persists. These Maundy Pennies, in the time of Charles II, were especially prepared and came directly from the Mint. The edges of the coins unmilled. The present-day ceremony occurs at Westminster Abbey, London, where a procession is headed by the Lord High Almoner and the clergy and yeomen of the guard come next carrying small purses colored white and red containing die doles. The Roman Catholic Archbishop also goes through with the entire ritual in England and on the Continent. This formerly was done by the Austrian Emperor, and also practised in the Greek Church of Russia. From the fourth century in Spain, Italy and other Latin countries, washing of the feet was commonly performed towards the end of Lent and before baptism. Maundy-Thursday is given more than ordinary observance by Scottish Rite Freemasons. The Chapter of Rose Croix, or Eighteenth degree, provides for the extinguishing of lights from Maundy-Thursday until Easter Sunday, on which day the Chapter is reassembled. The Supreme Council of the Southern Jurisdiction of the United States of America, Ancient and Accepted Scottish Rite, has a regulation commanding every member within hail of one of its Chapters to appear at these meetings or to present his excuses to the Body in case of inability to attend.

MAURER

German for Mason, as Maurerei is for Masonry, and Freimaurer for Freemason.

MAURER, GRUSS

A German Masonic Operative expression, divided by some into Gruss Maurer, Wort Maurer, Schrift Maurer, and Brieftrager, that is, those who claimed aid and recognition through signs and proving, and those who carried written documents.

MAURITIUS

Freemasonry was introduced in this island, a British possession, formerly the Ile de Franc(,, in the Indian Ocean, as early as 1816 when a Lodge, Truth and Loyalty, was chartered by the Grand Lodge of England at Port Louis. Its Warrant was cancelled, however, twelve years after. Laterthere were English, Scotch, and Irish Lodges at work here.

MAUT

The consort of the god Amon, usually crowned with a pschent or double diadem, emblem of the sovereignty of the two regions. Sometimes a vulture, the symbol of maternity, of heaven, and knowledge of the future, shows its head on the forebead of the goddess, its wings forming the head-dress. Horapollo says the vulture designates maternal love because it feeds its young with its own blood; and, according to Pliny, it represents heaven because no one can reach its nest, built on the highest rocks, and, therefore, that it is begotten. of the winds. Maut is clothed in a long, close-fitting robe, and holds in her hand the sacred Anch, or Sign of Life.

MAXIMILIAN, JOSEPH I

King of Bavaria, who, becoming incensed against the Fraternity, issued Edicts against Freemasons in 1799 and 1804, which he renewed in 1814.

MAXIMUS OF TYRE

(Cassius Maximus Tyrius). Greek rhetorician and philosopher in the time of Antonines and Commodus (second century A.D.). He travelled extensively, delivering lectures. There are still extant by him forty-one essays. With him God is the Supreme Being, one and indivisible though called by many names, accessible to reason alone. The soul in many ways bears a great resemblance to the divinity; it is partly mortal, partly immortal, and when freed from the fetters of the body, becomes an intermediary on the confines of heaven and earth. Life is the sleep of the soul, from which it awakes at death. Maximus of Tyre must be distinguished from the Stoic Maximus, tutor of Marcus Aurelius. Thomas Taylor translated from the Greek and published in London, 1804, The Dissertations of Maximus Tyrius, and in the preface Taylor says:

Of Maximus, the author of the following Dissertations, nothing more is known, than that he was a Tyrian; that he lived under the Antonines and Commodus; that he for some time resided in Rome, but probably, for the most part in Greece; that he cultivated philosophy, and particularly that of Plato; and that he was one of those sophists who, like Dio Chrysostom, united philosophy with the study of rhetoric, and combined sublimity and depth of conception with magnificence and elegance of diction.

There is a curious statement by the Tyrian, in the above translation (volume ii, pages 2, 3), having in part a resemblance to the familiar Masonic monitorial instruction to Fellow Crafts:

What then do you say, 0 Attic Guest? Is good so narrow, groveling, difficult to be obtained, immanifest, and replete with molestation, that we cannot obtain it without sinning, redrawing geometrical lines, and consuming our time in these, as if it were our intention to become something else, and not to be good men? Though divine virtue, indeed, according to its use, is sublime and great, and near to every one, but according to its position, is not difficult to him who but once wishes to be obedient to be beautiful in conduct, and to oppose whatever is base. The Athenian guest, however, will answer, that this, which is called the law of the city, without the obedience of those that use it, is promulgated in vain, and that it is necessary the people should submit to it voluntarily; but the people in the soul, desires, senses, imagination, opinions, are numerous and foolish who, nevertheless, when they once yield their assent to the law, and follow where it commands, produce the most excellent polity in the soul, and which men denominate philosophy. Come then, let philosophy approach after the manner of a legislator, adorning the disorderly and wandering soul as if it were the people in a city. Let her also call as her coadjutors other acts; not such as are sordid, by Jupiter! nor such as require manual operation, nor such as contribute to procure us things little and vile; but let one of these be that art which prepares the body to be subservient, as a prompt and robust vehicle, to the mandates of the soul, and which is called gymnastic. Let another art be that which is the angel of the conceptions of the soul, and which is called rhetoric; another, that which is the nurse and tutor of the juvenile mind, and which is geometry, poetry; another that which is the leader of the nature of numbers, and which is called arithmetic; and another that which is the teacher of computation, and is called logistic. Let geometry, also, and music follow, who are the associates of philosophy and conscious of her arcana, and to each of which she distributes a portion of her labor.

MAYAS, THE, AND MASONRY

At a time when little or nothing was known about the Mayas, and to take advantage of that general ignorance while he could, LePlongeon wrote a book to prove that the Mayas (or Quiches) had invented Freemasonry "20,000 years ago." Now that the veil has been lifted from that great and fine people, LePlongeon's book is exposed as either a hoax or as one of the most exquisite masterpieces of ignorance ever penned. A curator of the Maya Museum at San Diego made a special study of two or three details in the replicas of Maya monuments exhibited there from which the dreamful Le Plongeon had woven his fantasy; not one had even a remote connection with Freemasonry.

Thus, to mention only one of them, the bas-relief figure of a Maya chieftain of ceremony is wearing a garment faintly resembling an apron; even if it were an apron the fact would signify nothing because liturgists in thousands of cults and religions have worn aprons; none of the emblems on it was Masonic.

The Mayas were an American Indian people, who centered in what is now Yucatan and Guatemala. They built large cities, had schools, hospitals, doctors, the arts and sciences (very little engineering), mathematics, astronomy; a few of their descendants continue to speak the Maya tongue. They reached their heyday about the same century as Charlemagne. From their center went out waves of civilizations, the Aztecs, Peruvians, Mexicans, and, finally, the Pueblo Indians who still live in Arizona and New Mexico.

It is believed that each and every North American Indian tribe or people descended from the Mayas; the symbol of the plumed serpent which had so prominent a place among Maya emblems and symbols (representing a river, clouds, rain) is still in use, though altered almost out of recognition, among Indians in America and in Northern Canada. (See History of Mayas, by Gann and Thompson. People of the Serpent, by Thompson. The largest and safest source of materials for a student are in the reports of archaeologists and of the special societies, bureaus, and institutions devoted to Indian history. Except for what they obtained from American Lodges, no trace of Speculative Freemasonry has ever been found among Indians in general; still less, among the Mayas.)

See Kukulcan; The Bearded Conqueror (New Mayan discoveries), by T. A. Willard; Murray and Lee; Hollywood; 1941. This book by a Maya enthusiast who quit the manufacture of electric storage batteries to live in Yucatan and join Moler and Thompson in the recovery of Maya ruins admittedly is by an amateur of archeology who writes for laymen; for all that, he writes no dreams of his own like Le Plongeon but relates for the non-technical what the specialists have found. What the specialists have found is that the Maya sculptures, so mysterious in appearance, are no more mysterious than a daily paper.

The Mayas are not vanished but live still in Yucatan, talking Maya; until 619 A.D. there were two peoples in Yucatan, the Itzaes and the Chicans—hence Chichen-Itza—vixen they were conquered; in 1027 A.D. they founded their capital of Mayapan—hence "Maya"; in that gear a Toltec named Eukulcan came down out of Mexico and conquered them—"a white man with a beard"- the Spaniards first arrived in 1520, and conquered the Mayas in 1541, whereupon—in 1549—a Franciscan friar named Landa, afterwards bishop, began to destroy their books, religion, science, schools, art. The famous quetzal bird is not extinct, but flourishing; the sculptures and writings are little more than a chronicle of Mayan history. Of "secrets," and esoteric knowledge, and above all of Freemasonry, there is nowhere a trace. They got the great stones up to the top of their temples and pyramids by pulling them on rollers up temporary dirt ramps. The earliest authentic, recorded Maya date is 179 A.D.

MAZZINI, GIUSEPPE

Italian liberator, born June 22, 1805; died March 10, 1872. He was Grand Master of Freemasons o t y (see New Age, June, 1924).

MECKLENBURG

Freemasonry was introduced here in 1754, but not firmly rooted until 1799. There were in due time two Provincial Grand Lodges.

MEDAL FOR DISTINGUISHED SERVICE TO FREEMASONRY

See Price, Henry.

MEDALS

A medal is defined to be a piece of metal in the shape of a coin, bearing figures or devices and mottoes, struck and distributed in memory of some person or event. When Freemasonry was in its operative stage, no medals were issued. The medals of the Operative Masons were the monuments which they erected in the form of massive buildings, adorned with all the beauties of architectural art, But it was not long after its transformation into a Speculative Order before it began to issue medals. Medals are now struck every year by Lodges to commemorate some distinguished member or some remarkable event in the annals of the Lodge. Many Lodges in Europe have cabinets of medals, of which the Lodge Minerva of the Three Palms at Leipsic is especially valuable. In America such a collection has been made by Pythagoras Lodge at New York.

No Masonic medal appears to have been found earlier than that of 1733, commemorative of a Lodge being established at Florence, by Lord Charles Sackville. The Lodge appears not to have been founded by regular authority; but, however that may be, the event was commemorated by a medal, a copy of which exists in the collection in possession of the Lodge Minerva of the Three Palms, at Leipsic. The obverse contains a bust representation of Lord Sackville, with the inscription-"Carolvs Sackville, Magister, Fl." The reverse represents Harpocrates in the attitude of silence, leaning upon a broken column, and holding in his left arm the cornucopia filled with rich fruits, also the implements of Freemasonry, with a thyrsus, staff, and serpent, resting upon the fore and back ground. The thyrsus, by the way, being a staff wreathed in ivy or vine leaves and crowned with a pine cone or a bunch of ivy leaves, the Bacchic wand or rod, borne by the Bacchants, priests or votaries of the Rites of Bacchus.

The minimum of charity found among Mark Masters is the Roman penny, the denarius, weighing 60 grains silver, worth fifteen cents (see Mark Master's Wages). The coin shown in Figure I was struck at Rome, under Tiberius, 18 A.D. The portrait is Tiberius; the reverse the Goddess Clemency, The Latin inscription reads in English: "Tiberius Caesar Augustus, the son of the Deified Augustus, the High Priest."

Two medals, weighing 120 grains each, of silver, about thirty cents, were struck off at Jerusalem, under Simon Maccabee, the Jewish ruler, 138, 139 B.c. They are the oldest money coined by the Jews. The devices are the brazen laver that stood before the Temple, and three lilies springing from one stem. The inscriptions, translated from the Hebrew of the oldest style, say, "ffalf-shekel; Jerusalem the Holy."

Brother Rob Morris and Brother Coleman, in their Calendar, furnish much valuable information on ibis subject, The earliest work on Masonic Medals is by Ernest, Zacharias, entitled Numotheca Numismatica Late. morum. It was issued at Dresden in parts, the first appearing on September 13, 1840, the eighth and lag on January 29, 1846. It gave 48 medals in all. Then came Die Denkmunzen der Freimaurerbruderschaft, by Dr. J. F. L. Theodor Merzdorf, published at Olden. burg in 1851, and describing 334 medals.

A standard work on the subject is The Medals of the Masonic Fraternity, by W. T. R. Marvin, privately printed at Boston in 1880, in which over 700 medals are described.

MEDALS, MASONIC, IN U. S. MINT

Among the medals preserved in the old United States mint in Philadelphia are six of Masonic subjects, or struck to commemorate Masonic events. Two of these are of George Washington. For data about these, and for other medals with Masonic connections of one sort or another, see Catalogue of Coins, Tokens, and Medals in the Numismatic collection of the Mint of the United States at Philadelphia, Pa.; Government Printing Office; Washington, D. C.; 1914.

MEDITERRANEAN PASS

"A side Degree sometimes conferred in the United States on Royal Arch Masons. It has no lecture or legend, and should not be confounded, as it sometimes is, with the very different Degree of Knight of the Mediterranean Pass, It is, however, now nearly obsolete.

MEDITERRANEAN PASS, KNIGHT OF

See Knight of the Mediterranean Pass, also Babylonish Pass.

MEEKEREN AND BRESS.

Bro. R. J. Meekren, Stanstead, Quebec, and A. L. Kress, McKeesport, Pa., contributed to The Builder, of which Bro. Meekren was editor at the time, a series of articles between May, 1928 and October, 1929 in which they developed sith skill and thoroughness a theory of the Ritual which they have a right to call their own, and which has been receiving a sympathetic consideration by Masonic scholars.

The theory cannot be bracketed or labeled because it stands in a unique position. It is concerned largely with the Third Degree, and more particularly with the Legend of HA.-. On the one side they refuse to agree with the more timid investigators that the Third Degree was concocted out of nothing, or next to nothing ("the Mason Word," etc.), after 1725, by the "new men" who had come into the Craft, and who, as old Minutes so abundantly show, knew very little about Freemasonry's past; and they refuse partly because they do not believe that the old Lodges in control of the Grand Lodge would have accepted any artificially constructed novelty into the structure of the Ritual, and partly because the internal evidence of the Third Degree indicates that it is at least in substance far older than the Eighteenth Century.

On the other side, they refuse to agree with the extremists of the so-called "anthropologic school" (Ward, Cock burn, etc.) that our ceremonies ever were handed over to us by African savages, or any other savages. They believe however, and in so believing have the backing of the whole science of anthropology, that there are in modern civilization some "culture survivals"; that these originated, many of them, in ancient times, and that they have persisted because for generation after generation men have found in them something worth preserving.

In their articles they carry out a series of studies of such rites and symbols as Form of the Lodge, the Precious Jewels, HA.-. etc., in the light of their being possible culture survivals, and in 60 doing bring to them a fresh interpretation, and extract from them new meanings, and as always, when that is done, receiving grateful thanks from other students. Their interpretation is being criticized at two points. First, have they not narrowed too much the scope of Medieval architecture, ignoring the fact that it was a world in itself in which the construction and engineering of buildings was only a part, and in which there was in every period a rich, interior culture? If they have, they have weakened their argument for carrying back the origin of the (admittedly) oldest stratum of Masonic rites and symbols to ages preceding Medieval architecture.

Second, and on the contrary, they could in part strengthen their theory if it could be shown, as is possible, that the whole use of the ideas of Degrees, or separately organized ceremonies, has no meaning prior to about 1600. It is reasonable to think that Operative Masons had not fewer ceremonies (rites, symbols) than Speculative, but had more; but that they used them here and there, now and then, for many purposes, and were never concerned to organize them into independent Degrees. If this is true the problem of HA.-. can be detached from any problem about the Third Degree (as a Degree) for it is possible that it is one of many ceremonies, or rites, or symbolic actions of which there were probably a large number in the earliest Medieval Masonry.

MEETING OF A CHAPTER

See Convocation.

MEETING OF A LODGE

See Communication.

MEET ON THE LEVEL

In the Prestonian Lectures as practised in the beginning of the eighteenth century, it was said that Masons met on the Square and hoped to part on the Level. In the American system of Webb a change was made, and we were instructed that they meet on the Level and part on the square. And in 1843 the Baltimore Convention made a still further change, by adding that they act by the Plumb; and this formula is now, although quite modern, generally adopted by the Lodges in the United States of America.

MEGACOSM

An intermediate world, great, but not equal to the Macrocosm, the universe, and yet greater than the Microcosm, or little world, man.

MEHEN

An Egyptian mythological serpent, the winding of whose body represented the tortuous course of the sun in the nocturnal regions. The serpentine course taken when traveling through darkness. The direction metaphorically represented by the initiate in his first symbolic journey as Practicus in the Society of the Rosicrucians.

MEHOUR

Space, the name given to the feminine principle of the Deity by the Egyptians.

MEISTER

German for Master; in French, fraitre,, in Dutch, Meester; in Swedish, Mastar; in Italian, Maestro; in Portuguese, Mestre. The old French word appears to have been Meistrier. In old French Operative Laws, Le Mestre was frequently used.

MEISTER IM STUHL

Meaning Master in the Chair. The Germans so call the Master of a Lodge.

MELANCTHON, PHILIP

The name of this celebrated reformer is signed to the Charter of Cologne as the representative of Dantzic. The evidence of his connection with Freemasonry depends entirely on the authenticity of that document.

MELCHIZEDEK.

King of Salem, and a Priest of the Most High God, of whom all that we know is to be found in the passages of Scripture read at the conferring of the Degree of High Priesthood. Some theologians have supposed him to have been Shem, the son of Noah. The sacrifice of offering bread and wine is first attributed to Melchizedek; and hence, looking to the similax Mithraic sacrifice, Godfrey Higgins is inclined to believe that he professed the religion of Mithras. He abandoned the sacrifice of slaughtered animals, and, to quote the words of Saint Jerome, "offered bread and wine as a type of Christ." Hence, in the New Testament, Christ is represented as a Priest after the Order of Melchizedek. In Freemasonry, Melchizedek is connected with the Order or Degree of High Priesthood, and some of the advanced Degrees (see High Priesthood, Order of).

MELCHIZEDEK, DEGREE OF

The Sixth Degree of the Order of Brothers of Asia.

MELECH

Properly, Malach, a messenger, and hence an angel, because the angels were supposed to be the messengers of God. In the ritual of one of the advanced Degrees we meet with the sentence hamelech Gebalim, which has been variously translated. The French ritualists handle Hebrew words with but little 0 tention to Hebrew grammar, and hence they transJ:ile this sentence as Jabuban est un bon Magon. 'I'he former American ritualists gave it as meaning , ' luibulum is a good man." Guibuluin is undoubtedly used as a proper name, and is a corrupt derivation from the Hebrew Masonic Giblim, which means stonesquarers or masons, and melach for malach means a messenger, one sent to accomplish a certain task. Brothers Pike and Rockwell make the first word hamalek, the king or chief. If the words were reversed, we should have the Hebrew vocative, "0! Gibulurn the messenger." As it is, Brother Pike makes it vocative, and interprets it, "Oh! thou glory of the Btiilders." Probably, however, the inventor of the Degree meant simply to say that Gibulum was a messenger, or one who had been sent to make a discovery, but that he did not perfectly express the idea according to the Hebrew idiom, or that his expression has since been corrupted by the copyists.

MELESINO, RITE OF

This is a Rite scarcely known out of Russia, where it was founded about the year 1765, by Melesino, a very learned man and Freemason, a Greek by birth, but high in the military service of Russia. It consisted of seven Degrees, namely, 1. Apprentice; 2. Fellow Craft; 3. Master Mason; 4. The Mystic Arch; 5. Scottish Master and Knight; 6. The Philosopher; 7. The Priest or High Priest of the Templars. The four higher Degrees abounded in novel traditions and myths unknown to any of the other Rites, and undoubtedly invented by the founder. The whole Rite was a mixture of Cabalism, magic, Gnosticism, and the Hermetic philosophy mixed in almost inextricable confusion. The Seventh or final Degree was distinctly Rosicrucian, and the religion of the Rite was Christian, recognizing and teaching the belief in the Messiah and the dogma of the Trinity. See Russia.

MELEWI.

See Turkey.

MELITA

The ancient name of the island of Malta.

MEMBER, HONORARY

See Honorary Members.

MEMBER, LIFE

See Life Member.

MEMBER OF A LODGE

As soon as permanent Lodges became a part of Masonic organization, it seems to have been required that every Freemason should belong to one, and this demand is explicitly stated in the Charges approved in 1722 (see Affiliated Freemason).

MEMBERSHIP, IN MASONIC JURISPRUDENCE

Ancient Craft Masonry ("Blue Lodge"), the Royal Arch, Cryptic Rite, Knight Templarism, and the Scottish Rite have each one its own laws, rules, and regulations,|written and unwritten; the whole of these, taken as a single subject, comprise Masonic Jurisprudence. As in civil jurisprudence where Federal laws are not the same as State laws, where the laws of one State are not the same as the laws of another, and the municipal law of cities inside the same State differ from one to another, so in Freemasonry each Rite has its own jurisprudence, and inside each Rite its local or constituent bodies have their by-laws. Nevertheless, and as in civil law, Masonic jurisprudence is in substance the same throughout; the differences are differences of wording, of construction, of "place" (i.e., what is a Grand Lodge statute in one Grand Jurisdiction is a by-law in another), of application, and of the amount of written law (the Grand Lodge of Connecticut has a minimum of written rules, California has a maximum), but these are differences in the same set of fundamental laws.

It is needed that these facts be remembered when the rules and regulations governing the individual Lodge member are in consideration. In the jurisprudence of a Master Mason what is his capacity as member of a Lodge? On few other subjects do Grand Lodges and Lodges (and Bodies of the other Rites) appear to differ more, nevertheless their laws are everywhere the same in purpose and intent. Individual membership is a Lodge office; the member has his own place to sit, his own time to act or speak, his own duties to perform, his own rights and privileges, his own regalia, his own responsibility; he even has his own title of "Brother" which is as much a title as "Secretary," "Senior Warden," or "Worshipful Master."

Unlike the member of a club or a society there is nothing fluid or uncertain in his activities; he is not foot-loose, cannot go or come or act as his whim might lead him to, but belongs to an Order, and in his capacity as member of a Masonic Lodge he is ordered— hang his own place, time, etiquette, rank, title, In Book III, Chapter 3, The Jurisprudence of Freemasonry, by Albert G. Mackey, the office of membership is described under the heads of nine uprights."

The Master Mason as member of a Lodge has the Right of Membership, the Right of Affiliation, of Visit, of Avouchment, of Relief, of Demission, of Appeal, of Burial, of Trial. But if he has Rights he also has Duties, for if there be no Duties there is no means to satisfy Rights; as, in example, if A has the Right to ask for Relief it is the Duty of B. or W. or Z to give it to him else the Right is useless. It is a member's Duty to attend Lodge, to pay dues, to vote, to take part in Lodge discussion, to obey when instructed or ordered by the Master, to give relief, to visit the sick, to answer the Sign of Distress, and to hold office if in his Brethrens' judgment he ought to do so; unless he has the qualification and willingness to perform these Duties he does not possess the qualifications for membership.

During the first century of Speculative Freemasonry Lodges in every country took the ground that this is what was meant by the Doctrine of Qualification and they "excluded" a man who lacked them, and fined members for non-attendance, or for not responding to the Master's summons, or for refusing to vote or to accept office. Also, a member has Prerogatives: the prerogative of seeking to visit, of making himself known to other Masons, of the privilege of the floor, of introducing resolutions, of entering and retiring, of being addressed by his title of "Brother," etc.

A member, and solely in his capacity as member, also has his own designated right of power which once was described as his rights to sovereignty, and which in a literal sense is sovereignty within its own limits. The laws, rules, and regulations by which he is governed and ordered appear on the surface to be little more than restrictions and restraints, as if in the eyes of the Fraternity he were "merely a member," and as such has little voice in things; but if those rules and regulations are analyzed, and if they are observed in action, it will be found that one of their grand purposes is to guarantee that no officer, custom, or set of circumstances shall interfere with a member's freedom—his freedom to act, his rights, or duties, or his power.

MEMBERSHIP, RIGHT OF

The first right which a Freemason acquires, after the reception of the Third Degree, is that of claiming membership in the Lodge in which he has been initiated. The very fact of his having received that Degree makes him at once an inchoate member of the Lodge--that is to say, no further application is necessary, and no new ballot is required; but the candidate, having now become a Master Mason, upon signifying his submission to the Regulations of the Society by affixing his signature to the book of by-laws, is constituted, by virtue of that act, a full member of the Lodge, and entitled to all the rights and prerogatives accruing to that position. Under the English Constitution (Rule 191) initiation is sufficient for membership.

MEMPHIS. For many generations Memphis was the royal city of Egypt and here also were gathered the fraternity of priests and the great school of the wisdom and the mysteries of the Egyptians. The name has therefore had a lively interest to various founders of Degree systems (see Memphis, Rite of, and Marconis, Gabriel Mathieu, and Marconis, Jacques Etienne).

MEN'S HOUSE, THE

Anthropologists have been impressed with the similarity between a Lodge, composed of men only, admitting members by initiation and as apprentices, with ceremonies of their own, and the Men's House of a number of uncivilized peoples. In their campaigns in World War II among island peoples in the South Pacific and the Southwest Pacific American soldiers reported the finding of these Men's Houses in a number of islands—among the Marianas they were called All Men's House. A Men's House is the largest building of a community, stands well apart and by itself; in it unmarried men have their quarters; to it boys of twelve are taken when they are initiated into the tribe and are to live apart from women until marriage.

The analogy between the House and a Lodge is interesting; both are instances, or forms, of free associations; but it is impossible to push the analogy beyond that point without turning it into an absurdity. (Studies of the Men's House and its ceremonies are common in general anthropological and ethnological literature; and there are special, detailed studies in the works of Hutton Webster, J. G. Fraser, and Margaret Mead. See also The Mends House, by Joseph Fort Newton, a collection of Masonic essays of which the first gives its title to the booked

MEMPHIS

For many generations Memphis was the royal city of Egypt and here also were gathered the fraternity of priests and the great school of the wisdom and the mysteries of the Egyptians. The name has therefore had a lively interest to various founders of Degree systems (see Memphis, Rite of, and Marconis, Gabriel Mathieu, and Marconis, Jacques Etienne).

MEMPHIS, RITE OF

In 1839, two French Freemasons, named respectively Marconis and Moullet, of whom the former was undoubtedly the leader, instituted, first at Paris, then at Marseilles, and afterward at Brussels, a new Rite which they called the Rite of Memphis, and which consisted of ninety-one Degrees. Subsequently, another Degree was added to this already too long list. The Rite, however, has repeatedly undergone modifications. The Rite of Memphis was undoubtedly founded on the extinct Rite of Mizraim; for, as Ragon says, the Egyptian Rite seems to have inspired Marconis and Moullet in the organization of their new Rite. It is said by Ragon, who has written copiously on the Rite, that the first series of Degrees, extending to the Thirty-fifth Degree, is an assumption of the thirty three Degrees of the Ancient and Accepted Rite, with scarcely a change of name. The remaining Degrees of the Rite are borrowed, according to the same authority, from other well-known systems, and some, perhaps, the invention'.of their founders. The Rite of Memphis was not at first recognized by the Grand Orient of France, and consequently formed no part of legal French Freemasonry. So about 1852 its Lodges were closed by the civil authority, and the Rite, to use a French Masonic phrase, "went to sleep."

A Lodge was operating in 1859 as of the Reformed Masonic Order of Memphis, or Rite of the Grand Lodge of Philadelphes, in England, and issuing certificates of membership. The Grand Secretary of the Grand Lodge of England therefore sent out a circular warning members of the English Lodges against spurious Lodges claiming to be Masonic.

In the year 1869, Marconis, still faithful to the system which he had invented, applied to the Grand Master of France to give to it a new life. The Grand college of Rites was consulted on the subject, and the Council of the Order having made a favorable degree, the Rite of Memphis was admitted, in November, 1869, among those Masonic systems which acknowledge obedience to the Grand Orient of France, and perform their functions within its bosom. To obtain this position! however, the only one which, in France, preserves a Masonic system from the reputation of being clandestine, it was necessary that Marconis, who was then the Grand Hierophant, should, as a step preliminary to any favorable action on the part of the Grand Orient, take an obligation by which he forever after divested himself of all authority, of any kind whatsoever, over the Rite. It passed entirely out of his hands, and, going into obedience to the Grand Orient, that Body has taken complete and undivided possession of it, and laid its advanced Degrees upon the shelf, as Masonic curiosities, since the Grand Orient only recognizes, in practice, the thirty-three degrees of the Ancient and Accepted Scottish Rite.

This, then, became the position of the Rite of Memphis in France. Its original possessors have disclaimed all further control or direction of it. It has been admitted by the Grand Orient among the eight systems of Rites which are placed under its obedience; that is to say, it admits its existence, but it does not suffer it to be worked. Like all Masonic Rites that have ever been invented the organization of the Rite of Memphis is founded on the first three Degrees of Ancient Craft Masonry. These three Degrees, of course, are given in Symbolic Lodges. In 1862, when Marconis surrendered the Rite into the hands of the ruling powers of French Freemasonry, many of these Lodges existed in various parts of France, although in a dormant condition, because, as we have already seen, ten years before they had been closed by the civil authority Had they been in active operation, they would not have been recognized by the French Freemasons; they would have been looked upon as clandestine, and there would have been no affiliation with them because the Grand Orient recognizes no Masonic Bodies as legal which do not in return recognize it as the head of French Freemasonry.

But when Marconis surrendered his powers as Grand Hierophant of the Rite of Memphis to the Grand Orient, that Body permitted these Lodges to be resuscitated and reopened only on the conditions that they would acknowledge their subordination to the Grand Orient; that they would work only in the first three Degrees and never confer any Degree higher than that of Master Mason; the members of these Lodges, however high might be their dignities in the Rite of Memphis, were to be recognized only as Master Masons; every Freemason of the Rite of Memphis was to deposit his Masonic titles with the Grand Secretary of the Grand Orient; these titles were then to be visé or approved and regularized, but only as far as the Degree of Master Mason; no Freemason of the Rite of Memphis was to be permitted to claim any higher Degree, and if he attempted to assume any such title of a higher Degree which was not approved by the Grand Master, he was to be considered as irregular, and was not to be affiliated with by the members of any of the regular Lodges.

Such became the condition of the Rite of Memphis in France. It was absorbed into the Grand Orient; Marconis, its founder and head, surrendered all claim to any jurisdiction over it; there are Lodges under the jurisdiction of the Grand Orient which originally belonged to the Rite of Memphis, and they practice its Ritual, but only so far as to give the Degrees of Apprentice, Fellow Craft, and Master Mason. Its "Sages of the Pyramids" its "Grand Architects of the Mysterious City," its "Sovereign Princes of the Magi of the Sanctuary of Memphis," with its "Sanctuary," its "Mystical Temple," its "Liturgical College," its "Grand Consistory ," and its "Supreme Tribunal," existed no longer except in the Diplomas and Charters which were quietly laid away on the shelves of the Secretariat of the Grand Orient. To attempt to propagate the Rite became in France a high Masonic offense. The Grand Orient had the power, but there seemed no likelihood that it would ever exercise it.

Some circumstances which occurred in the Grand Orient of France very clearly show the true condition of the Rite of Memphis. A meeting was held in Paris by the Council of the Order, a Body which something like the Committee of General Purposes of the Grand Lodge of England, does all the preliminary business for the Grand Orient, but which is possessed of rather extensive legislative and administrative powers, as it directs the Order during the recess of the Grand Orient. At that meeting, a communication was received from a Lodge in Moldavia, called The Disciples of Truth, which Lodge is under the jurisdiction of the Grand Orient of France, having been chartered by that Body. This communication stated that certain Brethren of that Lodge had been invested by one Cadence with the Degree of Rose Croix in the Rite of Memphis, and that the diplomas had been dated at the Grand Orient of Egypt, and signed by Brother Marconis as Grand Hierophant.

The Commission of the Council of the Order, to whom the subject was referred, reported that the conferring of these Degrees was null and void; that neither Carence nor Marconis had any commission. authority, or power to confer Degrees of the Memphis Rite or to organize Bodies; and that Marconis had, by oath, solemnly divested himself of all right to claim the title of Grand Hierophant of the Rite; which oath, originally taken in May, 1862, had at several subsequent times, namely, in September 1863, March, 1864 September, 1865, and March. 1566, been renewed. it's a matter of clemency, the Council determined not, for the present at least, to prefer charges against Marconis and Cadence before the Grand Orients but to warn them of the error they committed in malting a traffic of Masonic Degrees. It also ordered the report to be published and widely diffused, so that the Fraternity might be appraised that there was no power outside of the Grand Orient which could confer the high Degrees of any Rite.

An attempt having been made, in 1872, to establish the Rite in England, Brother Montague, the Secretary-General of the Supreme Council, wrote to Brother They've not, the Grand Secretary of the Grand Orient of France, for information as to its validity. From him he received a letter containing the following statements. from which official authority we gather the fact that the Rite of Memphis is a dead Rite, and that no one has authority in any country to propagate it: "Neither in 1866, nor at any other period, has the Grand Orient of France recognized "the Ancient and Primitive Rite of Masonry," concerning which you inquire. and which has been recently introduced in Lancashire. At a particular time, and with the intention of causing the plurality of Rites to disappear, the Grand Orient of France annexed and absorbed the Rite of Memphis, under the express condition that the Lodges of that Rite, which were received under its jurisdiction, should confer only the three Symbolic Degrees of Apprentice, Fellow Craft, and Master, according to its Special rituals, and refused to recognize any other Degree, or any other title, belonging to such Rite.

At the period when this treaty was negotiated with the Supreme Chief of this Rite by Brother Marconis de Stegre, Brother H. J. Seymour was at Paris! and seen by us but no power was conferred on him by the Grand Orient of France concerning this Rite; and, what is more, the Grand Orient of France does not give, and has never given, to any single person the right to make Freemasons or to create Lodges. Afterwards, and in consequence of the bad faith of Brother Marconis de Négre, who pretended he had ceded his Rite to the Grand Orient of France for France alone, Brother Harry J. Seymour assumed the title of Grand Master of the Rite of Memphis in America, and founded in New York a Sovereign Sanctuary of this Rite. A correspondence ensued between this new power and the Grand Orient of France, and even the name of this Sovereign Sanctuary appeared in our Calendar for 1867. But when the Grand Orient of France learned that this power went beyond the three symbolic Degrees, and that its confidence had been deceived, the Grand Orient broke off all connection with this power, and personally with Brother Harry J. Seymour; and, in fact, since that period, neither the name of Brother Harry J. Seymour, as Grand Masters nor the Masonic power which he fondled, have any longer appeared in the Masonic Calendar of the Grand Orient.

" Your letter leads me to believe that Brother Harry J. Seymour is endeavoring, I do not know with what object, to introduce a new Rite into England. in that country of the primitive and only true Freemasonry, one of the most respectable that I know of. I consider this event as a misfortune. The Grand Orient of France has made the strongest efforts to destroy the Rite of Memphis; it has succeeded. The Lodges of the Rite, which it at first received within its jurisdiction, have all abandoned the Rite of Memphis to work according to the French Rite. I sincerely desire that it may be the same in the United Kingdom, and you will ever find me ready to second your efforts.

"Referring to this letter, I have, Very Illustrious Brother, but one word to add, and that is, that the Constitution of the Grand Orient of France interdicts its founding Lodges in countries where a regular Masonic power already exists; and if it cannot found Lodges a fortiori, it cannot grant Charters to establish Grand Masonic Powers: in other terms, the Grand Orient of France never has given to Brother Harry J. Seymour, nor to any other person, powers to constitute a Lodge, or to create a Rite, or to make Masons. Brother Harry J. Seymour may perfectly well have the signatures of the Grand Master and of the Chief of the Secretary's office of the Grand Orient of France on a Diploma, as a fraternal vise; but certainly lie has neither a Charter nor a Power. I also beg you to make every effort to obtain the textual copy of the documents of which Brother Harry J. Seymour takes advantage. It is by the inspection of this document it will be necessary to judge the question, and I await new communications on this subject from your fraternal kindness" (see Marconis, also Yarker and Seymour).

MENATZCHIM

In Second Chronicles in, 18, it is said that at the building of the Temple there were "three thousand and six hundred overseers to set the people work." The word translated "overseers" is, in the original, Ohmic, Menatzchim. Doctor Anderson, in his catalogue of workmen at the Temple. calls these Menatzchim "expert Master Masons, " saying they were "overseers and Comforters of the People in Working, that were expert Master Masons"; and so they have been considered in all subsequent lectures.

MENTAL QUALIFICATIONS

see Qualifications

MENTAL RESERVATION

When the secret intention wilfully disagrees with the spoken promise, we call that sort of dishonesty, an equivocation, or mental reservation. To purposely mislead by one's deceitful statement is to equivocate; to withhold one's inner consent from what he outwardly says is a mental reservation, a disagreement between a person's purpose and pledge. Such a difference between the will and the word, an unspoken qualification partially or wholly altering a statement so as to lead the hearer astray is mental reservation.

For the causes and reasons behind such deceptive actions there is much scope for speculation. A doctor may temper an explanation of the facts according to his knowledge of the hearer's ability to listen helpfully. In the face of danger, fear suggests dodging. The historian James A. Froude tells in the Divorce of Catherine (page 326), that: The Abbots and Priors had sworn to the Supremacy (of King over Pope), but had sworn reluctantly, with secret reservations to save their consciences.

Here is the report, as Froude gave it, of a case where allegiance to a foreign power was mentally approved but openly denied. The moral danger of the practice is evident and Blaise Pascal in his Provincial Letters has exposed its possibilities with wit and vigor in discussing the Jesuits within his Church. In the ninth letter, July 3, 1656, we find the following dialogue beginning with the explanation by a monk of the Jesuitical use of equivocations, words and sentences of intentional deceitfulness and then passing to the use of mental reservations:

"I would now say a little about the facilities we have invented for avoiding sin in worldly conversations and intrigues. One of the most embarrassing of these cases is how to avoid telling lies, particularly when one is anxious to induce a belief in what is false. In such cases, our doctrine of equivocations has been found of admirable service, according to which, as Sanchez has it, ' it is permitted to use ambiguous terms, leading people to understand them in another sense from that in which we understand them ourselves."'

"I know that already father," said I.

" We have published it so often," continued he, " that at length, it seems, everybody knows of it. But do you know what is to be done when no equivocal words can be got? "

"No, father."

"I thought as much," said the Jesuit; "this is some thing new, sir: I mean the doctrine of mental reservations. 'it man may swear.' as Sanchez says in the same place. ' that he never did such a thing (though he actually did it). cleaning within himself that he did not do so on a certain dale or before he was born, or understanding any other such circumstance, While the words which he employs have no such sense as would discover his meaning. And this is very convenient in many cases, and quite innocent, when necessary or conducive to one's health, honor, or advantage.' "

" Indeed, father! is that not a lie, and perjury to boot?"

"No," said the father; "Sanchez and Filiutius prove that it is not: for, says the latter, 'it is the intention that determines the quality of the action.' And he suggests a still surer method for avoiding falsehood, which is this:

After saving aloud I swear that I hare not done that, to add, in a low voice today; or after saying aloud, I swear, to interpose in a whisper, that I say, and then continue aloud, that I have done that. This, thou perceive, is telling the truth."

"I grant it," said I, "it might possibly, however, he found to be telling the truth in a low key, and falsehood in a loud one, besides, I should be afraid that many people might not have sufficient presence of mind to avail themselves of these methods.'

' Our doctors," replied the Jesuit, "have taught, in the same passage, for the benefit of such as might not be expert in the use of these reservations, that no more is required of them, to avoid lying. than simply to say that they have not done what these have done, provided 'they have, in general, the intention of giving to their language the sense which an able man would give to it.' Be candid. now, and confess if you have not often felt yourself embarrassed, in consequence of not knowing this""

' Sometimes," said l.

"And will you not also acknowledge," continued he, "that it would often prove very convenient to be absolved in conscience from keeping certain engagements one may have made? "

"The most convenient thing in the world!" I replied

" Listen, then, to the general rule laid down by Escobar:

'Promises are not binding, when the person in making them had no intention to bind himself. Now, it seldom happens that any have such an intention, unless when they confirm their promises by an oath or contract; so that when one simply says, I will do it, he means that he will do it if he does not change his mind: for he does not mish. by saving that. to deprive himself of his liberty He gives other rules in the same strain, which you may consult for yourself, and tells us, in conclusion, 'that all this is taken from Molina and our other authors, and is therefore settled beyond all doubt ""

"My dear father," I observed, "I had no idea that the direction of the intention possessed the power of rendering promises null and void."

' You must perceive," returned he, " what facility this affords for prosecuting the business of life." Needless to say that the attempt to involve the subject in a fog of difficulties by supposing extreme cases where equivocation and mental reservation may be believed necessary, as to save life, for example, is not to deal with the matter squarely. As the Scriptures say, "Let your yea be yea; and your nay nay" (James v, 12), remembering an example of such sincerity as that of Paul who wrote in the Second Epistle to the Corinthians (I, 18), "But as God is true, our word toward you was not yea and nay," not two mutually destroying statements meaning naught in truth, but a straightforward affirmation, the truth, the whole truth and nothing but the truth (see Equivocation).

MENU

In the Indian mythology, Menu is the son of Brahma, and the founder of the Hindu religion. Thirteen other Menus are said to exist, seven of whom have already reigned on earth. But it is the first one whose instructions constitute the whole civil and religious polity of the Hindus. The code attributed to him by the Brahmans has been translated by Sir William Jones, with the title of The Institutes of Menu.

MERCY

The point of a Knight Templar's sword is said to be characterized by the quality of "mercy unrestrained" which reminds us of the Shakespearian expression—"the quality of mercy is not strained." In the days of chivalry, mercy to the conquered foe was an indispensable quality of a knight. An act of cruelty in battle was considered infamous, for what ever was contrary to the laws of generous warfare was also contrary to the laws of chivalry (see Magnimous)

MERCY, PRINCE OF

See Prince of Mercy

MERCY-SEAT

The lid or cover of the Ark of the Covenant was called the Mercy-seat or the Propitiatory, because on the day of the atonement the High Priest poured on it the blood of the sacrifice for the sins of the people.

MERIDIAN SUN

The sun in the South is represented in Freemasonry by the Junior Warden, for this reason: when the sun has arrived at the zenith, at which time he is in the South, the splendor of his beams entitles him to the appellation which he receives in the instructions as "the beauty and glory of the day." Hence, as the Pillar of Beauty which supports the Lodge is referred to the Junior Wardens that officer is said to represent "the sun in the South at High Twelve," at which hour the Craft are called by him to refreshment, and therefore is he also placed in the South that he may the better observe the time and mark the progress of the shadow over the dial plate as it crosses the meridian line.

MERIT

The Old Charges say, "all preferment among Masons is grounded upon real worth and personal merit only; that so the Lords Man be well served, the Brethren not put to shame, nor the Royal Craft despised. Therefore no Master or Warden is chosen by seniority, but for his merit" (see Preferments

MER-SKER

The space in which the sun moves, as an Egyptian personification, signifying, the habitation of Horus.

MERZDORF, J. L. T.

A learned German Freemason, born in 1812. Initiated in Apollo Lodge, at Leipsic ad in 1834. He resuscitated the Lodge Zum goldenen Hirsch (Golden Stag), Oldenburg, and was for years Deputy Master. He published Die Symbole, die Gesetze. die Geschichte, der Zweck: der Masonei schliessen keine Religion von derselben aus, Leipsic, 1836; Die Denkmunzen der Freimaurer Brüderschaft, Oldenburg, 1852; Lessing's Ernst und Fallc, historisch kritisch beleuchtet, Hanover, 1855; Geschichte der Freimaurer Brüderschaft im Scotland, 1861, and several other works.

MESHIA, MESHIANE

Corresponding to Adam and Eve, in accordance with Persian cosmogony.

MESMER, FRIEDERICH ANTON

A German physician who was born in Suabia, in 1734, and, after a long life, a part of which was passed in notoriety and the closing years in obscurity, died in 1815. He was the founder of the doctrine of animal magnetism, called after him Mesmerism. He visited Paris, and became there in some degree intermixed with the Masonic activities of Cagliostro, who used the magnetic operations of Mesmer's new science in his initiations (see Mesmeric Freemasonry).

MESMERIC FREEMASONRY

In the year 1782 Mesmer established in Paris a Society which he called the Order of Universal Harmony. It was based on the principles of animal magnetism or mesmerism, and had a form of initiation by which the founder claimed that its adepts were purified and rendered more fit to propagate the doctrines of his science. French writers have dignified this Order by the title of Mesmeric Freemasonry.

MESOPOLYTE

The Fourth Degree of the German Union of XXII.

MESOURANEO

A Greek word, signifying, I am in the center of heaven. Hutchinson fancifully derives from it the word Masonry, which he says is a corruption of the Greek and refers to the constellation Magaroth mentioned by Job; but he fails to give a satisfactory reason for his etymology. Nevertheless, Oliver favors it.

METALS

In the divestiture of metals as a preliminary to initiation, we are symbolically taught that Freemasonry regards no man on account of his wealth. The Talmudical treatise Beracorh, with a like spirit of symbolism, directs in the Temple service that no man shall go into the Mountain of the House, that is, into the Holy Temple, "with money tied up in his purse."

METAL TOOLS

We are told in Scripture that the Temple was "built of stone made ready before it was brought thither, so that there was neither hammer, nor axe, nor any tool of iron heard in the house while it was in the buildings (First Kings vi, 7). Freemasonry has adopted this as a symbol of the peace and harmony which should reign in a Lodge, itself a type of the world. But Clarke, in his commentary on the place, suggests that it was intended to teach us that the Temple was a type of the kingdom of God, and that the souls of men are to be prepared here for that place of blessedness. There is no repentance, tears, nor prayers: the stones must be all squared, and fitted here for their place in the New Jerusalem; and, being living stoners must be built up a holy temple for the habitation of God.

METROPOLITAN CHAPTER OF FRANCE

There existed in France, toward the end of the last century, a Body calling itself the Grand Chapter General of France. It was formed out of the debris of the Council of Emperors of the East and latest, and the Council of Knights of the East, which had been founded by Pirlet. In 1786, it united with the schismatic Grand Orient, anal then received the title of the Metropolitan Chapter of France. It possessed in its archives a large collection of manuscript cashiers of Degrees, most of them being mere Masonic curiosities.

METUSAEL

The name given to the Hebrew Quarryman, who is represented in some legends as one of the assassins, Fanor and Amru being the other two.

MEXICO

The first recorded Masonic Lodge in Mexico was probably Architecture Moral which met in Mexico City as early as 1806. The Scottish Rite was introduced about four years later and in 1813 a Grand Lodge was established with Don Felipe Martinez Aragon as Grand Master.

About 1824 the York Rite was brought into the territory by the American Ambassador, Brother Joel R. Poinsett, who procured a Charter for a Lodge through the Grand Lodge of New York. Brother Mackey states that three Lodges were opened in the year 1825 and that they established a Grand Lodge of the York Rite. The two systems existing side by side were the cause of much bitterness and political strife and in 1830 some of the leading Brethren of both Rites planned to bring about more peaceful conditions by forming a third Rite, consisting of nine Degrees and composed of both York and Scottish Rite Freemasons. A Grand Orient was formed with a National Grand Lodge attached. From 1833 to 1863 Freemasonry, at any rate as far as the activities of the Grand Bodies were concerned, was dormant. In 1859 Brother Lafon de Ladebat had been sent by authority of Brother Albert Pike to organize Freemasonry in Mexico but instead of opening a Grand Lodge of Symbolic Freemasonry as expected he constituted a Supreme Council.

In 1858 the Supreme Councils were fused with the National Grand Lodge. In 1872 dissension again arose. Grand Lodges were probably organized at the time by Lodges under the jurisdiction of the Supreme Council. A Central Grand Lodge was formed at Vera Cruz but the Supreme Council did not give up its authority.

There were seven Grand Lodges in Mexico when the Grand Lodge of Colon, regarding Mexico as unoccupied territory, proceeded to form three Lodges which in January, 1883, established at Vera Cruz the Mexican Grand Lodge.

On June 25, the same year, twelve Lodges met and established a Grand Lodge of the Federal District of Mexico.

According to Brother Oliver Day Street's Report on Correspondence made in 1922 to the Grand Lodge of Alabama, in 1882 "all Masonry of the Craft, Symbolic or Blue degrees except possibly a few Lodges of the old Mexican National Rite had fallen under the control of Scottish Rite bodies of which there were at least three contending with each other for supremacy." In February, 1890, was established the Gran Dieta Simbolica which was to be a central governing Body for the entire republic. It started well and had at one time seventeen of the State Grand Lodges under its control. In April, 1901, it was disbanded and with the Grand Lodges became independent. Brother Street remarks: "Our information is that at present there cares or recently were, four Grand Lodges in the Federal District, each claiming to be sovereign and independent, and each exercising jurisdiction not only in the district but in several states."

MEZUZA

The third fundamental principle of Judaism, or the Sign upon the Door-post. The precept is founded upon the command, "And thou shalt write them upon the posts of thy house, and on thy gates" (Deuteronomy vi, 4-9; xi, 13-21). The door posts must be those of a dwelling; synagogues are excluded. The Karaite Jews affix Mezuzas to synagogues, and not to private houses. The Mezuza is constructed as follows: the two above-mentioned portions of Scripture are written on ruled vellum prepared according to Rabbinical rules, then rolled and fitted into a metallic tube. The word Shaddai, meaning the Almighty, is written on the outside of the roll, and can be read, when in the tube, through a got. The Mezuza is then nailed at each end on the right-hand door-post, while the following prayer is being said: "Blessed art thou, O Lord our God! King of the Universe, who hath sanctified us with His laws, and commanded us to fix the Mezuza." Under the word Shaddai some Jews write the three angelic names Coozu, Bemuchsaz, Coozu. To these some pray for success in business. The Talmud esti mates the virtue of the Talith, the Phylacteries, and the Mezuza in the following terms: "Whosoever has the phylacteries bound to his head and arm, and the fringes thrown over his garments, and the Mezuza fixed on his door-post, is safe from sin; for these are excellent memorials, and the angels secure him from sin; as it is written, 'The angel of the Lord encamped round about them that fear Him, and delivereth them " (Psalm xxxiv, 7).

MICHAEL

The Hebrew word, meaning Who is like unto God. The chief of the seven archangels. He is the leader of the celestial host, as Lucifer is of the infernal spirits, and the especial protector of Israel. He is prominently referred to in the Twenty eighth Degree of the Ancient and Accepted Scottish Rite, or Knight of the Sun.

MICHIGAN

Zion Lodge was established by Warrant, dated April 27, 1764, from Provincial Grand Master George Harrison of New York. It was numbered 448 on the Register of England and No. 1 of Detroit. On September 3, 1806, this Lodge was reorganized and the original Warrant of 1764 was surrendered to the Grand Lodge of New York. The Installation took place on July 6, 1807. Having forfeited its Charter during the War with England, it was granted a new one as No. 62 on March 14, 1816, but by a rearrangement of numbers in 1819 it became Lodge No. 3. A Convention met on June 24, 1826, to organize a Grand Lodge. Representatives of Zion, No. 3; Detroit, No. 337; Minomanie, Nu. 374, and Monroe, No. 375, were present and Oakland, No. 343, joined later. On June 28 a Constitution was adopted and on July 31 Grand Officers were elected and installed. During the Anti-Masonic agitation the Craft in this district almost died out. In 1837, however, Michigan became a State and the increase of population caused a revival of Freemasonry. The Grand Lodge of Michigan was again constituted on September 17, 1844, and Grand Officers were duly elected.

The members of Zion Lodge formed a Chapter called Monroe Chapter, No. 1, at Detroit which was granted a Dispensation by the General Grand High Priest, DeWitt Clinton, on December 3, 1818. The Chapters in Michigan were authorize in January, 1848, by the General Grand Scribe to meet and organize a Grand Chapter for the State. Representatives of Monroe Chapter, No. 1; St. Joseph Valley, No. 2, and Jackson Chapter, No. 3, were present at a Convention held on March 9, 1848, and Grand Officers were elected and installed.

Monroe Council was formed by the members of Monroe Chapter, No. 1, at Detroit. On May 13, 1856, at the annual assembly of the Grand Council of Connecticut, it was reported that a Dispensation had been granted to Monroe Council, No. 23, at Detroit. A meeting of the Council was held on May 19, 1856, to receive the Dispensation and a Code of By-Laws was adopted. Representatives from Monroe, St. Clair and Pontiac Councils, all of which possessed Charters dated May 12, 1857, met on January 13, 1858, at Detroit and formed a Grand Council. Detroit, No. 1, at Detroit was the first Commandery to be organized in Michigan. Its Dispensation was issued November 1,1850, and its Charter, September 19, 1853. Six Commanderies sent representatives to Detroit on January 15, 1857, and, by Warrant issued February 12, 1857, instituted the Grand Commandery of Michigan. The Grand Master of the General Grand Encampment was present and installed the Grand Officers on January 11, 1858 The beginning of the Ancient and Accepted Scottish Rite in Michigan was at Detroit. On May 26, 1861, the Carson Council of Princes of Jerusalem was chartered. On May 22, 1862, the Detroit-Carson Lodge of Perfection, the Mount Olivet Chapter of Rose Croix, and the Michigan Consistory were established.

MICROCOSM

See Man

MIDDLE AGES

These are supposed by the best historians to extend from the time Theodoric liberated Rome, 493, to the end of the fifteenth century, the important events being the fall of Constantinople in 1453, the discovery of America in 1492, and the doubling of the Cape of Good Hope in 1497. This period of ten centuries is one of great importance to the Masonic student, because it embraces within its scope events intimately connected with the history of the Order such as the diffusion throughout Europe of the Roman Colleges of Artificer, the establishment of the architectural school of Como, the rise of the Gilds, the organization of the Building Corporations of Germany, and the Company of Freemasons of England, as well as many customs and usages which have descended with more or less modification to the modern Institution.

MIDDLE CHAMBER

There were three stories of side chambers built around the Temple on three sixths; what, therefore, is called in the authorized aversion a middle Clamber was really the middle story of those three. The Hebrew word is yatsang. They are thus described in First Kings vi, 5, 6, 03: And against the wall of the house he built chambers round about, against the walls of the house round about, both of the temple and of the oracle: and he made chambers round about. The nethermost chamber was five cubits broad and the middle was six cubits broad, and the third was seven cubits broad: for without in the wall of the house he made narrowed rests round about, that the beams should not be fastened in the walls of the house. The door for the middle chamber was in the right side of the house: and they went up with winding stairs into the middle chamber, and out of the middle into the third.

These chambers, after the Temple was completed, served for the accommodation of the priests when upon duty; in them they deposited their vestments and the sacred vessels- But the knowledge of the purpose to which the middle chamber was appropriated while the Temple was in the course of construction, is only preserved in Masonic tradition. This tradition is, however, altogether mythical and symbolical in its character, and belongs to the symbolism of the Winding Stairs, which see.

MIDDLE CHAMBER LECTURE

Preston's Illustrations of Freemasonry refers with an excellent choice of language to the beauties of nature and the more important truths of morality. The second section of this Monitor provides employment for leisure hours, traces science from its original source and by drawing attention to the sum of perfection we may, as Brother Preston tells us, contemplate with admiration the wonderful worlds of the Creator. This composition (found on pages al to 60 of the 1812 edition) has been restated in a most practical form by Brother Charles C. Hunt, Grand Secretary, Iowa Masonic Library, Cedar Rapids, Iowa. His essay runs as follows:

This journey to the Middle Chamber, like many of the ceremonies of Freemasonry, is based upon one of the legends connected with the building of King Solomon's Temple. It is said that there were 80,000 Fellow Crafts who labored in the mountains and the quarries. Here it vas their duty to prepare materials to be used in the erection of the Temple. At this task they worked six days and then received their wages. On the evening of the sixth day those who had proved themselves worthy by a strict attention to their duties, were entrusted with certain mysterious words, signs, and grips, by means of which they were enabled to work their way to the Middle Chamber of the Temple to receive their wages. At the same time King Solomon, accompanied by his confidential officers, repaired to the Middle Chamber to meet them. His secretary he placed near his person, the Junior Warden at the outer door, and the Senior Warden at the inner door, with strict instructions to suffer none to enter who were not in possession of the words, signs and grips previously established, so that when they gained admission he knew they had been faithful workmen and ordered their names enrolled as such entitling them to wages.

He then admonished them of the reverence due the great and sacred name of Deity, and suffered them to depart for rest and refreshment until the time should come for them to resume their labors on the first day of the following week. They did not work upon the seventh day, because in sis days God created the heaven and the earth and rested upon the seventh. The seventh day, therefore, our ancient Brethren confederated as a day of rest from their labors, thereby enjoying frequent opportunities to contemplate the glorious works of creation and adore their great Creator. We, also, my Brother, follow our usual vocations six days of the week and rest upon the seventh. We have now symbolically been working for six days. have been found faithful and are in possession of the same mysterious words signs and grips us were our ancient Brethren. We are therefore about to endeavor to work our way to the place representing the Unriddle (Chamber of King Solomon's Temple where. if we succeed in gaining admission, I have no doubt we will alike be received and rewarded, as were they.

This my Brother, is a symbol of our life on earth. As Fellow Crafts, we are laboring in the quarries of the world. preparing ourselves as living stones for that Spiritual Temple, that house not made with hands eternal in the heavens. The signs. words, and grips with which we are entrusted symbolize the means by which we are known as faithful workmen. They are tokens of that noble character which can only be acquired by faithful service.

The reward of such service is a constant acquisition of knowledge and continual growth in character represented by the weekly payment of wages in the Middle Chamber. Before we can enter the Middle Chamber we must pass through an outer and an inner door. At the outer door the Junior Warden will demand of you the pass and token of the pass of a Fellow Craft which symbolize the characteristics by which we are judged by our fellow men. They are the signs which give us our reputation with our Brethren. At the inner door the Senior Warden will demand the grip and word of a Fellow Craft, the symbols of those deep seated characteristics called characters The pass and token can be assumed. They are outward manifestations only- but the grip and word, are the inner secret of the soul and cannot be imitated or assumed by those who do not actually have them.

The token represents the opinion of men, the word is the knowledge of God. In the legend of King Solomon's Temple, the unfaithful workman sometimes ascended to the inner door, but as he did not have the mystic signs and tokens entrusted only to the faithful craftsmen, he could not enter the place of wages So you, though you have entered our mystic circle and may mount to all the grades of honor we can bestow may not acquire those celestial signs and tokens by which alone you can pass the inner door of the Spiritual Temple where the wages of the soul are received by the worthy craftsmen. In this journey to the Middle Chamber we will impart to you a fund of valuable information and in your continued progress through the ceremonies of our Order we will instruct you in many Masonic secrets which will enable you to pass our outer door, the door of the material lodge; but the signs and tokens which will take you through the inner door of the spiritual lodge to the Middle Chamber of nourishment, refreshment and joy can only be acquired by daily putting into practice the principles which we here teach. If you fail to so acquire them, on you and you alone will rest the responsibility for your failure. You come here to learn the secrets of Masonry, which when properly applied, lead to the inner secrets of the soul. There are two kinds of Masonry, Operative and Speculative.

By Operative Masonry we allude to a proper application of the useful rules of architectures whence a structure derives figure strength and beauty. By it we learn to apply the materials and forces of Nature to the construction of material edifices and to maintain a due proportion and a just correspondence between all the parts of the structure.

By Speculative Masonry we allude to a proper application of the useful rules of the Temple Builder whence our souls will derive a spiritual strength and beauty. By it we learn to subdue our passions, act upon the square, keep a tongue of good report, maintain secrecy and practice charity. It is so far interwoven with religion as to lay us under obligations to pay that rational homage to the Deity, which at once constitutes our duty and our happiness.

We work as Speculative Masons only, but our ancient Brethren worked in Operative as well as in Speculative Masonry. The difference between the Operative and the Speculative Mason is not determined by the tools with which he works, but by the difference in the materials with which he builds. We use the same tools and implements as did our ancient Brethren, but to us the gauge, gavel, square, level and plumb are not merely the working tools of an Operative Mason's art, but visible, tangible emblems of great moral truths and duties. The Operative Mason's work, being constructed of perishable materials must sooner or later crumble into dust, but the Speculative Mason is a moral builder for eternity, fitting immortal nature for that spiritual building which shall endure when earth's proudest monumental piles shall have crumbled, and its glory and greatness shall have been forgotten.

When the vast sun shall veil his golden light,
Deep into the gloom of everlasting night,
When wild destructive flames shall wrap the skies,
When ruin triumphs and when nature dies,
Man shall alone the wreck of worlds survive, Unhurt amidst the war of elements.

As Speculative Masons, therefore, let us imitate our ancient Brethren and proceed on our way to the Middle Chamber. At the very beginning of our journey we must pass through an aisle between two pillars which respectively represent the porch of the Temple and the two brazen pillars which King Solomon placed at its entrance. The pillar on the left hand is called Boaz and denotes strength; the one on the right hand is called Jachin and denotes establishment. Together they allude to the promise of God to David that he would establish his kingdom in strength. King Solomon is said to have erected these pillars in commemoration of the pillar of cloud and the pillar of fire which guided the Israelites in their journey through the wilderness. The right hand or south pillar represents the pillar of cloud and the left hand or north pillar that of fire. Thus they were memorials of God's repeated promises to His people, and bus the Children of Israel passed through the porch to the Temple, they were continually reminded of the abundant promises of their God and inspired with confidence in His continued protection and support. So to us as Masons, they represent the ever sustaining power of our God supporting and directing us in the great work we have to do. As they were placed at the entrance of the Temple so are they placed at the beginning of our journey to the Middle Chamber to remind us that we are passing from the world of the seen and temporal, the material world, to the realm of the unseen and eternal, the spiritual realities.

The Temple pillars are said to have been east by the architect of the Temple, H. A. on the banks of the Jordan, in the clay-ground between Succoth and Zarthan. In this respect they are representatives of Space and Time, which were east by the great Architect of the Universe in the clay ground of the brain and placed in the porchway of human consciousness, where they constitute the border between material and spiritual sciences, We

All are architects of fate
Working in these walls of time,
Some with massive deeds and great,
Some with ornaments of rhyme.

And the structure that we raise,
Time is with materials filled;
Our to-days and yesterdays
Are the blocks with which we build.
Build to-day, then, strong and sure,
With a firm and ample base;
And ascending and secure
Shall to-morrow find its place.

The pillars of the Temple are said to have been east hollow, the better to serve as safe repositories for the archives of Masonry against all conflagrations and inundations. Space and time are hollow. We are dwelling within their wails, and though floods may overwhelm and fire consume the material work of our hands yet will the record of a noble character be forever safe in the repository of God's infinite love and care. The Temple pillars were each 18 cubits in height and over adorned with chapiters of five cubits. The chapiters were adorned with lily-work. net-work and pomegranate, denoting Peace. Unity and Plenty. The lily from its extreme whiteness and purity denotes Peace; the net-work from the intimate connection of its parts, Unity; and the pomegranate from the exuberance of its seeds, Plenty. To us the chapiters speak of the unity which should ever distinguish our fraternity, encouraging us to live in peace and harmony with each other and with all men.

The chapiters were further adorned with globes on their tops, representing the terrestrial and celestial spheres, and teach us to so regulate our lives that when we pass from earth, the terrestrial, it male be to that other and better world the celestial. Thus the globes are two artificial spherical bodies and denote the universality of Masonry.

Between the pillars we see a path, representing the path of life. This path is paved with checkered blocks of alternate white and Black to indicate the nature of this life, checkered with light and darkness. prosperity and adversity calm and storms good and evil. Taking this path me come to a flight of winding stairs which represent tile means by which we climb from the depths of our earthly nature to that higher life in the temple of our God. As you stand here, my Brother, you represent a man just starting out on the journey of life. with a great task before him, that of self-development. If you are faithful in this task you will receive the reward of the noble upright character, as designed by the great Architect of the Universe Upon your moral, spiritual and Masonic trestle-board. You will notice that this flight of winding stairs has three divisions of respectively three five and seven steps representing life under three aspects each higher noble and greater than the preceding.

The first division, consisting of three steps, alludes to the three symbolic Degrees of Masonry, L. A. F. C. and M. M. and also the three principal Stages of human life, infancy, manhood, and age, the period assigned to us for the completion of our spiritual Temple. As such it is a constant reminder that we should employs our time wisely and well. " so teach us to number our days that we man apply our hearts unto wisdom as the prayer of a distinguished Mason of the olden time. and it should be the daily prayer of each one of us. Let us take the three steps.

This brings us to the second division consisting of five steps and alludes to the five senses and to the five orders of architecture. The five senses may be defined as man's faculty of receiving impressions and are the means by which he receives his knowledge of the material world. They are hearing, seeing, feeling, smelling and tasting. Their proper use enables us to form just and accurate notions of the operations of nature, to provide sustenance for our bodies, to ward off danger to enjoy the blessings which God has given us, and contribute to the happiness and comfort of others. Their improper use, tends to impair our faculties and weakens our power to grow and accomplish. Masonry urges us to make proper use of these senses and thereby to attain to the fullness of true manhood. Of these senses the three most revered by Seasons are hearing, seeing and feeling, for by hearing we hear the word, by seeing we see the sign and by feeling we recognize the grip whereby one Mason may K A I T D A W A A N D. These three are most closely allied to spiritual truths, for by hearing we hear the voices of duty; by seeing we see the truth. and by feeling we recognize the grip of brotherly lover and affection whereby one Mason may know another in the darkness of adversity as well as in the light of prosperity. By order in architecture, is meant a system of all the members, proportions and ornaments of columns and pilasters, or, it is a regular arrangement of the projecting parts of a building, which, united with those of a column, form a beautiful, perfect and complete whole.

The five orders of architecture are Tuscan, Doric, Ionic, Corinthian and Composite. Each is distinguished from the others by the shape of its column and the variety and richness of its ornamentation. To us as Speculative Seasons these orders in connection with the five senses teach the important, lesson that we should so develop our faculties that each, according to the needs of his own character, may plan, support and adorn his spiritual Temple with the columns of Divine knowledge, power and love. The three orders most revered by Masons are the lonic, Doric and Corinthian, since they represent Wisdom, Strength and Beauty. The Doric order on amount of its robust solidity and massive grandeur.

combined with harmonious simplicity, represents the pillar of Strength. The Corinthian, the richest of the five orders. is deemed a masterpiece of art and represents the pillar of Beauty. The Ionic, requiring great judgment and skill in its construction. and combining the strength of the Doric with the beauty of the Corinthian. represents the pillar of Wisdom. Let us take the five steps. This brings us to the third division of the stairway consisting of sex en steps. It alludes to the seven liberal arts and sciences, (Grammar, Rhetoric, Logic, Arithmetic, Geometry. Music and Astronomy. These sciences are representative of universal knowledge and the symbol of the foundations Logic of the superstructure, and Rhetoric the ornament of the temple of language. Arithmetic represents the foundation, (geometric the superstructure and Astronomy the sublime ornamentation of our intellectual temple. Grammar, Rhetoric and Logic furnish the soul with the key to all language, while Arithmetic Geometry and Astronomy open to him the secret laws of nature. Music is the connecting link between them, the medium giving the natural world communication with the spiritual. Let us take the seven steps.

And now, my Brother, having reached the summit of our symbolic stairway, let us pause a moment to consider the lesson of life which Masonry would teach you. Thee three steps represent the period of our life on earth, divided into three stages of infancy, manhood and age. The five steps our human faculties applied to the construction of material edifices symbolized by the five orders of architecture, while the seven steps symbolize the complete circle of human learning and the full development of man's soul. the winding stairway as a whole is a symbol of progress and instruction, teaching you that as a Mason you must not remain in the ignorance of irrational childhood, if you would be worthy of your vocation, but that your destiny as an immortal being requires you to ascend step by step, until you reach the summit, where the completed treasures of truth await you. The stairs are winding to represent the circuitous way by which we must go to investigate the many sides of truth. Masonry points the way, but you must travel the road yourself. Our symbolic stairway was easy for you to ascend, but the heights which you must climb in actual life will be hard to reach and the task is great; yet remember the reward will be magnificent; your wages will well repay the effort.

See also Dew Drop Lecture and Liberal Arts and Sciences.

MILES

This word has two references of interest to us.

1. In pure Latin, miles means a soldier; but in Medieval Latin the word was used to designate the military knights whose institution began at that period. Thus a Knight Templar was called Miles Templarius, and a Knight Banneret, Miles Bannerettus. The pure Latin word eques, which Signifies a knight in Rome, was never used in that sense in the Middle ages (see Knighthood).

2. The Seventh Degree of the Rite of African Architects.

MILITARY LODGES

Lodges established in an army. They are of an early date, having long existed in the British army. The earliest Warrant creating a Traveling or Movable Lodge was issued in 1732 by the Grand Lodge of Ireland to the then First Foot, now the Royal Scots. The Grand Lodge of Scotland in 1743 established a Military Lodge in the Fifty-fifty Foot and the first English Military Lodge was set up or erected in 1750 and attached to the Thirty first Foot. The Grand Lodge of the Ancient was particularly active in such work and at the close of 1789 this Body had granted forty-nine army Warrants. The Grand Lodge of Ireland has always had more such Lodges than the English or Scotch. In 1813 there were one hundred and twenty-three under the Irish Jurisdiction. At that time the moderns had fifteen, the Ancient sixty-two and Scotland eighteen. These numbers have been greatly reduced and Brother Hawkins in 1908 pointed out there were then only two on the Register of the United Grand Lodge of England, seven under the Grand Lodge of Ireland and none under Scotland.

In the United States of America, the first Lodge of this kind of which we have any record was one the Warrant for which was granted by the Grand Lodge of Massachusetts, in 1738, to Abraham Savage, to be used in the expedition against Canada. A similar one was granted by the same authority, in 1756, to Richard Gridley, for the expedition against Crown Point. In both of these instances the Warrants were of a general character, and might rather be considered as Deputations, as they authorized Savage and Gridley to congregate Freemasons into one or more Lodges. In 1779, the Grand Lodge of Pennsylvania granted a Warrant to Colonel Proctor, of the artillery, to open a Military Lodge, which in the Warrant is called a Movable Lodge. In the Civil War in the United States between 1861 and 1865, many Military Lodges were established on both sides; but it is questionable whether they had a good effect. They met, certainly with much opposition in many Jurisdictions. In the Spanish War and in the World War, Lodges were empowered to work the armies.

In England, the system of Military Lodges is regulated by special provisions of the Grand Lodge Constitution. They are strictly limited to the purposes for which the Warrants were granted, and no new Lodge can be established in a regiment without the concurrence of the commanding officer.. If the military Body to which a Lodge is attached be disbanded or reduced, the Warrant must be given up, or exchanged for a Warrant for a Civil Lodge. They cannot make Freemasons of any civilian nor any military person below the rank of Corporal, except as Serving Brethren, or by Dispensation; and they are strictly enjoined not to interfere with the Masonic Jurisdiction of any country in which they may be stationed.

Military Lodges also exist on the Continent of Europe. We find one at Berlin, in Prussia, as far back as 1775, under the name of the Military Lodge of the Blazing Star, of which Wadzeck, the Masonic writer, was the orator.

J. H. Manners Howe contributed to the Graphic (December 11, 1909, see also Transactions, Leeds Installed Masters Association, volume vi, page ''29) the following paper on Fighting Freemasons, the Influence of the Brotherhood in War:

The annals of Military Freemasonry may be described as a veritable romance of "goodwill upon earth." This is not to deny to the civil records of the Craft the possession of an abundant fund of varied interest on the same excellent lines both in their archaeological and historical aspects. But, after all, the warrior members of the Brotherhood are those who have always carried its influence into what are still the most strenuous paths of romance-those of military adventure.

The earliest recorded names of English Freemasons, which date from the first half of the seventeenth century, are those of two soldiers. One of these was Captain Elias Ashmole, of Warrington, in Lancashire, who belonged to Lord Ashley's Regiment in the King's Service; the other being Colonel Henry Mainwaring, a soldier of the Parliament, whose name frequently appears in the annals of the Civil War. In Scotland, where Masonic records go back to an older time, there are many earlier names of warrior members among chief and clansman alike. Moreover, on the rolls of the Lodge of Edinburgh, there is an interesting record curiously testifying to the diligence with which Freemasons have pursued their craft even amidst the stress of warlike operations.

In 1641, the Scottish Army, having crossed the Tweed, defeated the Royalist forces at Newburn and seized Newcastle. The minutes of the Edinburgh Lodge record that while in occupation of this town the admission took place of " Mr. the Right Honorable Mr. Robert Moray, General Quartermaster to the Armie off Scotland." This is additionally interesting from its being the first initiation in Freemasonry on English soil. It is equally pleasing to note, also, that General Alexander Hamilton, who was present on the above occasion, and afterwards commanded Cromwell's Artillery at Marston Moor, is mentioned in the records of the same Lodge as assisting at the initiation of an officer of the Royalist forces in 1647. Similarly in England, during the height of the struggle between King and Parliament, the Masonic craft continued its mission of good-fellowship, and in spite of the fierce heat of partisan feeling, many additions to the brotherhood were made among the members of each of the contending forces.

Coming, however, to the nearer times of George II, we find a more systematic extension of Military Masonry taking place. The Grand Lodges of England, Scotland and Ireland began to issue warrants establishing traveling Lodges in British regiments, and these ultimately became the means of a remarkable extension of the Brotherhood in our oversea possessions wherever our soldiers were stationed. The first of these Regimental Lodges was established by the Grand Lodge of Ireland in a Scottish Regiment, appropriately enough the 1st Foot, or the Royal Regiment, now known as the Royal Scots. The date of this extent is 1732, and by the close of 1734 Lodges were founded in four other regiments. These, which at the time bore the names of their colonels, were subsequently known as the 33rd, the 27th, the 21st and 28th.

The record of their names is interesting inasmuch as they are those of the first British corps in which Masonic Lodges were created and maintained for many years. The example once set was soon followed, and ere long these traveling Lodges began to increase and multiply throughout the British Army. They counted among their members numbers of the most distinguished soldiers of the time, and it is worth noting, that from them, as the pioneers of Freemasonry in every- part of the world garrisoned by British soldiers, has largely sprung and developed the great and important cult of Freemasonry in the United States.

The history of these Regimental Lodges seems to have been a very conquered one, most of them expiring, with occasional renewals, after more or less prolonged existence. This, however regrettable, was the inevitable outcome of the military life, the constant migrations from station to station. war, and the death or retirement of members. From a grand total of some four hundred they had dwindled nine years ago to about eight, and now the general practice of soldier Freemasons is to become members of stationary Lodges.

At the battle of Mars-la-Tour, between the French and Germans in 1870, thirteen French soldiers of the 64th Regiment, though opposed to a whole German battalion, refused to surrender, and, getting behind a fallen tree, fought on till all were shot down except three. The position was then rushed. and the survivors were about to be bayoneted when the French corporal gave the Masonic "sign of distress." The German leader, also a Freemason, at one cheeked his men, carving, "Don't harm him, he is my brother," and parried the blow aimed at hum The Frenchmen were made prisoners. but their lives were spared.

During the same war some Prussians, after looting a French chateau and destroying everything they could not carry away, seized a box containing a large sum of money. They were about to maltreat the owner, who endeavored to prevent them, when, as a last thought, he made the same sign. The Prussian officer was a Freemason, and instantly recognized the appeal. He expressed regret for what had been done, and placed a guard over the chateau to prevent further outrages.
It is in accordance with the highest and best in human nature, therefore. that so many of our leading soldiers should all have been Freemasons. Referring to recent times we may mention Lord Chelmsford, of Ulundi fame, Sir Charles Warren, Lord Wolseley, Lord Roberts and Lord Kitchener of Khartoum, each of the last three being a Past Grand Warden of England.

The lively interest taken by the Craft from of old in the Brethren whose welfare may be involved in the fortunes of war is clearly shown in a few paragraphs mentioned by the Book of Constitutions, 1767, page 282, referring to the Seven Years War, 1756 to 1763. These particulars are as follows:

Grand Lodge, at the Crown and Anchor Tavern, in the Strand, was held on the 24th of Jan. 1760. A Motion was made and seconded, that the Sum of Fifty Pounds be sent to Germany, to be distributed amongst the Soldiers that are Masons in Prince Ferdinand's Army, whether English, Hanoverian, or Hessian. The Depute Grand Master acquainted the Brethren that Major-General Kingsley now in Prince Ferdinard's Army, was a Mason, and that if it was agreeable he would write to him, and desire he would distribute the aforesaid Sum amongst the Masons; which passed unanimously.

Ordered, that the Treasurer do par the Sum of Fifty Pounds into the Hand of the Deputy Grand Master, to remit to General Kingsley for the aforesaid Purpose.

Grand Lodge, at the Deril Tavern, Temple Bar, 14th of May 1760 in due Form....

The Deputy Grand Master produced a Letter from Major General Kingsley, with a List of the Masons in Prince Ferdinand's Army also a Receipt for the Bill of Exchange, for the Fifty Pounds ordered to be sent to Germany at the last Quarterly Communication.

MILITARY LODGES

R. F. Gould's Military Lodges, published in 1899, was the first full size book on the subject of Lodges warranted expressly for the uses of soldiers and for men in the navy. It was not an interesting book to read, for on many pages it was little more than a directory of names and dates, but it opened up afield for Masonic students. (See p. 667). Unfortunately not many have passed through that opening, except to write a few articles and essays, and the "great history" of Freemasonry among soldiers is yet to be written; and until it is written a long chapter will remain missing out of the general history of the Craft, because Military Lodges have had a larger place in the development and diffusion of the Fraternity than could have been believed in Gould's day; in America they were one of the principal means by which Lodges were introduced into the Colonies, and they left a long and deeply-felt influence on Lodge practice.

It is when it is read in this context of facts that Freemasonry in the Royal Scots by T. R. Henderson (Gale & Polden; London; 1934) becomes so valuable and so illuminating, and in spite of its author's having narrowed himself to one regiment, and in a book of only 100 pages. It is one of the finest Masonic books ever written; manly, sane, straightforward, friendly, has a living and moving style, and written with courage —courage, because he had to say hard things here and there against the officer caste to which he himself belonged, and age one or two Grand Lodges.

Bro. Henderson gives a number of interesting "firsts" in his opening chapter. The Lodge of Edinburgh was admitting both Operatives and Speculatives as early as 1599, and it is impossible to guess how much earlier (there are some reasons to believe that in Scotland Lodges had always admitted a small number of non Operatives); doubtless among the Sixteenth Century members at Edinburgh there were military men, because at least one branch of the army always had been in contact with Masonry, the military engineers, and to a lesser extent men specializing in artillery. But the first recorded instance is that of David Ramsey, made a Mason in August, 1637; the second was Alexander Hamilton, who was admitted "Fellow and Master of the Craft," May 20, 1640. It may be that either or both of these Brothers belonged to the Royal Scots, then called The Royal Regiment.

From 1713 to 1748 "the civil government feared and disliked the Army.... The soldier generally was enlisted for life, and was often impressed against his will. More often than not he had to serve along with thieves, pirates and other criminals brought in by press gangs. . ." Colonial service usually "ended in the majority of cases in a miserable death from disease." In contrast Freemasonry "offered the soldier a sphere of action where he could regain his self-respect .... It is not surprising that ... the Craft spread rapidly among the military forces of the Crown."

The first military (or ambulatory) Warrant ever issued was No. 11, granted in 1732 by the Grand Lodge of Ireland, to the regiment which is now the Royal Scots.

By 1734 four others were at work. There were eight before Scotland issued its first military Warrant 29 or more before any were issued by either of the two Grand Lodges in England. By 1813, and not counting "remote pentacles under Provincial Grand Lodges in foreign parts" (as in the West Indies) there are known to have been 190 under Grand Lodge of Ireland; 116 under Ancient Grand Lodge of England; 25 under Modern Grand Lodge of England; 21 under Grand Lodge of Scotland; a total of 352. This was the total number of Warrants from 1732 to 1813; mortality is high among military Lodges, but 219 were still working after 1813. Since 1813, the year of the Union of the Ancient and Modern Grand Lodges, England has issued 25 Warrants; Ireland, 40; Scotland, 2; a grand total of 419 British military Lodges. Of this total 224 were in Infantry; 68 in Militia; 49 in Cavalry; 28 in Artillery; 7 in Royal Marines; 3 in the Royal Engineers; and one in the Foot-Guards.

The majority of Military Lodges on both sides in the Revolutionary War were chartered by Ireland, England, and Scotland. How many may have been chartered by American Provincial Grand Lodges is not known. Masonry in the Formation of Our Government: 1761-1799, by Bro. Philip A. Roth; Milwaukee, Wis.; 1927, lists ten: St. John's Regimental Lodge, July 24, 1775; American Union, February 15, 1776, Washington No. 10, October 6, 1779; these were constituted by Massachusetts. Pennsylvania (Philadelphia was then the National Capital) chartered: Lodge No. 19, May 18, 1779; Lodge No. 20, in 1779; Lodge No. 27, April 4, 1780; No. 28, in 1780; No. 29, on July 27, 1780; No. 31, March 26, 1781; No. 36, September 2, 1782. No. 20 was for the North Carolina line; No. 27 for Maryland; Nos. 31 and 36 for New Jersey.

MILITIA

In Medieval Latin, this word signified Chivalry or the Body of Knighthood. Hence Militia Templi, a title sometimes given to Knights Templar, does not signify, as it has sometimes been improperly translated, the Army of the Temple, but the Chivalry of the Temple.

MILLIN DE GRAND MAISON, A. L.

Brn 1759; died, 1818. Founder of the Magasin Enclopedique. He was a Freemason under the Rite Ecossais, and also belonged to the Mere Loge, or Mother Lodge, of the Rite Ecossais Philosophique.

MINERVAL.

The Third Degree of the Illuminati of Bavaria

MINISTER OF STATE.

An officer in the Supreme Councils, Grand Consistories, and some of the advanced degrees of the Ancient and Accepted Scottish Rite.

MINNESOTA.

A petition to the Grand Master of Ohio for authority to open a Lodge was signed on July 16, 1849, by several Brethren in St. Paul. On, August, 8, a Dispensation was forwarded to them, The Lodge was instituted on September 8, and the Grand Lodge of Ohio granted a Charter dated October 22, 1852. It was constituted as Saint Paul Lodge No. 223, on February 7, 1853. Representatives from Saint John's Lodge, No. 39, of Wisconsin; Cataract Lodge, No. 121, of Illinois, and Saint Paul Lodge, No. 223, of Ohio, met on February 23, 1853, in the hall of Saint Paul Lodge. On the following day Brother A, E Ames was elected Grand Master and the Grand Lodge of Minnesota was duly constituted.

A Chapter at St. Paul was organized in July, 1851, by Royal Arch Masons who met in the office of Companion G. L. Becker. A petition was carried by Companion Pierson 400 miles to the nearest Chapter at Dubuque, Iowa, for the necessary approval and a Charter was granted at the Triennial Convocation of the General Grand Chapter on September 11, 1856 Two other Chapters were chartered in Minnesota before the Grand Chapter was constituted, namely, No. 2, and St. Anthony Falls, No. 3. The three Chapters held a Convention in St. Paul, by authority of Companion Albert G. Mackey, General Grand High Priest, to arrange for the organization of a Grand Chapter of Minnesota. Companion A. T. C. Pierson was elected Grand High Priest and Companion Ames, Grand Secretary.

Saint Paul Council, No. 11, was chartered at St. Paul October 21, 1869, by the Grand Council of Iowa; which also granted Charters to two others in the following year. These three Councils met on December 12, 1870, and formed a Grand Council for Minnesota.

The first Commandery in the State was Damascus, No. 1, at St. Paul, organized by Dispensation July 8, 1856, and chartered September 10, 1856. A Grand Commandery was constituted on October 23, 1865, with four subordinate Commandery, namely, Damascus, No. 1; Zion, No. 2; Coeur de Lion, No. 3, and Mankato, No. 4.

The Carmel Lodge of Perfection, No. 1, Ancient and Accepted Scottish Rite, was chartered on April 21,1873; the Saint Paul Chapter of Rose Croix, No. 1, on July 3, 1869; the De Molay Council of Kadosh, No, 1, in April, 1875, and the Minnesota Consistory, No. 1, on April 23, 1873.

MINOAN CIVILIZATION

The most epoch making of archeologic finds since the discovery of the site of Troy was the wholly unexpected uncovering of the ruins of a great and very advanced civilization which had its center in the Island of Crete, and which was at its height at about 1400 B.C. It was superior to the Egyptian civilization contemporaneous with it, and it was in a number of its achievements the equal of the Greek civilization which followed it; it is even believed that Homer, (or if there never was a man by that name, then the Homeridae) was a descendant of the Minoans, and that the Homeric gods and goddesses were mythic recollections of old kings and heroes of Crete. This means that a wide-spread culture including mathematics, art, music, architecture, skilled crafts, medicine, merchants, and argosies of ships had its center only a short (geographic) distance from Palestine a half millennium before David established the Jews as a nation with a capital, and Solomon built his Temple.

The Minoan discoveries have not contained any data of direct interest to Freemasons, but the discovery as a whole has a very large indirect importance. A number of Masonic writers have endeavored to persuade their readers that Freemasonry originated among the Hermetists of the Middle Ages;

the Hermetists, as the name implies, originated in turn in Egypt; Egypt thus became the ultimate cradle of Freemasonry—one writer (Palmer) professed to see in the Book of the Dead the first faint outlines of the Masonic Ritual. The strongest argument they had, the only one to which non-Masonic historians could give their assent at the time, was that the fraternities and arts of builders must have originated in Egypt because in it alone, in ancient times, were those arts known. Now that the Minoan civilization has been discovered, and a detailed knowledge of it is being increased almost day by day, that can no longer be said. Any argument sound for the Egyptian is equally sound for the Minoan; and if any argument were required the scales would tilt toward the Minoan because it, unlike Egypt, was in the line of those civilizations which led to Europe. The most eminent authority on the Minoans was the man who made the first and the largest of the discoveries about them, the late Sir Arthur Evans. Those discoveries with a factual description of them in detail as written by him are found in the volumes of The Palace of Minos in Knossos; Macmillan; New York; 1921.

MINOR


The Fifth Degree of the German Rose Croix.

MINOR ILLUMINATE

The Latin title is Illuminalus Minor, The Fourth Degree of the Illuminati of Bavaria.

MINUTE-BOOK.

The records of a Lodge are kept by the Secretary in a journal, which is called the Minute-Book. The French call it Planche tracee, and the Minutes a Morceau d'Architerture.

MINUTES. The records of a Lodge are called its Minutes. The Minutes of the proceedings of the Lodge should always be read just before closing, that any alterations or amendments may be proposed by the Brethren; and again immediately after opening at the next Communication, that they may be confirmed. But the Minutes of a Regular Communication are not to be read at a succeeding extra one, because, as the proceedings of a Regular Communication cannot be discussed at an extra, it would be unnecessary to read them, for, if incorrect they could not, be amended until the next Regular Communication.

MISCHCHAN, MISCHAPHERETH, MISCHTAI. Hebrew words. Tent of Testimony; Tent of Festival (see Twenty-fourth Degree of the Scottish Rite). The word voo has reference to tile, Thirtieth Degree.

MISCONDUCT

The Constitution of the Grand Lodge of England provides that "if any Brother behave in such a manner as to disturb the harmony of the Lodge, he shall be thrice formally admonished by the Master; and if he persist in his irregular conduct, he shall be punished according to the by-laws of that particular Lodge, or the case may be reported to higher Masonic authority." A similar rule prevails wherever Freemasonry exists. Every Lodge may exercise instant discipline over any member or visitor who violates the rules of order and propriety, or disturbs the harmony of the Lodge, by extrusion from the room.

MISERABLE SCALD MASONS

See Scald Miserables.

MISHNA

See Talmud.

MISSISSIPPI

Harmony Lodge, No. 7, was chartered at Natchez, October 16, 1801, by the Grand Lodge of Kentucky. On August 30, 1814, it surrendered its Charter but received a new Dispensation August 30, 1815. During the following year it was chartered as No. 33. The first Worshipful Master was Seth Lewis, Chief Justice of Mississippi Territory in 1800. A Convention consisting of Masters, Wardens and Past Masters of Harmony Lodge, No. 33; Andrew Jackson Lodge, No. 15, and Washington Lodge, No. 17, was held at Natchez on July 27, 1818, and organized a Grand Lodge.

A Chapter of Royal Arch Masons was instituted at Natchez in 1816, attached to Harmony Lodge and working under its Warrant. It was called the Natchez Royal Arch Chapter. Other Chapters, namely, Clinton, Vicksburg, Columbus, Jackson, Wilson, Carrollton, No. 7, and Yazoo, No. 8, were soon formed. On March 12, 1846, the Deputy General Grand High Priest gave permission to form a Grand Chapter for Mississippi which was duly organized on May 18, 1846.

On one of his journeys, Companion Jeremy L. Cross conferred the Select Degree at Natchez and sent a Council Charter on March 15, 1817, but there is no proof that this Council was ever organized. In the same place, John Barker established a Grand Council of Princes of Jerusalem in 1829, which assumed control of the Royal and Select Masters Degrees. Seven Councils were then organized and met and formed a Grand Council on January 19, 1856. Several Councils had surrendered their Charters and others had ceased work when the Grand Council adopted a system in 1877 called the Mississippi Plan, by which each Royal Arch Chapter was to open a Council of Royal and Select Masters to work under its Charter. The Grand Council was then dissolved. On September 16, 1877, the General Grand Chapter resolved that it had no jurisdiction over the Degrees of Royal and Select Master. In February, 1888, the Grand Council of Mississippi met again and decided that it was illegal for Chapters to work the Degrees. Six Councils were represented at this session and it included six of the officers elected in 1877.

The Mississippi Commandery, No. 1, was organized at Jackson by Dispensation issued July 5, 1844, and was granted a Charter September 12,1844. When the Grand Commandery of Mississippi was formed, the subordinate Commanderies were Mississippi, No. 1; Magnolia, No. 2, and Lexington, No. 3.

The Ancient and Accepted Scottish Rite was first established at Meridian on October 20, 1897, when the following four bodies were established: Meridian, No. 1, Lodge of Perfection; Mississippi, No. 1, Chapter of Rose Croix; Mississippi, No. 1, Council of Kadosh; Mississippi, No. 1, Consistory.

MISSOURI

Through the kind co-operation of Brothers Ray V. Denslow, Dr. William F. Kuhn, and Dr. J. R Burnet Buckenham (see also page 25, Proceedings, 1922, Grand Lodge of Missouri), a number of important changes have been made in the details given in the Introduction to the Reprint of Grand Lodge Records, Early History of Freemasonry in Missour, by Brother George F. Gouley, the Centennial History by Dr. William F. Kuhn, and the historical report submitted to the Grand Lodge of Missouri in 1908 by Brothers A. M. Hough, W. F. Johnson, and A. S. Houston. From latest information we find that the first Masonic Lodge established in what is now the State of Missouri, came Into existence in the Town of St, Genevieve, Territory of Louisiana, by authority of a "Warrant for holding a Lodge" granted on July 17, 1807, by the Grand Lodge of Pennsylvania to Brother Dr. Aaron Eliot (Elliott), Worshipful Master; Brother Andrew Henry, Senior Warden, and Brother George Bullitt, Junior Warden. Brother James Edgar, Worshipful Master, Western Star Lodge No. 107, at Kaskaskia, Indian Territory, was suggested by the petitioners to constitute the new Lodge, Louisiana, No. 109, and this was done on November 14, 1807 (see pages 285 and 350, vol. ii, Reprint of Minutes, Grand Lodge of Pennsylvania). A petition for a Warrant to bold Lodge at St. Louis came before the Grand Lodge of Pennsylvania on September 15, 1808, and this Lodge, No. 111, was constituted on November 8, 1808 (see pages 354 and 390, vol. ii, Reprint of Minutes, Grand Lodge of Pennsylvania). This Lodge was constituted by Judge Otho Shrader, the principal officers being General Meriwether Lewis, Worshipful Master, Governor of the Territory of Louisiana and famous for his participation in the Lewis and Clark Expedition (which see); Brother Thomas F, Riddick, Senior Warden, Missouri's first Grand Master, and Brother Rufus Easton, the first Postmaster of Missouri. From the historical report of November 26, 1908, to the Grand Lodge of Missouri, we learn that the Grand Lodge of Tennessee granted Charters to the following Lodges in the Territory: Missouri Lodge No. 12, St, Louis, October 8, 1816; Elkton Lodge No. 24, Elkton, October 3, 1819; Joachim Lodge No. 25, Herculaneum, October 5, 1819, and St. Charles, October 5, 1819. Brother Donslow (page 247, Territorial Masonry) lists Potosi Lodge No. 39, as chartered in 1816 by the Grand Lodge of Kentucky, and Unity Lodge as working under Dispensation, from the Grand Master of Indiana, issued December 21, 1820. Potosi Lodge continued a couple of years only and Unity Lodge became No. 6 on the roll of the Grand Lodge of Missouri. February 22, 1821, representatives from Missouri Lodge No. 12; Joachim Lodge, No. 25 and St. Charles Lodge, No. 28, met in the Lodge room of Missouri Lodge and proceeded to organize a Grand Lodge for the State of Missouri.

A committee was appointed to draft a Constitution for the government of the Grand Lodge and this original document is still in the custody of the Grand Secretary of Missouri. The Convention met again and received the above report on April 21, 1821, on April 24 the officers were elected, and they were installed on May 4.

A Dispensation was issued on April 3, 1819, by the General Grand High Priest, and, by a Warrant issued at the sixth Convocation of the General Grand Chapter on September 16, 1826, Missouri Chapter, No. 1, duly began work, Delegates from Missouri Chapter, No. 1; Palmyra, No. 2; La Payette, No. 5, and Booneville, No. 6, were present at a Convention held in St Louis October 16, 1846 and organized a Grand Chapter. After an inquiry into the circumstances of its Organization about some irregularity the General Grand Chapter recognized its existence.

Companion Anthony O'Sullivan states that the Select Degree was conferred in Missouri in 1818 by someone with powers from Companion Jeremy L, Cross. It has also been said that a Baptist preacher as early as 1828 introduced the Royal Degree. in 1841, however, according to the records of the transactions of the Grand Council, three Councils were in existence in Missouri, of which the first was probably St. Louis, No. 7, chartered in 1857 by the Grand Council of Illinois as No. 1. On July 17, 1883, it united with Hiram Council, No. 10, as Hiram Council, No. 1. In 1854 the Grand Chapter withdrew the authority by which, in Independence, the Council Degrees were worked in Chapter subsequent to the Royal Arch. On May 21, 1864, a Grand Council was organized.

The Ancient and Accepted Scottish Rite was first established in St. Louis. A Lodge of Perfection, opened as St. Louis, No. 1, a Chapter of Rose Croix of the same name, a Council of Kadosh and a Consistory, both as Missouri No. 1, were respectively granted Charters on April 23, 1881; June 30, 1883; May 24, I884, and October 24, 1884, under the Supreme Council, Southern Jurisdiction.

MISTLETOE

The Latin term is Viscum Album, A sacred plant among the Druids. It was to them a symbol of immortality, and hence an analogue of the Masonic Acacia, "The mistletoe," says Vallancey, ii, his Grammar of the Irish Language, " was sacred to the Druids, because not only its berries but its leaves also grow in clusters of three united to one stock. The Christian Irish hold the shamrock---clover, trefoil- sacred, in like manner, because of the three leaves united to one stalk." In Scandinavian countries it is called Mistel. It is a parasitic evergreen plant bearing a glutinous fruit. It was from a fragment of this plant that the dart was made which cost the life of Balder, according to the Scandinavian Mysteries (see Balder). The Mistletoe, to the Scandinavian, is the coincident symbol of the acacia to the Freemason, the ivy to those of the Mysteries of Dionysius, the myrtle to those of Ceres, the erica or heath to those of the Osirian the lettuce to those of the Adonisian, and the lotus or water-lily to those of India and Egypt. The Mistletoe that caused the death of Balder was deemed sacred as the representative of the number three. The berries and leaves of the plant or vine grow in clusters of three united on one stalk. It was profanation to touch it. It was gathered with ceremony, and then consecrated, when it was reputed to possess every sanative virtue, and denominated All Heal.

MITCHELL, JOHN

In what Charles Sumner Lobingier described as "the first direct step toward the formation of the Mother Supreme Council" of the Scottish Rite, John Mitchell received a patent from Barend Moses Spitzer which raised him to the degree of K. H. and further to the highest degree in Masonry," and granted him authority to establish a Lodge of Perfection and the several Councils and Chapters where there are no such Lodges or Councils.' This was dated April 2, 1795, seven years before the new (to be) Supreme Council's Manifesto.

Little is known about Mitchell's early life except that he was born in Ireland about 1741, came to Pennsylvania, and must have early shown himself possessed of great native ability as well as patriotism because in 1776 he was appointed Muster-Master of the Pennsylvania Navy; the following year was appointed its Acting Commissary (one of the most thankless and difficult positions in the Colonial forces); and then was appointed Deputy Quartermaster-General of the Continental Army, and continued to be such until 1780. In 1791 he moved to Charleston, S. C.,where, seven years later, he became active in the Society of the Cincinnati, and continued active in it until 1816. He became Worshipful Master of Lodge No. 8, in Charleston; was Junior Grand Warden of the (Ancient) Grand Lodge of South Carolina; and in 1799 and in M 1800 was its Deputy Grand Master. On June 24, 175)9, he, with two others, issued a circular to the Lodges urging them to support the proposal for a General (or National) Grand Lodge.

NOTE:
Little or nothing is known about Spitzer, except that he possessed authority from a French Council. His name is Jewish but very little reliance can be placed on names of that period especially in the West Indies, because many Gentiles had Jewish names—descendants of some Gentile of Franee or Spain adopted into a Jewish family—and many Jews had Gentile names.

French, Italian, and German Fascist .anti-Masons between the two World Wars published everywhere and many times statements that the Scottish Rite was made" by Jews. It would make no difference if it had been, but as a matter of record the Rite was remade" by Frenchmen and only a few Jews were active in it during the formative period of the Mother Supreme Couneil. Frederick Dalcho said that he believed Spitzer to have been a Prussian but wasn't sure Mitchell himself was one of the outstanding men of the Colonies; and the more that is learned about them the more of the founders of the American Rites are found to have been men of his calibre. It once was the fashion to believe that the Craft had begun obscurely, in out-of-the-way corners, in tents or log cabins, and by "uncouth pioneers" • it is known that on the contrary its founders were the founders of Colonies, and of high office in their administrations or in trade or in the armies, and that Lodges were far more conspicuous in their activities then than now).

MITCHELL'S HISTORY

The short biographical sketch of Bro. J. W. S. Mitchell on page 671 was inadvertently so worded as to convey a misleading impression of Bro. Mitchell both as a man and as a scholar, a fact which is regretted. In 1858 he published A History of Freemasonry and Masonic Digest, which had a content so diversified that the descriptive title to the two volumes occupies the whole of the title page. By 1869 it had gone to its seventh edition, and second only to Preston and to Oliver was the most widely-read Masonic book in America. Vol. I of that edition contains 720 pages; Vol. II contains 719 pages. The two together covered the histories of Operative Masonry, of Speculative Masonry, the High Grades, the Egyptian Mysteries, and they contained many pages about Solomon, for Mitchell followed Oliver in believing that Solomon had been the first Grand Master.

Bro. Mitchell began the composition of his history only ten years after Mackey (in 1845) had published his Lexicon; the Lexicon was a slender volume of very brief articles, most of them only a short paragraph in length, and in the book certain of Mackey's theories are scarcely less quaint than were some of Mitchell's. and yet Mackey was a highly-educated and widely read man. The two men both suffered from the almost complete lack of any available literature; there were no Masonic libraries; it was almost a case of reading Oliver or nothing. If this fact be taken into consideration, then Bro. Mitchell was entitled to great credit, and was, relative to the handicaps under which he worked, both a learned and an intelligent man, and ought still to possess the same gratitude from Masons that was accorded to him by his contemporaries who bought up seven editions of a large and expensive work.

Also, the work has positive values for Masonic students now: it shows what was known and thought and practiced in Freemasonry in the United States a decade before the Civil War, and explains much that otherwise remains obscure; and though Bro. Mitchell's theories of the history of the Craft are obsolete, his two volumes were not confined to theories; on almost every page are facts about the Craft in his own and in the preceding period which do not cease to be facts when divorced from the theories. These facts are of great worth, just as are the facts in Oliver's books. And again, the chapters on jurisprudence as it was thought and practiced in the 1850's is invaluable for comparison with jurisprudence now.

MITHRAISM

When the article on Mithras, page 671, was first composed no sources of information w ere available except passages here and there in Greek and Roman writings and in the polemical writings of early Church Fathers; and these last hated Mithraism so bitterly that they cannot be trusted. Since that time the full, detailed history of Mithraism has been put together, piece by piece, by archeologists, who have discovered tens of thousands of inscriptions and manuscripts. On the whole, the collected writings of Franz Cumont, though among the first in the scientific period, still are the best introduction to the subject In the most skeletonal outline, Mithraism was: an Ancient Mystery Cult; the germ of it was in the old Iranian and Babylonian sun cults; it became a separate cult in Phrygia; planted in Greece it was cleansed of its old ugly imagery, often very brutal and even savage, by artists and sculptors; after being introduced into Italy in the First Century, it soon became popular, especially in the army, and some Emperors belonged to it; soldiers carried it as far west as Ireland, as far north as the Baltic, as far east as the Danube, and as far south as Egypt. For some two centuries it was Christianity's most powerful rival. Once it was overthrown, Churchmen destroyed every trace of it they could find, and in consequence a once great religion was forgotten for nearly a thousand years.

A local building and center was called a mithreum; it had a priesthood, sacred writings, baptism, doctrines of God, Satan, heaven, hell, judgment day, end of world, missionaries, admitted candidates by initiation, divided its membership into grades or degrees, etc. Much of Mithraism became embodied in Manicheism, the cult in which Augustine had been a member before his conversion; Manicheism in turn became reembodied in Patraism, etc., and thence very distinct traces of it are found in the Waldensians, the Albigensians, the Huguenots, the Anabaptists, and on into Puritanism. The root idea which persisted through its transformations w as the doctrine of dualism; that evil is as real as the good, and that man's life is a struggle between the two. (See Chapter in Gould's History of Freemasonry; and [more modern] in A History of Freemasonry, by Haywood and Craig.)

MOABITE STONE

. A relic of black basalt, rounded at the top, two by four feet, across it being an inscription of thirty-four lines in the letters of the Hebrew-Phenician alphabet, discovered in the ruins of ancient Dibon, by Doctor Klein, a German missionary, in 1869, and now preserved in Paris at the Louvre. A record of Mesha, King of Moab, who (Second Kings iii, 5) after Ahab's death, "rebelled a,gainst the King of Israel." Chemosh was the national god of the Moabites. The covenant name of the God of Israel occurs in the inscription, showing that the name was not then unpronounceable, or unknown to the neighboring nations. The described wars date in the tenth century before Christ.

MOABON.

He whom the Junior Warden represents in the Fourteenth Degree of the Ancient and Accepted Scottish Rite, as the tried and trusty friend of Hiram the Builder (see Genesis xix, 36). This word is in some of the advanced Degrees according to the French Ritual, where it is explained as expressing "Praised be God that the crime and the criminal are punished" (Les plus secrets des hauts grades, etc., page 33).

MOCK MASONS

A name given, says Noorthouck, to the unfaithful Brethren and profanes who, in 1747, got up a procession in ridicule of that made at the Grand Feast (Constitutions, 1784, page 252; see also Scald Miserables).

MODERNS

The Irish Freemasons who formed a rival Grand Lodge in London in 1751, called the supporters of the original Grand Lodge established in 1717 Moderns, while for themselves they assumed the title of Antients (see Antients).

MOHAMMED

See Koran.

MOHRIMS.

Initiates, pilgrims, those entering upon an important undertaking.

MOIRA, FRANCIS RAWDON, BARON

Born 1754, died 1826. A distinguished statesman and Freemason. He was Acting Grand Master of England from 1790 to 1812. Also Grand Master of Scotland in 1806. As a Freemason he was always energetic. Doctor Oliver says, "To no person had Freemasonry for many years been more indebted than to the Earl of Moira, now Marquess Hastings." He died while Governor of Malta.

MOLART, WILLIAM

Anderson (Constitutions, 1738, page 74) writes: "Nay, even during this King's— Henry VI—Minority, there was a good Lodge under Grand Master Chicheley held at, Canterbury, as appears from the Latin Register of William Molart, entitled Liberatio generalis Domini Gulielmi Prioris Ecclesiae Christi Cantuariensis erga Festum Natalis Domini 1429, Prior of Canterbury, in Manuscript, in which are named Thomas Stapylton the Master, and John Morris Custos de la Lodge Lathomorum or Warden of the Lodge of Masons, with fifteen Fellow Crafts, and three Enter'd Prentices all named there." Of this interesting person, Prior of Christ Church, Canterbury, England, William Preston also tells us in his Illustrations of Masonry (London, 1812, 12th edition, page 163) that the Latin Register of William Molart, Prior of Canterbury, page M in manuscript entitled Liberatio generalis Domini Guilielmi "Priorlts Beclesiae Christi Cantuariensis, erga Festum Natalis Domini, 1429," says that during the minority of this prince, in 1429, a Lodge was held under the patronage of Henry Chicheley, the Archbishop, at Canterbury. There were present Thomas Stapylton, the Master; John Morris, Warden; fifteen Fellow Crafts and three Entered Apprentices, each of whom is named. This name, Molart, is sometimes given as Molash. Brother E. L. Hawkins comments as follows upon these claims: What appears to be the Register alluded to by Anderson is among the Tanner Manuscripts (165) in the Bodleian Library, Oxford, and proves to be merely a list kept by William Molassh or Molessh, the name occurs in both forms, but not as Molart, the Prior, of persons connected with the Priory and receiving livery from it. On page 133 there is a list of persons for 1429, which contains "Magr Thom Mapylton Mgr Lathamorum, Morys custos de la loygge Lathamorum" and a list headed "Lathami" with names including Maplyton and below "Apprenticii idem" followed by three names. Similar lists are given for subsequent years, and thus it is plain that there was an organized Body of Operative Masons attached to the Priory at that time

MOLAY, JACQUES OR JAMES DE. The twenty-second and last Grand Master of the Templars at the destruction of the Order in the fourteenth century. He was born about the year 1240, at Besancon, in Burgundy, being descended from a noble family. He was received into the Order of Knights Templar in 1265, by Imbert de Peraudo, Preceptor of France, in the Chapel of the Temple at Beaune. He immediately proceeded to Palestine, and greatly distinguished himself in the wars against the infidels, under the Grand Mastership of William de Beaujeu. In 1298, while absent from the Holy Land, he was unanimously elected Grand Master upon the death (of Theobald Gaudinius. In 1305, he was summoned to France by Pope Clement V, upon the pretense of a desire, on the part of the Pontiff, to effect a coalition between. the Templars and the Hospitalers. He was received by Philip the Fair, the treacherous King of France, with the most distinguished honors, and even selected by him as the godfather of one of his children. In April, 1307, he repaired, accompanied by three of his knights, to Poitiers, where the Pope was then residing, and as he supposed satisfactorily exculpated the Order from the charges which had been preferred against it. But both Pope and King were guilty of the most infamous deceit. On September 12,1307, the order was issued for the arrest of the Templars, and De Molay endured an imprisonment for five years and a half, during which period he was subject to the utmost indignities and sufferings for the purpose of extorting from him a confession of the guilt of his Order, But lhe was firm and loyal, and on March 11, 1314, he was publicly burnt in front of the Cathedral of Notre Dame, in Paris. When about to die, he solemnly affirmed the innocence of the Order, and, it is said, summoned Pope Clement to appear before the judgment seat of God in forty days and the King of France within a year, and both, it is well known, died within the periods specified (see Transactions Quatuor Coronati Lodge, volume xx).

MOLD

This word is very common in the Old Constitutions, where it is forbidden that a Freemason should give a mold to a Rough Mason, wlicreby, of course, he would be imparting to him the secrets of the Craft, Thus, in the Harleian Manuscript, No. 2064: "Alsoe that noe Mason make moulds, square or rule to any rough layers. Also that no Mason set noe layes within a lodge or without to haue Mould Stones with one Mould of his workeing."

We also find the word in Piers Ploiighnwn's Vision:

If eny Mason there do makede a molde With alle here wyse castes.

Parker (Architectural Glossary, page 313) thus de- fines it: "The model or pattern used by workmen, especially by Masons, as a guide in working molding and ornaments. It consists of a thin board or plate of metal, cut to represent the exact section of the moldings to be worked from it."

In the Cooke Manuscript the word Maters is used, which is evidently a corruption of the Latin Matrix.

MOLD STONE. In the quotation from the Harleian Manuscript in the preceding article, the impression mould stones occurs, as it does in other Constitutions and in many old contracts. It means, probably large and peaked stones for those parts of the building which were to have moldings cut upon them, as window and door jambs.

MOLOCH

Hebrew, king. The chief god of the Phenicians, and a god of the Amnionites Human sacrifices were offered at his shrine, and it was chiefly in the valley of Tophet, to the east of Jerusalem, that this brutal idolatry was perpetrated. Solomon built a temple to Moloch upon the Mount of Olives, and Manasseh, long after, imitated his impiety by making his son pass through the fire kindled in honor of this deity. Wierus calls Moloch, Prince of the Realm of Tears.

First Moloch, horrid Kingg, besmeared with blood
Of human sacrifice and parents' tears;
Though for the noise of drums and timbrels loud,
Their children's cries unheard, that passed through fire
To his grim idol. . . . Nor content with such
Audacious neighborhood, the wisest heart
Of Solomon he led, by fraud, to build
His temple right against the temple of God,
On that opprobrious hill; and made his grove,
The pleasant valley of Hinnom, Tophet thence
A.nd black Gehenna called, the type of Hell.

-Paradise Lost, John Milton, Book I.

MONAD

The Monad in the Pythagorean system of numbers was unity or the Number One (see Numbers and One).

MONITOR

Those Manuals published for the convenience of Lodges, and containing the Charges, General Regulations, emblems, and account of the public ceremonies of the Order, are called Monitors. The amount of ritualistic information contained in these works bAs gradually increased: thus the monitorial instructions in Preston's Illustrations, the earliest Monitor in the English language, are far more scanty than those contained in Monitors of the present day, As a general rule, it may be said that American works of this class give more instruction but that the French and German manuals are more communicative than either. Of the English and American manuals published for Monitorial instruction, the first was by Preston, in 1772. This has been succeeded by the works of the following authors: Webb, 1797; Dalcho, 1807; Cole, 1817; Hardie, 1818; Cress, 1819; Tannehill, 1824; Parracle, 1825; Charles W. Moore, 1846; Cornelius Moore, 181846; Dove, 1847; Davis, 1849; Stewart, 1851; Mackey, 1852; Macey, 1853; Sickels, 1866.

MONITORIAL INSTRUCTION.

The instructions contained in the Monitors is called monitorial, to distinguish it from instruction, which is not permitted to be written, and can be obtained only in the precincts of the Lodge.

MONITORTAL SIGN

A sign given in the English system, but not recognized in the United States of America. Oliver says of it that it "reminds us of the weakness of human nature, unable of itself to resist the power of Darkness, unless aided by that Light which is from above."

MONITOR,SECRET

See Secret Monitor.

MONOGRAM

An abbreviation of a name by means of a cipher composed of two or more letters intertwined with each other. The Constantinian monogram of Christ, Chi Rho, two Greek letters, is often used by Knights Templar. The Triple Tau, or Royal Arch badge, is also a monogram; although there is a difference of opinion as to its real meaning, some supposing that it is a monogram of Templum Hierosolymae (or the Temple of Jerusalem, others of Hiram of Tyre, and others again, bestowing on it different significations.

MONTAGUE, DUKE OF

John, second Duke of Montague, was elected, 1721, as successor to Brother George Payne, Grand Master. This first Grand Master of the nobility was installed June 24, 1721. He held office until January 17, 1723, when Philip, Duke of Wharton, was elected. The Duke of Montague died in 1749.

MONTANA

The Freemasons in Montana held no formal meeting until, at William H. Bell's dying request, a Masonic funeral was arranged. The meeting was held at Brother C. J. Miller's cabin in Yankee Flat. A Dispensation for a Lodge at Bannock City, then in Idaho Territory, was issued by the Grand Master of Nebraska, but the Lodge never met as the Brethren had dispersed when the Dispensation arrived. On November 17, 1963, a Dispensation was issued by the Grand Master of Nebraska to Idaho Lodge at Nevada City. The first meeting was on January 9, 1864, anti the first Freemason to be initiated within the boundaries of the present State of Montana was made a member of the Craft on April 23, 1864. Delegates from Virginia City, No. 43, Montana, No. 9, and Helena City, No. 10, met in Virginia City and organized the Grand Lodge between January 24 and 29, 1866. The Dispensation of the first Chapter in Montana, dated July 14, 1866, was issued to Virginia City, No. 1. A Charter was granted on December 18, 1868. On June 25, 1891, the Grand Chapter of Montana was organized. A Convention was called for that purpose by authority of a Warrant issued by the General Grand High Priest, Commander David F. Day. The subordinate Chapters were nine, namely, Virginia City, Helena, Deer Lodge, Valley, Yellow Stone., Billings, Livingstone, Dillon, and Great Falls, numbered 1 to 9 respectively.

Helena Council, No. 1, was organized under a Dispensation, dated April 4, 1868, from the Grand Council of California. It was numbered 9 in the jurisdiction of that State and the Charter was dated October 21, 1868. This Council joined with two others, Butte, No. 2,. and Tyrean, No. 3, to organize on March 29, 1910, the Grand Council of Montana as a constituent member of the General Grand Council.

A Dispensation was issued on August 27, 1866, to Virginia City Commandery, No. 1, at Virginia City, and it was granted a Charter on September 23, 1868. The Grand Commandery of Montana was organized on May 14, 1888, with four Constituent Commanderies, namely, Virginia City, No. 1; Helena, No. 2; Montana, No. 3, and Damascus, No. 4.

The Ancient and Accepted Scottish Rite, Southern Jurisdiction, was first introduced at Livingston where Khurum Lodge of Perfection, No. 2, was chartered February 11, 1889; Livingston Chapter of Rose Croix, No. 1, November 10, 1889; Livingston Council of Kadosh, No. 1, May 1, 1890, and Eastern Montana Consistory, No. 1, July 8, 1890.

MONTFAUVON, PRIOR OF

One of the two traitors on whose false accusations was based the persecution of the Templars (see Squin de Flexion, also Molay).

MONTFORT, COLONEL JOSEPH

Member of Royal White Hart Lodge, Halifax, North Carolina, where he died, March 26, 1776, aged fifty-two. Treasurer of the upper half of the Province of North Carolina, a donor to the fund of the Masonic Hall at London (see Minutes of the Grand Lodge, "held at the Crown and Anchor in the Strand," February 6, 1771) he received, by a patent dated January 14, 1771, an appointment from the Grand Lodge of England that has aroused some speculation. The words "Provincial Grand Master of and for America" occurs as late as 1775 in Charters issued under Montfort's authority. But the belief is expressed that in his original patent the phrase making his Jurisdiction for the whole of the country was a mistake of the scribe extended to "America" instead of reading "North Carolina." The Minutes of the Grand Lodge of England for February 6, 1771, show that Joseph Montfort paid ten pounds ten shillings or ten guineas for his deputation diploma, as "P. G. M. for No. Ca." This reference is relied upon to further support the surmise that the words "Provincial Grand Master of and for America" were so written in error. But they appear to have been understood literally, word for word, and in Charters issued by Montfort and his Deputy they are repeated. That they were clearly understood precisely as they read is seen by the Minutes of Royal White Hart Lodge at Halifax, March 13, 1772, recording that Brother Joseph Montfort visited there on that date and produced the deputation which "appointed him Provincial Grand Master of America."

In further testimony Brother James M. Clift, Grand Secretary, also advises that there are similarly written documents possessed by the Grand Lodge of Virginia, alluding to Montfort as "Provincial Grand Master of and for America" and in fact his Deputy, Cornelius Hartnett, attaches his official initials to Charters still in existence as "D. G. M. A." which appear to mean " Deputy Grand Master, America." Brother Montfort's Deputy was Cornelius Hartnett, a member of the Continental Congress at Philadelphia which adopted the Articles of Confederation on July 9, 1778.

Formation of the Union, 1927, page 37). Past Grand Master A. B. Andrews in a letter to us alludes to the Masonic Lodges as foci or centers of patriotism prior to the American Revolution and that as the citizenry of Cabin Point in Surrey County, Virginia, were largely Tories, Cornelius Hartnett may have thought a Masonic Lodge among their membership would advance the cause of the patriots and therefore the establishment of the Lodge would appeal to him in a double way. At any rate a Charter to Cabin Point Royal Arch Lodge was issued by him on April 13, 1775 and bears the names of Joseph Montfort and Cornelius Harnett with their official titles, the former in full as "of and for America."

Royal White Hart Lodge No. 2, Halifax, North Carolina, has met in an old frame building erected in 1769 and since used exclusively and continuously for Lodge purposes. On the wall is a chart of 1772, the Master's chair has three steps built in it, the Bible and Minute Book of the olden time are preserved, the ballot box and candlesticks are very old, the Secretary's desk has two crude contrivances to hold candles, and in the yard an old bell on a tall post continues to be used for assembling the Craft. In that yard is buried Joseph Montfort. On the slab covering the grave is this inscription "The Right Worshipful Joseph Montfort, born in England, A-D. 1724, died at Halifax, N. C., March 25, A.D. 1776. Appointed Provincial Grand Master of and for America on January 14, A.L. 5771, A.D. 1771, by the Duke of Beaufort, Grand Master of the Grand Lodge of England, A. F. & A. M. First Clerk of Court of Halifax County, Treasurer of the Province of North Carolina, Colonel of Colonial Troops, Member of Provincial Congress, Orator, Statesman, Patriot, Soldier, the highest Masonic official ever reigning on this continent, the First, the Last, the Only Grand Master of America" (see New Age, John IL Cowles, May, 192S, page 307).

MONTHS, HEBREW

Freemasons of the Ancient and Accepted Scottish Rite use in their documents the Hebrew months of the civil year. Hebrew months commence with the full moon; and as the civil year began about the time of the autumnal equinox, the first Hebrew mouth must have begun with the new moon in September, which is also used by Freemasons of the Ancient and Accepted Scottish Rite as the beginning of their year. Annexed is a table of the Hebrew months, and their correspondence with our own calendar:

Tisri ............................September-October
Khesvan.....................October-November
Kislev ..........................November-December
Tebeth ........................December-January
Schebet.......................January-February
Adar..............................February-March
Nisan...........................March-April
Ijar.................................April-May
Sivan.............................May-June
Tamus..........................June-July
Ab...................................July-August
Elul.................................August-September

As the Jews computed time by the appearance of the moon, it is evident that there would be a confusion as to the keeping of these feasts, if some method had not been taken to correct it; since the lunar year is only 354 days, 8 hours, and 48 minutes, and the solar year is 365 days, 6 hours, 15 minutes, and 20 seconds. Accordingly, they intercalated a month after their twelfth month, Adar, whenever they found that the 15th day of the following month, Abib, would fall before the vernal equinox. This intercalated month was named Ve-adar, or the second Adar, and was inserted every second or third year as they saw occasion; so that the difference between the lunar year and solar year could never, in this way, be more than a month.

MONTHS, MASONIC.

In the French Rite the old calendar is retained, and the year begins with the month of March, the months being designated numerically and not by their usual names. Thus we find in French Masonic documents such dates as Le 10me jour du 3me mois Maconniqne, that is, the tenth day of the third Masonic month, or the tenth of May.

MONTPELLIER, HERMETIC RITE OF

The Hermetic Rite of Pernetty, which had been established at Avignon in 1770 was in 1778 transported to Montpellier, in France, by a Past Master, and some of the members of the Lodge of Persecuted Virtue in the former place, who laid the foundations of the Academy of True Masons, which see. Hence the Degrees given in that Academy constituted what is known as the Hermetic Rite of Montpellier.

MONUMENT

It is impossible to say exactly what period the idea of a monument in the Third Degree was first introduced into the symbolism of Freemasonry. The early expositions of the eighteenth century, although they refer to a funeral, make no allusion to a monument. The monument adopted in the American system, consists of a weeping virgin holding in one hand a sprig of acacia and in the other an urn; before her is a broken column, on which rests a copy of the Book of Constitutions, while Time behind her is attempting to disentangle the ringlets of her hair. The explanation of these symbols will be found in their proper places in this work. Oliver, in his Landmarks (ii, 146), cites this monument without any reference to its American origin.

Early in the eighteenth century the Master's monument was introduced into the French system, but its form was entirely different from the one adopted in the United States of America. It is described as an obelisk, on which is inscribed a golden triangle, in the center of which the Tetragrammaton is engraved.

On the of the obelisk is sometimes seen an urn pierced by a sword.

In the Ancient and Accepted Scottish Rite an entire Degree has been consecrated to the subject of the Hiramic Monument.

Altogether, the monument is simply the symbolic expression of the idea that veneration should always be paid to t he memory of departed worth.

This emblem has usually been considered as an invention of Brother Jeremy L. Cross and doubtless he is largely responsible for its present form in our standard work. Brother Robert B. Folger (in the Masonic Newspaper, New York City, May 10, 1879, see also Stellar Theology, Robert H. Brown, page 65) giving Cross's account of its introduction into the work, says:

The causes which led him firs to devise the plan of such work were as follows: He was passionately fond of Masonry, studied under Thomas Smith Webb, Gleason, and others, became perfect under them in the, letters and work, and then started through the country as a lecturer in he year 1810. He was a man of excellent appearance in early life, very fluent in Language, and, withal, a very fine singer. As a matter of course, he became very popular, the business of lecturing flowed in upon him very fast, and he had as much to engage his mind in that line as he could well attend to. Wishing to take advantage of all the business that offered, be found the work slow of accomplishment by reason of delays caused by imperfect, memories. He wanted something of an objective kind, which would have the effect of bringing to mind the various subjects of his lecture, and so fixing the detail to the mind as, with the sets of objects presented to the sight, the lectures in detail would be complete.

There w;is not at that time any guide for Lodges except the so-called Master's Carpet and the works of Preston and Webb. The Master's Carpet was deficient, being without many of the most important emblems, and those which it displayed were very much mixed up. The work of Preston did not agree with the "adopted work"; That of Webb agreed perfectly, but still was wanting in its most important part, namely the hieroglyphics, by which the work is plainly and uniformly presented to the learner, rendering it easy of acquirement, and imprinting it upon the mind in such a manner that it will not readily, be forgotten.

He considered the matter for many months, and attempted to draw various plans, taking Webb's Monitor for a guide. Part of the work he accomplished satisfactorily to himself. This included the First and Second Degrees, and although there was but little really original in the emblems which he produced, yet the classification and arrangement were his own. He went on with the Third Degree very well, as far as the Monitor of Webb goes, when he came to a pause.

There was a deficiency in the Third Degree which had to be filled in order to effect his purposes, and he became wearied in thinking over the subject. He finally contacted a Bother, formerly a Mayor of New Haven, who at the time was one of his most intimate friends, and they, after working together for a week or more, could not hit upon any symbol which would be sufficiently simple yet answer the purpose. Whereupon, the copperplate engraver, also a Brother, who was doing his work was called in. They went at the business with renewed courage, and the number of hieroglyphics which had by this time accumulated was immense. Some wore too large, some too small, some too complicated, requiring too much explanation and many not at all adapted to the subject. Finally the Copperplater said, "Brother Cross when great men, they generally have a monument," 'That's right," said Cross; 'I never thought of that," and away he went.

He was missing from the company, and was found loitering around the burying-ground in New Haven in a maze. IHe had surveyed all that was there, but did seem satisfied. At last he got an idea, whereupon the council came together again, and he then told them that be had got the foundation of what he wanted—that while sojourning in New York City he had seen a monument erected over Commodore Lawrence in the southwest corner of Trinity Churchyard; that it was a glorious monument to the memory of a great man who fell in battIe. It was a large marble pillar, broken off. The part broken off was taken away, but they had left the capital lying at the base. He would have that pillar for the foundation of his new emblem, but would bring the other part of the pillar in, leaving it resting against the base. Then one could know what it all meant. The other part of the pillar should be there. This was assented to, but more was wanted. They needed some inscription describing the merits of the dead. They found no place on the column. Find after a lengthy discussion they hit upon an open book, placed upon the broken pillar. But there should, in the order of things, be some reader of the book, so they selected the emblem of innocence in a beautiful virgin, who should weep over the memory of the deceased while she read of his heroic deeds.

It would be proper to state that the monument erected to the memory of Commodore Lawrence was put up in the southwest corner of Trinity Churchyard, in the year 1813, after the fight between the frigates Chesapeake and Shannon, in which battle Lawrence fell. It was a beautiful marble pillar, broken off, and a part of the capital laid at its base. The monument remained there until 1844-5, at which time Trinity Church had been taken down and rebuilt as it now stands. When finished, all the debris was cleaned away, the burial grounds trimmed and fancifully decorated, and the corporation of the church took away the old and dilapidated monument of Lawrence from that spot and erected a now one of a different form, placing it in the front of the yard on Broadway, at the lower entrance of the church, where it now stands. Brother Cross and myself visited the new monument together, and he expressed great disappointment at the change, saying"it was not half as good as the one they had taken away!"

The claim of Cross to having originated the emblem is, however, disputed. Oliver speaks of the monument but does not assign to it an American origin and the idea itself is very old. In the Barney ritual of 1817, formerly in the possession of Samuel Willson of Vermont, which was the work adopted by the Grand Lodge of Iowa in 1860, there is the marble column, the beautiful virgin weeping, the open book, the Sprig of Acacia, the urn, and Time standing behind. The only part lacking is the Broken Column and the words referring to this were added later. Samuel Willson says: "Previous to 1826, but the date or circumstances of their getting in I cannot recall." Thus it would seem that everything in the present emblem except the reference to the Broken Column was in use prior to the publication of Cross's work and in fact the emblem in somewhat different form is frequently found in ancient symbolism (see Quarterly Bulletin, Iowa Masonic Library, July, 1921, page 82, C. C. Hunt, to whom we are greatly indebted for information on this subject).

The monument to Captain James Lawrence was formerly in the rear of the churchyard but in December 1846, the Vestry directed that it be moved from the old site to a place near to and southeast of the south porch, left of the entrance, of Trinity Church on Broadway, New York City. There the condition of, the memorial aroused some criticism and plans were made for a new one which, as, might be expected, failed to satisfy all concerned, one good Brother describing it as a mere reproduction in stone of an inverted bathtub. In May 1864, the Vestry had the two tablets formerly on the monument framed and with the marble column entrusted to the custody of the New York Historical Society. The two tablets commemorate the heroic patriotism of Captain James Lawrence, killed on June 1, 1813, in action between the frigates Chesapeake and Shannon, and whose dying words were, "Don't give up the ship." For data regarding the first monument and its destination we are indebted to Robert H. Kelby, New York Historical Society, and to W. F. L. Aigeltinger, Corporation of Trinity Church.

With the Jews the column symbolized the princes. rulers or nobles, and a broken column denoted that a pillar of the state had fallen. In Egyptian mythology Isis is sometimes pictured weeping over the broken column which conceals the body of her husband, Osiris, while behind her stands Horus or Time pouring ambrosia on her hair. In Hastings' Encyclopedia of Religion and Ethics, Isis is said to be sometimes represented standing. In her right hand is a sistrum, in her left a small ewer and on her forehead is a lotus, emblem of resurrection. In the Dionysiac Mysteries, Dionysius is represented as slain; Rhea goes in search of the body. She finds it and causes it to be buried in due form. She is sometimes represented as standing by a column holding in her hand a sprig of wheat, emblem of immortality, since though it be placed in the ground and die it springs up again into newness of life. She was the wife of Koronus or Time, who may fittingly be represented as standing behind her.

In the Grand Lodge Library at Cedar Rapids, Iowa, there is a book entitled A Brief History of Freemasonry by Thomas Johnson, who at the time of writing the book was Grand Tyler of the Grand Lodge of England, and Janitor to the Grand Royal Arch Chapter of England. He states that the book is published by permission of the officers of the Grand Lodge of England, who have honored it by their subscriptions. This book, we understand, was first published in 1782. The copy in the Library is the second edition, published in 1784. In his introduction he states:

I have also taken the Liberty to introduce a Design for a Monument, in Honour of a Great Artist; and although I am well aware that we have no account of any such having been erected over his Grave, yet we have many precedents both Ancient and Modern of sumptuous Piles being reared to preserve in Memory and perpetuate the Merits of the Worthy and Ingenious of all Orders and Descriptions, though their Bodies may have been buried in distant Countries, nay or perhaps in the depth of the Sea. I have therefore under so respectable a Sanction, designed this Monument to adorn, as it richly deserves, the Memory of a great Man, amidst the thousands of other Structures in Honour of his craft; ...

As part of the history connected to the Monument, he says:

The Cape-stone was finished with great Joy; which, however, was soon interrupted by the sudden Death of the Great Artist and worthy Tyrian Deputy Grand Master under King Solomon. After some time being allowed the (Draft to vent their sorrow, he was buried with great Solemnity near the Temple: whose Memory an elegant Monument is designed to perpetuate.

His description of the Monument is as follows: The Father of the Man, whose memory this Tomb is designed to perpetuate, dying, he was left to the care of his Mother; his Name, Profession. the manner of his Death and many other circumstances concerning him, are well known to all good Masons.

Who e'er besides would this grand Secret trace,
Must seek it only in its proper place.

The Holy Bible, Square and Compasses, are figurative of the three greatest moral Blessings, which Man can endowed with in his warfare through this World. Thet are entwined with a Laurel Branch, as an emblem of Honour to all those, who by applying them to their Proper uses, will certainly attain the end for which they were designed.

They weapons prove, which if you rightly wield,
Will greater Victories gain, than Sword or Shield;
Vanquish your foes, restrain all dissipation,
And bless the Day when you became a Mason!

The Insignia on the Top of the Urn emblematically point out where the Deceased was when living; which, together with the Sun and Moon, are likewise typical of three Things,

Which, tho of lesser Note than those before,
A Mason you must be, if you'd know more.

The three Figures In Chains, when attentively considered, will be recollected by every good Mason, who is Master of his Profession; not only whom they represent but likewise why they are so depicted in so seemingly disgraceful a situation: as to all Strangers I would advise them

To take due warning how they vauntingly,
Decry the mystic powers of Masonry;
Nor seek to learn by any other Rules,
Than those propos'd in just Masonick schools:
There from Foundation to the Top, you'll raise,
Yet fail in Words, to speak a Mason's praise.

The seat of one of the Figures is Typical, as well as its Contract, which stands beside it . A near relation of the Deceased is there unperceivedby all but Masons. There are other emblems which the Craft alone can best elucidate:

Especially the well-known Letter G,
Which plainly pointeth out-"What Mote Ytt Be?"

The monument shows an urn on the top and above the urn is a square and compass. Below the urn is the Holy Bible, square and compass, intertwined with a laurel branch. On the urn is a letter G. On one side of the monument is a sun, on the other a moon. The, inscription reads, "In memory of a Great Artist. Born A. m. 2995. Etat 47."

This shows that the idea of a monument to mark the grave of the Temple Architect was introduce into Freemasonry at least as early as 1782, and it is quite possible that various Brethren at different times made changes in the form of the monument until the broken column was added by Brother Cross. The general sale of the Masonic Chart published by Cross seems to have fixed this form, so that there has, been no change since. While, therefore, it may be true that Cross gave to the emblem its present form it cannot be said that he gave expression to an entirely new idea. The greater part of it is an adaptation rather than an invention, an old idea prompted anew in a receptive mind by the memorial to Lawrence.

MOON. The adoption of the moon in the Masonic system as a symbol is analogous to, but could hardly be derived from, the employment of the same symbol in the Ancient religions. In Egypt, Osiris was the sun and Isis the moon; in Syria, Adonis was the sun, an Ashtoroth the moon; the Greeks adored her as Diana, and Hecate; in the mysteries of Ceres, while the hierophant or chief priest represented the Creator, and the torch-bearer the sun, or officer nearest the altar, represented the moon. In short, moon-worship was as widely disseminated as sun-worship.

Freemasons retain her image in their Rites, because the Lodge is a representation of the universe, where, as the sun rules over the day, the moon presides over the night; as, the one regulates the year, so does the other the months, and as the former is the king of the starry hosts of heaven, so is the latter their queen; but both deriving their heat, and light and power from Him, who, as the Greatest Light, the Master of heaven and earth, controls them both.

MOORE, CHARLES WHITLOCK

A distinguished Masonic journalist, born in Boston, Massachusetts, March 29, 1801. His own account of his initiation into Freemasonry is in the following words

In February, 1822, 1 was proposed for the Degrees of Freemasonnry in Massachusetts Lodge, then, as now, one of the three oldest in Boston, and but for the intervention of business engagements, I should have been received into Freemasonry on the evening of my coming of age. Before that evening arrived, however, I was called temporarily to the State of Maine, where, in May following, I was admitted into Kennebec Lodge, at Hallowell with the consent and approbation of the Lodge in which I bad been originally proposed. I received the Third Degree on the evening of the 12th of June.

On October 10, 1822, he affiliated with the Lodge of Saint Andrew. In October, 1872, that Lodge celebrated his semi-centennial membership by a Festival. In 1825 he took the Capitular Degrees in Saint Andrew's Chapter, and was elected High Priest in 1840, and subsequently Grand High Priest of the Grand Chapter, he was made a Knight Templar in Boston Encampment about the year 1830, and was Eminent Commander in 1837. In 1841 he was elected Grand Master of the Grand Encampment of Massachusetts and Rhode Island, which office he held for three years. In 1832 he received the Royal and Select Degrees in Boston Council, over which lie presided for twelve Years. He was elected General Grand Captain-General of the Grand Encampment of the United States, in 1847, and General Grand Generalissimo in 1850. In 1844 he was received into the Ancient and Accepted Scottish Rite, and in the same year was elected Secretary-General of the Holy Empire in the Supreme Council for the Northern Jurisdiction of the United States, an office which he held until his resignation in 1862.

"When be was elected Recording Grand Secretary of the Grand Lodge in 1834," says Brother John T. Heard, in his Historical Account of Columbian Lodge (page 72), "it was the moment when the anti-Masonic excitement was raging with its greatest violence in this state, and his first official act was to attest the memorial witten by him, surrendering to Legislature the Act of Incorporation of the Grand Lodge." The Grand Lodge surrendered its Charter and its corporate powers, says Brother C. T. McClenachan, that it might escape the persecution of an anti-Masonic legislature. The memorial, however, boldly stated that "by divesting itself of its corporate powers, the Grand Lodge has relinquished none of its Masonic attributes or prerogatives."

In Masonic authorship, Brother Moore is principally distinguished as a journalist. In 1825 he established the Masonic Mirror, which was merged in 1834 in the Bunker Hill Aurora, a paper with whose Masonic deportment he was associated. In 1941 he commenced the publication of the Freemasons Monthly Magazine, which he published for thirty-three years; in fact, until his death. In 1828 and 1829 he published the Amranth, or Masonic Garland, and in 1813 the Masonic Trestle-Board. Brother Moore died at Boston, Massachusetts, of pneumonia, on December 12, 1873.

MOORE, CORNELIUS

Born November 23, 1806, in Hunterdon County, New Jersey. From his sixteenth to twenty-first year he continued his school studies so diligently that, although working all this time at the blacksmith trade, he became a most proficient teacher. Moving to Zanesville, Ohio, in 1832 he studied law and was admitted to the bar. In 1845, at Cincinnati, Ohio, he began the publication of the Masonic Review, which he continued to edit until 1876. Brother Moore was initiated in Lafayette Lodge, No. 70, Zanesville, Ohio, in March, 1836. He served his Lodge four years as Master and in 1838 he received the Capitular Degrees in Zanesville Royal Arch Chapter, No. 9. He received the Cryptic Degrees in 1846 and was admitted to the Orders of Knighthood in Reed Commandery No. 6, Dayton, Ohio, the same year, subsequently passing through all the grades of the Ancient and Accepted Scottish Rite including the Thirty-second. Brother Moore published several Masonic books in addition to his exceedingly fine and helpful journal but he was unfortunately reduced to very straitened circumstances during the war, 1861-5. While Brother Moore was abroad touring the Continent, Ireland, Scotland and England, the Miami University at Oxford, Ohio, conferred upon him the honorary degree of Master of Arts in 1859, Cornelius Moore died in Windsor, Canada, on June 3, 1883. His Masonic contributions outside of the Masonic Review were Outlines of the Temple; Ancient Charges with a Commentary Thereon; Leaflets of Masonic Biography or Sketches of Eminent Freemasons; The Craftsman; The Templars Text Book, and some other smaller works (see Masonic Review, volume 59, page 339, July, 1883).

MOORE, JAMES

James Moore was, in 1808, the Senior Grand Warden of the Grand Lodge of Kentucky, and in conjunction with Carey L. Clarke compiled, by order of that Body, the Masonic Constitutions or Illustrations of Masonry, Lexington, 1808 (191 pages, duodecimo, say about 4 1/2 by 7 1/2 inches). This was the first Masonic work published in the Western States. With the exception of the Constitution of the Grand Lodge, it is little more than a compilation taken from Anderson, Preston, and Webb. It was adopted by the Grand Lodge of Kentucky as its official Book of Constitutions.

MOPSES

In 1738 Pope Clement XII issued a Bull, condemning and forbidding the practise of the Rites of Freemasonry. Several Brethren in the Catholic States of Germany, unwilling to renounce the Order, and yet fearful of offending the ecclesiastical authority, formed at Vienna, September 22, 1738, under the name of Mopses, what was pretended to be a new association, but which was in truth nothing else than an imitation of Freemasonry under a less offensive appellation. It was patronized by the most illustrious persons of Germany, and many Princes of the Empire were its Grand Masters; the Duke of Bavaria especially took it under his protection- The title is derived from the German word mops, signifying a pugdog, and was indicative of the mutual fidelity and attachment of the Brethren, these virtues being characteristic of that animal. The alarm made for entrance was to imitate the barking of a dog. The Mopses were an androgynous, both sexes, Order, and admitted females to all the offices, except that of Grand Master, which was held for life. There was, however, a Grand Mistress, and the male and female heads of the Order alternately assumed, for six months each, the supreme authority. With the revival of the spirit of Freemasonry, which had been in some degree paralyzed by the attacks of the Church, the Society of Mopses ceased to exist.

MORALITY

In the American system it is one of the three precious jewels of a Master Mason.

MORALITY OF FREEMASONRY

No one who reads our ancient Charges can fail to see that Freemasonry is a strictly moral Institution, and that the principles which it inculcates inevitably tend to make the Brother who obeys their dictates a more virtuous man. Hence the English Lectures very properly define Freemasonry to be "a system of morality."

MORAL LAW

"A Mason," say the old Charges of 1722, "is obliged by his tenure to obey the moral law." Now, this moral law is not to be considered as confined to the Decalogue of Moses, the ten commandments, within which narrow limits the ecclesiastical writers technically restrain it, but rather as alluding to what is called the lex, naturae, or, the law of nature. This law of nature has been defined., by an able but not recent writer on this subject, to be "the will of God, relating to human actions, grounded on the moral differences of things; and because discover- able by natural light,~ obligatory upon all mankind" (Grove, System, of Moral Philosophy, volume ii, page 122, London, 1749). This is the "moral law," to which the old Charge already cited refers, and which it declares to be the law of Freemasonry. And this was wisely done, for it is evident that no law less universal could have been appropriately selected for the government of an Institution whose prominent characteristic is its universality.

MORANA

The Bohemian goddess of winter and death, Maryana of Scandinavia.

MORAVIAN BRETHREN

The religious sect of Moravian Brethren, which was founded in Upper Lusatia, about 1722, by Count Zinzendorf, is said at one time to have formed a society of religious Freemasons. For an amount of which, see Mustard Seed, Order of.

MORAY, SIR ROBERT

First recorded initiate in England, the details are in the Minutes of the Lodge of Edinburgh, Mary's Chapel. Brother Moray was Quarter Master General in 1641 of the "Armie of Scotland" occupying Newcastle-on-Tyne, in the North of England. Some members of the Lodge of Edinburgh also serving in the army, initiated him there on May 20, 1641. When the army returned to Scotland, the record was written in the Minutes of the Lodge and signed by Brothers A. Hamilton, James Hamilton, John Myller, and R. Moray, the latter's mark is a Pentalpha, five straight lines forming a five-pointed star.

MORAY, SIR ROBERT

The paragraph on page 680 is of especial interest because Moray was made a Mason in 1641, which was five years before the Initiation of Ashmole at Warrington. Bro. William J. Hughan very properly called attention to the fact that Moray was not the first known non-Operative on English soil because, as Bro. Edward Conder had shown in his Hole Craft, non-Operatives belonged to the "accepcion," a division of the Masons Company of London, "as early as 1620." But the "accepcion" was not a Lodge; its records were not regular Lodge Minutes; and the fact therefore does not derogate from the importance of the record which proves that Moray had been regularly made a Mason, on English soil, and the event recorded in the still-existing Minutes of the Lodge of Edinburgh.

The Minutes record that R. Moray, described as Quartermaster to the Army of Scotland, then on English soil, had been made a Mason at Newcastle, May 20, 1641, and the Minute thus made was for the purpose of authenticating and registering his membership in the Lodge. The Initiation also is notable for the reason that Robert Moray (afterwards Sir Robert) was believed to have been one "of the great and good men of his day," a founder and first president of the Royal Society, and had been buried in Westminster Abbey. For both of these reasons much has been written about him in Masonic books and periodicals.

But it happens that a biography of Sir Robert which was published in 1922 raises a disturbing question. In The Life of Sir Robert Moray, by Alexander Robertson (Longmans, Green & Co.), page 10, the author writes that, "On the 5th of November, 1641, indeed, there is mention in the Acts of Parliament of Scotland of a Robert Murray who was General Quartermaster, and this may have been the Moray with whom we are concerned" (italics ours).

This raises the question as to whether the Robert Moray who was recorded in the book of the Lodge at Edinburgh was the Sir Robert of the Royal Society. Bro. A. Murray Lyon himself, in his history of the Lodge, raises another question when he says that he "died June 1673, and was buried in the Cannongate Churchyard"; but in a book about Westminster Abbey published in 1753 it is stated that "Sir Robert Murray" was buried there, near D'Avenant, and makes it clear that this Sir Robert was the president of the Royal Society. The author of that book says, "he was a great admirer of the Rosy Crucians" and this has been taken to mean Freemasonry, but the context rather suggests it was chemistry that was meant, for it goes on to say that how as "well versed in Chemistry . . ." and chemistry in that period often was called Rosicrucianism by non-scientific men. These data mean that until proof is found that the Robert Moray of the Edinburgh Lodge was the Sir Robert Moray buried in Westminster Abbey that which has been written about the question must be held in suspense.

NOTE. "Murray" and "Moray" were often used interchangeably.

MORGAN, WILLIAM

Born, August 7,1774, in Virginia, Culpeper County, U. S. A. Lived at Lexington, Kentucky, and Richmond, Virginia, working as a stonemason, going to Canada in 1821 and employed near Toronto, but in 1823 was at Rochester, New York, taking up his residence in Batavia, New York, in 1826. He had visited Lodges before coming to Batavia though there is no evidence to show whether Morgan was ever initiated. He was denied admission to the local Lodge and Chapter at Batavia and there is usually some good reason for this refusal. But he is credited with receiving the Royal Arch Degree at, Le Roy, New York, on May 31, 1825. When a now Chapter was proposed in his own town, Batavia, his name was upon the petition, but objection was made and a new one was prepared without his signature. Resenting this action Morgan became bitter and sought revenge. A local newspaper, The Republican Advocate, was conducted by David C, Miller, who is said to have received the Entered Apprentice Degree at Albany, New York., The two vindictive men concocted a scheme to publish a malicious book on Freemasonry. This purpose on discovery aroused great resentment in the village. Miller's print shop was visited, fire was set to the building, but no serious damage was done. Miller, himself, was arrested on an insignificant charge and as a result of this sort of hotheadedness four Freemasons were indicted for "riot, assault, and false imprisonment," and three others were sent to the, County Jail. The contract between Morgan and Miller was made in March, 1826. Morgan was arrested in July for a debt and again, on August 19, he had a similar experience. This was undoubtedly done to separate Miller and Morgan, but the former gave bail and the latter was released two days later.

However, on September 11, 1826, Morgan was arrested for petit larceny at Batavia and put into jail at Canandaigua. This was for stealing a shirt and cravat. On his examination he was discharged by the magistrate. He was at once rearrested on a claim that he owed $2.68 to the keeper of a tavern. He admitted this debt and offered to leave his coat as security. This was refused and he was again sent to jail. The next day a man named Lotos Lawson came to the jail and asked for Morgan's release. During the day the amount of the execution was paid and Morgan set free. As to what then happened there are two different stories. One is that Morgan was forcibly seized and compelled to enter a coach and was then driven across the country to the mouth of the Niagara River and into Canada. But the other story is that he went voluntarily and that he there received $500 for leaving Miller. This was paid and he left his guides, and went into Canada. There was a stay at Fort Niagara until the arrangements were completed and then the known movements of Morgan come to an end. But the theory that Morgan was taken away by force and given a violent death by drowning gave rise to the Anti-Masonic Party in the United States. As early as 1832 there were 141 Anti-Masonic newspapers in the United States. The election of 1828 gave Solomon Southwick, the Anti-Masonic candidate for Governor of New York, 38,335 votes. Martin Van Buren, a Freemason, had 136,783 votes, but in 1830 the Anti-Masonic candidate ran behind the leader by only 8,531 votes, 120,361 against 128,892.

On the abduction charge alone several persons were tried. Cheseboro, Master of the Lodge at the County City was sentenced to imprisonment for one year, Lawson two years, Bruce, Sheriff of Niagara County, two years and four months, Sheldon three months, and Sawyer, one month, A badly decayed human was, on October 7, 1827, found on the beach 40 miles from Fort Niagara. This at once incited suspicions that the body might be that of Morgan. The remains were claimed as those of him but on later enquiry identification was made by a Mrs. Monroe that they were those of her husband and were, therefore, turned over to her. This was done on October 29, 1827. But the foes of Freemasonry did not believe that fact, nor do they believe it now. Then there were the curious persons subject to mental disorders and who assserted conflicting stories of guilt. Of these were Hill, Valance, and Whitney, though there is a serious doubt whether the latter has been accurately reported. We need not go into the stories of who claim to have seen Morgan in other lands. The subject hass been discussed freely by Brothers E. T. SchuItz and Ben Perley Poore.

The Grand Lodge of New York in 1826 had 500 lodgeses, but in 1846 there were only 65 Lodges. Of number of Lodges represented in the Annual Grand Lodge Communications in 1827, there were 228; 1828, 130; in 1829, 87; in 1839, 77; 1831, 71; 1832, 52; 1833, 56; 1834, 53; and in 1835, 49. The decline and recovery in membership was as follows: 1820, 295 lodges and 15,000 members; 1825, 480 Lodges and 20,000 members; 1830, 82 Lodges and 3,000 members; 1840, 70 Lodges and 5,000 members; 1850, 172 Lodges and 12,000 members; 1860, 432 Lodges and 25,000 members. From that time the returning pace was rapid, the growth permanent. Other states had similar experiences.

While the Order promptly disavowed any sympathy with those who within its own rank might be disposed to punish Morgan for wrong doing, yet those various resolutions by responsible Masonic Bodies didlittle for the time to check the enmity against the Fraternity. Charters were stolen and Lodge-roomsand equipment defiled. Publicly and privately the resentment grew, separating familes, disrupting churches, and poisoning all these sources of fellowship in the community. Father was arrayed against son, brother against his own flesh and blood—both in politics and business, home and market place, the venom of the ulcer spread far and deep. Public disavowal of any further connection with Freemasonry was made by the thousands. Among them was that of one member who for fifteen years had been Senior Grand Warden of New York State.

See Doctor Mackey's revised History of Free masonry, volume vii; Story of Freemasonry, Brother W. G. Sibley; Freemasonry at Batavia, Brother David X, Seaver; History of Freemasonry in the State of New York, Brother Ossian Lang: History of Freemasonry in Canada;, Brother John Ross Robertson, chapter vii, Volume ii, an American Masonic Crisis, Brother J. H. Tatsch; Transactions, volume xxxiv, page 196, Quator Coronati Lodge, No. 2076, London; Builder, St. Louis, Missouri, has had several articles, notably The Morgan Affair, September, 1926, by Brothers J. H. Tatsch and E. M. E rikson, the latter also contributing papers of similar type to the Grand Lodge Bulletin, Iowa, 1926; History of Freemasonry in Maryland, Brother E. T. Schultz, 1887, volume iii, pages 5-V,; William Morgan, Political Anti-masonary, Rob Morris, 1883; Masonic Light, Brother Huntington, 1886; The Anti-Masonic Party, a monograph by Professor Charles McCarthy, awarded the Justin Winsor prize by the American Historical Society, Annual Report, 1902, volume i, pages 365574 and separately printed in 1903; Miscellany of the Masonic Historical Society, New York, Brother PeterRoss, 1902, pages 5-35. These last two works contain many additional references to articles of interest.

MORIAH, MOUNT

An eminence situated in the southeastern part of Jerusalem. In the time of David it must have been cultivated, for it is called "the threshing-floor of Oman the Jebusite," from whom that monarch purchased it for the purpose of placing there an altar. Solomon subsequently erected there his magnificent Temple. Mount Moriah was always profoundly venerated by the Jew's, among whom there is an early tradition that on it Abraham was directed to offer up his son. The truth of this tradition has, it is true, been denied by some Biblical writers, but it has been as strenuously maintained by others. The Freemasons, however, have always accepted it and to them, as the site of the Temple, it is especially sacred, and combining with this the Abrahamic legend, they have given to Mount Moriah the appellation of the ground floor of the Lodge, and assign it as the place where what are called the three grand offerings were made.

MORIN, J. P. H. VON

Grand Master of Haiti, 1863.

MORIN, STEPHEN

The founder of the Ancient and Accepted Scottish Rite in America. On the 27th of August, 1761, the "Deputies General of the Royal Art, Grand Wardens, and officers of the Grand Sovereign Lodge of Saint John of Jerusalem established at Paris," so reads the document itself, granted a Patent to Stephen Morin, by which he was empowered "to multiply the Sublime Degrees of High Perfection, and to create Inspectors in all places "There the Sublime Degrees are not established." This Patent was granted, Thory, Ragon, Clavel, and Lenning say, by the Grand Council of Emperors of the East and West. Others say by the Grand Lodge. Dalcho says by the Grand Consistory of Princes of the Royal Secret at Paris, Brother Albert Pike, who has very elaborately investigated the question, says that the authority of Morin was "a joint authority" of the two then contending Grand Lodges of France and the Grand Council, which is, Brother Mackey supposed, what, Dalcho and the Supreme Council of Charleston called the Grand Consistory. From the Grand Lodge he received the power to establish a Symbolic Lodge, and from the Grand Council or Consistory the power to confer the advanced Degrees. Not long after receiving these powers, Morin sailed for America, and established Bodies of the Scottish Rite in Santo Domingo and Jamaica. He also appointed M. M. Hayes a Deputy Inspector-General for North America. Hayes, subsequently, appointed Isaac da Costa a Deputy for South Carolina, and through him the Sublime Degrees were disseminated among the Freemasons of the United States (see Scottish Rite). After appointing several Deputies and establishing some Bodies in the West India Islands, Morin is lost sight of. We know not anything of his subsequent history, or of the time or place of his death. Ragon, Thory, and Clavel say that Morin was a Jew; but as these writers have Judaized all the founders of the Ancient and Accepted Scottish Rite in America, we have no right to place any confidence in their statements. The name of Morin has been borne by many French Christians of literary reputation, from Peter Morin, a learned ecclesiastical writer of the sixteenth century, to Stephen Morin, an antiquary and Protestant clergyman, who died in 1700, and his son Henry, who became a Catholic, and died in 1728. The above surmise by Doctor Mackey has more recently had the support of Brother Cyrus Field Willard who, in the Builder, September, 1925, and in correspondence with us, gave his reasons For believing Morin to have been of a French Huguenot family in New York, the name Stephen also occurring in eighteenth-century church records in that city at a date favorable to the known movements of the noted Freemason. Brother Willard notes the boyhood of Morin coincides in the same city with that of Brother Moses M. Hayes, another pioneer of prominence in the Ancient and Accepted Scottish Rite. Another claim unearthed by Brother Willard is that Morin was a sea captain captured by the British in 1777 but an attempt by us to have this verified by Government records at London has been unsuccessful.

MORISON, CHARLES

Soldier and surgeon, born in 1780, at Greenfield, Scotland. He was the owner of a valuable Masonic library which, after his death in 1848, was given by his widow to the Grand Lodge of Scotland.

MORITZ, CARL PHILIPP

A Privy Councillor, Professor, and Member of the Academy of Sciences in Berlin, was born at Hamelin on the 15th of September, 1757, and died the 26th of June, 1793. Gaddicke says that he was one of the most celebrated authors of his age, and distinguished by his works on the German language. He was the author of several Masonic works, among which are his Contributions to the Philosophy of Life and the Diary of a Freemason (Berlin, 1.793) and a Book of Masonic Songs.

MORMONISM AND MASONRY

In 1839 the Latter Day Saints, or Mormons, under the leadership of Joseph Smith, the author of their Book of Mormon, purchased land in Illinois at the village of Commerce, and re-christened it Diauvoo. The Saints came in large numbers. Among them were a number of Masons under the leadership of Dr. John C. Bennett, Heber C. Kimball, and Hyrum Smith, Joseph Smith's brother. On October 15, 1841, Grand Master Jonas, Illinois, issued a dispensation for a Lodge October 15, 1842, and personally constituted it March 15, 1842. This was less than one year after Joseph Smith married his first plural s if e, "the first instance of the practice of polygamy" in the United States. (Bennett later became a violent opponent of the Mormons.)

When—so we learn from Smith's own journal—the new Lodge installed its officers in an open grove, before a large crowd, Joseph Smith acted as Grand Chaplain, though not a Mason. He and one Sidney Rigdon were that day "made Masons at Sight." Upon this, Bodley Lodge, No. 1, of nearby Quincy, Ill., sent a resolution to Grand Lodge asking for an investigation. On August 11, less than six months after he had issued the Dispensation, Grand Master Jonas suspended it; between the two dates Nauvoo Lodge had Initiated 286 Candidates, and "Raised" 256. After it had reformed itself the Lodge was on November 2, 1842, permitted to resume labor.

The Saints took in new members in such droves, that by October 3, 1843, there were five Mormon Lodges: Nauvoo, Nye and Helen, in Nauvoo; Keokuk, U. D.; and Rising Sun, No. 12, at Nontrose. Keokuk and Montrose were in Iowa Territory. Grand Lodge OD that date listened to complaints about the scandalous irregularities in the practices of these Lodges, no one of which had made reports to Grand Lodge or appeared in it to answer questions; Grand Lodge suspended the five, and ordered them to return their Dispensations, Charters, and Records. But the Lodges continued to work in defiance of the Grand Lodge and "made" Masons by the thousands. A detailed record may be found in the Grand Lodge Proceedings of Illinois for 1843,1844, 1845, and 1846. On June 27, 1844, Joseph Smith and his Brother Hyrum were murdered by a mob at Carthage, Ill. After Brigham Young had taken the place of Joseph Smith, and had moved the Church to Utah, the Latter Day Saints renounced and denounced Masonry, forbade Mormons to be Masons, and have been actively Anti-Masonic ever since.

See Mormoism and Masonry, by S. H. Goodwin; Salt Lake City; 1921. In 1935 a Mormon wrote a "reply" to it (How can a man "reply" to a set of written records?): Mormonism and Masonry by E Cecil McGavin; The Deseret News; Salt Lake City Another reply, and "as full of 'whoppers' as the yarns about Paul Bunyan," is The Relationship of Mormonism and Freemasonry; Deseret News Press; 1934. The Story of the Mormons, by William Alexander Linn: Macmillan, New York; 1923, contains a section on Nauvoo.

NOTE:
Mormon theologians have had a task unique in the history of Biblical criticism and exegesis, and which has been more than once smiled at by other theologians familiar with the secrets of their own craft: the Mormons has had to prove that Joseph Smith did write The Bool; of Mormon, else he was not the Prophet of their Revelation or the head of their Church; they also have had to prove that he did not write it, because he himself declared that he had found the Book already written! In a brochure on Mormonism and Anti-Masonry written as a sequel to his ,Mormonism and Masonry, Bro. S. H. Goodwin (Grand Secretary, Utah) proved that the Book of Mormon contained a sizeable number of words and phrases coined by Anti-Masonic stump-speakers and writers which were current in Joseph Smith's early years in New York, these findings added another problem to the Mormon theologians' already too onerous task: if the Book of Mormon had been written in heaven by an angel how had this Anti-Masonic jargon gotten into the sacred Book?

MORMON FAITH

See Book of Mormon.

MOROCCO
This country is at the northwest extremity of Africa with an area of about 300,000 square miles and since the World War has been under a protectorate of the French Republic. Five Lodges have been put at work in Morocco under the Grand Orient of France. These were warranted as follows: Nouvelle Volubilis (this latter being the French name foraplant, the New Convolvulus, or Bindweed), Tangier, June 8, 1891; Le Phare (the Beacon) de la Chaouia, Casablanca, May 4, 1910; Le Reveil du Moghreb (The Awakening of the Extreme West), Rabat, February 7) 1918; El Bridja Dial Douk Kala, Mazagen, June 10, 1920; La Nouvelle Tagmusiga, Mogador, August 18, 1921. Under the Grand Lodge of France there are five Lodges as follows: Woodrow Wilson, No. 479, Mogador; Aula Lumi&e, No. 480, Casablanca- Tit No. 490, Mazagan; Les deux Soeurs (The Two Sisters): No. 497, Rabat-Sali; Asfy, No. 498, Safi. The Grand Orient of Italy warranted Concordia Lodge at Tangiers, and the Grand Orient of Spain chartered the following: Morayta, Tangier; Abel-el-Aziz, Tangier; Casablanca, No. 247, Casablanca; Felicidad, Lavache.

MORPHEY

The name of one of the twelve Inspectors in the Eleventh Degree of the Ancient and Accepted Scottish Rite. This name, like the others in the same catalogue, bids defiance to any Hebraic derivation. They are all either French corruptions,

MONTESQUIEU, A MASON

Charles Louis de Secondat, Baron de la Breda et de Montesquieu, was born near Bordeaux, France, in 1689; died 1755. He published his Lettres persanes in 1721; in 1748 he published his L'Esprit des Lois, "greatest book of French Eighteenth Century," translated into English as Spirit of Laws. It was one of the very few of the supreme masterpieces in the world to win fame almost as soon as it was printed—it was in fact famous before its publication because Montesquieu already was known as the first political thinker in Europe and Britain before his book went to the printer.

It was a fashion among the older historians of the United States to say that the Fathers and Founders of the nation had found their first ideas of democracy and a republican state in French literature, but this is now known not to have been true. Washington was in the war against the French when a young man, and did not alter a deeply-rooted dislike of them until the second or third year of the Revolutionary War. John Adams was a student of Greek and Latin political writings. Franklin formed his own ideas years before he went to France. Alexander Hamilton was opposed to "French theories." Jefferson knew and loved French literature, but as he stated over and over he had found his first inspirations for his own conception of democracy in an early, exhaustive study of the Angles and Saxons (he taught Anglo-Saxon). The one outstanding exception was Montesquieu's Spirit of Laws; it was studied like a Bible by the American Revolutionary thinkers.

In 1735 the Duke of Richmond and Dr. Desaguliers constituted a new Lodge in Paris in the Rue de Bussy, which met in the home of the Duchess of Portsmouth and was mainly composed of English peers. Ambassador Waldegrave was a founder, and his son Lord Chewton was initiated at the time. In an item published in the St. James Evening Post, London, September 20, 1735, Montesquieu is mentioned as having been one of the founders.

The Lodge's first French Candidate, Count Saint-Florentin, Secretary of State for France, was sponsored by him. In his article on Freemasonry in the French Encyclopedia Lalande (Master of the Lodge of the Nine Muses), the as tronomer and mathematician, sketched this period of French Masonry and gave Montesquieu credit for being one of the founders of the French Craft. Montesquieu (like Voltaire) was at the time working to introduce the "English philosophy" of Newton and Locke ("philosophy" was used in the sense of science) into France, and it is not unlikely that he was able to discuss it with friends in the Lodges without danger of antagonizing French political and religious prey judice; moreover in London as well as in Paris Masons of that decade were keenly interested in Newton, Locke, Halley, etc., and were among the founders of the Royal Society. The Lodges were also the first audience to welcome The Spirit of Laws. When Schwartz and Novikov established their famous Lodge in Moscow, which was a Russian "Nine Muses," they translated The Spirit of Lasts into Russian. The present writer has found no mention of Masonry in Montesquieu's books (he had no occasion to mention it) but the Lettres persanes, or The Persian Letters, is, like Locke's work on Toleration (Locke probably was a Mason), in thought and spirit a Masonic classic.

It is certain that Montesquieu had been a Mason before he helped to found the Lodge in Rue de Bussy in 1735. He had struck up a life-long friendship with Lord Chesterfield while in Italy, and was by Chesterfield introduced in London; since Chesterfield was an indefatigable missionary for Freemasonry wherever he went it is reasonable to believe that it was he who interested Montesquieu in the Craft during the latter's first stay in London. The St. James Evening Post for September 7, 1734 (almost exactly one year before the founding of the Lodge in Paris) mentions him as having been an attendant in a Lodge held in the home of Charles Lennox, the Duke of Richmond, who had been Grand Master in 1724. The Duke had been a member of No. 4, of the four old Lodges which had formed the first Grand Lodge of the world in London in 1717. The records show that he was attending Grand Lodge as late as 1738. Desaguliers, James Anderson, Lord Paisley, the Count Le Lippe, Lord Waldegrave also were members; and it is probable that Montesquieu was made a Mason in this Lodge.

The Minutes of Horn Lodge show that about 1738 Montesquieu was a visitor. The old Lodge No. 4 had met at the Rummer and Grapes in 1717, then moved to the Horn Tavern in New Palace Yard, Westminster. (The Black Death had begun in that spot.) The Duke of Richmond was Master in 1737-8, with George Payne as Deputy Master. In 1772 it met at the King's Arms in the same neighborhood. After the Union of the Modern and Ancient Grand Lodges in 1813 it continued as Somerset Lodge, then in 1828 it absorbed the Royal Inverness Lodge. (For history see No. 4, by A. W. Oxford; Quaritch; London; 1928). In the Horn Lodge the Duke of Richmond initiated Lord Chesterfield, the Duke of Tuscany, the Emperor Francis I, etc. The Duke later became sponsor of Lodges in Tuscany, the first in Italy, and it was against these that Clement XII addressed his denunciations in 1738 in the first of the Papal Bulls against Masonry. Richmond had been one of the generals who had put down the Jacobite rebellion in Scotland. In one way or another Lodge No. 4 was at the center of more history, Masonic and civil, than any other Lodge in the world.

MORALS & DOGMA

During a number of private conversations, the late Mrs. Lillian Pike Roome, of Boston, a daughter of Albert Pike (her home was a Pike Museum), described her father as she had seen him day by day until her marriage, as above all a man who had a passion for reading. An attendant of the Public Library of Washington reported that "the General came in almost every morning"; and he went on to say that he "read old religions and old philosophers." This is borne out by Pike's own letters to his friends, especially to Parvin and to Mackey, of which there are very many, and which students of Pike hope to see collected and published.

This preoccupation and passion with "old religions and old philosophies" is manifest in Morals and Dogma the book given to each Candidate by the Ancient & Accepted Scottish Rite, S.J., and called, though Pike would have resented the description, "the Bible of the Scottish Rite." This famous book is not so much a commentary on the Scottish Rite Degrees—has no such relevancy or connection with them that Preston's Illustrations has with the Craft Degrees—as it is a series of soliloquies, or meditations, or expositions of the high themes of metaphysics, and theology, and cosmology; and their author keeps his eyes fixed not on modern works of Freemasonry but on the epics and bibles of religion, and more especially those of the Iranian and Indian sages, on the Zend-Avesta, the Vedas, the Tripitaka, etc.; and the image of the book as it must have been in his own mind could be best illustrated by a picture of the Seven Sages of Greece in a circle, discussing God, Cosmos, and Man. It is therefore almost a book for students of metaphysics and theology rather than for Masons. To such students the central idea in Pike's thought is clear: Pike refused to admit that God is Divinity only, that is, a God for theology and churches: he insisted that God is Deity, that is, the Ground and Source of matter, life, the heavens, space, time, and he therefore believes that God must be thought out by the mind as well as worshiped by the heart.

In his last years Pike was drawn once again back to Ancient Craft Masonry, the original source and foundation of the Freemasonry of every Rite, and wrote in an unpublished treatise a newer, and more humble, commentary on its deceptively simple ceremonies and symbols, but did not live long enough to write a Morals and Dogma for the Three Degrees. Toward the end he tried to make his friends realize that his Morals and Dogma itself had never been finished; was indeed as he said, not a book but a mountainous mass of materials waiting to be milled and smelted down into a book. This explains why there are whole pages in it taken word for word from other writers, and other pages from other writers re-written in his own words.

Moreover, as he said, he had not been able to bring his studies of the Zend-Avesta, Vedas, etc., down to date, and to make use of the works of modern scholars; this in turn is why Bro. A. V. W. Jackson, the world famous authority on Zoroaster and the Zend-Avesta, of Columbia University, found in his critical analysis of the pages in Morals and Dogma that Pike had used authorities now discarded, and lacked the mass of knowledge acquired by archeology and Oriental language researches, and that Pike's picture of Zoroastrianism is not now acceptable to authorities. This win not disturb Masons who read Morals and Dogma; they have never read it for sake of what of philosophy and of Zoroastrianism and metaphysics there is in it; they have read it for the sake of what they find of Pike in it; he is the object of their studies. Pike's vision of Freemasonry was a sound one, even though his Orientalism was that of an amateur; he saw that there is a Masonry of the MIND, and that if Masonry were not sound and true in its philosophy it could not be sound and true anywhere else.

MORIAH, MOUNT

An eminence situated in the southeastern part of Jerusalem. In the time of David it must have been cultivated, for it is called "the threshing-floor of Oman the Jebusite," from whom that monarch purchased it for the purpose of placing there an altar. Solomon subsequently erected there his magnificent Temple. Mount Moriah was always profoundly venerated by the Jews, among whom there is an early tradition that on it Abraham was directed to offer up his son. The truth of this tradition has, it is true, been denied by some Biblical writers, but it has been as strenuously maintained by others. The Freemasons, however, have always accepted it and to them, as the site of the Temple, it is especially sacred, and combining with this the Abrahamic legend, they have given to Mount Moriah the appellation of the ground floor of the Lodge, and assign it as the place where what are called the three grand offerings were made.

MORPHEY

The name of one of the twelve Inspectors in the Eleventh Degree of the Ancient and Accepted Scottish Rite. This name, like the others in the same catalogue, bids defiance to any Hebraic derivation. They are all either French corruptions, worse even than Jakinai for Shekinah, or they have some allusion to names or events connected with the political intrigues of the exiled house of Stuart which had, it is known, a connection with some of the advanced Degrees which sprang up at Array, and other places where Freemasonry is said to have been patronized by the Pretender. This word Morphey may, for instance, be a corruption of Murray. James Murray, the second son of Lord Stormont, escaped to the Court of the Stuarts in 1715. He was a devoted adherent of the exiled family, and became the governor of the young prince and the chief minister of his father, who conferred upon him the empty title of Earl of Dunbar. He died at Avignon in 1770. But almost every etymology of this kind must be entirely conjectural.

MORRIS, ROB

Born August 31, 1818. Was first brought to Masonic light March 5, 1846, in Oxford Lodge, at a place of the same name in Mississippi. The life of Brother Morris was so active and untiring for the benefit of the Institution of Freemasonry, that he had the opportunity of filling very many positions in all the departments of Freemasonry, and was Grand Master of Freemasons of the Grand Lodge of Kentucky in 1858-9. His service to the Order of the Eastern Star was devoted and valuable. He was also an organizer of the Conservators,'Brethren who aroused much interest and some resentment over proposed changes and standardization of Masonic ceremonies. His writings cover Masonic jurisprudence, rituals and handbooks, Masonic belles-lettres, history and biography, travels and contributions to the Review, Freystone, Advocate, New York Dispatch, and other papers and periodicals. His Masonic songs and poetic effusions stand out prominently. He was the author of Te Meet upon the Level, which is sufficient to render his name immortal. A complete biography of Brother Rob Morris would fill volumes. He died in 1888.

THE LEVEL, PLUMB AND SQUARE

We meet upon the Level, and we part upon the Square:
What words sublimely beautiful those words Masonic are!
They fall like strains of melody upon the listening ears,
As they've sounded hallelujahs to the world, three thousand years.
We meet upon the Level, though from every station brought,
The Monarch from his palace and the Laborer from his cot
For the King must drop his dignity when knocking at our door
And the Laborer is his equal as he walks the checkered floor.
We act upon the Plumb,—'tis our Master's great command
We stand upright in virtue's way and lean to neither hand
The All-Seeing Eye that reads the heart will bear us witness true,
That we do always honor God and give each man his due.
We part upon the Square,—for the world must have its due,
We mingle in the ranks of men, but keep the Secret true,
And the influence of our gatherings in memory is green,
And we long, upon the Level, to renew the happy scene.
There's a world where all are equal,—we are hurrying toward it fast
We shall meet upon the Level there when the gates of death are past
We shall stand before the Orient and our Master will be there,
Our works to try, our lives to prove by His unerring Square.
We shall meet upon the Level there, but never thence depart.
There's a mansion bright and glorious, set for the pure in heart
Sand an everlasting welcome from the Zost rejoicing there,
Who in this world of sloth and sin, did part upon the Square.
Let us meet upon the Level, then, while laboring patient here
Let us meet and let us labor, tho' the labor be severe;
already in the Western Sky the signs bid us prepare,
To gather up our Working Tools and part upon the Square.
Hands round, ye royal Craftsmen in the bright, fraternal chain !
We part upon the Square below to meet in Heaven again;
Each tie that has been broken here shall be cemented there,
And none be lost around the Throne who parted on the Square.

—ROB MORRIS.

MORRIS, ROBERT

A signer of the Declaration of Independence and a Freemason who devoted his entire personal fortune to the furthering of the cause of the Colonists, as well as borrowing large sums from France which were also turned over to the Colonists. He was born in Liverpool, England, January 20, 1734, and died May 8, 1806. He patriotically sacrificed all his worldly possessions. Said to have been a member of an old Pennsylvania Masonic Lodge (see New Age, May, 1925, and Brother Peters' Masons as Makers of Amenia, page 58, but not so asserted by Brother Boyden, Masonic Presidents, Vice-Presidents and Signers; and Brother Roth, Masonry in the Formation of Our Government, page 83, says no definite proofs have been found of Morris as a Freemason).

MORTALITY, SYMBOL OF

The ancient Egyptians introduced a skeleton at their feasts, to impress the idea of the evanescence of all earthly enjoyments; but the skeletons or deaths' heads did not make their appearance in Grecian art, as symbols of mortality, until later times, and on monuments of no artistic importance. In the earliest periods of ancient art, the Greeks and Romans employed more pleasing representations, such as the flower plucked from its stem, or the inverted torch. The moderns have, however, had recourse to more offensive symbolization. In their attatchments or funeral achievements the heralds employ a death's head and crossed bones, to denote that the deceased person is the last of his family. The Freemasons have adopted the same symbol, and in all the Degrees where it is necessary to impress the idea of mortality, a skull, or a skull and crossed hones, are used for that purpose.

MORTAR, UNTEMPERED

See Untempered Mortar

MOSAIC PAVEMENT

Mosaic work consists properly of many little stones of different colors united together in patterns to imitate a painting. It was much practiced among the Romans, who called it museum, whence the Italians get their musaico, the French their mosaique, and we our mosaics The idea that the work is derived from the fact that Moses used a pavement of colored stones in the tabernacle has been long since exploded by etymologists. The Masonic tradition is that the floor of the Temple of Solomon was decorated with a mosaic pavement of black and white stones. There is no historical evidence to substantiate this statement. Samuel Lee, however, in his diagram of the Temple, represents not only the floors of the building, but of all the outer courts, as covered with such a pavement. The Masonic idea was perhaps first suggested by this passage in the Gospel of Saint John xix, 13, "When Pilate, therefore, heard that saying, he brought Jesus forth, and sat down in the judgment-seat in a place that is called the Pavement, but in the Hebrew, Gabbatha." The word here translated Pavement is in the original Lithostroton, the very word used by Pliny to denote a mosaic pavement.

The Greek word, as well as its Latin equivalent is used to denote a pavement formed of ornamental stones of various colors, precisely what is meant by a Mosaic Pavement. There was, therefore, a part of the Temple which was decorated with a mosaic pavement. The Talmud informs us that there was such a pavement in the Conclave where the Grand Sanhedrin held its sessions. By a little torsion of historical accuracy, the Freemasons have asserted that the ground floor of the Temple was a mosaic pavement, and hence as the Lodge is a representation of the Temple, that the floor of the Lodge should also be of the same pattern. The mosaic pavement is an old symbol of the Order. It is met with in the earliest Rituals of the eighteenth century. It is classed among the ornaments of the Lodge in combination with the indented tassel and the blazing star. Its parti-colored stones of black and white have been readily and appropriately interpreted as symbols of the evil and good of human life.

MOSAIC SYMBOLISM

In the religion of Moses, more than in any other which preceded or followed it, is symbolism the predominating idea. From the tabernacle, which may be considered as the central point of the whole system, down to the vestments which clothed the servants at the altar, there will be found an underlying principle of symbolism. Long before the days of Pythagoras the mystical nature of numbers had been inculcated by the Jewish lawgiver, and the very name of God was constructed in a symbolical form, to indicate His eternal nature. Much of the Jewish ritual of worship, delineated in the Pentateuch with so much precision as to its minutest details would almost seem puerile were it not for the symbolic idea that is conveyed. So the fringes of the garments are patiently described, not as decorations, but that by them the people, in looking upon the fringe, might "remember all the commandments of the Lord and do them." Well, therefore, has a modern writer remarked, that in the symbolism of the Mosaic worship it is only ignorance, that can find the details trifling or the prescriptions minute; for if we recognize the worth and beauty of symbolism, we shall in vain seek in the Mosaic symbols for one superfluous enactment or one superstitious idea.

To the Freemason the Mosaic symbolism is very significant, because from it Freemasonry has derived and transmitted for its own uses many of the most precious treasures of its own symbolical art. Indeed, except in some of the higher, and therefore more modern Degrees, the symbolism of Freemasonry is almost entirely deduced from the symbolism of Mosaism. Thus the symbol of the Temple, which persistently pervades the whole of the ancient Masonic system, comes to us directly from the symbolism of the Jewish tabernacle. If Solomon is revered by the Freemasons as their traditional Grand Master, it is because the Temple constructed by him was the symbol of the Divine life to be cultivated in every heart.

And this symbol was borrowed from the Mosaic tabernacle; and the Jewish thought, that every Hebrew was to be a tabernacle of the Lord, has been transmitted to the Masonic system, which teaches that every Freemason is to be a temple of the Grand Architect. The Papal Church, from which we get all ecclesiastical Symbolism borrowed its symbology from the ancient Romans. Hence most of the advanced Degrees of Freemasonry which partake of a Christian character are marked by Roman symbolism transmuted into Christian. But Craft Masonry, more ancient and more universal, finds its symbolic teachings almost exclusively in the Mosaic symbolism instituted in the wilderness.

If we inquire whence the Jewish lawgiver derived the symbolic system which he introduced into his religion, the history of his life will readily answer the question. Philo-Judaeus says that "Moses was instructed by the Egyptian priests in the philosophy of symbols and hieroglyphics as well as in the mysteries of the sacred animals." The sacred historian tells us that he was "learned in all the wisdom of the Egyptians"; and Manetho and other traditionary writers tell us that he was educated at Heliopolis as a priest, under his Egyptian name of Osarsiph, and that there he was taught the whole range of literature and science, which it was customary to impart to the priesthood of Egypt. When, then, at the head of his people, he passed away from the servitude of Egyptian taskmasters, and began in the wilderness to establish his new religion, it is not strange that he should have given a holy use to the symbols whose meaning he had learned in his ecclesiastical education on the banks of the Nile.

Thus is it that we find in the Mosaic symbolism so many identities with the Egyptian Ritual. Thus the Ark of the Covenant, the Breastplate of the High Priest, the Miter, and many other of the Jewish symbols, will find their analogies in the ritualistic ceremonies of the Egyptians. Reghellini, who has written an elaborate work on Masonry considered as the result of the Egyptian, Jewish, and Christian Religions, says on the subject: "Moses, in his mysteries, and after him Solomon, adopted a great part of the Egyptian symbols, which, after them, we Masons have preserved in our own" (see Doctor Mackey's revised Symbolism of Freemasonry).

MOSES

The Hebrew word Urn, which means drawn out; but the true derivation is from two Egyptian words, po, me, and ouxe, oushes, signifying saved from the water. The lawgiver of the Jews, and referred to in some of the higher Degrees, especially in the Twenty-fifth Degree, or Knight of the Brazen Serpent in the Ancient and Accepted Scottish Rite, where he is represented as the presiding officer. He plays also an important part in the Royal Arch of the York and American Rites, all of whose Ritual is framed on the Mosaic symbolism.

MOSSDORF, FRIEDRICH An eminent German Freemason, who was born March 2, 1757, at Eckartsberge, and died about 1830. He resided in Dresden, and took an active part in the affairs of Freemasonry. He was a warm supporter of Fessler-s Masonic reforms, and made several contributions to the Freyberg Freimaurenischen Taschenbuche in defense of Fessler's system. He became intimately connected with the learned Krause, the author of The Three Most Ancient Records of the Masonic Fraternity, and wrote and published in 1809 a critical review of the work, in consequence of which the Grand Lodge commanded him to absent himself for an indefinite period from the Lodges. Mossdorf then withdrew from any further connection with the Fraternity. His most valuable contributions to Masonic literature are his additions and emendations to Lenning's Encyclopadie der Freimaurerei. He is the author also of several other works of great value.

MOST EXCELLENT

The title given to a Royal Arch Chapter, and to its presiding officer, the High Priest; also to the presiding officer of a Lodge of Most Excellent Masters.

MOST EXCELLENT MASTER

The Sixth Degree in the York or American Rite. Its history refers to the dedication of the Temple by King Solomon, who is represented by its presiding officer under the title of Most Excellent. Its officers are the same as those in a Symbolic Lodge. There are, however, some Rituals in which the Junior Warden is omitted. This Degree is peculiarly American, it being practiced in no other country. It was the invention of Webb, who organized the Capitular System of Freemasonry as it exists in the United States of America, and established the system of lectures which is the foundation of all subsequent systems taught there.

MOST PUISSANT

The title of the presiding officer of a Grand Council of Royal and Select Masters.

MOST WORSHIPFUL

The title usually given to a Grand Lodge and to its presiding officer, the Grand Master. However, the title of Grand Master of Pennsylvania is Right Worshipful.

MOT DE SEMESTRE

A French expression, meaning Half yearly word. Every six months the Grand Orient of France sends to each of the Lodges of its obedience a password, to be used by its members as an additional means of gaining admission into a Lodge. Each Freemason obtains this word only from the Venerable or Worshipful Master of his own Lodge. It was instituted October 28, 1773, when the Duke of Chartres was elected Grand Master.

MOTE

From an old Anglo-Saxon word motan meaning "to be allowed," as in the phrase so mote if be, meaning so may it be.

MOTHER COUNCIL OF THE WORLD

The Supreme Council of the Ancient and Accepted Scottish Rite for the Southern Jurisdiction of the United States of America, which was organized in 1801, at Charleston, is called the Mother Council of the World, because from it have issued directly or indirectly all the other Supreme Councils of the Rite which are those in existence, or have existed since its organization

MOTHER LODGE

In the eighteenth century certain Lodges in France and Germany assumed an independent position, and issued Charters for the constitution of Daughter Lodges, claiming the prerogatives of Grand Lodges. Thus we find the Mother Lodge of Marseilles, in France, which constituted many Lodges. In Scotland the Lodge of Kilwinning took the title of Mother lodge, and issued Charters until it was merged in the Grand Lodge of Scotland. The system is altogether irregular, and has no sanction in the laws of the Fraternity

Perfect Sincerity Lodge, of Marseilles, France, was of English descent organized in 1767 as a Subordinate Lodge of the Grand Lodge of France and was a subordinate of the Grand Orient of France since the consolidation in 1806- Perfect Sincerity Lodge granted a Charter to Polar Star Lodge of New Orleans in 1796 and reported this action to the Grand Orient of France, which latter Body approved the course that had been taken and healed the work of Polar Star Lodge from the time they commenced working up to 1804, at which time the Grand Orient granted them a Charter. As Polar Star Lodge No. 4263, working under the Grand Orient of France, they continued to so operate until the organization of the Grand Lodge of Louisiana.

These facts were obtained through a search caused by Post Office Inspector M. G. Price and given on page 248, Thomson Masonic Fraud. This Lodge and the one usually called the Mother Lodge of Marseilles or Mother Scotch Lodge of France, are sometimes confused. They are distinctly independent Bodies (see also Thory, Acta Latomerum, page 63; Ragon, Orthodoxie Maconnique, page 120, and Outline of the Rise and Progress of Freemasonry in Louisiana, James B. Seot. The particulars are to be found in the account of the Craft in Louisiana, Mackey's revised History of Freemasonry, pages 1554-9).

MOTION

A motion when made by a member cannot be brought before the Lodge for deliberation unless it is seconded by another member. Motions are of two kinds, principal and subsidiary; a principal motion is one that presents an independent proposition for discussion. Subsidiary motions are those which are intended to affect the principal motion—such as to amend it, to lay it on the table, to postpone it definitely or indefinitely, or to reconsider it, all of which are governed by the parliamentary law under certain modifications to suit the spirit and genius of the Masonic organization (see Doctor Mackey's Treatise on Parliamentary Law as Applied to Masonic Bodies, also his revised Jurisprudence of Freemasonry).

MOTTO

In imitation of the sentences appended to the Coats of Arms and seals of the Gilds and other societies, the Freemasons have for the different branches of their Order mottoes, which are placed on their banners or put at the head of their documents, which are expressive of the character and design, either of the whole Order or of the particular branch to which the motto belongs. Thus, in Ancient Craft Masonry, we have as mottoes the sentences, Ordo ab Chao, and Lug e tenebris; in Capitular Masonry, Holiness to the Lord; in Templar Masonry, In hoc signo winces; in Scottish Masonry, Ne plus ultra is the motto of the Thirtieth Degree, and Spesmea in Deoest of the Thirty-second; while the Thirty-third has for its motto Deus meumaue Jus. All of these will be found with their signification and origin in their appropriate places in this work.

MOUND BUILDERS

Early inhabitants in the valleys of the Mississippi and Ohio Rivers who seem to have had a civilization more enlightened than that of the aborigines first met by the white settlers. The mounds built by these people are scattered over the territory extending from the Great Lakes to the Gulf of Mexico and from the Rocky Mountains to the Atlantic Ocean. Many of these are in Ohio—some circular, others four and six-sided. Sometimes there are combinations of these and certain structures are known as altar mounds, small rounded heaps of earth having at the center a hollowed mass of hard clay showing the effects of fire and containing ashes and charcoal. The hollowed parts are from three to four feet in diameter. In Adams County, Ohio, between two branches of the Licking River, is a remarkable mound lying upon a narrow ridge and is in the form of a serpent, the jaws being wide open and measuring across some seventy-five feet. The body is about five feet high and behind the head about thirty feet across.

The whole length is 1,348 feet and it covers an area of about four square miles and, following the curves of the body, the tail is arranged in a triple coil. In front of the head is an egg-shaped enclosure with a pile of stones at the center, and beyond this a somewhat indistinct form thought to represent an animal. There are other mounds representing birds, reptiles, and so on in Wisconsin, and the suggestion has been offered that these were of a totemic character and served as objects of worship and perhaps were regarded as the guardians of the villages. The conclusion of various authorities is that the Mound-Builders lived in the stone-age and had no knowledge of smelting, though they made many articles in beaten metals and from other materials. A study of the skulls indicates that they were not of one race.

MOUNT CAF

In the Mohammedan mythology, a fabulous mountain which encircles the earth. The home of the giants and fairies, and rests upon the sacred stone Sakhral, of which a single grain gives miraculous powers. It is of an emerald color, and its resected light is the cause of the tints of the sky.

MOUNT CALVARY

See Calvary

MOUNT MORIAH

See Morzah

MOUNT SINAI

See Sinai

MOURNING

The mourning color has been various in different times and countries. Thus, the Chinese mourn in white; the Turks in blue or in violet; the Egyptians in yellow; the Ethiopians in gray. In all the Degrees and Rites of Freemasonry, with a single exception black is the symbol of grief, and therefore the mourning color. But in the highest Degrees of the Ancient and Accepted Scottish Rite the mourning color, like that used by the former kings of France, is violet.

MOUTH TO EAR

The Freemason is taught by an expressive symbol, to whisper good counsel in his Brother's ear, and to warn him of approaching danger. "It is a rare thing," says Bacon, "except it be from a perfect and entire friend, to have counsel given that is not bowed and crooked to some ends which he hath that giveth it." And hence it is an admirable lesson, which Freemasonry here teaches us, to use the lips and the tongue only in the service of a Brother.

MOVABLE JEWELS

See Petrels of a Lodge

M. O. V. P. E. R.

See Grotto

MOZART, JOHANN CARYSOSTOMUS WOLFGANG AMADEUS

A celebrated German composer and musician, born January 27, 1756, in Salzburg, and died December 5, 1791, in Vienna. Mozart's father, Leopold, was a violinist of repute and gave his son early and splendid trainings so much so, in fact, that at the age of five the young Mozart wrote an extremely difficult concerto for the harpsichord.

At six he made his musical debut in Vienna; published his first sonatas for the harpsichord at seven years of age in Paris and at eight performed before the Court of England difficult compositions of Bach and Handel. In 1767 he received his first commission from the Emperor Joseph II at Vienna to write the music of a comic opera. This-was written, but unfortunately was suppressed and never performed owing to the opposition of the court musicians. In 1769 Mozart went to Milan—then fourteen Years of age—with the idea of finishing his education. Here he heard the Miserere (usually meaning Psalm 51, but sometimes any penitential chant) once at Sistine Chapel and then wrote it down from memory, note for note. At that time even the singers were forbidden to transcribe the music of the Miserere on pain of excommunication by the Pope, so this feat created a sensation and was so mighty an accomplishment that the Pope, cl on the return of Mozart to Rome, invested him with the Order of the Golden Spur, which honor had also been conferred upon Gluck not many years before. Mozart's first opera was written during his twentieth year, called Mithridates, and performed more than twenty times in succession. Following this he was appointed Composer to the Court. At the age of twenty-five he married Constance Weber.

All through Mozart's life he was harassed and handicapped by extreme poverty and his hardships and difficulties were greatly increased by Hieronymus, Count of Colloredo, a Roman Catholic Archbishop of Salzburg, to which office he was appointed at the death of a previous Archbishop who had rendered the young Mozart much assistance in the way of interest and help to Mozart's father during the earlier years of his training of his son. When Mozart was sixteen years old, Hieronvmus summoned him and kept him in Salzburg without funds, refusing him permission to leave on a concert tour for the purpose of gaining some income to relieve the extreme financial stress which Mozart was suffering. This in spite of the fact that the position he held with Hieronymus was a purely honorary one without income.

At twenty-one Mozart again sued for permission to resign this appointment and after much vituperation Hieronymus finally permitted him to leave. Mozart's art naturally gave him immediate success when performing independently but unfortunately, as soon as Hieronymus found that he had successfully established himself, he was prompted by his petty vanity and a desire to retain a celebrated artist in his service to summon poor Mozart back into his domain and provided a small salary, although he did not permit Mozart to add to this by performing anywhere except at the archiepiscopal palace. Here he used every opportunity of mistreating Mozart, who stood for these indignities as long as was humanly possible and then sent in his formal resignation, for which action he was insulted by the Archbishop "in terms too vulgar for translation." Mozart was buried in a pauper's grave. Xan Swieten, Sussmayer and only three other friends planned to accompany him to the cemetery but even these turned back "because it rained." Sussmayer it was who finished the last composition written in part while on Mozart's death-bed, the Requiem, it being probable that he did so at Mozart's specific request

Brother Herbert Bradley, Transactions, of Quatuor Coronati Lodge, volume Levi, 1913, states that Mozart is said to have been initiated in Lodge Zur Wohltätigkeit, meaning Charity, in the autumn of 1784 and that other authorities state that he was initiated in the Lodge Zur Hoffnung or a Lodge Zur Gekronten Hoffnung, meaning Crowned Hope. As a matter of fact all these statements are in a measure true. Under the decree of the Emperor, of December 1, 1785, these Lodges were united into one Lodge. The words of Mozart's opening ode for the Lodge clearly illustrate these changes.

Opening Ode, Opus 483 <

Sing vestal lays to heav'n ascending
Fraternal voices blending
sing our Protector's praise.
For in our brethren's hearts a triple fire he found,
And all our hope aIlew is crown'd

Chorus:
Then loud let our chorus be swelling
his praises forever forthtelling
Who knitted more closely our band,
Who finding our zeal warmly glowing
For merit this honor bestowed
Has crown'd us with generous hand.
These, two, we praise, who watching o'er us,
Held virtues torch before us
So walk we in their ways
For flowing from their path, where'er their steps have stood
Our brother finds a source of good.

Chorus:
Far better than mere acclamation
To heed them by bold emulation
And honor like theirs to attain.
Threefold is the labor before us
So hush'd be the strains of our chorus till called to
refreshment again.
Closing Ode, Opus 484
Our thanks are yours for ever,
Who are the badge of Office wearing
Let virtue be your sole endeavor;
So everyone will joy in bearing
The chains that bind such brothers true
Sweetening the cup of life anew.

Chorus:
And this obligation
We swear to fulfill
Upon your foundation
To build with a will.
Then raise us ever higher
Upon the wings of truth ascending
To wisdom's throne we may aspire.
That so our weary labors ending
We may be worthy of her crown,
And rest where envy is unknown.

Chorus:
And this obligation
We swear to fulfill,
Upon your foundation
To build with a will.

The above translation is by Brother Orton Bradle. Transactions, Quatuor Coronati Lodge (page 241 al;;i page 263, volume xxvi, 1913).

Richard Koch in his treatise on Brother Mozart Freimaurer und Illuminaten, 1911, says that Mozart s Mother Lodge had a library of 1,900 volumes, that it was a legally constituted Lodge, and that it had a laboratory in which lectures were given. The list of 1788 shows that the members of the united Lodge Zur Neugekronten Hoffnung consisted of one Ruling Prince, thirty-six Counts, one Marquis, fourteen Barons and forty-two Nobles, officers, Ambassadors Chamberlains Prebendaries, Officials, etc.

Brother Bradley gives the following as the principal masonic compositions of Brother Mozart: Die Gesellenreise. Opus 468, a Masonic song, composed March 26, 1785.

The Opening and Closing of the Lodge. Opus 483 and 484. These were probably composed for the first meetings of the Lodge Neugekronten Hoffnung.

A short Cantata. Maurerfreude, Opus 471, for tenor and chorus, dated April 20, 1785, performed on the 24th of April, in honor of the metallurgist Von Born, at a special Lodge held on that day to celebrate his discovery of the method of working ores by amalgamation.

The success of this discovery was celebrated by a Lodge Zur wahren Eintracht, meaning True Harmony , by a banquet, at Which the Cantata was performed.

A short Masonic Cantata, words said to have been written by Schikaneder, for two tenors and a bass, with orchestral accompaniment, Opus 623. This was written for the consecration of a Masonic Temple on November 15. 1791. It was the last finished composition of which Mozart conducted the performance. This contains as an appendix, a Hymn for closing of the Lodge, which was probably Mozart's farewell to the Craft. The words of the Cantata, and this Hymn, clearly refer to the consecration ceremony: "Today we consecrate this habitation for our temple, for the first time we gather within this new seat of knowledge and of virtue, and look, the consecration is completed, O ! that the work were finished also that consecrates our hearts. " This Cantata was published about 1902 under the title Praize of Friendship, with English words by Brother George C. Dusart, describing the Three Degrees, Davis & Co., London and Brighton, England.

A Cantata, Die ihr des unernesslichen Weltalls Schopfer ehrt, Opus 619, words by Ziegenhagen. Maurerisehe Trauernmusik, an orchestral piece, an elegy on the death of the Duke Georg August of WIeeklenhurg Strelitz, and Prince Franz Esterhazy, Opus 4v ,. Composed July, 1785. The Magie Flute. Brother Hubert W. Hunt on pages 265 and 266 of the above volume of the Transactions of Quatuor Coronati Lodge says " It is impossible to describe the numbers of Mozart's works as Opus numbers." Like Bach, Mozart did not number his compositors, the numbers refer to the catalog compiled by Kochel and should he indicated K, KY, or Koehel, thus Die Zauberflote, KV 620. Kochel endeavored to enumerate the works in chronological order, and the list of Masonic music should follow this plan, and run one, four, seven, two and three, six, eight, five. Three other works are supposed to have been intended for Masonic use: they are, an adagio, in Canon form, for wind instruments, KV 411, and Adagio, also for wind instruments KV 412, and a short Cantata, a hymn to the sun
Die Seele des Weltalls, KV 429. Libretto was by Schikaneder.

Brother Herbert Bradley on page 252 of the above Transactions of Quatuor Coronati Lodge says "The plot of the Magic Flute is now generally believed to be a book published in 1731 by the Abbe Terrasson named Sethos, described as a history of life drawn from the monuments of ancient Egypt. It contains a description of the initiation of Sethos, an Egyptian priest, into the mysteries of Egypt."

Brother Hubert W. Hunt on page 267 says in part, "A Masonic friend of Mozart of whom more might brave been said is Franz Joseph Haydn, 1732 to 1809 the composer of the Creation, and of over one hundred and fifty Symphonies and the father of the stringed quartet." The setting of the words "And there was light" in the opening chorus is worthy of remark. The Creation was composed 1796 to 1798.

Brother Bradley quotes the following translation from the oration made at the Lodge of Mourning held by the Freemasons in honor of Mozart. This oration was published in 1792 and sold for the benefit of Mozart's family—

It has pleased the everlasting Master Builder to tear our beloved Brother from the chain of our brotherhood. Who did not know him? Who did not value him? Who did not love him, our worthy Brother, Mozart? Only a few weeks ago he stood in our midst and with the magic tones added such beauty to the dedication of our Masonic Temple. Mozart's death brings irreparable loss to his art; his talents which were apparent in his earliest youth made him even then the greatest marvel of his time. Half Europe valued him. The great called him their favorite, Liebling, and we called him Brother. But while we must of necessity recall his powers in Art we must not forget the praise due to his great heart. He was a most enthusiastic follower of our Order. Love for his Brethren, sociability, enthusiasm for the good cause, charity, the true and deep feeling of pleasure when he was able by means of his talents to help one of his Brethren, these were the chief features of his character. He was husband, father, friend to his friends, Brother to his Brethren. Only the wherewithal was wanted to hinder him from making hundreds happy, as his heart bade him." What more could be said of any Freemason? See also Mozart and his Masonic Circle, Brother Dudley Wright, New England Craftsman, July, 1922, and Mozart and Masonry, Brother Sir John A. Cockburn, Masonic Record, December, 1922.

MUDGE, R. C.

Wrote Masonic poems and songs, 1819

MUELLER, FRIEDERICH VON

German poet; friend of Brother Goethe; and member of Lodge Amalia, at Weimar, where he was initiated in 1809, becoming its Orator and Deputy Master. He composed some poetry and delivered the oration in honor of Wieland in 1813, and when the Lodge held its festival for the fifty years, Jubilee of the Grand Duke Charles Augustus of Saxe Weimar, 1825, he delivered the address. To the memory of Goethe shortly after, he made another address. Several of the selections are by him in the song book of the Lodge Amalia.

MUENTER, FRIEDERICH

Born in 1761, and died in 1830. He was Professor of Theology in the University of Copenhagen, and afterward Bishop of Seeland. He was the author of a treatise on the Symbols and Art Representations of thel3arly Christians In 1794 he published his Statute Book of the Order of Knights Templar, the German title being Statutenbuch des Ordens der Tempelherren; a work which is one of the most valuable contributions that we have to the history of Templarism.

MULTA PAUCIS

Latin for much but Veto, a concise history of Freemasonry brought down to 1763 and published in England, probably in 1764, but without date or author's name with the title of The Complete Freemason or MulJa Paucis for Lovers of Secrets. This book differs slightly from Doctor Anderson's history, one point of Interest being the assertion that the Grand Lodge of England was organized in 1717 by sis Lodges, not four.

MUNKHOUSE, D. D., REV. RICHARD

The author of A Discourse in Praise of Freemasonry, London, 1805; An Exhortation to the Practice of those Specific Virtues which ought to prevail in the Masonic Character, with Historical Notes, octavo, London, 1805; and Occasional Discourses on Various Subjects, with Copious Annotations, three volumes, octavo, London, 1805. This last work contains many discourses on Masonic subjects. Doctor Munkhouse was an ardent admirer and defender of Freemasonry, into which he was initiated in the Phoenix Lodge of Sunderland. On his removal to Wakefield, where he was Rector of Saint John the Baptist's Church, he united with the Lodge of Unanimity, under the Mastership of Richard Linnecar, to whose virtues and Masonic knowledge he has paid a high tribute. Doctor Munkhouse died in the early part of the nineteenth century.

MURAT, JOACHIM

Born in 1771, executed in 1815. The great cavalry general of Napoleon, and titular King of Naples. In 1803, he was appointed Senior Grand Warden in the Grand Orient of France. When the fifth Supreme Council of the World was established at Naples, on June 11, 1809, by the Supreme Council at Milan, a Concordat became necessary, and was executed May 3, 1811, between the Grand Orient, which was created June 24, 1809, and the Supreme Council of Naples, whereby the latter should have sole control over the Degrees beyond the eighteenth, in like manner as signified in the Concordat of France. King Joachim Murat accepted the supreme command of both Bodies. The change in his political surroundings allowed him no permanent rest.

MURAT, JOACHIM, PRINCE

Son of the King of Naples. Was appointed Grand Master of the Grand Orient of France, and initiated February 26, 1825. He resigned the office in 1861.

MURR, CHRISTOPH GOTTLIEB VON

A distingtushed historical and archeological writer, who was born at Nuremberg, in 1733, and died April 8, 1811. In 1760 he published an Essay on the History of the Greek Tragic Poets, in 1777-82, six volumes of Antiquities of Herculaum, and several other historical works. In 1803 he published an essay on the True Origin of the Orders of Rosicrucianism anal Freemasonry, zeith an Appandi: on the History of the Order of Templars. In this work, Murr attempts to traee Freemasonry to the times of Oliver Cromwell, and maintains that it and Rosicrucianism had an identical origin, and the same history until the year 1633, when they separated.

MUSCUS DOMUS.

In the early lectures of the eighteenth century, the tradition is given, that certain Fellow Crafts, while pursuing their search, discovered a grave covered with green moss and turf, when they exclaimed, Muscus Domus, Deo- gratias, which Latin expression was interpreted, Thanks be to God, our Master )m a mossy house. Whence a Freemason's grave came to be called Muscus Domus. But both the tradition and its application have become obsolete in the modern instructions.

MUSIC

One of the seven liberal arts and sciences, whose beauties are inculcated in the Fellow Craft's Degree. Music is recommended to the attention of Freemasons, because as the "concord of sweet sounds" elevates the generous sentiments of the soul, so should the concord of flood feeling reign among the Brethren, that by the union of friendship and brotherly love the boisterous pardons may be lulled and harmony exist throughout the Craft

MUSICAL INSTRUMENTS, ANCIENT

As in the Fellow Craft's Degree, music is dilated upon as one of the liberal arts, the sweet and harmonious sounds being the representative of that harmony which should ever exist among the Brethren, we are apt to inquire what were the instruments used by the ancients in their mystical service. The oldest ever discovered, we believe, is a small clay pipe not over three inches in length, found by Captain Willock among the presumed ruins of Babylon; if so it must be 2,600 years old.

By the use of the two finger holes, the intervals of the Common Chord, C, E, and G. are produced, or the Harmonic Triad. From the ruins of Nineveh we have countless representations of the harp, with strings varying from ten to twenty-six; the lyre. identical in structure with that of the Greeks; a harp-shaped instrument held horizontally, and the six to ten strings struck with a plectrum, which has been termed the Asor, from its resemblance to the Hebrew instrument of that name. There is also the guitar-shaped instrument, and a double pipe with a single mouthpiece and finger-holes on each pipe. The Assyrians used musical bells, trumpets, flutes, drums cymbals, and tambourines. The Abyssinians call their lyre the Kissar the Greek name being, kithara. There is also the flute, called Monaulos, which is of great antiquity, and named by the Egyptians Photins, or curved flute. The crooked horn or trumpet, called Buccina, and the Cithara, held sacred in consequence of its shape being that of the Greek letter delta.

MUSTARD SEED, ORDER OF

The Gerrnan title is Der Orden vom Senfkorn. This Association, whose members also called themselves "The Fraternity of Moravian Brothers of the Order of Religious Freemasons," was one of the first innovations introduced into German Freemasonry. It was instituted in the year 1739. Its mysteries were founded on that passage in the fourth chapter of Saint Mark's Gospel in which Christ compares the kingdom of heaven to a mustard-seed. The Brethren wore a ring, on which was inscribed Keiner son uns lebt ihm selber, meaning in English, No one of us lives for himself. The jewel of the Order was a cross of gold surmounted by a mustard plant in full bloom, with the motto, Quod Suit ante nihil, this Latin meaning What was before nothing. It was suspended from a green ribbon. The professed object of the Association was, through the instrumentality of Freemasonry, to extend the kingdom of Christ over the world. It has long been obsolete (see Zinzendorf, Count son, Nicolaus Ludwig).

MUTA

The Roman goddess of silence.

MUTTRA or MATHURA

The birthplace of the Hindu Redeemer, Erishna The capital of a district in the Northwest Provinces of British India.

MY HOPE IS IN GOD

In Latin, Spes Mea in Deo est. Motto of the Thirty-second Degree, Ancient and Accepted Scottish Rite.

MYRRH

A resinous gum of a tree growing in Arabia, valued from the most ancient times (Genesis xxxvii, 25). It was among the presents Jacob sent to Egypt, and those brought to the infant Jesus bv the wise men of the East.

MYRTLE

The sacred plant of the Eleusinian mysteries, and analogous in its symbolism to the Acacia of the Freemasons.

MYSTAGOGUE

The one who presided at the Ancient Mysteries, and explained the sacred things to the candidate. He was also called the hierophant. The word, which is Greek, signifies literally one who makes or conducts an initiate.

MYSTERIES, ANCIENT

Each of the Pagan gods, says Warburton (Divine Legation I, u, 4), had, besides the public and open, a secret worship paid to him, to which none were admitted but those who had been selected by preparatory ceremonies called Initiation. This secret worship was termed the Mysteries. And this is supported by Strabo (book x, chapter 3) who says that it was common, both to the Greeks and the Barbarians, to perform their religious ceremonies with the observance of a festival, and that they are sometimes celebrated publicly, and sometimes in mysterious privacy. Noel (Dictionnaire de la Fable) thus defines them: Secret ceremonies which were practiced in honor of certain gods, and whose secret was known to the initiates alone, who were admitted only after long and painful trials, which it was more than their life was worth to reveal.

As to their origin, Warburton is probably not wrong in his statement that the first of which we have any account are those of Isis and Osiris in Egypt; for although those of Mithras came into Europe from Persia, they were, it is supposed, carried from Egypt by Zoroaster. The most important of these Mysteries were the Osiris in Egypt, the Mithraic in Persia, the Cabiric in Thrace, the Adonisian in Syria, the Dionysiac and Eleusinian in Greece, the Scandinavian among the Gothic nations, and the Druidical among the Celts.

In all these Mysteries we find a singular lusty of design, clearly indicating a common origin, and a purity of doctrine as evidently proving that this common origin was not to be sought for in the popular theology of the Pagan world. The ceremonies of initiation were all funereal in their character. They celebrated the death and the resurrection of some cherished being, either the object of esteem as a hero, or of devotion as a god. Subordination of Degrees was instituted, and the candidate was subjected to probations varying in their character and severity; the rites were practiced in the darkness of night, and often amid the gloom of impenetrable forests or subterranean caverns; and the full fruition of knowledge, for which so much labor was endured, and so much danger incurred was not attained until the aspirant, well tried and thoroughly purified, had reached the place of wisdom and of light.

These Mysteries undoubtedly owed their origin to the desire to establish esoteric philosophy, in which should be withheld from popular approach those sublime truths which it was supposed could only be entrusted to those who had been previously prepared for their reception. Whence these doctrines were originally derived it would be impossible to say; but Doctor Mackey was disposed to accept Creuzer's hypothesis of an ancient and highly instructed body of priests having their origin either in Egypt or in the East, from whom was derived religious, physical, and historical knowledge, under the veil of symbols.

By this confinement of these doctrines to a system of secret knowledge, guarded by the most rigid rites, could they may only expect to preserve them from the superstitions, innovations, and corruptions of the world as it then existed. "The distinguished few," says Brother Oliver (History of Initiation, page 2), "who retained their fidelity, uncontaminated by the contagion of evil example, would soon be able to estimate the superior benefits of an isolated institution, which afforded the advantage of a select society, and kept at an unapproachable distance the profane scoffer, whose presence might pollute their pure devotions and social converse, by contumelious language or unholy mirth." And doubtless the prevention of this intrusion, and the preservation of these sublime truths, was the original object of the institution of the ceremonies of initiation, and the adoption of other means by which the initiated could be recognized, and the uninitiated excluded. Such was the opinion of Warburton, who says that "the Mysteries were at first the retreats of sense and virtue, till time corrupted them."

The Abbe Robin in a learned work on this subject entitled Recherches sur Yes Initiations Anciennes et Modernes (Paris, 1870), places the origin of the initiations at that remote period when crimes first began to appear upon earth. The vicious, he remarks, were urged by the terror of guilt to seek among the virtuous for intercessors with the Deity. The latter, retiring into solitude to avoid the contagion of growing corrupttion, devoted themselves to a life of contemplation and the cultivation of several of the useful sciences. The periodical return of the seasons, the revolution of the stars, the productions of the earth, and the various phenomena of nature, studied with attention, rendered them useful guides to men, both in their pursuits of industry and in their social duties.

These recluse students invented certain signs to recall to the remembrance of the people the times of their festivals and of their rural labors, and hence the origin of the symbols and hieroglyphics that were in use among the priests of all nations. Having now become guides and leaders of the people, these sages, in order to select as associates of their learned labors and sacred functions only such as had sufficient merit and capacity, appointed strict courses of trial and examination, and this, our author thinks, must have been the source of the initiations of antiquity. The Magi, Brahmans, Gymnosophists, Druids, and priests of Egypt, lived thus in sequestered habitations and subterranean eaves, and obtained great reputation by their discoveries in astronomy, chemistry, and mechanics, by their purity of morals, and by their knowledge of the science of legislation. It was in these schools, says M. Robin, that the first sages and legislators of antiquity were formed, and in them he supposes the doctrines taught to have been the unity of God and the immortality of the soul; and it was from these Mysteries, and their symbols and hieroglyphics, that the exuberant fancy of the Greeks drew much of their mythology.

Warburton deduces from the ancient writers from Cicero and Porphyry, from Origen and Celsus, and from others—what was the true object of the Mysteries. They taught the dogma of the unity of God in opposition to the polytheistic notions of the people, and in connection with this the doctrine of a future life, and that the initiated should be happier in that state than all other mortals; that while the souls of the profane, at their leaving the body, stuck fast in mire and filth and remained in darkness, the souls of the initiated winged their flight directly to the happy islands and the habitations of the gods.

"Thrice happy they," says Sophocles, "who descended to the shades below after having beheld these Rites; for they alone have life in Hades, while all others suffer there every kind of evil." And Isocrates de clares that "those who have been initiated in the Mysteries, entertain better hopes both as to the end of life and the whole of futurist.

Others of the ancients have given us the same testimony as to their esoteric character. "All the Mysteries," says Plutarch, "refer to a future life and to the state of the soul after death." In another place, addressing his wife! he says, "We have been instructed in the religious Rites of Dionvsius, that the soul is immortal, and that there is a future state of existence."

Cicero tells us that, in the Mysteries of Ceres at Eleusis, the initiated mere taught to live happily and to die in the hope of a blessed futurity. And, finally, Plato informs us that the hymns of Musaeus, which were sung in the Mysteries, celebrated the rewards and pleasures of the virtuous in another life, and the punishments which awaited the wicked. These sentiments, so different from the debased polytheism which prevailed among the uninitiated, are the most certain evidence that the mysteries arose from a purer source than that which gave birth to the religion of the vulgar.

We must not pass unnoticed Faber's notion of their arkite origin. Finding, as he did, a prototype for every ancient cultus in the ark of Noah, it is not surprising that he should apply his theory to the Mysteries. Faber says (begin of Pagan Idolatry II, iv, 5)

The initiations into the mysteries scenically represented the mystic descent into Hades and the return from thence to the light of dan, by which was meant the entrance into the ark and the subsequent liberation from its dark enclosure. They all equally related to the allegorical disappearance, or death, or descent of the great father, at their commencement; and his invention, or revival, or return from Hades, at their conclusion.

Dollinger (Gentile and Jew I, 126) says, speaking of the Mysteries:

The whole was a drama, the prelude to which consisted in purifications, sacrifices, and injunctions with regard to the behavior to be observed. The adventures of certain deities, the sufferings and joys, their appearance on earth, and relations to mankind, their death, or descent to the nether world, their return, or their rising again—all these, as symbolizing the life of nature, were represented in a connected series of theatrical scenes.

These representations, tacked on to a nocturnal solemnity, brilliantly got up particularly at Athens, with all the resources of art and sensual beauty. and accompanied with dancing and song, were eminently calculated to take a powerful hold on the imagination and the heart, and to excite in the spectators alternately conflicting sentiments of terror, and calm, sorrow and fear, and hope. They worked upon them, now by agitating, now by soothing, and meanwhile had a strong bearing upon susceptibilities and capacities of individuals, according as their several dispositions inclined them more to reflection and observation, or to a resigned credulity.

Bunsen (God in History II, book iv, chapter 6), gives the most recent and the most philosophic idea or the character of the Mysteries:

They did indeed exhibit to the initiated coarse physical symbols of the generative powers of Nature, and of the universal Nature herself, eternally, self-sustaining through all transformations; but the religious element of the Mysteries consisted in the relations of the universe to the soul, more especially after death. Thus, even without philosophic proof, we are justified in assuming that the Nature symbolism referring to the Zodiac formed a mere framework for the doctrines relating to the soul and to the ethical theory of the universe. So likewise, in the Samothracian worship of the Kabiri, the contest waged by the orb of day was represented by the story of the three brothers, the seasons of the year, one of whom is continually slain by the other two, but ever and anon arises to life again. But here, too, the beginning and end of the worship were ethical. A sort of confession was demanded of the candidates before admission and at the close of the service the victorious God. Dionysius was displayed as the Lord of the spirit. Still less, however, did theorems of natural philosophy form the subject-matter of the Eleusinian Mysteries, of which, on the contrary, physical conceptions were the beginnings and the end. The predominating idea of these conceptions was that of the soul as a divine, vital force. held captive here on earth and sorely tried, but the initiated were further taught to look forward to a final redemption and blessedness for the good and pious, and eternal torment after death for the wicked and unjust.

The esoteric character of the Mysteries was preserved by the most powerful sanctions. An oath of secrecy was administered in the most solemn form to the initiate, and to violate it was considered a sacrilegious crime, the prescribed punishment for which was immediate death, and we have at least one instance in Livy of the infliction of the penalty. The ancient writers were, therefore, extremely reluctant to approach the subject, and Lobeck gives, in his Aglaophamus (volume i, appendix 131, 151; ii, 12, 87), several examples of the cautious manner in which they shrunk from divulging or discussing any explanation of a symbol which had been interpreted to them in the course of initiation. I would forbid, says Horace (Epistles iii, Ocles 2, 26), that man who would divulge the sacred Rites of mysterious Ceres from being under the same roof with me, or from setting sail with me in the same precarious bark.

On the subject of their relation to the Rites of Freemasonry, to which they bear in many respects so remarkable a resemblance, that some connection seems necessarily implied, there are five principal theories.

The first is that embraced and taught by Doctor Oliver, namely, that they are but deviations from that common source, both of them and of Freemasonry, the patriarchal mode of worship established by God himself. With this pure system of truth, he supposes the science of Freemasonry to have been coeval and identified. But the truths thus revealed by divinity came at length to be doubted or rejected through the imperfection of human reason, and though the visible symbols were retained in the Mysteries of the Pagan world, their true interpretation was lost.

There is a second theory which, leaving the origin of the Mysteries to be sought in the patriarchal doctrines, where Brother Oliver has placed it, finds the connection between them and Freemasonry commencing at the building of King Solomon's Temple. Over the construction of this building, Hiram, the Architect of Tyre, presided. At Tyre the Mysteries of Bacchus had been introduced by the Dionysian Artificers, and into their fraternity Hiram, in all probability, had, it is necessarily suggested, been admitted. Freemasonry whose tenets had always existed in purity among the immediate descendants of the patriarchs, added now to its doctrines the guard of secrecy, which, as Doctor Oliver himself remarks, was necessary to preserve them from perversion or pollution.

A third theory has been advanced by the Abbe Robin, in which he connects Freemasonry indirectly with the Mysteries, through the intervention of the Crusaders. In the work already cited, he attempts to deduce, from the ancient initiations, the orders of chivalry, whose branches, he says, produced the Institution of Freemasonry.

A fourth theory, and this has been advanced by the Rev. C. W. King in his treatise on the Gnostics, is that as some of them, especially those of Mithras, were extended beyond the advent of Christianity, and even to the very commencement of the Middle Ages, they were seized upon by the secret societies of that period as a model for their organization, and that through these latter they are to be traced to Freemasonry.

But perhaps, after all, the truest theory is that which would discard all successive links in a supposed chain of descent from the Mysteries to Freemasonry, and would attribute their close resemblance to a natural coincidence of human thought. The legend of the Third Degree, and the legends of the Eleusinian, the Cabiric, the Dionysian, the Adonic, and all the other Mysteries, are identical in their object to teach the reality of a future life; and this lesson is taught in all by the use of the same symbolism, and, substantially, the same scenic representation.

And this is not because the Masonic Rites are a lineal succession from the Ancient Mysteries, but because there has been at all times an aptness of the human heart to nourish this belief in a future life, and the proneness of the human mind to clothe this belief in a symbolic dress. find if there is any other more direct connection between them it must be sought for in the Roman Colleges of Artificers, who did, most probably, exercise some influence over the rising Freemasons of the early ages, and who, as the contemporaries of the Mysteries, were, we may well suppose, imbued with something of their organization. We conclude with a notice of their ultimate fate. They continued to flourish until long after the Christian era; but they at length degenerated. In the fourth century, Christianity had begun to triumph. The Pagans, desirous of making converts, threw open the hitherto inaccessible portals of their mysterious rites. The strict scrutiny of the candidate's past life, and the demand for proofs of irreproachable conduct, were no longer deemed indispensable.

The vile and the vicious were indiscriminately, and even with avidity, admitted to participate in privileges which were once granted only to the noble and the virtuous. The sun of Paganism was setting, and its rites had become contemptible and corrupt. Their character was entirely changed, and the initiations were indiscriminately sold by peddling priests, who wandered through the country, to every applicant who was willing to pay a trifling fee for that which had once been refused to the entreaties of a monarch. At length these abominations attracted the attention of the emperors, and Constantine and Gratian forbade their celebration by night, excepting, however, from these edicts, the initiations at Eleusis. But finally Theodosius, by a general edict of proscription, ordered the whole of the Pagan Mysteries to be abolished, in the four hundred and thirty-eighth year of the Christian era, and eighteen hundred years after their first establishment in Greece.

Clavel, however, says that they did not entirely cease until the era of the restoration of learning, and that during a part of the Middle Ages the Mysteries of Diana, under the name of the Courses of Diana, and those of Pan under that of the Sabbats, were practiced in country places. But these were really only certain superstitious rites connected with the belief in witchcraft. The Mysteries of Mithras, which, continually attacked by the Fathers of the Church, lived until the beginning of the fifth century, were the last of the old mysteries which had once exercised so much influence over the Pagan world and the Pagan religions.

Doctor Mackey's conclusions in the preceding article have not been materially weakened by later writers. Some additions may be made to support his position and briefly increase the amount of information he has submitted. The word Mystery must here be strictly reserved for these ancient religious rites of the Greeks and Romans, the name coming from two Greek words, the one meaning an initiate, and the other to close the mouth. There is another word mystery, or Mistery, meaning a trade and in the opinion of Professor Skeat applied to the medieval plays because they were performed by the Craftsmen (see Mystery).

So far as the Mysteries of antiquity have especial interest to us in the relation of their ceremonies to those of Freemasonry, we are compelled to obtain our knowledge rather by inference, more or less remote, than otherwise. What we know of the initiations and of the ritualistic instructions is limited by the very same concealment that in these modern times reserves such information from the profane, those without the fold. yet here and there we catch a glint and a glow of the inner light that radiated from these centers of such wisdom as in that day and era was at the service of the candidates. There were peculiar resemblances to prove anew to us that profound initiation moves on parallel lines in all the ages. Only those specially prepared might join in the solemn rites, only then after probation and purification, in charge of a guide and instructor who led the candidate on to further light. There was more than prayer and sacrifice. there was communication, some explanation, a revelation, an investiture probably as spiritual as it was a material one, and at least something stronger than a suggestion appears to us that the whole ceremonial included a dramatic conception of a sacred play.

We readily see from the writers of the time how glowing was the poetic ritual. From certain hints we can get an inkling of the ceremonies, in fact there is a trace of two Degrees, one preliminary to the other. There is also an intimation of a rebirth, holy objects and scenes were shown, the brotherhood breaking of bread together, a common partaking of food, the illuminating use of symbolism here and there, the instruction to be remembered for a life of contentment and a hereafter of happiness, these were in all probability impressed as we can reasonably infer by splendor of stagecraft, regal raiment, stately action, the solemn solace of holy sacraments. That there were Mysteries less creditable than others from our modern stand point is doubtless true, just as all secret societies are not the same today in merit. Secrecy then and now does not always mean sufficiency.

Nevertheless, we may well glean and study such fragments of worth as are thus available from the scanty records of these our forerunners of Freemasonry. For further information consult Brother Goblet d'Alviella's Eleusinia, Andrew Lang's Myth, Ritual and Religion, Doctor Jevons' Introduction to the Study of Religion, Franz Cumont's Mysteries of Mithra, Dudley Wright's Eleusinian Mysteries, and the Encyclopedia Britannica. Passages from classical literature relative to the Mysteries are found in C. A. Lobeek's Aglaophamus, and L. R. Farnell's Cults of the Greed States.

MYSTERIES, MEXICAN

Instituted among the Mexicans, Aztecs, and mere of a sacred nature. The adherents adopted the worship of some special deity Quetzalcoatl, the Mexican Savior, under secret rites, and rendered themselves seclusive. A similar Order was that called Tlamacazajotl, also the Order known as Telpochtliztli. It is understood that under the sway of the Aztecs, the Mexican Mysteries had some Masonic affinities (see Aztec Writings).

MYSTERY

From the Greek compound word meaning an initiate and a secret, something to be concealed. The Gilds or Companies of the Middle Ages, out of which we trace the Masonic organization, were called mystenes, because they had trade-secrets, the preservation of which was a primary ordination of these fraternities. "Mystery" and "Craft" came thus to be synonymous words. In this secondary sense we speak of the "Mystery of the Stone-Masons" as equivalent to the "Craft of the Stone-Masons."

Adam Smith, Wealth of Cations (volume i, page 126), refers to the old stipulation that unless he had served an apprenticeship to it of seven years, "it was enacted, that no person should for the future exercise any trade, craft, or mystery." But the Mystery of Freemasonry refers rather to the primary meaning of the word as immediately derived from the Greek (see Mysteries).

MYSTES

From the Greek to shut the eyes.
One who had been initiated into the Lesser Mysteries of Paganism. He was now blind; but when he was initiated into the Greater Mysteries, he was called an Epopt, or one who saw. The Mystes was permitted to proceed no farther than the vestibule or porch of the temple. To the Epopts only was accorded the privilege of admission to the advtum or sanctuary. A female initiate was called a Mystis.

MYSTICAL

A word applied to any language, symbol, or ritual which is understood only by the initiated. The word was first used by the priests to describe their mysterious rites, and then borrowed by the philosophers to be applied to the inner, esoteric doctrines of their schools. In this sense we speak of the mystical doctrines of Speculative Freemasonry. Suidas derives the word from the Greek aim, to close, and especially to close the lips. Hence the mystical is that about which the mouth should be closed.

MYSTIC CROWN, KNIGHTS AND COMPANIONS OF THE

A Society formed by the adherents of Mesmer, in August, 1787, of a beneficent, nonpolitical. and nonsectarian nature, to which Master Masons only were admitted.

MYSTICISM

A word applied in religious phraseology to any views or tendencies which aspire to more direct communication between God and man by the inward perception of the mind than can be obtained through revelation. "Mysticism," says Vaughan (Hours with the Mystics i, 19), "presents itself in all its phases as more or less the religion of internal as opposed to external revelation—of heated feeling, sickly sentiment, or lawless imagination, as opposed to that reasonable belief in which the intellect and the heart, the inward witness and the outward, are alike engaged." The Pantheism of some of the ancient philosophers and of the modern Spinozaists, the Speeulations of the Neoplatonists, the Anabaptism of Munster, the system of Jacob Behmen, the Quietism of Madame Guyon, the doctrines of the Bavarian Illuminati, and the reveries of Swedenborg, all partake more or less of the spirit of mysticism.

The Germans have two words, mystik and mysticismus— the former of which they use in a favorable, the latter in an unfavorable sense. Mysticism is with them only another word for Pantheism, between which and Atheism there is but little difference. Hence a belief in mysticism is with the German Freemasons a disqualification for initiation into the Masonic rites. Thus the second article of the Statutes of the Grand Lodge of Hanover prescribes that "ein Freimaurer muss vom Mysticismus und Atheismus gleich weit entfernt stehen," that is, "a Freemason must be equally distant from Mysticism and Atheism." Gadicke, Freimaurer-Lencon, thus expresses the German sentiment: "Etwas mystisch sollte wohl jeder Mensch seyn, aber man hute sich vor grobem Mysticismus," that is, "Every man ought to be somewhat mystical, but should guard against coarse mysticism."

MYSTIC ORDER VEILED PROPHETS OF THE ENCHANTED REALM

See Grotto

MYSTIC TIE

That sacred and inviolable bond which unites men of the most discordant opinions into one band of brothers, which gives but one language to men of all nations and one altar to men of all religions, is properly, from the mysterious influence it exerts, denominated the mystic tie; and Freemasons, because they alone are under its influence, or enjoy its benefits, are called "Brethren of the Mystic Tie."

The expression was used by Brother Robert Burns in his farewell to the Brethren of Saint James Lodge, Tarbolton, Scotland,

Adieu! a heart-warm, fond adieu!
Dear Brothers of the mystic tie!
Ye favored, ye enlightened few,
Companions of my social joy!

Brother A. Glass, Ayr Operative Lodge, No. 138, has also in the Freemason (August 5, 1871), later used the expression effectively thus in allusion to Brother Burns himself:

His was the keen prophetie eye,
Could see afar the glorious birth
Of that great power, whose mystic tie,
Shall make "One Lodge" of all the earth.

MYTH

The word myth, from the Greek a story, in its original acceptation, signified simply a statement or narrative of an event, without any necessary implication of truth or falsehood; but, as the word is now used, it conveys the idea of a personal narrative of remote date, which, although not necessarily untrue, is certified only by the internal evidence of the tradition itself. This definition, which is substantially derived from George Grote ( History of Greece, volume I, page 295), may be applied without modification to the myths of Freemasonry, although intended by the author only for the myths of the ancient Greek religion.

The myth, then, is a narrative of remote date, not necessarily true or false, but whose truth can only be certified by internal evidence. The word was first applied to those fables of the Pagan gods which have descended from the remotest antiquity, and in all of which there prevails a symbolic idea, not always, however, capable of a positive interpretation. As applied to Freemasonry, the words myth and legend are synonymous. From this definition it will appear that the myth is really only the interpretation of an idea. But how we are to read these myths will best appear from these noble words of Max Muller (Science of Language, second series, page 578), "Everything is true, natural, significant, if we enter with a reverent spirit into the meaning of ancient art and ancient language. Everything becomes false, miraculous, and unmeaning, if we interpret the deep and mighty words of the seers of old in the shallow and feeble sense of modern chroniclers."

A fertile source of instruction in Freemasonry is to be found in its traditions and mythical legends; not only those which are incorporated into its ritual and are exemplified in its ceremonies, but those also which, although forming no part of the Lodge Lectures, have been orally transmitted as portions of its history, and which, only within a comparatively recent period, have been committed to writing. But for the proper appreciation of these traditions some preparatory knowledge of the general character of Masonic myths is necessary. If all the details of these traditions be considered as asserted historical facts, seeking to convey nothing more nor less than historical information, then the improbabilities and anachronisms, and other violations of historical truth which distinguish many of them, must cause them to be rejected by the scholar as absurd impostures. But there is another and a more advantageous view in which these traditions are to be considered. Freemasonry is a symbolic institution—everything in and about it is symbolic— and nothing more eminently so than its traditions.

Although some of them—as, for instance, the Legend of the Third Degree—have in all probability a deep substratum of truth lying beneath, over this there is superposed a beautiful structure of symbolism. History has, perhaps, first suggested the tradition; but then the legend, like the myths of the ancient poets, becomes a symbol, which is to enunciate some sublime philosophical or religious truth. Read in this way, and in this way only, the myths or legends and traditions of Freemasonry will become interesting and instructive (see Legend ).

MYTH, HISTORICAL

A historical myth is a myth that has a known and recognized foundation in historical truth, but with the admixture of a preponderating amount of fiction in the introduction of personages and circumstances. Between the historical myth and the mythical history, the distinction cannot always be preserved, because we are not always able to determine whether there is a preponderance of truth or of fiction in the legend or narrative under examination.

MYTHICAL HISTORY

A myth or legend, in which the historical and truthful greatly preponderate over the inventions of fiction, may be called a mythical history. Certain portions of the Legend of the Third Degree have such a foundation in fact that they constitute a mythical history, while other portions, added evidently for the purposes of symbolism, are simply a historical myth.

MYTHOLOGY

Literally, this word means the science of myths; and this is a very appropriate definition, for mythology is the science which treats of the religion of the ancient Pagans, which was almost altogether founded on myths or popular traditions and legendary tales; and hence Knightly (Mythology of Ancient Greece and Italy, page 2), says that "mythology may be regarded as the repository of the early religion of the people." Its interest to a Masonic student arises from the constant antagonism that existed between its doctrines and those of the Primitive Freemasonry of antiquity and the light that the mythological mysteries throw upon the ancient organization of Speculative Freemasonry.

MYTH, PHILOSOPHICAL

This is a myth or legend that is almost wholly unhistorical, and which has been invented only for the purpose of enunciating and illustrating a particular thought or dogma. The Legend of Euclid in the manuscripts of our ancient Craft is clearly a philosophical myth.

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