FREEMASONRY AND ITS KINDRED SCIENCES by ALBERT C. MACKEY M. D. |
 The sixteenth letter of the English and Greek alphabets, and the seventeenth of the Hebrew, in which last-mentioned language its numerical value is 80, is formed thus 9, signifying a mouth in the Phenician. The sacred name of God associated with this letter is in Hebrew , Phodeh or Redeemer. PACHACAMAC The Peruvian name for the Creator and Ruler of the universe. PAEZ, JOSE ANTONIO Founder of the Venezuelan Republic, was born of Indian parentage near Acarigua, June 13, 1790, prominent in the struggle for independence against Spain from 1810 to 1823 and in 1829 effected the secession of Venezuela from the Republic of Colombia and became its first president, 1830 to 1834, serving again in 1839 to 1843, dictator in 1846. Headed a revolution and was imprisoned but released in 1858 and in 1860 was Minister to the United States. General Paez was also first Grand Master of Venezuela and on May 1, 1840, he became the first Grand Commander of the Supreme Council, Ancient and Accepted Scottish Rite, of his country. He died in New York, May 6, 1873. In 1925 the representative at Washington of the Venezuelan Department of State presented the sword of Brother Paez to General John J. Pershing, also a member of the Craft and Commander of the American Army during the World War. PAGANIS, HUGO DE The Latinized form of the name of Hugh de Payens, the first Grand Master of the Templars (see Payens). PAGANISM A general appellation for the religious worship of the whole human race, except of that portion which has embraced Christianity, Judaism, or Mohammedanism. Its interest to the Masonic student arises from the fact that its principal development was the ancient mythology, in whose traditions and mysteries are to be found many interesting analogies with the Masonic system (see Dispensations of Religion). PAINE, THOMAS A political writer of eminence during the Revolutionary War in America. He greatly injured his reputation by his attacks on the Christian religion. He was not a Freemason, but wrote An Essay on the Origin of Freemasonry, with no other knowledge of the Institution than that derived from the writings of Smith and Dodd, and the very questionable authority of Prichard's Masonry Dissected. He sought to trace Freemasonry to the Celtic Druids. For one so little acquainted with his subject, he has treated it with considerable ingenuity. Paine was born in England in 1737, and died in New York, in 1809. Paine's acquaintance with prominent Freemasons on both sides of the Atlantic Ocean has doubtless had much to do with the claim often made for his membership in the Craft. A meeting with Brother Franklin in London obtained for him introductions to the leaders in the Colonies and he sailed there in 1774 where he became editor of the Pennsylvania Gazette. He published, 1776, Common Sense, an argument for a republic. Then he served on the staff of General Greene and wrote pamphlets entitled the Crisis, his opening words, "These are the times that try men's souls" sounding powerfully then and later in days of turmoil. In England after the war he was indicted for treason, escaping to France, and there narrowly escaped the guillotine, spending ten months in prison. Then he attacked Washington bitterly, came to the United States, but while his services to the country were gratefully remembered, his blunt discourtesy to the President and other old friends could not be forgotten. He was buried at New Rochelle, hut in 1819 William Cobbett took his body to England. Moncure D. Conway wrote a biography of him which says that the preface to his essay on Freemasonry was probably written by his devoted friend, Colonel John Fellows. PALESTlNE called also the Holy Land on account of the sacred character of the events that have occurred there, is situated on the coast of the Mediterranean, stretching from Lebanon south to the borders of Egypt, and from the thirty-fourth to the thirty-ninth degrees of longitude. It was conquered from the Canaanites by the Hebrews under Joshua 1450 years B.C. They divided it into twelve Confederate States according to the Tribes. Saul united it into one kingdom, and David enlarged its territories. In 975 B.C., it was divided into the two kingdoms of Israel and Judea, the latter consisting of the Tribes of Judah and Benjamin, and the former of the rest of the Tribes. About 740 B.C., both kingdoms were subdued by the Persians and Babylonians, and after the captivity only the two Tribes of Judah and Benjamin returned to rebuild the Temple. With Palestine, or the Holy Land, the mythical, if not the authentic, history of Freemasonry has been closely connected. There stood, at one time, the Temple of Solomon, to which some writers have traced the origin of the Masonic Order; there fought the Crusaders, among whom other writers have sought, with equal boldness, to find the cradle of the Fraternity; there certainly the Order of the Templars was instituted, whose subsequent history has been closely mingled with that of Freemasonry; and there occurred nearly all the events of sacred history that, with the places where they were enacted, have been adopted as important Masonic symbols. PALESTINE, EXPLORATlONS IN The desire to obtain an accurate knowledge of the archeology of Palestine, gave rise in 1866 to an association, which was permanently organized in London, as the Palestine Exploration Fund, with the Queen as the chief patron, and a long list of the nobility and the most distinguished gentlemen in the kingdom, added to which followed the Grand Lodge of England and forty-two subordinate and provincial Grand Lodges and Chapters. Early in the year 1867 the Committee began the work of examination, by mining in and about the various points which had been determined upon by a former survey as essential to a proper understanding of the ancient city, which had been covered up by debris from age to age, so that the present profiles of the ground, in every direction, were totally different from what they were in the days of David and Solomon, or even in the time of Christ. Lieutenant Charles Warren, R. E., as he then was, later Lieut.-General Sir Charles Warren, G.M.C.M, K.C.B, F.R.S., was sent out with authority to act as circumstances might demand, and as the delicacy and the importance of the enterprise required. He arrived in Jerusalem February 17, 1867, and continued his labors of excavating in many parts of the city, with some interruptions, until 1871, when he returned to England. During his operations, he kept the Society in London constantly informed of the progress of the work in which he and his associates were so zealously engaged, in a majority of eases at the imminent risk of their lives and always that of their health. The result of these labors has been a vast accumulation of facts in relation to the topography of the holy city which throw much light on its archaeology. A branch of the Society has been established in the United States of America, and continued in successful operation. PALESTINE, KNIGHT OF See Knight of Palestine PALESTINE, KNIGHT OF SAINT JOHN OF See Knight of Saint John of Palestine PALESTINE, KNIGHTS OF See Marconis, also Memphis, Rite of PALESTINE, ORDER OF Mentioned by Baron de Tschoudy, and said to have been the fountain whence the Chevalier Ramsay obtained the information for the regulation of his system. PALLA An altar-cloth, also a canopy borne over the head of royalty in Oriental lands. PALLADIA ANDREA Such reference books as are most often consulted in public libraries say little more about Andrea Palladio than that he was an Italian architect, of Venice, born in 1518, died in 1580, that he was one of the creators of the Italian, or neo-Classical style, that he wrote treatises on his art, and that he seas called "the modern Vitruvius." That would be a pitiably weak description of Palladio in the eyes of any English Mason who had read The First & Chief; Grounds of Architecture, the first book printed in England on architecture, by John Shute, who had gone to Venice in the 1540's and there for two or three years had studied "the glories of the new Italian architecture" at first hand; or after Inigo Jones, about 1600, came back to his King after a similar journey of study, and introduced the new style into England; for Palladio became a vast enthusiasm there, almost a cult, and hundreds of small clubs of amateur architects met to study the art of I this great modern Master, who in due time was to be Sir Christopher Wren's guiding inspiration when after the London fire in 1666 he designed not only St. Paul's but more than a hundred other buildings, a few of them in America. That ferment of interest in the Italian, or, as it was popularly called, Classical style, may well have helped to prepare the way for the renaissance of Speculative Freemasonry, and Palladion as the original source of that interest. Dr. James Anderson "wrote" the 1723 and 1738 editions of the Book of Constitutions for the Mother Grand Lodge of 1717 but it is impossible to discover who was responsible for the materials in either; perhaps many Brethren were; whoever it was he (or they) makes it clear in the 1738 edition that Freemasonry was in the Craft's mind, twenty-one years after the formation of Grand Lodge, still identified closely with architectures for he goes out of his way to remark that, "In the last Reign sundry of the 50 new Churches in the Suburbs of London were built in a fine Stile upon the Parliamentary Fund, particularly the b beautiful St. Mary be Strand." The "fine stile" was the Palladian; and in another connection it is made clear that the Freemasons at the time not only did not guess that the old Operatives had been builders of Gothic, but even dismissed Gothic as a barbarous thing. This enthusiasm for the art of Palladio extended even into the Lodges, a representative instance being given in the records of that remarkable Lodge, The Old Kings' Arms Lodge, I\'o. 28, which was warranted in 1725; in a Minute for August 1, 1737, it is recorded: "Passed that a part of the Palladio's Architecture be read instead of the Laws or Constitutions." In the Inventory of the same Lodge is an entry dated in 1737: " 1st book of Palladio's Architecture, in English"; in 1739: "Three remaining books of Palladio's Architecture. " PALLADIC FREEMASONRY The title given to the Order of the Seven Sages and the Order of the Palladium (see Palladium, Order of the). PALLADIUM OF LADIES See Companions of Penelope PALLADIUM, ORDER OF THE An androgynous society, both sexes, of Masonic adoption, established, says Ragon, at Paris in 1737. It made great pretensions to high antiquity, claiming that it had its origin in the instructions brought by Pythagoras from Egypt into Greece, and having fallen into decay after the decline of the Roman Empire, it was revived in 1637 by Fenelon, Archbishop of Canbray; all of which is altogether mythical. Fenelon was not born until 1651. It was a very moral society, consisting of two Degrees: 1. Adelph; 2. Companion of Ulysses. When a female took the Second Degree, she was called a Companion of Penelope. PALM AND SHELL, ORIENTAL ORDER OF THE The object of the Masonic Holy Land League, in whose membership the Pilgrim Knights of the Palm and Shell were enrolled, was to encourage researches commenced in 1863 under the leadership of Brother Rob Morris in the Holy Land. These investigations into the traditions and practices of the ancient Craft in the East, were supported in 1867 by contributions amounting to $10,000 and an organization was effected of Master Masons. A ritual was prepared to include various signs, words and ceremonies, obtained by Doctor Morris from Eastern Freemasons. The instruction was divided into the following parts: Preliminary, Covenanting, Drama, Means of Recognition, and a funeral ceremony for Pilgrim Knights. Rev. Henry R. Coleman, of Kentucky, became Supreme Chancellor of the Order and in 1906 he published at Louisville, for the Society, a guide to the ceremonies and lectures entitled the Pilgrim Knight. Among other items of interest he describes the formation of a Lodge, the Royal Solomon, at Jerusalem, conditionally promoted by Doctor Morris in 1868, but actually by a Warrant from the Grand Lodge of Canada, William Mercer Wilson, Grand Master, and attested by Thomas White, Jr., Deputy Grand Master, on February 17, 1873; the organizing meeting occurring in the quarries under Jerusalem on May 7, 1873. Brother Coleman says: "Under this authority, a delegate went from the United States to Jerusalem and calling together a competent number of those named in the Warrant, and others, the Lodge was regularly and constitutionally organized and has had many years of prosperous existence up to the issuance of this volume." The first Degree was conferred at the Mediterranean Hotel, afterwards a Lodge-room was established near the Joppa Gate. PALMER From the Latin word palmifer, meaning a palm-bearer. A name given in the time of the Crusades to a pilgrim, who, coming back from the holy war after having accomplished his vow of pilgrimage, exhibited upon his return home a branch of palm bound round his staff in token of it. PALMER, HENRY L. Born at Mount Pleasant, Pennsylvania October 18, 1819, and died at Milwaukee, Wisconsin, May 7, 1909. Served as Representative and Senator in Wisconsin Legislature, was President of School Board, City Attorney, also County Judge of Probate for several years and resigned to become President of the Northwestern Mutual Life Insurance Company of Milwaukee. Raised in Evening Star Lodge, No. 75, at West Troy, New York, in 1841, he affiliated with Tracy Lodge, now Wisconsin Lodge, No. 13, Milwaukee, in 1849, elected Worshipful Master in 1851, serving for four years, and was again chosen as Worshipful Master for 1865 and in 1867. He officiated as Grand Master in 1852-3, and 1871-2. In 1846 he was exalted in Apollo Chapter, No. 48, at Troy, New York, and was a charter member of Wisconsin Chapter, No. 7, Royal Arch Masons, serving as High Priest for several years, and in 1858-9 was Grand High Priest of Wisconsin. Master of Wisconsin Council of Royal and Select Masters for some years, he was in 1863-4 Grand Master of the Grand Council. In Apollo Commandery, No. 15, at Troy, New York, he was knighted in 1847 and in 1850 assisted in organizing Wisconsin Commandery, No. 1, becoming Eminent Commander in 1853 and served nine successive years; then for seven successive years beginning with 1859 he was Grand Commander of Wisconsin: and at Columbus, Ohio, in September, 1865, he was elected and served for the constitutional term as Grand Master of the Grand Encampment. Receiving the Degrees of the Ancient and Accepted Scottish Rite in 1863, including the honorary thirty-third grade on August 3, at the introduction of the Rite into Wisconsin, he was on October 20, 1864, elected and crowned an Active Member of the Supreme Council of the Northern Masonic Jurisdiction and in 1879 was chosen as the Most Puissant Sovereign Grand Commander, resigning shortly before his death, and was succeeded by Brother Samuel C. Lawrence. PALSER PLATES Thomas Palser, Surrey Side, Westminster Bridge, London, England, published a set of seven engravings, 1809-12, featuring Masonic ceremonies. These imitated a set issued in France, 1745. PANTACLE The pentalpha of Pythagoras is so called in the symbolism of High Magic and the Hermetic Philosophy (see Pentalpha). PANTHEISM A speculative system, which, spiritually considered, identifies the universe with God, and, in the material form, God with the universe. Material Pantheism is subject to the criticism, if not to the accusation of being atheistic. Pantheism is as aged as religion and was the system of worship in India, as it was in Greece. Giordano Brunc was burned for his pantheistic opinions at Rome in 1600. PANTHEISTIC BROTHERHOOD Described by John Toland, in his Pantheisticon, as having a strong resemblance to Freemasonry. The Soeratic Lodge in Germany, based on the Brotherhood, was of short duration. PANTHEISTICON See Toland, John PAPWORTH MANUSCRIPT A manuscript in the possession of Wyatt Papworth, of London, who purchased it from a bookseller of that city in 1860. As some of the watermarks of the paper on which it is written bear the initials G. R., with a crown as a watermark, it is evident that the manuscript cannot be older than 1714, that being the year in which the first of the Georges ascended the throne. It is most probably of a still more recent date, perhaps 1720. The Rev. A. F. A. Woodford has thus described its appearance: "The scroll was written originally on pages of foolscap size, which were then joined into a continuous roll, and afterwards, probably for greater convenience, the pages were again separated by Cutting them, and it now forms a book, containing twenty-four folios, served together in a light-brown paper cover. The text is of a bold character, but written so irregularly that there are few consecutive pages which have the same number of lines, the average being about seventeen to the page." The manuscript is not complete, three or four of the concluding charges being omitted, although some one has written, in a hand different from that of the text, the word Finis at the bottom of the last page. The manuscript appears to have been simply a copy, in a little less antiquated language, of some older Constitution. It has been published by Brother Hughan (1872) in his Old Charges of the British Free masons. PAPYRUS "The papyrus leaf," says J. W. Simons, in his Egyptian Symbols, "is that plant Which formed tablets and books, and forms the first letter of the name of the only eternal and all-powerful god of Egypt, Amen, who in the beginning of things created the world," whose name signified occult or hidden The Hebrew word, owe, which signifies a leaf, and to inscribe on tablets forms, olm, meaning the antique origin of things, obscure time, hidden eternity. The Turin Funeral Papyrus is a book published by Doctor lepsius in original character, but translated by Doctor Birch. This Book of the Dead is invaluable as containing the true philosophic belief of the Egyptians respecting the resurrection and immortality. The manuscript has been gathered from portions which it was obligatory to bury with the dead. The excavations of mummies in Egypt have been fruitful in furnishing the entire work. PARACELSUS Philippus Aureolus Theophrastus Bombastus Paracelsus de Hohenheim, as he styled himself, was born in Germany in 1493, and died in 1541. He devoted his youth to the study and practice of astrology, alchemy, and magic, and passed many years of his life in traveling over Europe and acquiring information in medicine, of which he proclaimed himself to be the monarch. Brother Mackey says that he was, perhaps, the most distinguished charlatan who ever made a figure in the world. Certainly his writings, those accredited to him, at least, show us a puzzling personality, superstitious yet methodical, crude in some respects but lucid of statements, a reformer in the rough. The followers of his school were called Paracelststs, and they continued for more than a century after the death of their master to influence the schools of Germany. Much of the Cabalistic and mystical science of Paracelsus was incorporated into Hermetic Freemasonry by the founders of the advanced Degrees. PARACELSUS, SUBLIME A Degree to be found in the manuscript collection of Peuvret. PARAGUAY A republic of South America. A Lodge authorized by the Grand Orient of Brazil was at work in 1881 at Paraguay. In 1893 the Grand Orient of Paraguay was founded and in 1923 it exercised control over ten Lodges. The Supreme Council of the Ancient and Accepted Scottish Rite was founded at Asuncion in 1870 and is quite separate and distinct from the Grand Orient. No more information about Masonic development in Paraguay is available. Indeed, Brother Oliver Days Street says in his Report on Correspondence made to the Grand Lodge of Alabama in 1922: "We haves sought in vain to get into communication with these Grand Bodies or with some of their leading members. We are consequently unable to give many particulars." PARALLEL LINES In every well-regulated Lodge there is found a point within a circle, which circle is imboridered by two perpendicular parallel lines. These lines are representative of Saint John the Baptist and Saint John the Evangelist, the two great patrons of Freemasonry to whom our Lodges are dedicated, and who are said to have been "perfect parallels in Christianity as well as Freemasonry" In those English Lodges which have adopted the Union System established by the Grand Lodge of England in 1813. and where the dedication is "to God ad his service," the lines parallel represent Moses and Solomon. As a symbol, the parallel lines are not to be found in the earlier instructions of Freemasonry. Though Oliver defines the symbol on the authority of what he calls the Old Lectures, it is not to be found , any anterior to Preston, and even he only refers to ne parallelism of the two Saints John. PARIKCHAI, AGROUCHADA An occult scientific work of the Brahmans. According to a work my Louis Jacolliot, 1884, the Fakirs produced phelomena at will with superior intervention or else with shrewd charlatanism: processes that were Known to the Egyptians and Jewish Cabalists. The loetrines are those known to the Alexandrian school, no the Gauls, and as well to the Christians. In the division of the Cabala, the first treated of the History the Genesis or Creation, and taught the science of culture; the second, or Mereaba, of the History of he Chariot, and contained a treatise on theology. Here were three Degrees of initiation among the Brahmans: 1. According to selection, the candidate became L Grihasta, a Pourohita or Fakir, or in twenty years a Guru.Those of the third Degree were visible only once in five years, appearing in a column of light created by themselves, at midnight, and on a stand in the center of a great tank. Strange sounds and terrific shrieks ere heard as they were gazed upon as demigods, surrounded by thousands of Hindus. The government was by a Supreme Council of seventy Brahmans, over seventy years of age, selected from the Nirvany, and chosen to see enforced the Law of the Lotus. The Supreme Chief, or Brahmatna, was required to be saver eighty years of age, and was looked upon as Immortal by the populace. This Pontiff resided in Bn immense palace surrounded by twenty-one walls. The primitive holy word composed of the three otters A. U. M., says Brother C. T. McClenachan, comprises the Vedic trinity, signifying Creation, Preservation, and Transformation, and symbolizes all the initiatory secrets of the occult sciences. By some it has been taught that the Honover, or primordial germ, as defined in the Avesta, existed before all else (also see Manou, Book xi, Sloca 265). The following unexplained magical words were always inscribed in two triangles: L'om. L'rhomsh'hrum. Shorim. Ramaya- Nahama. He who possessed the word greater than the A. U. M. was deemed next to Brahma. The word was transmitted in a sealed box. The Hindu triad, of which in later times Om is the mystic name, represents the union of the three gods, namely, a, Vishnu; u, Siva, m, Brahma. It may also be typical of the three Vedas. Om appears first in the Upanishads as a mystical monosyllable, and is thus set forth as the object of profound meditation. It is usually called pranava, more rarely aksharam. The Buddhists use Om at the beginning of their Vidya Shad-akshari or mystical formulary in six Syllables; namely, Om mani pad me hum (see Pitris Indische Mysterien, also 0m and Aum). PARIS, CONGRESSES OF Three important Masonic Congresses have been held in the city of Paris. The first was convened by the Rite of Philalethes in 1785, that by a concourse of intelligent Freemasons of all rites and countries, and by a comparison of oral and written traditions, light might be educed on the most essential subjects of Masonic science, and on the nature, origin, and historic application as well as the actual state of the Institution. Savalette de Lauges was elected President. It closed after a protracted session of three months, without producing any practical result. The second was called in 1787, as a continuation of the former, and closed with precisely the same negative result. The third was assembled in 1855, by Prince Murat, for the purpose of effecting various reforms in the Masonic system. At this Congress, ten propositions, some of them highly important, were introduced, and their adoption recommended to the Grand Lodges of the world. But the influence of this Congress has not been more successful than that of its predecessors. PARIS CONSTITUTIONS A copy of these Constitutions, said to have been adopted in the thirteenth century, will be found in G. P. Depping's Collection de Documents inédits sur l'Histoire de France (Paris, 1837). A part of this work contains the Réglements sur les arts et métiers de Paris, rédiges au 13me siéclge et connus sous le nom de livre des métiers d'Etienne Boileau. This is a book of the trades and their regulations, and treats of the masons, stonecutters, plasterers, and mortar-makers, and, as Steinbrenner (Origin and History of Masonry, page 104) says, "is interesting, not only as exhibiting the peculiar usages and customs of the Craft at that early period, but as showing the connection which existed between the laws and regulations of the French Masons and those of the Steinmetzen of Germany and the Masons of England." A translation of the Paris Constitutions was published in the Freemasons Magazine (Boston, 1863, page 201). In the year 1743, the "English Grand Lodge of France" published, in Paris, a series of Statutes, taken principally from Anderson's work of the editions of 1723 and 1738. It consisted of twenty articles, and bore the title of General Regulations taken from the Minutes of the Lodges, for the use of the French Lodges, together with the alterations adopted at the General Assembly of the Grand Lodge, December 1I, 1745, to serve as a rule of action for the said kingdom. A copy Of this document, says Findel, was translated into German, with annotations, and published in 1856 in the Zeitschrift Jur Freimaurer of Altenberg. PARLIAMENTARY LAW Parliamentary Law, or the Lex Parliamentaria, is that code originally framed for the government of the Parliament of Great Britain in the transaction of its business, and subsequently adopted, with necessary modifications, by the Congress of the United States. But what was found requisite for the regulation of public bodies, that order might be secured and the rights of all be respected, has been found equally necessary in private societies. Indeed, no association of men could meet together for the discussion of any subject, with the slightest probability of ever coming to a conclusion, unless its debates were regulated by certain and acknowledged rules. The rules thus adopted for its government are called its parliamentary law, and they are selected from the parliamentary law of the national assembly, because that code has been instituted by the wisdom of past ages, and modified and perfected by the experience of subsequent ones, so that it is now universally acknowledged that there is no better system of government for deliberative societies than the code which has so long been in operation under the name of parliamentary law. Not only, then, is a thorough knowledge of parliamentary law necessary for the presiding officer of a Masonic Body, if he would discharge the duties of the chair with credit to himself and comfort to the members, but he must be possessed of the additional information as to what parts of that law are applicable to Freemasonry, and what parts are not; as to where and when he must refer to it for the decision of a question, and where and when he must lay it aside, and rely for his government upon the organic law and the ancient usages of the Institution (see Doctor Mackey's revised Jurisprudence of Freemasonry). PARLIAMENTARY LAW Masonic Parliamentary Law is the body of usages, rules, and regulations according to which a Lodge is governed in its Opening and Closing, in establishing a Quorum, in conducting the Order of Business, in trials, etc. Very few Grand Bodies have codified their Parliamentary Law or published it separately; the usages and rules are embedded here and there in the Landmarks, in Grand Lodge Constitutions, in the Statutes and General Laws, in decisions and edicts, in printed rules, and in Lodge By-Laws; the key to finding any given Parliamentary Law is in the subject about which a question has been raised. Each Grand Jurisdiction has its own custom and its own written rules; these usually differ in detail from those of other Grand Jurisdictions but in its principles and its fundamental rules Masonic Parliamentary Law everywhere is the same, and the foundations of it were laid at the beginning of the Fraternity so that much of it is time immemorial. The Congress of the United States has its own parliamentary code; with some modifications the same code is used by state Legislatures, and it is the model for parliamentary rules in use by voluntary associations, societies, clubs, churches, and by schools. These rules are printed in Robert's Rules of Order and in Cushing's Manual, both of which are by common consent accepted as authoritative not only by associations every where in America, but by the civil courts; an association need not follow either, but if it does its procedure is sure to be approved by the courts. It so happens, however, that neither of these manuals can be used by a Masonic body. The Masonic Parliamentary Code is what codifiers describe as a tertium organon, a "third method"—that is to say, one apart from the codes used in other societies or in legislatures and parliaments, one which is acceptable to civil courts and vet differs in both fundamental principles and details of practices from the codes edited by either Roberts or Cushing. Freemasonry writes its own code. This is because a Lodge differs in the fundamentals of organization from other associations and societies, and especially from those loose and informal groups which are called clubs. In the structure of its organization a Lodge (or Chapter, Council, or Commandery, or Consistory) is unique, therefore its parliamentary code is unique. Two of those fundamentals (there are others) exhibit both the nature and the extent of that difference: 1. In the great majority of societies and associations the head or chief officer is caned president or chairman. Little or no sovereignty inheres in his office; his principal duty is to preside. Usually he has no function except to see that the group's affairs are conducted according to an approved routine and he himself is not answerable for what the group may do. By contrast the principal officer of a Masonic Lodge is not a presiding officer only but within fixed limits is a sovereign; he is given the title of Worshipful Master because he is a master. If an action taken by his Lodge is brought into question by the Grand Master or by the Grand Lodge he, at least in the first instance is answerable and responsible. Manifestly the parliamentary rules which apply to a mere presiding officer could not apply to a Worshipful Master.The most comprehensive treatise on the subject is Parliamentary Law, by Albert G. Mackey. Portions of Masonic practice are given in Worshipful Master's Assistant, by Robert Macoy. For an epitome of the Masonic code see chapter in Lodge Methods, by L. B. Blakemore. J. T. Lawrence's work on the subject is excellent, but is written for prentices in England. Grand Lodges often include parliamentary rules in their printed Monitors. Since each Grand Body enacts its own rules for its own uses books, articles, and essays are confined to discussions of general principles; the most practicable handbook for a Lodge officer is his Grand Lodge Code. For Masonic students the richest store of materials is in Grand Lodge Proceedings, especially in the Fraternal (or Foreign) Correspondence Reports; among these latter the most notable are the Reports written for the Grand Lodge of Maine by Judge Josiah a Drummond between 1865 and 1900. For parliamentary subjects in detail consult the Index of this Encyclopedia. PARLIRER In the Lodges of Stone-Masons of the Middle Ages, there was a rank or class of workmen called Parlirers, literally, spokesmen. They were an intermediate class of officers between the Masters of the Lodges and the Fellows, and were probably about the same as our modern Wardens. Thus, in the Strasbourg Constitutions of 1459, it is said: "No Craftsman or Mason shall promote one of his apprentices as a parlirer whom he has taken as an apprentice from his rough state, or who is still in the years of apprenticeship," which may be compared with the old English Charge that "no Brother can be a Warden until he has passed the part of a Fellow Craft" (Constitutions, 1723, page 52). They were called Parlirers, properly, says Heldmann, Parlierers, or Spokesmen, because, in the absence of the Masters, they spoke for the Lodge, to traveling Fellows seeking employment, and made the examination. There are various forms of the word. Kloss, citing the Strasbourg Constitutions, has Parlirer, Krause has, from the same document, Parlierer, but says it is usually Polier; Heldmann uses Parlierer, which has been generally adopted. PAROLE The French for Word and here applied to the Mot de Sexsestre, which see, and in that language this means a six-months password, communicated by the Grand Orient of France, and in addition to an Annual Word in November, which tends to show at once whether a member is in good standing. PARROT MASONS One who commits to memory the questions and answers of the catechetical lectures, and the formulas of the ritual, but pays no attention to the history and philosophy of the Institution, is commonly called a Parrot Mason, because he is supposed to repeat what he has learned without any conception of its true meaning. In former times, such superficial Freemasons were held by many in high repute, because of the facility with which they passed through the ceremonies of a reception, and they were generally designated as Bright Masons. But the progress of Freemasonry as a science now requires something more than a mere knowledge of the lectures to constitute a Masonic scholar. PARSEES The descendants of the original fire worshipers of Persia, or the disciples of Zoroaster who emigrated to India about the end of the eighth century. There they now constitute a very large and influential body of industrious and moral citizens adhering with great tenacity to the principles and practices of their ancient religion. Many of the higher classes have become worthy members of the Masonic fraternity, and it was for their sake principally that Doctor Burnes attempted some years ago to institute his new Order, entitled the Brotherhood of the Olive Branch, as a substitute for the Christian Degrees of Knighthood, from which, by reason of their religious they were excluded (see Olive-Branch in the East, Brotherhood of the, and Zendauesta). PARTICULAR LODGES In the Regulations of 1721, it is said that the Grand Lodge consists of the representatives of all the particular Lodges on record (Constitutions, 1723, page 61). In the modern Constitutions of England, the term used is Private Lodges. In Armeria, they are called Subordinate Lodges. PARTS In the old obligations, which may be still used in some portions of the United States, there was provision which forbade the revelation of any of the arts, parts, or points of Freemasonry. Doctor Oliver explains the meaning of the word parts by telling us that it was "an old word for degrees or lectures" (see Points). PARVIN, NEWTON RAY Brother Parvin was born at Muscatine, Iowa, July 5, 1851. In 1872 he entered the office of the Grand Secretary, where he remained as a clerk and Deputy until the death of his father, Theodore Sutton Parvin, in 1901. He was then elected Grand Secretary, in which office he served until his death. He was made a Master Mason in Iowa City Lodge No. 4, May 5, 1874. He was exalted in Iowa City Chapter No. 2, June 18, 1877, and received the Orders of the Temple in Palestine Commandery No. 2, Iowa City, June 28, 1878, and served all Bodies as Secretary or Recorded for several terms. After his removal to Cedar Rapids in 1885, he transferred his Chapter and Commandery membership to Trowel Chapter No. 49, and Apollo Commandery No. 26, serving as Eminent Commander in 1896. His father was Grand Recorder of the Grand Encampment, Knights Templar of the United States, for some twelve years, during which time he assisted him. He received the Degrees of the Ancient and Accepted Scottish Rite just before the removal of the Library to Cedar Rapids, by order of Albert Pike, Sovereign Grand Commander, that he might become custodian of important papers relating to this Rite, and was appointed a Knight Commander, Court of Honor, October 20th, 1886. He was nominated by the Grand Commander and elected to receive the Thirty-Third Degree, and he was crowned by his father, for the Supreme Council, May 17, 1895. Brother Parvin was a founder of the National Masonic Research Society, of which he was a Steward and First Vice-President. Brother Parvin died January 16, 1925. Cedar Rapids, Iowa, and funeral services were held January 20, in charge of the Grand Lodge. PARVIN, THEODORE S. Born January 15, 1817, in Cumberland County, New Jersey. His journey in life gradually tending westward, he located in Ohio, and graduated in 1837 at the Cincinnati Law School- He was appointed private secretary by Robert Lucas, first Governor of Iowa, in which State he became Judge of the Probate Court and afterward Curator and Librarian of the State University at Iowa City. Brother Parvin was initiated in Nova Cesarea Lodge, No- 2, Cincinnati, Ohio, March 14, 1838, and raised the 9th of the May following, and he same year dimitted and removed to Iowa. He participated tn the organization of the first Lodge, Des Moines, No. 1, and also of the second, Iowa Lodge, No. 9, at Muscatine. He was elected Grand Secretary of the Grand Lodge at its organization in 1844, and held the office continuously to the time of his death, with the exception of the year 1852-3, when he served as Grand Master. He founded and organized the Grand Lodge Library and held the office of Grand Librarian until his death. His official signature is on every Charter of the Grand Lodge of towa from 1844 - 1900. Brother Parvin was exalted in Iowa City Chapter, No. 2, January 7, 1845, and held the offices of Grand High Priest of the Grand Chapter, 1854, and Grand Secretary of the Grand Chapter, 1855-6, and represented the Grand Chapter in the General Grand Chapter for many years. He was created a Royal elect Master in Dubuque Council, No. 3, September 7, 1847, and presided over the Convention organizing the Grand Council of Iowa, 1857. Knighted January 18, 1855, in Apollo Encampment, No. 1, Chicago, Illinois, he was a member of the Convention organizing the Grand Commandery of Iowa, 1864, being the first Grand Commander. He was Grand Recorder of the Grand encampment of Knights Templar of the United States for fifteen years, 1871-86. In 1859 he received the Degrees of the Ancient and Accepted Scottish Rite and was crowned in that year an Inspector-General, Thirty third Degree. In addition to this record, our Brother also organized the Grand Bodies of Dakota, and the Grand Commandery of Nebraska, and his contributions to Masonic literature placed him among the leading writers and thinkers of the Craft. He died at Cedar Rapids, Iowa, June 28, 1901. PARVIS In the French system, the room immediately adjoining a Masonic Lodge is so called. It is equivalent to the Preparation Room of the American and English systems. PASCHAL FEAST Celebrated by the Jews in commemoration of the Passover, by the Christians in commemoration of the resurrection of our Lord. The Paschal Feast, called also the Mystic Banquet, is kept by all Princes of the Rose Croix. Where two are together on Maundy Thursday, it is of obligation that they should partake of a portion of roasted lamb. This banquet is symbolic of the doctrine of the resurrection. PASCHALIS, MARTINEZ The founder of a new Rite or modification of Freemasonry, called by hun the Rite of Elected Cohens or Priests. It was divided into two classes, in the first of which was represented the fall of man from virtue and happiness, and in the second, his final restoration. It consisted of nine degrees, namely: 1. ApprenticePaschalis first introduced this Rite into some of the Lodges of Marseilles, Toulouse, and Bordeaux, and afterward, in 1767, he extended it to Paris, where, for a short time, it was rather popular, ranking some of the Parisian literati among its disciples. It has ceased to exist. Paschalis was a German, born about the year 1700, of poor but respectable parentage. At the age of sixteen he acquired a knowledge of Greek and Latin. He then traveled through Turkey, Arabia, and Palestine, where he made himself acquainted with the Cabalistic learning of the Jews. He subsequently repaired to Paris, where he established his Rite. Paschalis was the Master of Saint Martin, who afterward reformed his Rite. After living for some years at Paris, he went to Santo Domingo, where he died in 1779. Thory, in his Histoire de la Fondation du Grand Orient de France has given very full details of this Rite and of its receptions (see Saint Martin). PASCHAL LAMB See Larch, Paschal PAS PERDUS The French call the room appropriated to visitors the Salle des pas perdus, literally the Hall of the Lost Steps, a Masonic waiting room. It is the same as the Tiler's Room in the English and American Lodges. PASSAGE The Fourth Degree of the Fessler Rite, of which Patria forms the Fifth. PASSAGES OF THE JORDAN< See Fords of the Jordan PASSED A candidate, on receiving the Second Degree, is said to be "passed as a Fellow Craft." It alludes to his having passed through the porch to the Middle Chamber of the Temple, the place in which Fellow-Crafts received their wages. In America, Crafted is often improperly used in its stead (see also Past, and Past Masters). PASSING OF CONYNG That is, surpassing in skill. The expression occurs in the Cooke Manuscript (line 676), "The forsayde Maister Euglet ordeynet thei were passing of conyng should be passing honored"; that, The aforesaid Master, Euclid, ordained that they that were surpassing in skill should be exceedingly honored. It is a fundamental principle of Freemasonry to pay all honor to knowledge. PASSING THE RIVER A mystical alphabet said to have been used by the Cabalists. These characters, with certain explanations, become the subject of consideration with Brethren of the Fifteenth Degree, Ancient and Accepted Scottish Rite. The accompanying are the characters. PASSWORD A word intended, like the military countersign, to prove the friendly nature of him who gives it, and is a test of his right to pass or be admitted into a certain place. Between a Word and a Password there seems to be this difference: the former is given for instruction, as it always contains a symbolic meaning; the latter, for recognition only. Thus, the author of the life of the celebrated Elias Ashmole says, "Freemasons are known to one another all over the world by certain passwords known to them alone; they have Lodges in different countries, where they are relieved by the brotherhood if they are in distress" (see Sign). PAST An epithet applied in Freemasonry to an officer who has held an office for the prescribed period for which he was elected, and has then retired. Thus, a Past Master is one who has been elected and installed to preside for twelve months over a Lodge, and the Past High Priest one who, for the same period, has been installed to preside over a Chapter. The French use the word Passe in the same sense, but they have also the word Anaen, with a similar meaning. Thus, while they would employ Al altre passe to designate the Degree of Past Master, they would call the official Past Master, who had retired from the chair at the expiration of his term of service, an Ancient Venerable, or Ancient Maitre (note also Passed and Past Master). PAST MASTER An honorary Degree usually conferred on the Master of a Lodge at his installation into office. In this Degree the necessary instructions are conferred respecting the various ceremonies of the Order, such as installations, processions, the laying of corner-stones, etc. When a Brother, who has never before presided, has been elected the Master of a Lodge, an emergent Lodge of Past Masters, consisting of not less than three, is convened, and all but Past Masters retiring, the Degree is conferred upon the newly elected officer.. Some form of ceremony at the installation of a new Master seems to have been adopted at an early period after the revival. In the "manner of constituting a new Lodge," as practiced by the Duke of Wharton, who was Grand Master in 1723, the language used by the Grand Master when placing the candidate in the chair is given, and he is said to use "some other expressions that are proper and usual on that occasion, but not proper to be written" (Constitutions, 1738, page 150). Whence we conclude that there was an esoteric ceremony. Often the rituals tell us that this ceremony consisted only in the outgoing Master communicating certain modes of recognition to his successor. And this actually, even at this day, constitutes the essential ingredient of the Past Master's Degree. The Degree is in the United States also conferred in Royal Arch Chapters, where it succeeds the Marl; Master's Degree. The conferring of this Degree, which has no historical connection with the rest of the Degrees, in a Chapter, arises from the following circumstance: Originally, when Chapters of Royal Arch Masonry were under the government of Lodges in which the Degree was then always conferred, it was a part of the regulations that no one could receive the Royal Arch Degree unless he had previously presided in the Lodge as Master. When the Chapters became independent, the regulation could not be abolished, for that would have been an innovation; the difficulty has, therefore been obviated, by malting ever) candidate for the Degree of Royal Arch a Virtual Past Master before his exaltation. Under the English Constitution this practice was forbidden in 1826, but seems to have lingered on in some parts until 1850. "The dis-use of the Virtual Past Master's Degree or Chair Degree in the British Isles has in no way interfered with its continued use in the United States, especially in the older Jurisdictions whose Freemasonry attests its Ancient origin (see the footnote on page 145, volume B Viii, 1915, Transactions, Quatuor Coronati Lodge, by Brother W. J. Chetwode Crawley). Some extraneous ceremonies, but no means creditable to their inventor, were at an early period introduced into America. In 1856, the General Grand Chapter, by a unanimous vote, ordered these ceremonies to be discontinued, and the simpler mode of investiture to be used; but the order has only been partially obeyed, and many Chapters continue what one can scarcely help calling the indecorous form of initiation into the Degree. For several years past the question has been agitated in some of the Grand Lodges of the United States, whether this Degree is within the Jurisdiction of Symbolic or of Royal Arch Masonry. The explanation of its introduction into Chapters, just given, manifestly demonstrates that the jurisdiction over it by Chapters is altogether an assumed one. The Past Master of a Chapter is only a quasi or seeming Past Master; the true and legitimate Past Master is the one who has presided over a Symbolic Lodge. Brother R. F. Gould (Masonic Monthly, July, 1882) says in regard to the Degrees of Past Master and the Royal Arch, "The supposition has much to recommend it, that the connection of the secrets of the Royal Arch, is the earliest form in which any esoteric teaching was specially linked with the incidents of Lodge Mastership, or in other words, that the Degree of Royal Arch was the complement of the Masters Grade. Out of this was ultimately evolved the Degree of Installed Master, a ceremony unknown in the Modern System until the first decade of the nineteenth century, and of which I can trace no sign amongst the Ancient until the growing practice of conferring the Arch upon Brethren not legally qualified to receive it, brought about the constructive passing through the Chair, which by qualifying candidates not otherwise eligible, naturally entailed the introduction of a ceremony, additional to the simple forms known to Payne, Anderson, and Desaguliers " Past Masters are admitted to membership in many Grand Lodges, and by some the inherent right has been claimed to sit in those Bodies. But the most eminent Masonic authorities have made a contrary decision, and the general, and, indeed, almost universal opinion now is that Past Masters obtain their seats in Grand Lodges by courtesy, and in consequence of local regulations, and not by inherent right. A subtle distinction may be noted between the expressions Past and Pass'd Master. "The distinction in sense that had originally lain between Past Master and virtual Pass'd Master could make no headway against the similarity in sound. The Past Master was the Brother who 'had served his just and lawful time' as W. M. of a Lodge, and had thereby qualified for the completion of Master Degree. The Passed Master was a Brother who had been passed through a so-called Chair Degree, and had thereby been entrusted with certain equivalent secrets. The epithet Past is an adjective, conveying the idea of time expired: the epithet Pass'd is a participle conveying the idea of motion completed. Such verbal niceties did not trouble the Brethren of the eighteenth, or any other century" (footnote, page 144, volume xxviu, 1915, Transactions, Quatuor Coronati Lodge, by Brother W. J. Chetwode Crawley). The usual jewel of a Past Master in the United States is a pair of compasses extended to sixty degrees on the fourth part of a circle, with a sun in the center. In England it was formerly the square on a quadrant, but is at present the square with the forty-seventh problem of Euclid engraved on a silver plate suspended within it. This latter design is also adopted m Pennsylvania. The French have two titles to express this Degree. They apply Maztre Passe to the Past Master of the English and American system, and they call in their own system one who has formerly presided over a Lodge an Ancien Maitre. The indiscriminate use of these titles sometimes leads to confusion in the translation of their lectures and treatises. PAST MASTER, JOINING Any Past Master upon joining another Lodge in England becomes a Past Master in the Lodge he joins. He ranks immediately after the then Immediate Past Master and in later lists of the Past Masters his name is placed before that of the Worshipful Master presiding in the East when he affiliates. PASTOPHORI Couch or shrine bearers. The company of Pastophori constituted a sacred college of priests in Egypt, whose duty it was to carry in processions the image of the god. Their chief, according to Apuleius (Metamorphoses xi), was called a Scribe. Besides acting as mendicants in soliciting charitable donations from the populace, they took an important part in the Mysteries. PASTOS The Greek word, meaning a couch. The pastos was a chest or close cell, in the Pagan Mysteries, among the Druids, an excavated stone, in which the aspirant was for some time placed, to commemorate the mystical death of the god. This constituted the symbolic death which was common to all the mysteries. In the Arkite Rites, the pastos represented the ark in which Noah was confined. It is represented among Masonic symbols by the coffin (see Coffin).. PATENTS Diplomas or Certificates of the advanced Degrees in the Ancient and Accepted Scottish Rite are called Patents. The term is also sometimes applied to Commissions granted for the exercise of high Masonic authority. Literae patented was aperture that is, letters patent or open letters, was a term used in the Middle Ages in contradistinction to literae clausae, or closed letters, to designate those documents which were spread out on the whole length of the parchment, and sealed with the public seal of the sovereign; while the secret or private seal only was attached to the closed patents. The former were sealed with green wax, the latter with white. There was also a difference in their heading; letters patent were directed "universis tum praesentibus quam futuris," that is, to ad present or to come; while closed letters were directed "universis praesentibus literas inspecturis," that is, to all present who shad inspect these letters. Masonic Diplomas are therefore properly called Letters Patent, or, more briefly, Patents. PATIENCE In the instructions of the Third Degree according to the American Rite, it has been said that "time, patience, and perseverance will enable us to accomplish all things, and perhaps at last to find the true Master's Word." The idea is similar to one expressed by the Hermetic philosophers. Thus Pernetty tells us (Dictionary of Hermetic Mythology), that the alchemists said: "The work of the philosopher's stone is a work of patience, on account of the length of time and of labor that is required to conduct it to perfection; and Geber says that many adepts have abandoned it in weariness, and others, wishing to precipitate it, have never succeeded." With the alchemists, in their esoteric teaching, the philosopher's stone had the same symbolism as the Word has in Freemasonry. PATRIARCHAL FREEMASONRY The theory of Doctor Oliver on this subject has, we think, been misinterpreted. He does not maintain, as has been falsely supposed, that the Freemasonry of the present day is but a continuation of that which was practiced by the Patriarchs, but simply that, in the simplicity of the patriarchal worship, unencumbered as it was with dogmatic creeds, we may find the true model after which the religious system of Speculative Freemasonry has been constructed. Thus (in his Historical Landmarks I, page 207) he says: "Nor does it, Freemasonry, exclude a survey of the patriarchal mode of devotion, which indeed forms the primitive model of Freemasonry. The events that occurred in these ages of simplicity of manners and purity of faith, when it pleased God to communicate with his favored creature, necessarily, therefore, form subjects of interesting illustration in our Lodges, and constitute legitimate topics on which the Master in the chair may expatiate and exemplify, for the edification of the Brethren and their improvement in morality and the love and fear of God." There is here no attempt to trace a historical connection, but simply to claim an identity of purpose and character in the two religious systems, the Patriarchal and the Masonic. PATRIARCH, GRAND The Twentieth Degree of the Council of Emperors of the East and West. The same as the Twentieth Degree, or Noachite, of the Ancient and Accepted Scottish Rite. PATRIARCH OF THE CRUSADES One of the names formerly given to the degree of Grand Scottish Knight of Saint Andrew, the Twenty-ninth of the Ancient and Accepted Scottish Rite. The legend of that Degree connects it with the Crusades, and hence the name; which, however, is never used officially, and is retained by regular Supreme Councils only as a synonym. PATRIARCH OF THE GRAND LUMINARY A Degree contained An the nomenclature of Le Page PATRON In the year 1812, the Prince of Wales, becoming Regent of the Kingdom, was constrained by reasons of state to resign the Grand Mastership of England, but immediately afterward accepted the title of Grand Patron of the Order in England, and this was the first time that the title was officially recognized. George IV held it during his life, and on his death, William IV, in 1830, officially accepted the title of Patron of the United Grand Lodge. On the accession of Queen Victoria, the title fell into abeyance, because it was understood that it could only be assumed by a sovereign who was a member of the Craft, but King Edward VII became Protector of English Freemasons on his accession to the throne in 1901. The office is generally not known in other countries, though on the Continent similar positions have been occupied (see Protector). PATRONS OF FREEMASONRY Saint John the Baptist and Saint John the Evangelist. At an early period we find that the Christian church adopted the usage of selecting for every trade and occupation its own patron saint, who is supposed to have taken it under his especial charge. The selection was generally made in reference to some circumstance in the life of the saint, which traditionally connected him with the profession of which he was appointed the patron. Thus Saint Crispin, because he was a shoemaker, is the patron saint of the Gentle Craft, and Saint Dunstan, who was a blacksmith, is the patron of blacksmiths. The reason why the two Saints John were selected as the patron saints of Freemasonry will be seen under the head of Dedication of Lodges. PAUL, CONFRATERNITY OF SAINT In the time of the Emperor Charles V there was a secret community at Trapani, in Sicily, which called itself La Confraternita di San Paolo. These people, when assembled, passed sentence on their fellow-citizens; and if anyone was condemned, the waylaying and putting him to death was allotted to one of the members, which office he was obliged, without murmuring, to execute (Stolberg's Travels, volume iii, page 472). In the travels of Brocquire to and from Palestine in 1432, page 328, an instance is given of the power of the association over its members. In the German romance of Hermunn of Unna, of which there are an English and French translation, this tribunal plays an important part. PAUL I This Emperor of Russia was induced by the machinations of the Jesuits, whom he had recalled from banishment, to prohibit in his domains all secret societies, and especially the Freemasons. This prohibition lasted from 1797-1803, when it was repealed by his successor. Paul had always expressed himself an enthusiastic admirer of the Knights of Malta; in 1797 he had assumed the title of Protector of the Order, and in 1798 accepted the Grand Mastership. This is another evidence, if one was needed, that there was no sympathy between the Order of Malta and the Freemasons. Dr. Ernest Friedrichs' Die Freimaurerei in Russland und Polen, Freemasonry in Russia and Poland 1907, has an interesting account of Masonic conditions under Paul I of Russia, who reigned from 1796 to 1801. He tells us that Catherine's son, Paul I, was himself a Freemason. It is said that he was introduced to Freemasonry during a journey which he made through Europe, when he was still the Czare witch, in company of his wife, and of Prince Kurakin who was a most devoted son of Freemasonry. Was it not natural then that the Association which had been outlawed and banished by his mother should look forward to being reinstalled and rehabilitated? And this expectation seemed as though it were perfectly justified, for immediately after his coronation Paul summoned to Moscow the Freemasons of that city, with Professor Matthai, the Master in the Chair of the former Lodge To the Three Swords at their head, and took counsel with them "in a brotherly spirit and without ceremony" as to what should be done. At the conclusion of the negotiations "he embraced each single one as a Freemason and gave him the Masonic shake of the hands. "This promised very well, and that "a Committee was now appointed to examine the documents, to collect the ruins of Freemasonry and to organize the whole," was but logical. After so much recognition and so much encouragement on the part of the sovereign, followed in 1797—the prohibition of Freemasonry, which "was carried out with great strictness." This sudden change in his manner of looking at things and in his attitude to Freemasonry would cause surprise in a man of ordinary capacity, but Paul was mentally deranged, and it was just his acting by fits and starts that was characteristic of his disease. But does such an explanation clear up everything? No, for Paul was not so ill as to be unable to grasp what would be the consequences of his action. On the contrary, as soon as it was a question of an advantage for his own person, or something that added to his lustre, he was suddenly quite normal in the choice of his means. This change of attitude was, therefore, perhaps, preceded by well-weighed considerations; nay, we may add that they were considerations with a real genuine background. It was about this time that the Knights of Malta who were hard-pressed by Napoleon Bonaparte turned to the Czar Paul for protection. According to the information conveyed to Paul by Count Litter, a Knight of Malta, Freemasonry was a hindrance and even a danger to the aims of this Order. He was, therefore, obliged to decide in favor of the one or the other. The Maltese Order was something definite; it was a power, whereas Freemasonry was really nothing, or at any rate something altogether indefinite which might perhaps have a future, but perhaps it might not. Could Paul find the choice hard to make? In addition there was a something which, though altogether unpolitical, has often decided questions in politics, namely: Paul's principal mis tress, the extremely beautiful Anna Lopuchin. It was possible for him to make her a Grand Cross Lady of the Order of the Knights of Saint John, but "pretty Annie" among Freemasons was no longer conceivable after the famous "Egyptian Masonry"! Thus it was that Paul became the Grand Master of le Order of the Knights of Saint John at Malta, end Freemasonry was prohibited. Further, it is said that the Jesiuts set going every imaginable and unimaginable expedient against Freemasonry. Nor does this seem to have been impossible. PAUL, SAINT, THE APOSTLE , A FREEMASON In the Transactions of the Lodge Quatuor Coronati Volume I, page 74) there is a translation by Brother G. W. Speth of a paper by Brother Carl Herman Tendler, a member of the United Lodges, zu den drei Schwertern und Astrea zur grunenden Raute, im Dresden (at the Three Swords and Astrea, and at the blossoming Twig at Dresden). This Brother claims that, "There are many not unimportant grounds of suspicion that Paul was a member of the builder society at Damascus, and a master thereof, perhaps even a Chairmaster." His argument is principally Leased upon certain Significant words found in the writings of Saint Paul. For instance, the following statement is a fair example of his line of thought: The virtue which the builder-societies impressed upon their members as the most edifying the most conducive to edification, and which Saint Paul recommends to Christian builders as the dower and crown of humanity, the highest aspiration of Christian builder-societies, is agape, love, union in love. In his epistle to the Corinthians, amongst whom Saint Paul worked and taught eighteen months, the word is repeated twenty-three times. Most remarkable is the distinction (I Corinthians viii 1) between gnosis, wisdom of the mysteries, and agape, Christian union. "Knowledge puffeth up, but charity edifieth, ' i.e., the speculations of the mysteries induce pride, but the Christian union produces amelioration.The original meaning of agape is not love, charity, but union, unity: thus asapai (usually translated love feasts are originally unions for Christian edification, mutual culture associations. The constant use of all these words points to the supposition that Saint Paul was a member of a builder-society, Mason Lodge. In this sense the fraternity of Masons is thus as old as mankind itself, and the most energetic and active apostle of Christianity was a Mason. The agreement of the principles of Freemasonry with those of Christianity can only be denied by the malevolent or those totally unacquainted with the Craft. PAUPERES COMMILITONES JESU CHRISTI See Poor Fellow Soldiers of Jesus Christ PAVEMENT, THE There is almost nothing anywhere in the early records of Speculative Lodges to suggest either a history or an interpretation of the Pavement, which is represented by a series of black and white squares inside a rectangular frame; nor does there anywhere appear an explanation of why a Blazing Star was set in the middle of it, or why a rope with a tie and tassels in the corners was combined with it. By general consent Masonic symbologists have treated these as separate symbolisms, yet there must belong together or they would not have been shown together on old Tracing Boards. Despite this paucity of data the Pavement is one of the most interesting of Masonic symbols, and that interest is heightened with each discover) of news facts. As a design the Pavement itself, whether set from the sides in a system of squares or from a corner in a system of diamonds, is one of the oldest and most universally liked of decorative designs—old as Egypt, or as China, and found at the ends of the earth; and especially beloved by Indians in both N orth and South America w ho have found numberless adaptations of it; checker-work w as one of the favorite motifs of Byzantine artists; and from early Roman times has been so much used in Italy that walls as w ell as floors are decorated with it, outside as w ell as inside. It is one of the few symbols in which non-Masonic meanings and uses correspond with or are identical with Masonic meanings; and it also is one of the few symbols which is Operative and Speculative at one stroke, because Operative builders used a board of floor or tracing paper (or cloth) divided into squares in laying out plans—as architects and engineers still do. In it many types of symbolism converge. "The Pavement," writes Pike in his Morals and Dogma, " alternately black and white, symbolizes, whether so intended or not, the Good and Evil Principles of the Egyptian and Persian creed. It is the warfare of Michael and Satan . . . " (Perhaps Pike should have written " a creed " because both Egyptians and Persians had many creeds; nevertheless, and apropos of the latter, the dualism was a cardinal doctrine in Zoroastrianism. htithraism, Manicheeism, etc.? The Pavement also suggests the correct position of the feet; and the fact that in Circumambulation the turns are at right angles, which in itself impresses upon a Candidate the fact that in a Lodge no member can run to and from at will, and that goings and comings are ordered. The checkered design may be thought of as inlay work or as mosaic work, but in Masonry it is described by the latter word. "Mosaic" is believed by some etymologists to derive from the Latin, by others from the Greek mousa, muse; in either event it passed from Latin into Italian, thence into French, and finally into English (it had no reference to Moses). The Greek artisans of the Byzantine Period used mosaic 60 extensively and so skillfully that it also came to be called in memory of them opus alexandrium, and opus graecanicum; and occasionally it was called opus sedile. But as a Greek art it died out in the Seventh Century, a short time before Charlemagne, and when the Western Empire was about to sever its last ties with the Eastern. In the Eleventh Century it was revived in Italy, and in the great Twelfth Century (which has a better right than the Thirteenth to the title of "greatest of centuries"—granted that there ever was a "greater"!) the extraordinarily talented Cosmati family made their mosaic work so famous that it came to be called Cosmati work. If, as the majority of Masonic symbologists believe, the black and white squares symbolize day and night, the Pavement is a member of a recurrent theme—the Twenty-four Inch Gage represents the twenty-four hours, the Sun and Moon are day and night, the East is the place of light and the North is the place of darkness, the Master's station is at the beginning of the day and the Junior Warden's is at the end, the postulant is brought from darkness to light, there are High Twelve and Low Twelve. Masons are to know each other in the dark as well as in the light; in the dark a man needs a guide, in the daylight he can guide himself; a man hexes, or buries, his secrets in the dark where no other can find them. These meanings cluster around the symbolism of the Pavement; perhaps the sun is meant by the Blazing Star (as it was once called) and is in the center because it makes the day by its shining and the night by the shadow it casts; and perhaps the rope around the perimeter reminds men that while for the world day and night go on endlessly they do not for him, and only a few days are going to be tied together in his span of them, so that it is good for him, as is the Masons' creed, to work while it is called of day for soon the night cometh when no man can work. (For an interesting account of the mosaic work of the Cosmati family see Cathedral Builders, by Leader Scott; p. 314 and p. 406. Goodyear, in his Roman and Medieval Art, says "The Siena Cathedral is famous for its pavement, the most remarkable in Europe." For a crowded and learned essay on mosaics see page 95 ff of Vol. I, of Porter's Medieval Architecture. There is a chapter on "Italy and Mosaic," in Arts and Crafts of the Middle Ages, by Julia De Wolf Addison. Kugler writes with authority on Cosmati work in Part I, p. 11 ff., of his The Italian Schools of Painting.) PAVEMENT, MOSAIC See Mosaic Pavement PAX VOBISCUM A Latin phrase meaning Peace be with you! Used in the Eighteenth Degree, Ancient and Accepted Scottish Rite. PAYENS, HUGH DE In Latin, Hugo de Paganis. Founder and the first Grand Master of the Order of Knights Templar. He was born at Troyes, in the kingdom of Naples. Having, with eight others, established the Order at Jerusalem, in 1118 he visited Europe, where, through his representations, its reputation and wealth and the number of its followers were greatly increased. In 1129 he returned to Jerusalem, where he was received with great distinction, but shortly afterward died, and was succeeded in the Grand Mastership by Robert de Craon, surnamed the Burgundian. PAYNE, GEORGE An English Freemason, who lived at New Palace Yard, Westminster, England, where he died January 23, 1757, leaving very little record of his personal life outside of the fact that he seas at the time secretary to the Tax Office with a 300d social and financial position. A biographical note in the Freemason, June 6, 1925, quotes the Gentleman's Maganne, 1757, that among the various bequests in his will were legacies to two of his nieces, Francis, Countess of Northampton, and Catherine, Lady Francis Seymour. From 1718-9 he acted as the second Grand Master of Freemasons, being again elected for the year 1721. The General Regulations, which were subsequently rearranged and published by Doctor Anderson in 1723, were originally compiled by Brother Payne during his second term of office as Grand Master. Payne was also Master of the original No. 4 Lodge, at the Horn Tavern, now the Royal Somerset House and Inverness Lodge; Senior Grand Warden, 1724-5; Deputy Grand Master in 1735; Master of the Old King's Arms Lodge, No. 28, an active member of Grand Lodge up until 1754, being appointed a member of the Committee to revise the Constitutions on June 27, 1754. These revisions were finally brought to a conclusion and published by Entick in 1756. P. D. E. P. Letters placed on the ring of profession of the Order of the Temple, being the initials of the Latin sentence, Pro Deo et Patria, that is, For God and Country. PEACE The spirit of Freemasonry is antagonistic to war. Its tendency is to unite all men in one brotherhood, whose ties must necessarily be weakened by all dissension. Hence, as Brother Albert Pike says, "Freemasonry is the great Peace Society of the world. Wherever it exists, it struggles to prevent international difficulties and disputes, and to bind republics, kingdoms, and empires together in one great band of peace and amity." PEACE AND HARMONY The universality of Freemasonry which is everywhere accepted as a Landmark in principle is as yet unrealized in practice. Great Britain admits Negroes to membership in its Lodges in the Western Atlantic but in China its Lodges do not admit Chinese. American Lodges admit Jesvs, who have long been debarred by a number of European Grand Bodies, but does not accept Negroes. Some Lodges in the Near East admit Mohammedans, others do not. These " discrepancies, " or apparent inconsistencies, are found in every Masonic country, and they are made the more glaringly evident by the fact that in none of the Landmarks or Constitutions or Charters of regularly constituted Masonic Bodies are racial, social, or religious exclusions incorporated. The solution of the paradox is found in another Landmark, indubitably coeval with Freemasonry, to the effect that it is the first duty of Brethren when in Lodge assembled, and the paramount duty of the Worshipful Master, to maintain the peace and harmony of the Craft. This has been universally understood to refer not only to quarrels, schisms, cabals, etc., inside the Lodge, but also to such controversies, customs, or general social movements outside the Lodge that would, if introduced into it, disturb its peace and harmony. A Lodge being not in a vacuum, and being composed of men who cannot wholly divest themselves of their feelings or even of their prejudices, is unable to act with absolute independence of its milieu, but must for sake of its own peace and harmony so act, at least for a time, as to exclude disturbing factors; if for this reason a Lodge in a given community excludes men of some race, language, or religion it is not because Freemasonry is antipathetic to them in principle, but because they are disturbing at a given place and time. Moreover the Craft never from its earliest years has admitted that any non-Mason has a right to demand membership; the non-Mason must petition, that is, pray for, the Degrees, and appeals to the grace of the Body to which he prays; the Body can refuse to grant that prayer for any reason of its own, and is therefore not responsible to demands set up in the world outside itself. American Grand Jurisdictions do not in fact (whether in principle or not) accept petitions from Negroes; this is solely because for the time being the Lodges are working amidst a social problem which is not of its making and which it cannot as a Masonic body alter among non-Masons; it is not because Negroes are not white; and it may easily come to pass in the future that when the "race issue" has ceased to be disturbing, Negroes will be admitted. Nothing in the Landmarks or in any Grand Lodge Constitution discriminates against them. PEARY, REAR ADMIRAL ROBERT EDWIN Famous discoverer of the North Pole, born May 6, 1856, at Cresson Springs, Pennsylvania; died on February 20, 1920. Entered civil engineer corps, United States Navy, 1881; made his first expedition north, with one companion, 1886; again in 1891, 1893, 1898, 1905, and for a sixth time in 1908, reaching the North Pole at last, April 6, 1909. He was a Freemason, Raised March 3, 1896, in Kane Lodge No. 454, New York City (see New Age, March, 1925). PECTORAL Belonging to the breast; from the Latin pectus, meaning the breast. The heart has always been considered the seat of fortitude and courage, and hence by this word is suggested to the Freemason certain symbolic instructions in relation to the virtue of fortitude. In the earliest lectures of the eighteenth century it was called one of the "principal signs," and had this hieroglyphic, X; but in the modern instructions the hieroglyphic has become obsolete, and the word is appropriated to one of the Perfect Points of Entrance. PECTORAL OF THE HIGH PRIEST The breastplate worn by the High Priest of the Jews was so called from pectus, meaning the breast, upon which it rested (see Breastplate and Pectoral). PECULIARITY OF FREEMASONRY In the period when Mitchell, Macoy, Morris were writing their books, Mackey was writing his earlier books, and Oliver and Preston were the staples of Masonic reading, "the peculiarity of Masonry" was a recognized subject, discussed in print, and the theme of many speeches and orations. Then came in American colloquial usage the corrupting of the word into a descriptive name for idiosyncratic, hard to know, ultra individualistic men, or cranks; and with the loss of the word's meaning the subject of Masonic peculiarity fell out of discussion. Men accustomed to describe something or somebody hard to know, or unusual, as "peculiar," could not see that Freemasonry was peculiar in that sense. It is unfortunate that a shift in speech occasioned the eclipse of one of the old, and important, and revealing Masonic subjects. From the first, Freemasonry had something which it itself had found out, which belonged to itself alone, which it had borrowed from no outside source, and never altered to suit outside demands, and which persisted unaltered through one change after another in circumstances. The doctrine therefore is a sound one; and it is a safe key to Masonic history, because what the historian of Speculative Freemasonry evermore is searching for is that in Freemasonry which from the beginning has persisted; and which though it has had to work under one set of circumstances or another has maintained its original identity from the beginning. PEDAL Belonging to the feet, from the Latin word pedes, meaning the feet The just man is he who, firmly planting his feet on tie principles of right, is as immovable as a rock, and can be thrust from his upright position neither by the allurements of flattery, nor the frowns of arbitrary power. Hence by this word is suggested to the Freemason certain symbolic instructions in relation to the virtue of justice. As in the case of Pectoral, this word was assigned, in the oldest instructions to the principal signs of a Freemason, having for its hieroglyphic; but in the modern lectures it is one of the Perfect Points of Entrance, and the hieroglyphic is no longer used. Some such curious old hieroglyphics were probably indications of foot or hand positions. PEDESTAL The pedestal is the lowest part or base of a column on which the shaft is placed. In a Lodge, there are supposed to be three columns, the column of Wisdom in the East, the column of Strength in the West, and the column of Beauty in the South. These columns are not generally erected in the Lodge, but their pedestals always are, and at each pedestal sits one of the three superior officers. Hence we often hear such expressions as these, advancing to the pedestal, or standing before the pedestal, to signify advancing to or standing before the seat of the Worshipful Master. The custom in some Lodges of placing tables or desks before the three principal officers is, of course, incorrect. They should, for the reason above assigned, be representations of the pedestals of columns, and should be painted to represent marble or stone. PEDUM A Latin word meaning a Shepherd's Crook, and is so used by the Roman poet, Vergil, and hence sometimes used in ecclesiology for the Bishop's Crozier. In the Statutes of the Order of the Temple at Paris, it is prescribed that the Grand Master shall carry a "pedum magistrate sev patriarchal But the better word for the staff of the Grand Master of the Templars is baculus, which see. PEETASH The Demon of Calumny in the religious system of Zoroaster, Persia. PELASGIAN RELIGION The Pelasgians were the oldest, if not the aboriginal, inhabitants of Greece. Their religion differed from that of the Hellenes, who succeeded them, in being less poetical, less mythical, and more abstract. We know little of their religious worship except by conjecture; but we may suppose it resembled in some respects the doctrines of what Doctor Oliver calls the Primitive Freemasonry. Creuzer thinks that the Pelasgians were either a nation of priests or a nation ruled by priests. PELEG A Hebrew word meaning Division. A son of Eber. In his day the world was divided. A significant word in the advanced Degrees. In the Noachite, or Twenty-first Degree of the Scottish Rite, there is a singular legend of Peleg, which of course is altogether mythical, in which he is represented as the Architect of the Tower of Babel. PELICA The pelican feeding her young with her blood is a prominent symbol of the Eighteenth or Rose Croix Degree of the Ancient and Accepted Scottish Rite, and was adopted as such from the fact that the pelican, in ancient Christian art, was considered as an emblem of the Savior. Now this symbolism of the pelican, as a representative of the Savior, is almost universally supposed to be derived from the common belief that the pelican feeds her young with her blood, as the Savior shed his blood for mankind; and hence the bird is always represented as sitting on her nest, and surrounded by her brood of young ones, who are dipping their bills into a wound in their mother's breast. But this is not the exact idea of the symbolism, which really refers to the resurrection, and is, in this point of view, more applicable to Christ, as well as to the Masonic Degree of which the resurrection is a doctrine. In an ancient Bestiarium, or Natural History, in the Royal Library at Brussels, cited by Larwood and Rotten in a recent work on the History of Signs Boards, this statement is made: The pelican is very fond of his young ones, and when they are born and begin to grow, they rebel in their nest against their parent, and strike him with their wings flying about him, and beat him so much till they wound him in his eyes. Then the father strikes and kills them. And the mother is of such a nature that she comes back to the nest on the third day, and sits down upon her dead young ones, and opens her side with her bill and pours her blood over them, and so resuscitates them from death; for the young ones, by their instinct, receive the blood as soon as it comes out of the mother, and drink it.The Ortus Vocabulorum, compiled early in the fifteenth century, gives the fable more briefly: "It is said, if it be true, that the pelican kills its young, and grieves for them for three days. Then she wounds herself, and with the aspersione of her blood resuscitates her children." And the writer cites, in explanation, the Latin verses: Ut pelicanu fit matris sanguine sanus,Saint Jerome gives the same story, as an illustration of the destruction of man by the old serpent, and his salvation by the blood of Christ. Shelton, in an old work entitled the Armorie of Birds, expresses the same sentiment in the following words: Then said the pelicanThis romantic story was religiously believed as a fact of natural history in the earliest ages of the church. Hence the pelican was very naturally adopted as a symbol of the resurrection and, by consequence, of Him whose resurrection is, as Cruden terms it, "the cause, pattern, and argument of ours." But in the course of time the original legend was, to some extent, corrupted, and a simpler one was adopted, namely, that the pelican fed her young with her own blood merely as a means of sustenance, and the act of maternal love was then referred to as Christ shedding his blood for the sins of the world. In this view of the symbolism, Pugin has said that the pelican is "an emblem of our Blessed Lord shedding his blood for mankind, and therefore a most appropriate symbol to be introduced on all vessels or ornaments connected with the Blessed Sacrament " In the Antiquities of Durhom Abbey, we learn that "over the high altar of Durham Abbey hung a rich and most sumptuous canopy for the Blessed Sacrament to hang within it, whereon stood a pelican, all of silver, upon the height of the said canopy, very finely gilt, giving her blood to her young ones, in token that Christ gave His blood for the sins of the world But Doctor Mackey believed the true theory of the pelican is, that by restoring her young ones to life by her blood, she symbolizes the resurrection. The old symbologists said, after Jerome, that the male pelican, who destroyed his young, represents the serpent, or evil principle, which brought death into the world; while the mother, who resuscitates them, as the representative of that Son of .Man of whom it is declared, "except ye drink of His blood, ye have no life in you." Hence the pelican is very appropriately assumed as a symbol in Freemasonry, whose great object is to teach by symbolism the doctrine of the resurrection, and especially in that sublime Degree of the Scottish Rite wherein, the old Temple being destroyed and the old Word being lost, a new temple and a new word spring forth—all of which is but the great allegory of the destruction by death and the resurrection to eternal life. PELLEGRINI, MARQUIS OF One of the pseudonyms or false names assumed by Joseph Balsamo, better known as Count Cagliostro, which see. PENAL SIGN That act which refers to a penalty PENALTY The adversaries of Freemasonry have found, or rather invented, abundant reasons for denouncing the Institution; but on nothing have they more strenuously and fondly lingered than on the accusation that it makes, by horrid and impious cere Lnonies, all its members the willing or unwilling executioners of those who prove recreant to their cows and violate the laws which they are stringently bound to observe. Even a few timid and uninstructed freemasons have been found who were disposed to believe that there was some weight in this objection. the fate of Morgan, apocryphal as it undoubtedly was, has been quoted as an instance of Masonic punishment inflicted by the regulations of the Order; and, notwithstanding the solemn asseverations of what most intelligent Freemasons to the contrary, seen have been found, and still are to be found, who seriously entertain the opinion that every member of the Fraternity becomes, by the ceremonies of his initiation and by the nature of the vows which he has taken, an active Nemesis of the order, bound by some unholy promise to avenge the Institution upon any treacherous or unfaithful Brother. All of this arises from a total misapprehension, in the minds of those who are thus led astray, of the true character and design of vows or oaths which are accompanied by an imprecation. It is well, therefore, .or the information both of our adversaries—who may thus be deprived of any further excuse for slander, and of our friends—who will be relieved of any continued burden on their consciences, that we should show that, however solemn may be the promises of secrecy, of obedience, and of charity which are required from our initiates, and however they may be guarded by the sanctions of punishment upon their offenders, they never were intended to impose upon any Brother the painful and—so far as the laws of the country are concerned—the illegal task of vindicating the outrage committed by the violator. The only Masonic penalty inflicted by the Order upon a traitor, is the scorn and detestation of the Craft whom he has sought to betray. But that this subject may be thoroughly understood, it is necessary that some consideration should be given to oaths generally, and to the character of the imprecations by which they are accompanied. The observation, or imprecation, is that part of every oath which constitutes its sanction, and which consists in calling some superior power to witness the declaration or promise made, and invoking his protection for or anger against the person making it, according as the said declaration or promise is observed or violated. This observation has, from the earliest times, constituted a part of the oath—and an important part, too—among every people, varying, of course, according to the varieties of religious beliefs and modes of adoration. Thus, among the Jews, we find such observations as these: co yagnasheh li Elohim, meaning so may God do to me. A very common observation among the Greeks was isto Zeus or theon marturomai, meaning May Jove stand by me, or I call God to unfitness. And the Romans, among an abundance of other observations, often said, dii me perdant, meaning May the gods destroy me, or ne vivam, May I die. These modes of observation were accompanied, to make them more solemn and sacred, by certain symbolic forms. Thus the Jews caused the person who swore to hold up his right hand toward heaven, by which action he was supposed to signify that he appealed to God to witness the truth of what he had averred or the sincerity of his intention to fulfil the promise that he had made. So Abraham said to the King of Sodom, "I have lift up my hand unto the Lord, . . . that I will not take anything that is thine." Sometimes, in taking an oath of fealty, the inferior placed his hand under the thigh of his lord, as in the case of Eliezer and Abraham, related in the twenty-fourth chapter of Genesis. Among the Greeks and Romans, the person swearing placed his hands, or sometimes only the right hand, upon the altar, or upon the victims when, as was not unusual, the oath was accompanied by a sacrifice, or upon some other sacred thing. In the military oath, for instance, the soldiers placed their hands upon the signa, or standards (see Hand). The observation, with an accompanying form of solemnity, vas indeed essential to the oath among the ancients, because the crime of perjury was not generally looked upon by them in the same light in which it is viewed by the moderns. It was, it is true, considered as a heinous crime, but a crime not so much against society as against the gods, and its punishment was supposed to be left to the deity whose sanctity had been violated by the adjuration of his name to a false oath or broken vow. Hence, Cicero says that "death was the divine punishment of perjury, but only dishonor was its human penalty." Therefore the crime of giving false testimony under oath was not punished in any higher degree than it would have been had it been given without the solemnity of an oath. Swearing was entirely a matter of conscience, and the person who was guilty of false swearing, where his testimony did not affect the rights or interests of others, was considered as responsible to the deity alone for his perjury. The explicit invocation of God, as a witness to the truth of the thing said, or, in promissory oaths, to the faithful observance of the act promised, the observation of Divine punishment upon the jurator if what he swore to be true should prove to be false, or if the vow made should be thereafter violated, and the solemn form of lifting up the hand to heaven or placing it upon the altar or the sacred victims, must necessarily have given confidence to the truth of the attestation, and must have been required by the hearers as some sort of safeguard or security for the confidence they were called upon to exercise. This seems to have been the true reason for the ancient practice of solemn observation in the administration of oaths. Among modern nations, the practice has been continued, and from the ancient usage of invoking the names of the gods and of placing the hands of the person swearing upon their altars, we derive the present method of sanctifying every oath by the attestation contained in the phrase "So help me, God," and the concluding form of kissing the Holy Scriptures (see Oath and Oath, Corporal). Now the question naturally occurs as to what is the true intent of this observation, and what practical operation is expected to result from it. In other words, what is the nature of a penalty attached to an oath, and how is it to be enforced. When the ancient Roman, in attesting with the solemnity of an oath to the truth of what he had just said or was about to say, concluded with the formula, "May the gods destroy me," it is evident that he simply meant to say that he was so convinced of the truth of what he had said that he was entirely willing that his destruction by the gods whom he had invoked should be the condition consequent upon his falsehood. He had no notion that he was to become outlawed among his fellow-creatures, and that it should be not only the right, but the duty, of any man to destroy him. His crime would have been one against the Divine law, and subject only to a Divine punishment. In modern times, perjury is made a penal offense against human laws, and its punishment is inflicted by human tribunals. But here the punishment of the crime is entirely different from that inferred by the observation which terminates the oath. The words "So help me, God," refer exclusively to the withdrawal of Divine aid and assistance from the jurator in the case of his proving false, and not to the human punishment which society would inflict. In like manner, we may say of what are called Masonic penalties, that they refer in no case to any kind of human punishment; that is to say, to any kind of punishment which is to be inflicted by human hand or instrumentality. The true punishments of Freemasonry affect neither life nor limb. They are expulsion and suspension only. But those persons are wrong, be they mistaken friends or malignant enemies, who suppose or assert that there is any other sort of penalty which a Freemason recreant to his vows is subjected to by the laws of the Order, or that it is either the right or duty of any Freemason to inflict such penalty on an offending Brother. The observation of a Freemason simply means that if he violates his vows or betrays his trust he is worthy of such penalty, and that if such penalty were inflicted on him it would be but just and proper. "May I die," said the ancient, "if this be not true, or if I keep not this vow." Not may any man put me to death, nor is any man required to put me to death, but only, if I so act, then would I be worthy of death. The ritualistic penalties of Freemasonry, supposing such to be, are in the hands not of man, but of God, and are to be inflicted by God, and not by man. Brother Fort says, in the twenty-ninth chapter of his Early History and Antiquities of Freemasonry, that: Penalties inflicted upon convicts of certain grades during the Middle Ages, were terrible and inhuman.Some eminent Brethren of the Fraternity insist that the penalty had its origin in the manner in which the lamb was sacrificed under the charge of the Captain of the Temple, who directed the Priests: and said, "Come and cast lots." "Who is to slaughter?" "Who is to sprinkle?" "Go and see if the time for slaughter approaches?" "Is it light in the whole East, even to Hebron?" and when the Priest said "Yes," he was directed to "go and bring the lamb from the lamb-chamber"; this was in the northwest corner of the court. The lamb was brought to the north of the altar, its head southward and its face northward The lamb was then slaughtered; a hole was made in its side, and thus it was hung up. The Priest skinned it downward until he came to the breast, then he cut off the head, and finished the skinning; he tore out the heart, subsequently he cleft the body, and if became all open before him; he took out the intestines etc.; and the various portions were divided as they had cast lots (see the Talmud, Joseph Barclays LL.D.) . PENALTIES "In London, at the beginning of the 14th Century a man convicted of treason in the court of the mayor, was bound to a stake in the Thames during two flows and two ebbs of the tide. " (Tyburn Tree, Its History and Annals, by Alfred Marks; Brown, Langham & Co.; London. Liber Custumorium; ed. by Riley; Vol. I; page 150.) "1557. The VI day of April was hanged at the low water mark at Wapping beyond St. Katharine's 7 for robbing on the sea. " (From Machyn's Diary.) In Holinshed's Chronide, and referring to the Sixteenth Century: "pirates and robbers by sea are condemned in the court of admiralty, and hanged on the shore at low water mark, where they are left till three tides have over washed them. " In 1530 Parliament directed that Richard Roose be boiled to death. (See page 21, Burough Customs; by Selden Society; also pp. 73, 74.) From Holinshed's Chronicle: "Such as having walls and banks near unto the sea, and do suffer the same to decay (after convenient admonition) whereby the water entereth and drowneth up the country, are by a certain custom apprehended, condemned, and staked in the breach, where they remain for ever as parcel of the foundation of the new wall that is made upon them, as I have heard reported. " (Note—Much that is now done by local, state, and national governments such as building highways, bridges, sea walls, dykes, schools, sewers, the removal of garbage, police and fire protection, etc., was in the Middle Ages the responsibility of individuals, churches, fraternities volunteer associations, and other private and semi-private agencies.) The Laws of Henry I mention scalping and flaying as punishments. (For Chapter on "Drawn, Hanged, and Quartered" see page 27 of Tyburn Tree.) There were three modes of "drawing": dragging along the ground on a sled or without a sled to place of execution; dragging on ground by horses until victim was dead; tying between horses which pulled in opposite directions. When Wm. Loughead was drawn to Tyburn sharp stones were laid in the path. In 1238 a man was accused of attempting to assassinate Henry III. In the first place he was drawn asunder, then beheaded, then his body was divided in three parts, each of which was dragged through one of the greatest cities of England and afterwards hung on the robbers' gibbet. (See Chron. Majora, by Matthew Paris; III, p. 497.) A typical form of punishing a heretic by the Church w as to tie him to a stake; heap branches around him; fire them with him looking on; hoot at him when he began to scream; to disembowel him; to cut or pull out his tongue (the "agent of heresy"); to scatter his ashes. For centuries the orthodox punishments for treason were: 1. Drawn to gallows. 2. Hanged, then let down alive. 3. Bowels removed. 4. Next, to be burned 5. Head cut off. 6. Body divided into four parts. In his East London Besant writes: "Next to Wapping Old Stairs is 'Execution Dock' this was the place where sailors were hanged and all criminals sentenced for offenses committed on the waters. They were hanged at low tide on the foreshore, and were kept hanging until three tides had overflowed their bodies . . . The prisoner was conveyed to the spot in a cart, beside him his own coffin, while the ordinary sat beside him and exhorted him. He wore the customary white night-cap and carried a Prayer Book in one hand, while a nosegay was stuck in his bosom. " Captain Kidd was hanged there, March 23, 1701. Shakespeare mentions executions in the rough sands In a number of cases executions were postponed be cause of low tide. (See Old Dundee Lodge, by Arthur Heiron; p. 77.) A visitor to England in 1598 left it on record that about 300 pirates were hanged each year. The cruel and inhuman form of these punishments was often condemned, especially among craftsmen in the gilds who always had a better sense of justice and more humanity than the so-called "upper" classes, or even some sections of the clergy; when these protests began to have weight Chief Justice Coke argued against them in favor of severe penalties in his Institutes (Part III; 1644; page 210), and gave what he took to be Biblical authority for each of them, but refused to explain why the Sermon on the Mount (he lived in "Old Testament England") possessed no authority. The last to suffer the penalties for treason executed in their plenitude of horror were the Scots in 1745. The last bloody execution was in 1820. Writers careless in statement or ignorant of history describe these penalties as "medieval"; they were later than that, and began in England along with many other cruel and inhuman practices when the Tudor Kings (and Queens) attempted to set up a royal despotism on the pattern of the Kings of France, though it did not stop with the Tudors but was continued (with temporary breaks) until George III, whose ambition was to be "a monarch in fact as well as in name." The Middle Ages, at least in England, were far more humane—between 1200 A.D. and 1500 A.D. England was probably the most civilized and humane country in the world except China. For this, the great number of gilds and fraternities of craftsmen were responsible, because men who work, and who enjoy their work, always are more humane than men who prey upon others. Many examples of the oaths used by the Gilds and City Companies have been preserved; they are short, simple, direct, and the penalties assessed were of the same sort that have always been used by Freemasons: fines, reprimand, suspension, expulsion; w here the churches burned and the kings hanged, the craftsmen expelled—their Eden was the opposite of Adam's, who was blessed when in idleness but when expelled had to suffer the "curse" of labor, whereas the craftsmen's Eden was work, and idleness was a curse. The two types of punishment, one for heresy and one for treason, became conventionalized, and at last were used merely as an emblem to represent the general idea of penalty. The use of penalties in the form of some such emblem began in Speculative Lodges at least as early as 1700 (as the Old Catechisms show) but always were emblematic only, since the only penalties practiced were what they are now (except for fines, no longer permitted). It is easy to understand that if in an emblematic drama it was necessary to heighten the effect of the idea of penalty (penalty in general) the natural form would be that which had been in conventionalized and orthodox use for many years. The principal tenets, or beliefs demanded by Masonic law, are Brotherly Love, Relief, and Truth; to be faithless to them is for Masons a heresy The Ancient Landmarks are the law; to be treacherous to them is treason. NOTE. AS to the form given to one set of the emblematic Pp's, it is significant that they correspond, as a key to a lock, and point to point to a drama, or tragedy; the two obviously are hemispheres of the same whole. When and where did the ritualistic Pp's, originate? Perhaps if that question is ever answered by Masonic research it will give the date of the origin of a drama in which every Mason feels a keen, intellectual interest. For a remarkable book on the whole subject of penalties see A History of Penal Methods, by George Ives- Stanley Paul & Co.; London; 1914. PENCIL In the English system this is one of the Working-tools of a Master Mason, and is intended symbolically to remind us that our words and actions are observed and recorded by the Almighty Architect, to whom we must give an account of our conduct through life In the American system the penal is not specifically recognized The other English Working-tools of a Master Mason are the Skirret and compasses In the French Rite "to hold the Pencil," or in French, tener he crayons is to discharge the functions of a Secretary during the Communication of a Lodge. PENITENTIAL SIGN Called also the Supplicatory Sign. It is the third sign in the English Royal Arch System. It denotes that frame of heart and mind without which our prayers and oblations will not obtain acceptance; in other words, it is a symbol of humility. PENNELL, JOHN There are in the latest of the issues of Wolfsteigs' Bibliographer some 80,000 titles of Masonic books, which statistic proves the correctness of a statement once made by a Librarian of the Library of Congress (or at least was attributed to him) that "more books have been published on Freemasonry than on any other singe subject (italics ours)." The fact is interesting but it is not flattering; it is the opposite of flattery, because though it is a "single subject" in Library classification, Freemasonry is so old, so large, of so much importance in the world, and has had in history a role of proportion so epic, that 80,000 is a pitiably small number of titles; 800,000 would be nearer to what the number ought to be. Eighty thousand, nevertheless, is a respectable number. One of the puzzling facts about this literature (one among many) is that Craft writers have never developed any criticism for Masonic critics are countable on the hand. Also, it has had almost no literary critics; that is, not critics (or appraisers, or analyzers) of the contents of the books, but critics of the form, the writing, the literary styles in which the books have been written. Had there been an adequate criticism, and in particular a school of literary critics, some publisher by this time would have brought out a set of the literary masterpieces of Masonic literature— which Masons of taste will continue to pray for, hoping for the day when Brethren of means will discover that a sufficient number of new temples have been erected and will devote their beneficence to that for which the temples were designed to be used. If ever such a library of literary classics is published it must contain the one work by John Pennell, which was his version of the Book of Constitutions, published by the Grand Lodge of Ireland, in 1730. As literature those Constitutions easily stand far ahead of any other version of them in English or in any other language; and it is a fact in which American Masons ear take a far-off pride because that which is most distinctive of Freemasonry here had its sources not in the (Modern) Grand Lodge of 1717 but in the Grand Lodge of Ireland, and in its spiritual heir, the Ancient Grand Lodge of 1751. Pennell himself wrote the Irish version; he was Grand Secretary; it is called by his name. The so-called Anderson version of 1723 was not written by Anderson, but was compiled and copied by him; a whole circle of men, twenty at least, took a hand in the composition, nevertheless it will doubtless long continue to be called by Anderson's name. Of it Crawley wrote: '"The advice given and the maxims laid down belong to the great heritage of our Brotherhood, and are of the same weight today as when extracted from our Ancient Records by Anderson, and repeated by Pennell, or when originally built up through centuries of experience by the unremembered Masters of our Craft." That is true; it is also true that in its literary form the famous version of 1723 is uninspired, ambiguous, and with little art in the use of words. The library form of the so-called Anderson Version of 1738 is even more inept and is at points rendered absurd by the introduction of the fable of " the True Noachidae. " If a Mason will set the 1723 version in a column on the left side of the page, the 1738 version in a column on the right side, and the Pennell version between the two, he will see at a glance that as literature Pennell is to the first as the diamond is to concrete, and to the other as diamond is to clay. Pennell is literature, pure and unalloyed; neither Swift nor Dryden could have written better, nor on the subject could either have written as well. NOTE. The paralleling of the three versions has already been done, and by Crawley himself- see page 5 of his Reprint of 'The Old Charges and the Papal Bulls," from Ars Quatuor Coronaborum; Vol. XXIV; 1911; pp. 47+5.) PENNSYLVANIA According to an article by Benjamin Franklin published in his own newspaper, the Pennsylvania Gazette, there were in 1730 several Lodges already established in the State. A Deputation had been issued to Daniel Coxe by the Grand Lodge of England and there may have been time for him to have established one or two Lodges, but most probably those mentioned by Franklin were working by "immemorial" right. In 1734 Franklin, Master of Saint John's Lodge, applied for and obtained a Charter for a Lodge at Philadelphia from the Grand taster of the Saint John's Grand Lodge of Massachuset. At this time several of the Lodges worked the Royal Arch Degree under the Lodge Warrant. In 1731 a Grand Lodge was organized by the Brethren from the Lodges mentioned by Franklin. Records are preserved since July 29, 1779, and earlier ones were probably destroyed in the Revolutionary War. On September 25, 1786, it was decided to sever relations with English authority. The Grand Lodge was closed and a Convention held the same day, by representatives of thirteen Lodges, who decided to open a new and independent Grand Lodge. On July 24, 1734, Franklin was elected Grand Master. The first Chapter in Pennsylvania worked under the Warrant of Royal .Arch Lodge, .No. 3, which had been formed in 1763 by some of the members of Lodge No. '', Ancient York Masons, established 1757. A Royal Arch Degree had been worked as early as 1757 or 1758. In 1763 several members of this Lodge established Royal Arch Lodge, No. 3, under whose warrant the first Chapter in Pennsylvania worked for some time. From 1758 until 1795 all Chapters in Pennsylvania worked under the authority of Lodges subordinate to the Grand Lodge. A Grand Holy Royal Arch Chapter was opened on February 24, 1798, attached to the Grand Lodge of Pennsylvania. In 1824 this was closed and a meeting was held to organize an independent Grand Chapter. May 24, officers were elected and Michael Nisbet became Grand High Priest. This Grand Chapter was not subordinate to the General Grand Chapter of the United States, and worked all the usual Degrees except that of Past Master, which is controlled by the Grand Lodge. Washington, No. 1, was the first Council to be established in Pennsylvania. On December 6, 1847, delegates from three Councils, namely, Washington, No. 1; Mount Moriah, No. 2, and Lone Star, No. 3, met and formed a Grand Council of Royal and Select Masters. This Encampment met regularly at first, but gradually interest in it lessened and in 1854 it was proposed to put the Degrees under the control of the Council of Princes of Jerusalem. The Councils would not agree to this and on December 30, 1854, the Grand Council was reorganized as an independent Body which did not recognize Degrees granted in the Chapter. The first Commandery in Pennsylvania was opened at Philadelphia in 1793. On December 27, 1812, it united with No. 2 as No. 1. On May 12, 1797, delegates from Commanderies Nos. 1, 2, 3, and 4 held a Convention and organized a Grand Encampment. Nos. 1 and 2, however, as So. 1, with No. 2 of Pittsburgh; Rising Sun, No. 1, of New York; Washington, No. 1, of Wilmington, and Baltimore, No. 1, of Maryland, established a second Grand Encampment on February 16, 1814. After 1824 the subordinate Encampments except Saint John's, No. 4, ceased work. May 10, 1854, representatives from Saint John's, No. 4; Philadelphia, No. 5; Union, No. 6, and De Molay, No. 7, established a Grand Encampment under the authority of the Grand Lodge. On February 16, 1857, the Grand Lodge withdrew all privileges granted to Lodges of Knights Templar. There were thus two Grand Encampments and not until June 1, 1857, was the union of the two Bodies finally accomplished. On May 14, 1852, the Gourgas Lodge of Perfection and the Pennsylvania Council of Princes of Jerusalem were established at Pittsburgh. The Pittsburgh Chapter of Rose Croix was chartered at the same place on May 14, 1857, and on that day also a Charter was granted to Pennsylvania Consistory, Ancient and Accepted Scottish Rite, Northern Masonic Juries diction. PENNSYLVANIA WORK The method of Entering, Passing, and Raising candidates in the Lodges of Pennsylvania differs so materially from that practiced in the other States of the Union, that it cannot be considered as a part of the American Rite as first taught by Webb, but rather as an independent, Pennsylvania modification of the York Rite of England. Indeed, the Pennsylvania system of work much more resembles the English than the American. Its ritual is simple and didactic, like the former, and is almost entirely without the impressive dramatization of the latter. Brother Richard beaux, a Past Grand Master of Pennsylvania, thus speaks of the Masonic works of his State with pardonable, if not with impartial, commendations: The Pennsylvania work is sublime from its simplicity. That it is the ancient work is best shown conclusively, however, from this single fact, it is so simple, so free from those displays of modern inventions to attract the attention, without enlightening, improving, or cultivating the mind. In this mark every word has its significance. Its types and symbols are but the language in which truth is conveyed. These are to be studied to be understood. In the spoken language no synonyms are permitted. In the ceremonial no innovations are tolerated. In the ritual no modern verbiage is allowed. PENNY In the parable read in the Mark Degree a penny is the amount given to each of the laborers in the vineyard for his day's labor. Hence, in the Masonic instructions, a penny a day is said to be the if wages of a Mark Master. In several passages of the authorized version of the New Testament, penny occurs as a translation of the Greek word , of which was intended as the equivalent of the Roman denarius. This was the chief silver coin of the Romans from the beginning of the coinage of the city to the early part of the third century. Indeed, the name continued to be employed in the coinage of the Continental States, which imitated that of the Byzantine Empire, and was adopted by the Anglo Saxons. The specific value of each of so many coins going under the same name, cannot be ascertained with any precision. In its Masonic use, the penny is simply a symbol of the reward of faithful labor. The smallness of the sum, whatever may have been its exact value, to our modern impressions is apt to give a false idea of the liberality of the owner. Doctor Light foot, in his essay on a Fresh Revision of the New Testament, remarks: "It is unnecessary to ask what impression the mention of this sum will leave on the minds of an uneducated peasant or shopkeeper of the present day. Even at the time when our version was made, and when wages were lower, it must have seemed wholly inadequate." However improper the translation is, it can have no importance in the Masonic application of the parable, where the penny is, as has already been said, only a symbol, meaning any reward or compensation (see Wayes). PENTACLE, THE The pentaculum Salomonts, or magical pentalpha, not to be confounded with Solomon's seal. The pentacle is frequently referred to in Hermetic formulae. PENTAGON A geometrical figure of five sides and five angles. It is the third figure from the exterior, in the Camp of the Sublime Princes of the Royal Secret, or Thirty-second Degree of the Ancient and Accepted Scottish Rite. In the Egyptian Rite of Cagliostro, he constructed, with much formality, an implement called the sacred pentagon, and which, being distributed to his disciples, gave, as he affirmed, to each one the power of holding spiritual intercourse. PENTAGON, MAGIC See Magic Squares PENTAGRAM From the Greek words pente, meaning five, and gramma, a letter. In the science of magic the pentalpha is called the holy and mysterious pentagram. Eliphas Levi says (Dogma abut Ritual of High Magic ii, page 55) that the pentagram is the star of the Magians; it is the sign of the Word made flesh; and according to the direction of its rays, that is, as it points upward with one point or with two, it represents the good or the evil principle, order or disorder; the blessed lamb of Ormuzd and of Saint John, or the accursed god of Mendes; initiation or profanation; Lucifer or Vesper; the morning or the evening star; Marie or Lilith; victory or death; light or darkness (see Pentalpha). PENTALPHA The triple triangle, or the pentalpha of Pythagoras, is so called from the Greel; words pente, meaning five, and alpha, the letter A, because in its configuration it presents the form of that letter in five different positions. It was a doctrine of Pythagoras, that all things proceeded from numbers, and the number five, as being formed by the union of the first odd and the first even, was deemed of peculiar value; and therefore, Cornelius Agrippa says (in his Occult Philosophy) of this figure, that, "by virtue of the number five, it has great command over evil spirits because of its five double triangles and its five acute angles within and its five obtuse angles without, so that this interior pentangle Stains in it many great mysteries." The disciples of Pythagoras, who were indeed its real inventory placed within each of its interior angles one of the letters of the Greek word or the Latin one Salus, both of which signify health; and thus it was made the talisman of health. They placed it at the beginning of their epistles as a greeting to invoke secure health to their correspondent. But its use was not confined to the disciples of Pythagoras. As a talisman, it was employed all over the East as a charm to resist evil spirits. Mone says that it has Deen found in Egypt on the statue of the god Anubis. Lord Brougham says, in his Italy, that it was used by natiochus Epiphanes, and a writer in Notes and queries (Third Series ix, page 511) says that he has found it on the coins of Lysimachus. On old oritish and Gaulish coins it is often seen beneath the feet of the sacred and mythical horse, which was the ensign of the ancient Saxons. The Druids wore it on their sandals as a symbol of Deity, and hence the Germans call the figure Druttenfuss, a word originally signifying Druid's foot, but which, in the gradual corruptions of language, is now made to mean Witch's foot. Even at the present day it retains its hold upon the minds of the common people of Germany, and is drawn on or affixed to cradles, thresholds of houses, and stable-doors, to keep off witches and elves. The early Christians referred it to the five wounds of the Savior, because, when properly inscribed upon the representation of a human body, the five points will respectively extend to and touch the side, the two hands, and the two feet. The Medieval Freemasons considered it a symbol of deep wisdom, and it is found among the architectural ornaments of most of the ecclesiastical edifices of the Middle Ages. But as a Masonic symbol it peculiarly claims attention from the fact that it forms the outlines of the five-pointed star, which is typical of the bond of brotherly love that unites the whole Fraternity. It is in this view that the pentalpha or triple triangle is referred to in Masonic symbolism as representing the intimate union which existed between our three ancient Grand Masters, and which is commemorated by the living pentalpha at the closing of a Royal Arch Chapter. Many writers have confounded the pentalpha with the Seal of Solomon, or Shield of David. This error is almost inexcusable in Doctor Oliver, who constantly commits it, because his Masonic and archeological researches should have taught him the difference. Solomon's Seal being a double, interlaced triangle, whose form gives the outline of a star of six points. PERAU, GABRIEL LOUIS CALABRE A man of letters, an Abbé, and a member of the Society of the Sorbonne. He was born at Semur, in Auxois, in 1700, and died at Paris, March 31, 1767. De Feller (Universal Biography) speaks of his uprightness and probity, his frankness, and sweetness of disposition which endeared him to many friends. Certainly the only work which gives him a place in Masonic history indicates a gentleness and moderation of character with which we can find no fault. In general literature, he was distinguished as the continuator of d'Avrigny's Vies des Hommes illustres de la France, Lives of the Illustrious Men of France; which, however, a loss of sight prevented him from completing. In 1742, he published at Geneva a work entitled Le Secret des Franc-Maçons. This work at its first appearance attracted much attention and went through many editions, the title being sometimes changed to a more attractive one by booksellers. The Abbe Larudan attempted to palm off his libelous and malignant work on the Abbé Perau, but without success; for while the work of Larudan is marked with the bitterest maligruty to the Order of Freemasonry, that of Perau is simply a detail of the ceremonies and instructions of Freemasonry as then practiced, under the guise of friendship. PERFECT ASHLAR See Ashtar PERFECT INITIATES, RITE OF A name given to the Egyptian Rite when first established at Lyons by Cagliostro. PERFECT IRISH MASTER The French phrase is Parfait Maître Irlandais. One of the Degrees given in the Irish Colleges as claimed to be instituted by Ramsay. PERFECT LODGE See Just Lodge PERFECT MASTER The French name Maître Parfait. The Fifth Degree in the Ancient and Accepted Scottish Rite. The ceremonies of this Degree were originally established as a grateful tribute of respect to a worthy departed Brother. The officers of the Lodge are a Master, who represents Adoniram, the Inspector of the Works at Mount Lebanon, and one Warden. The symbolic color of the Degree is green, to remind the Perfect Master that, being dead in vice, he must hope to revive in virtue. His jewel is a compass extended sixty degrees, to teach him that he should act within measure, and ever pay due regard to justice and equity. The apron is white, with a green flap; and in the middle of the apron must be embroidered or painted, within three circles, a cubical stone, in the center of which the letter J is inscribed, according to the old rituals; but the Samaritan yod and he, according to the instructions of the Southern Jurisdiction. Delaunay, in his Thuileur de l'Ecossztme, gives the Tetragrammaton in this Degree, and says the Degree should more properly be called Past Master or in French, Ancien Maître, because the Tetragrammaton makes it in some sort the complement of the Master's Degree. But the Tetragrammaton is not found in any of the approved rituals, and Delaunay's theory falls therefore to the ground. But besides, to complete the Master's with this Degree would be to confuse all the symbolism of the Ineffable Degrees, which really conclude with the Fourteenth. PERFECT POINTS OF ENTRANCE bee Point of Entrance, Perfect PERFECT PRUSSIAN In French Parfait Prussien. A Degree invented at Geneva, in 1770, as a second part of the Order of Noachites. PERFECT STONE A name frequently given to the cubic stone discovered in the Thirteenth Degree of Perfection, the tenth of the Ineffable Aries. It denotes justice and firmness, with all the moral lessons and duties in which the mystic cube is calculated to instruct us. PERFECT UNION, LODGE OF A Lodge at Rennes, in France, where the Rite of Elect of Truth was instituted (Bee Elect of Truth, Rite of). PERFECTION The Ninth and Last Degree of Fessler's Rite (see Ressler, Rite of). PERFECTIONISTS The name by which Weishaupt first designated the order which he founded in Bavaria, and which he subsequently changed for that of the Illuminati. PERFECTION, LODGE OF The Lodge in which the Fourteenth Degree of the Ancient and Accepted Scottish Rite is conferred. In England and America, this Degree is called Grand Elect Perfect and Sublime Mason, but the French designate it Grand Scottish Mason of the Sacred Vault of Janes VI, the French title being Grand ecossais de la VoUte Sacree de Jacques Vl. This is one of the evidences—and a very pregnant one—of the influence exercised by the exiled Stuarts and their adherents on the Freemasonry of that time in making it an instrument for the restoration of James II, and then of his son, to the throne of England. This Degree, as concluding all reference to the first Temple, has been called the Ultimate Degree of ancient Freemasonry. It is the last of what is technically styled the Ineffable Degrees, because their instructions relate to the Ineffable Word, that which is not to be outspoken. Its place of meeting is called the Sacred Vault. Its principal officers are a Thrice Puissant Grand Master, two Grand Wardens, a Grand Treasurer, and Grand Secretary. In the first organization of the Rite in this country, the Lodges of Perfection were called Sublime Grand Lodges, and hence, the word Grand is still affixed to the title of the officers. The following mythical history is connected with and related in this Degree: When the Temple was finished, the Freemasons who had been employed in constructing it acquired immortal honor. Their Order became more uniformly established and regulated than it had been before. Their caution and reserve in admitting new members produced respect, and merit alone was required of the candidate. With these principles instilled into their minds, many of the Grand Elect left the Temple after its dedication, and dispersing themselves among the neighboring nations, instructed all who applied and were found worthy in the Sublime Degrees of Ancient Craft Masonry. The Temple was completed in the Year of the World 3000. Thus far, the wise King of Israel had behaved worthy of himself, and gained universal admiration; but in process of time, when he had advanced in years, his understanding became impaired; he grew deaf to the voice of the Lord, and was strangely irregular in his conduct. Proud of having erected an edifice to his Maker, and intoxicated with his great power, he plunged into all manner of licentiousness and debauchery, and profaned the Temple, by offering to the idol Moloch that incense which should have been offered only to the living God. The Grand Elect and Perfect Masons saw this, and were sorely grieved, afraid that his apostasy would end in some dreadful consequences, and bring upon them those enemies whom Solomon had vaingloriously and wantonly defied. The people, copying the vices and follies of their King, became proud and idolatrous, and neglected the worship of the true God for that of idols As an adequate punishment for this defection, God inspired the heart of Nebuchadnezzar, King of Babylon, to take vengeance on the Kingdom of Israel. This prince sent an army with Nebuzaradan, Captain of the Guards, who entered Judah with fire and sword, took and sacked the city of Jerusalem, razed its walls, and destroyed the Temple. The people were carried captive to Babylon, and the conquerors took with them all the vessels of silver and gold. This happened four hundred and seventy years, six months, and ten days after its dedication. When, in after times, the princes of Christendom entered into a league to free the Holy Land from the oppression of the infidels, the good and virtuous Freemasons, anxious for the success of so pious an undertaking, voluntarily offered their services to the confederates, on condition that they should be permitted a chief of their own election, which was granted; they accordingly rallied under their standard and departed. The valor and fortitude of these elected knights was such that they were admired by, and took the lead of, all the princes of Jerusalem, who, believing that their mysteries inspired them with courage and fidelity in the cause of virtue and religion, became desirous of being initiated. Upon being found worthy, their desires were complied with; and thus the Royal Art, meeting the approbation of great and good men, became popular and honorable, was diffused through their various dominions, and has continued to spread through a succession of ages to the present day. The symbolic color of this Degree is red—emblematic of fervor, constancy, and assiduity. Hence, the Freemasonry of this Degree was formerly called Red Masonry on the Continent of Europe. The jewel of the Degree is a pair of compasses extended on an are of ninety degrees, surmounted by a crown, and with a sun in the center. In the Southern Jurisdiction the sun is on one side and a five-pointed star on the other. The apron is white with red flames, bordered with blue, and having the jewel painted on the center and the stone of foundation on the flap. PERFECTION, RITE OF In 1754, the Chevalier de Bonneville established a Chapter of the advanced Degrees at Paris, in the College of Jesuits of Clermont, hence called the Chapter of Clermont. The system of Freemasonry he there practiced received the name of the Rite of Perfection, or Rite of Heredom. The College of Clermont was, says Rebold (History of Three Grand Lodges, page 46) the asylum of the adherents of the House of Stuart, and hence the Rite is to some extent tinctured with Stuart Freemasonry It consisted of twenty-five Degrees as follows: 1. Apprentice 2. Fellow Craft 3. Master 4. Secret Master 5. Perfect Master 6. Intimate Secretary 7. Intendant of the Building 8. Provost and Judge 9. Elect of Nine 10. Elect of Fifteen 11. Illustrious Elect, Chief of the Twelve Tribes 12. Grand Master Architect 13- Royal Arch 14. Grand, Elect, Ancient, Perfect Master 15. Knight of the Sword 16. Prince of Jerusalem 17. Knight of the East and West 18. Rose Croix Knight 19. Grand Pontiff 20. Grand Patriarch 21. Grand Master of the Key of Freemasonry 22. Prince of Libanus 23. Sovereign Prince Adept Chief of the Grand Consistory 24. Illustrious Knight Commander of the Black and White Eagle 25. Most Illustrious Sovereign Prince of Freemasonry, Grand Knight, Sublime Commander of the Royal Secret. It will be seen that the Degrees of this Rite are the same as those of the Council of Emperors of the East and West, which was established four years later, and to which the Chapter of Clermont gave way. Of course, they are the same, so far as they go, as those of the Ancient and Accepted Scottish Rite which succeeded the Council of Emperors. The distinguishing principle of this Rite is, that Freemasonry was derived from Templarism, and that consequently every Freemason was a Knight Templar. It was there that the Baron von Hund was initiated, and from it, through him, proceeded the Rite of Strict Observance; although he discarded the Degrees and retained only the Templar theory. PERIGNAN When the Elu Degrees were first invented, the legend referred to an unknown person, a tiller of the soil, to whom King Solomon was indebted for the information which led to the discovery of the craftsmen who had committed the crime recorded in the Third Degree. This mysterious person, at first designated as L'Inconnu, French, meaning The Unknown, afterwards received the name of Perignan, and a Degree between the Elu of Nine and the Elu of Fifteen was instituted, which was called the Elu of Perignan, and which became the Sixth Degree of the Adonhiramite Rite. The derivation or radical meaning of the word is unknown, but it may contain, as do many other words in the advanced Degrees, a reference to the adherents, or to the enemies, of the exiled House of Stuart, for whose sake several of these Degrees were established (see Elect of Perignan, also Perfection, and Clermont). PERFECT UNION, OF VIENNA One of the very few Lodges in the world that can be compared with the famous Neuf Soeur's Lodge in Paris for the scope of its work, the brilliancy of its membership, and its national influence, was the Perfect Union Lodge of Vienna, which under the Mastership of Ignaz von Born in 1781 and afterwards, became a Masonic Society of Science and Art. Born had been made a Mason in Prague. Under his leadership there entered the portals of Perfect Union such men as: Ratschky, librettist for Mozart; Michaeler, Rector of Innsbruck University; Sauter, a professor of philosophy; Barth, the anatomist; Ecknel, founder of numismatics; Krakowsky, Minister of State; Reinhold, the philosopher, Schiller's friend, and Wieland's son-inlaw; Watteroth, the historian; Forster, who circumnavigated the earth; Zainer, one of the great sculptors of the century; the Abbe Denis, bibliographers; Leber, physician to the Empress; Joseph Haydn, the composer; and some 200 others of scarcely less eminence. The Lodge supported two periodicals. It amassed a huge library and museum. For the botanical garden it established, its members made an expedition to (of all places !) South Carolina (did they visit Lodges while there?). It was a Lodge lecture by Born which gave Mozart the material and the inspiration for his opera "The Magic Flute." Mozart was a visitor at the time of Haydn's initiation; and one of the latter's friends and colleagues was the composer of the Austrian national anthem, Hoschka, also a Mason. Schikaneder, who wrote the libretto for "The Magic Flute" and Giesecke, his assistant, were Masons. The character, Sarastro, in the opera, was Born; and it is said that it was at the time of Born's death that Mozart, deeply moved, decided to write the "Flute." It was the very success of this Lodge that moved the Roman Church to launch its crusade against Austrian Masonry, for reasons understandably enough to any man who knows how deadly free and genuine enlightenment is to the Vatican's program. Two interesting sources on the Lodge, on Born, and on Mozart are: Transactions: The American Lodge of Research; Vol. III, No. 2; New York; Masonic Hall; 1941-1942; page 493 ff. The Freemasons, by Eugen Lennhoff; Oxford University Press; New York; 1934; page 121 ff. PERIODS OF THE GRAND ARCHITECT See Siz Periods PERJURY In the Municipal Law perjury is defined to be a wilful false swearing to a material matter, when an oath has been administered by lawful authority. The violation of vows or promissory oaths taken before one who is not legally authorized to administer them, that is to say, one who is not a magistrate, does not in law involve the crime of perjury. Such is the technical definition of the law; but the moral sense of mankind does not assent to such a doctrine, and considers perjury, as the root of the word indicates, the doing of that which one has sworn not to do, or the omitting to do that which he has sworn to do. The old Romans seem to have taken a sensible view of the crime of perjury. Among them oaths were not often administered, and, in general, a promise made under oath had no more binding power in a court of justice than it would have had without the oath. False swearing was with them a matter of conscience, and the person who was guilty of it was responsible to the Deity alone. The violation of a promise under oath and of one not under such a form was considered alike, and neither was more liable to human punishment than the other. But perjury was not deemed to be without any kind of punishment. Cicero expressed the Roman sentiment when he said in Latin, Perjurii poena divina ezitium; humana dedecus, meaning the divine punishment of perjury is destruction; the human, infamy. Hence every oath was accompanied by an execration, or an appeal to God to punish the swearer should he falsify his oath. "In the case of other sins," says Archbishop Sharp, "there may be an appeal made to God's mercy, yet in the case of perjury there is none; for he that is perjured hath precluded himself of this benefit because he hath braved God Almighty, and hath in effect told Him to His face that if he was foresworn he should desire no mercy." It is not right thus to seek to restrict God's mercy, but there can be no doubt that the settlement of the crime lies more with Him than with man. Freemasons look in this light on what is called the penalty; it is an invocation of God's vengeance on him who takes the vow, should he ever violate it; men's vengeance is confined to the contempt and infamy which the foreswearer incurs (see Penalty also Oath, and Oath, Corporal). PERNEITI or PERNETY, ANTOINE JOSEPH Born at Roanne, in France, in 1716. At an early age he joined the Benedictines, but in 1765 applied, with twenty-eight others, for a dispensation of his vows. A short time after, becoming disgusted with the Order, he repaired to Berlin, where Frederick the Great made him his librarian. In a short time he returned to Paris, where the Archbishop strove in vain to induce him to re-enter his monastery. The Parliament supported him in his refusal, and Pernetti continued in the world. Not long after, Pernetti became infected with the mystical theories of Swedenborg, and published a translation of his Wonders of Heaven and Hell. He then repaired to Avignon, where, under the influence of his Swedenborgian views, he established an Academy of the Illuminati, based on the first three grades of Freemasonry, to which he added a mystical one, which he called the True Freemason. This Rite was subsequently transferred to Montpellier by some of his disciples, and modified in form under the name of the Academy of True Freemasons. Pernetti, besides his Masonic labors at Avignod, invented several other Masonic Degrees, and to him is attributed the authorship of the Degree of Knight of the Sun, now occupying the twenty-eighth place in the Ancient and Accepted Scottish Rite. He was a very learned man and a voluminous writer of versatile talents, and published numerous works on mythology, the fine arts, theology, geography, philosophy, and the mathematical sciences, besides some translations from the Latin. He died at Valence, in Dauphiny, in the year 1800. PERPENDICULAR In a geometrical sense, that which is upright and erect, leaning neither one way nor another. In a figurative and symbolic sense, it conveys the signification of Justice, Fortitude, Prudence, and Temperance. Justice, that leans to no side but that of Truth; Fortitude, that yields to no adverse attack; Prudence, that ever pursues the straight path of integrity; and Temperance that swerves not for appetite nor passion. PERSECUTIONS Freemasonry, like every other good and true thing, has been subjected at times to suspicion, to misinterpretation, and to actual persecution. Like the Church, it has had its martyrs, who, by their devotion and their sufferings, have vindicated its truth and its purity. With the exception of the United States, where the attacks on the Institution can hardly be called persecutions—not because there was not the will, but because the power to persecute was wanting—all the persecutions of Freemasonry have, for the most part, originated with the Roman Church. "Notwithstanding," says a writer in the Freemasons Quarterly Mayanne (1851, page 141), "the greatest architectural monuments of antiquity were reared by the labors of Masonic gilds, and the Church of Rome owes the structure of her magnificent cathedrals, her exquisite shrines, and her most splendid palaces, to the skill of the wise master-builders of former ages, she has been for four centuries in antagonism to the principles inculcated by the Craft." Leaving unnoticed the struggles of the corporations of Freemasons in the fifteenth, sixteenth, and the seventeenth centuries, we may begin the record with the persecutions to which the Order has been subjected since the revival in 1717. One of the first persecutions to which Freemasonry in its present organization, was subjected, occurred in the year 1735, in Holland. On the 16th of October of that year, a crowd of ignorant fanatics, whose zeal had been enkindled by the denunciations of some of the clergy, broke into a house in Amsterdam, where a Lodge was accustomed to be held, and destroyed all the furniture and ornaments of the Lodge. The States General, yielding to the popular excitement, or rather desirous of giving no occasion for its action, prohibited the future meetings of the Lodges. One, however, continuing, regardless of the edict, to meet at a private house, the members were arrested and brought before the Court of Justice. Here, in the presence of the whole city, the Masters and Wardens defended themselves with great dexterity; and while acknowledging their inability to prove the innocence of their Institution by a public exposure of their secret doctrines, they freely offered to receive and initiate any person in the confidence of the magistrates, and who could then give them information upon which they might depend, relative to the true designs of the Institution. The proposal was acceded to, and the Town Clerk was chosen. He was immediately initiated, and his report so pulsed his superiors that all the magistrates and principal persons of the city became members and zealot patrons of the Order. In France, the fear of the authorities that the Freemasons concealed, within the recesses of their Lodges, designs hostile to the Government, gave occasion to an attempt in 1737, on the part of the police, to prohibit the meetings of the Lodges. But this unfavorable disposition did not long continues and the last instance of the interference of the Government with the proceedings of the Masonic Body was in June, 1745, when the members of a Lodge, meeting at the Hotel de Soissons, were dispersed, their furniture and jewels seized, and the landlord amerced in a penalty of three thousand lives. The persecutions in Germany were owing to a singular cause. The malice of a few females had been excited by their disappointed curiosity. A portion of this disposition they succeeded in communicating to the Empress, Maria Theresa, who issued an order for apprehending all the Freemasons in Vienna, when assembled in their Lodges. The measure was, however, frustrated by the good sense of the Emperor, Joseph I, who was himself a Freemason, and exerted his power in protecting his Brethren. The persecutions of the church in Italy, and other Catholic countries, have been the most extensive and most permanent. On the 28th of April, 1738, Pope Clement XII issued the famous Bull against Freemasons whose authority is still in existence. In this Bull, the Roman Pontiff says, "We have learned, and public rumor does not permit us to doubt the truth of the report, that a certain society has been formed, under the name of Freemasons, into which persons of all religions and all sects are indiscriminately admitted, and whose members have established certain laws which bind themselves to each other, and which, in particular, compel their members, under the severest penalties, by virtue of an oath taken on the Holy Scriptures, to preserve an inviolable secrecy in relation to everything that passes in their meetings." The Bull goes on to declare, that these societies have become suspected by the faithful, and that they are hurtful to the tranquillity of the state and to the safety of the soul; and after making use of the now threadbare argument, that if the actions of Freemasons were irreproachable, they would not so carefully conceal them from the light, it proceeds to enjoin all bishops, superiors, and ordinaries to punish the Freemasons "with the penalties which they deserve, as people greatly suspected of heresy, having recourse, if necessary, to the secular arm." What this delivery to the secular arm means, we are at no loss to discover, from the interpretation given to the Bull by Cardinal Firrao in his Edict of Publication in the beginning of the following year, namely, "that no person shall dare to assemble at any Lodge of the said society, nor be present at any of their meetings, under pain of death and confiscation of goods, the said penalty to be without hope of pardon." The Bull of Clement met in France with no congenial spirits to obey it. On the contrary, it was the subject of universal condemnation as arbitrary and unjust, and the Parliament of Paris positively refused to enroll it. But in other Catholic countries it was better respected. In Tuscany the persecutions were unremitting. A man named Crudeli was arrested at Florence thrown into the dungeons of the Inquisition, subjected to torture, and finally sentenced to a long imprisonment, on the charge of having furnished an asylum to a Masonic Lodge. The Grand Lodge of England, upon learning the circumstances, obtained his enlargement, and sent him pecuniary assistance. Francis de Lorraine, who had been initiated at the Hague in 1731, soon after ascended the grand ducal throne, and one of the first acts of his reign was to liberate all the Freemasons who had been incarcerated by the Inquisition; and still further to evince his respect for the Order, he personally assisted in the constitution of several Lodges at Florence, and in other cities of his dominions. The other sovereigns of Italy were, however, more obedient to the behests of the holy father, and persecutions continued to rage throughout the peninsula. Nevertheless, Freemasonry continued to flourish, and in 1751, thirteen years after the emission of the Bull of prohibition, Lodges were openly in existence in Tuscany, at Naples, and even in the Eternal City itself. The priesthood, whose vigilance had abated under the influence of time, became once more alarmed, and an edict was issued in 1751 by Benedict XIV, who then occupied the papal chair, renewing and enforcing the Bull which had been fulminated by Clement. This, of course, renewed the spirit of persecution. In Spain, one Tournon, a Frenchman, was convicted of practicing the rites of Freemasonry, and after a tedious confinement in the dungeons of the Inquisition, he was finally banished from the kingdom (see Italy). In Portugal, at Lisbon, John Coustos, a native of Switzerland, was still more severely treated. Ele was subjected to the torture and suffered so much that he was unable to move his limbs for three months. Coustos, with two companions of his reputed crime, was sentenced to the galleys, but was finally released by the interposition of the English Ambassador. In 1745, the Council of Berne, in Switzerland, issued a Decree prohibiting, under the severest penalties, the assemblages of Freemasons. In 1757, in Scotland, the Synod of Sterling adopted a resolution debarring an adhering Freemasons from the ordinances of religion. And, as if to prove that fanaticism is everywhere the same, in 1748 the Divan at Constantinople caused a Masonic Lodge to be demolished, its jewels and furniture seized, and its members arrested. They were discharged upon the interposition of the English Minister; but the government prohibited the introduction of the Order into Turkey. America has not been free from the blighting influence of this demon of fanaticism. But the exciting scenes of anti-Masonry are almost too recent to be treated by the historian with coolness or impartiality. The political party to which this spirit of persecution gave birth was the most abject in its principles, and the most unsuccessful in its efforts, of any that our times have seen. It has passed away; the clouds of anti-Masonry have been, we trust, forever dispersed, and the bright sun of Freemasonry, once more emerging from that temporary eclipse, is beginning to bless our land with the invigorating heat and light of its meridian rays (see Anti-Masonry, Anti-Masonic Party, and Anti-Masonic Books). PERSEVERANCE A virtue inculcated, by a peculiar symbol in the Third Degree, in reference to the acquisition of knowledge, and especially the knowledge of the True Word (see Patience). PERSEVERANCE, ORDER OF An Adoptive Order established at Paris, in 1771, by several nobles and ladies. It had but little of the Masonic character about it; and, although at the time of its creation it excited considerable sensation, it existed but for a brief period. It was instituted for the purpose of rendering services to humanity. Ragon says (Tuileur General, page 92) that there was kept in the archives of the Order a quarto volume of four hundred leaves, in which was registered ad the good deeds of the Brethren and Sisters. This volume is entitled Ioure d'Honneur de l'Ordre de la Perseuerance. Ragon intimates that this document is still in existence. Thory (Foundation of the Grand Orient, page 383) says that there was much mystification about the establishment of the Order in Paris. Its institutors contended that it originated from time immemorial in Poland, a pretension to which the King of Poland lent his sanction. Many persons of distinction, and among them Madame de Genlis, were deceived and became its members. PERSIA A kingdom of West Asia. No Lodges have been constituted in Persia by the Grand Lodge of England although Sir Gore Ousely, Ambassador to the Shah of Persia in 1810, was appointed Provincial Grand Master for that country. The Grand Orient of France, however, controls one Lodge at Teheran, Le Reveil de l'Iran, meaning in French The AuJakening of Persia. Iran, or Eran, as it is sometimes spelled, is the official designation of the Persian Kingdom and is derived from Aryana, the country of the Aryans, who were the Sanscrit-speaking immigrants to Persia, from India, and the name was thus adopted from ancient times by the Persians. Several prominent Persians have been Freemasons. Askeri Khan, Ambassador of the Shah, at Paris, was initiated in 1808 and the Mirza Abul Hassan Khan in 1810. According to the Freemason of June 28, 1873 nearly all the members of the Court of Teheran were Freemasons. On November 24, 1808, when Askeri Khan, the Ambassador of Persia near the Court of France, was received into the Order at Paris by the Mother Lodge of the Philosophic Scottish Rite, he presented his sword, a pure Damascus blade, to the Lodge, with these remarks: I promise you, gentlemen, friendship, fidelity, and es teem. I have been told, and I cannot doubt it, that Freemasons were virtuous, charitable, and full of love and attachment for their sovereigns. Permit me to make you a present worthy of true Frenchmen. Receive this sabre, which has served me in twenty-seven battles. May this act of homage convince you of the sentiments with which you have inspired me, and of the gratification that I feel in belonging to your Order. The Ambassador subsequently seems to have taken a great interest in Freemasonry while he remained in France, and consulted with the Worshipful Master of the Lodge on the subject of establishing a Lodge and Accepted Scottish Rite. He was a very learned man and a voluminous writer of versatile talents, and published numerous worts on mythology, the fine arts, theology, geography, philosophy, and the mathematical sciences, besides some translations from the Latin. He died at Valence, in Dauphiny, in the year 1800. PERPENDICULAR In a geometrical sense, that which is upright and erect, leaning neither one way nor another. In a figurative and symbolic sense, it conveys the signification of Justice, Fortitude, Prudence, and Temperance. Justice, that leans to no side but that of Truth; Fortitude, that yields to no adverse attack; Prudence, that ever pursues the straight path of integrity; and Temperance that swerves not for appetite nor passion. PERSECUTIONS Freemasonry, like every other good and true thing, has been subjected at times to suspicion, to misinterpretation, and to actual persecution. Like the Church, it has had its martyrs, who, by their devotion and their sufferings, have vindicated its truth and its purity. With the exception of the United States, where the attacks on the Institution can hardly be called persecutions—not because there was not the will, but because the power to persecute was wanting—all the persecutions of Freemasonry have, for the most part, originated with the Roman Church. "Notwithstanding," says a writer in the Freemasons Quarterly Magazine (1851, page 141), "the greatest architectural monuments of antiquity were reared by the labors of Masonic gilds, and the Church of Rome owes the structure of her magnificent cathedrals, her exquisite shrines, and her most splendid palaces, to the skill of the wise master-builders of former ages, she has been for four centuries in antagonism to the principles inculcated by the Craft." Leaving unnoticed the struggles of the corporations of Freemasons in the fifteenth, sixteenth, and the seventeenth centuries, we may begin the record with the persecutions to which the Order has been subjected since the revival in 1717. One of the first persecutions to which Freemasonry in its present organization, was subjected, occurred in the year 1735, in Holland. On the 16th of October of that year, a crowd of ignorant fanatics, whose zeal had been enkindled by the denunciations of some of the clergy, broke into a house in Amsterdam, where a Lodge was accustomed to be held, and destroyed all the furniture and ornaments of the Lodge. The States General, yielding to the popular excitement, or rather desirous of giving no occasion for its action, prohibited the future meetings of the Lodges. One, however, continuing, regardless of the edict, to meet at a private house, the members were arrested and brought before the Court of Justice. Here, in the presence of the whole city, the Masters and Wardens defended themselves with great dexterity; and while acknowledging their inability to prove the innocence of their Institution by a public exposure of their secret doctrines, they freely offered to receive and initiate any person in the confidence of the magistrates, and who could then give them information upon which they might depend, relative to the true designs of the Institution. The proposal was acceded to, and the Town Clerk was chosen. He was immediately initiated, and his report so pleased his superiors that all the magistrates and principal persons of the city became members and zealous patrons of the Order. In France, the fear of the authorities that the Freemasons concealed, within the recesses of their Lodges, designs hostile to the Government, gave occasion to an attempt in 1737, on the part of the police, to prohibit the meetings of the Lodges. But this unfavorable disposition did not long continues and the last instance of the interference of the Government with the proceedings of the Masonic Body was in June, 1745, when the members of a Lodge, meeting at the Hotel de Soissons, were dispersed, their furniture and jewels seized, and the landlord amerced in a Penalty of three thousand lives. The persecutions in Germany were owing to a singular cause. The malice of a few females had been excited by their disappointed curiosity. A portion of this disposition they succeeded in communicating to the Empress, Maria Theresa, who issued an order for apprehending all the Freemasons in Vienna, when assembled in their Lodges. The measure was, however, frustrated by the good sense of the Emperor, Joseph I, who was himself a Freemason, and exerted his power in protecting his Brethren. The persecutions of the church in Italy, and other Catholic countries, have been the most extensive and most permanent. On the 28th of April, 1738, Pope Clement XII issued the famous Bull against Freemasons whose authority is still in existence. In this Bull, the Roman Pontiff says, "We have learned, and public rumor does not permit us to doubt the truth of the report, that a certain society has been formed, under the name of Freemasons, into which persons of all religions and all sects are indiscriminately admitted, and whose members have established certain laws which bind themselves to each other, and which, in particular, compel their members, under the severest penalties, by virtue of an oath taken on the Holy Scriptures, to preserve an inviolable secrecy in relation to everything that passes in their meetings." The Bull goes on to declare, that these societies have become suspected by the faithful, and that they are hurtful to the tranquillity of the state and to the safety of the soul; and after making use of the novel threadbare argument, that if the actions of Freemasons were irreproachable, they would not so carefully conceal them from the light, it proceeds to enjoin all bishops, superiors, and ordinaries to punish the Freemasons "with the penalties which they deserve, as people greatly suspected of heresy, having recourse, if necessary, to the secular arm." What this delivery to the secular arm means, we are at no 1088 to discover, from the interpretation given to the Bull by Cardinal Firrao in his Edict of Publication in the beginning of the following year, namely, "that no person shall dare to assemble at any Lodge of the said society, nor be present at any of their meetings, under pain of death and confiscation of goods, the said penalty to be without hope of pardon." The Bull of Clement met in France with no congenial spirits to obey it. On the contrary, it was the subject of universal condemnation as arbitrary and at ispahan. Thory, who gives this account (Acta Latomorum i, page 237) does not tell us whether the project of an Ispahan Lodge was ever executed. But it is probable that on his return home the Ambassador introduced among his friends some knowledge of the Institution, and impressed them with a favorable opinion of it. At all events, the Persians in later times do not seem to have been ignorant of its existence. Holmes, in his sketches on the Shores of the Casptan gives the following as the Persian idea of Freemasonry: In the morning we received a visit from the Governor, who seemed rather a dull person, though very polite and civil. He asked a great many questions regarding the Feramoosh Khoneh, as they called the Freemasons' Hall in London- which is a complete mastery to all the Persians who have heard of it. Very often, the first question we have been asked is, "What do they do at the Feramoosh Khoneh? What is it?" They generally believe it to be a most wonderful place, where a man may acquire in one day the wisdom of a thousand years of study; but every one has his own peculiar conjectures concerning it. Some of the Persians who went to England became Freemasons- and their friends complain that they will not tell what they saw at the Hall, and cannot conceive why they should all be so uncommunicative. We have, from the London Freemason (of June 28, 1873) this further account; but the conjecture as to the time of the introduction of the Order unfortunately wants confirmation: Of the Persian officers who are present in Berlin pursuing military studies and making themselves acquainted with Prussian military organization and arrangements, one belongs to the Masonic Order. He is a Mussulman. He seems to have spontaneously sought recognition as a member of the Craft at a Berlin Lodge, and his claim was allowed only after such an examination as satisfied the Brethren that he was one of the Brethren.From the statement of this Persian Freemason it appears that nearly all the members of the Persian Court belong to the mystic Order, even as German Freemasonry enjoys the honor of counting the Emperor and Crown Prince among its adherents. The appearance of this Mohammedan Freemason in Berlin seems to have excited a little surprise among some of the Brethren there, and the surprise would be natural enough to persons not aware of the extent to which Freemasonry has been diffused over the earth. Account for it as one may, the truth is certain that the mysterious Order was established in the Orient many ages ago. Nearly all of the old Mohammedan buildings in India, such as tombs, mosques, etch are marked with the Masonic symbols, and many of these structures, still perfect, were built in the time of the Mogul Emperor Akbar, who died in 1605. Thus Freemasonry must have been introduced into India from middle Asia by the Mohammedans hundreds of years ago. Since then there was an initiation of a Persian in the Lodge Clemente Amitie at Paris. There is a Lodge at Teheran, of which many native Persians are members. PERSIAN PHILOSOPHICAL RITE A Rite which its founders asserted was established in 1818, at Erzerum, in Persia, and which was introduced into France in the year 1819. It consisted of seven Degrees, as follows: 1. Listening ApprenticeThis Rite never contained many members, and has been long extinct. PERSONAL MERIT In the Charges, 1723, we find "All preferment among Masons is grounded upon real worth and personal merit only, that so the Lords may 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" (Constitutions, 1723, page 51). PERU A republic of South America. There is an old belief that the French brought Freemasonry into Peru in 1807 and that the work of the various Lodges then formed was ended in 181?; by the Church. This however, is little more than a tradition. The Republic was declared independent in 1820. In 1825 a visit was paid by General Valero representing the Grand Orient of Colombia at Santa Fe de Bogota to legalize the Lodges and Chapters already working there, the first of which, at Lima, had begun work in 1821. In 1830 a Supreme Council of the Ancient and Accepted Scottish Rite was established at Lima by Jose Maria Monson, a Roman Catholic Chaplain. A Grand Lodge with Thomas Ripley Eldridge as Grand Master was soon opened. A Constitution was adopted on August 11, 1831, and the name changed to Grand Orient of Peru. Work was interrupted by political troubles but on November 1, 1848, the Craft had 80 increased in strength that the Grand Orient was re-established. A Grand National Orient of Peru was organized on July 13, 1852. In 1857 three Lodges, Concordia Universel, Estrella Polar and Virtudy United, withdrew and with others formed a Grand Lodge at Lima on November 20, 1859. Again in 1860 there was trouble with the Supreme Council and several more seceded, joined the Grand Lodge and formed a Grand Orient and a Supreme Council by authority of the Grand Orient of Colombia. In 1863, however, this Grand Body disappeared. The Supreme Council then revived the Grand Orient in 1875 and again in 1881. At that time five Lodges withdrew from the Supreme Council and finally established at Lima the Grand Lodge of Peru in March, 1882. The Grand Lodge of Scotland has two Lodges at Callao, two at Lima, and one at Cerro de Pasco. The Grand Orient of Italy is also represented at Lima by the Stella d'Italia Lodge, Italian Star. PETERS, WILLIAM The Rev. William Peters was appointed Grand Portrait Painter to the Grand Lodge of England in 1813. PETITON FOR A CHARTER The next step in the process of organizing a Lodge, after the Dispensation has been granted by the Grand Master, is an application for a Charter or Warrant of Constitution. The application may be, but not necessarily, in the form of a Petition. On the report of the Grand Master, that he had granted a Dispensation, the Grand Lodge, if the new Lodge is recommended by some other, generally the nearest Lodge, will confirm the Grand Master's action and grant a Charter; although it may refuse to do so, and then the Lodge will cease to exist. Charters or Warrants for Lodges are granted only by the Grand Lodges in America, Ireland and Scotland. In England this great power is vested in the Grand Master. The Constitutions of the Grand Lodge of England say that "every application for a Warrant to hold a nest Lodge must be, by Petition to the Grand Master, signed by at least seven regularly registered Masons." Although, in the United States, it is the general usage that a Warrant must be preceded by a Dispensation, yet there is no general law which would forbid the Grand Lodge to issue a Charter in the first place, no Dispensation having been previously granted. The rule for issuing Charters to Lodges prevails, with no modification in relation to granting them by Grand Chapters, Grand Councils, or Grand commanderies for the Bodies subordinate to them. PETIT PALAIS Before the occupation of France by the Germans in World War II a number of French Anti-Masonic groups perfected a more or less unified organization for the express purpose of nullifying the influence of French Masonry before the invasion, and of preparing it for a quick destruction once their friends, the Germans, had arrived. One of the employed leaders of this organization was Bernard Fad, a gentleman who had published two books about Masonry for the American market. The scheme went forward like clockwork, and reached what was expected to be its grand climax in October, 1940, when the German and French Nazis working together opened a "vast" exposition of the "horrors and treacheries of Freemasonry" in the Petit Palace, Paris. They first had sealed the entrances to the temple of the Grand Orient of France at 16 Cadet St., of the Grand Lodge of France at 8 Puteaux Street, and of the National Grand Lodge of France, at 42 Rochechouart Street. Some 200 laborers were forcibly impressed to remodel the Petit Palais, remove the regalia, furniture, records, pictures, etc., from the temples of the three Grand Bodies, and to reassemble them in the quarters for the exposition. The exposition was open for two months. A number of persons were commandeered into going through an imitation of Masonic ceremonies, attired in regalia, though not with much enjoyment. It would be easy to state at a distance that the thing boomeranged and that the rank and file of Frenchmen showed no interest or were bored when they attended, and it would be taken as an expression of resentment; but it happens in this case to have been literally true. To make up a show of interest the Boches took their own troops to the Palais by the lorry load; these looked, grinned, and gossiped among themselves, and were glad to get away. Any costume, even one of Mr. Goering's uniforms, or Mr. Hitler's trench coat, would look absurd if set up in a case, and was empty; Lodge costumes were even more ridiculous, and even less interesting. PETITION FOR A DISPENSATION When it is desired to establish a new Lodge, application by Petition must be made to the Grand Master. This petition ought to be signed by at least seven Master Masons, and be recommended by the nearest Lodge; and it should contain the proposed name of the Lodge and the names of the three principal officers. This is the usage in the United States; but it must be remembered that the Grand Master's prerogative of granting Dispensations cannot be rightfully restricted by any law. Only should the Grand Master grant a Dispensation for a Lodge which, in its petition, had not complied with these prerequisites, it is not probable that, on subsequent application to the Grand Lodge, a Warrant of Constitution would be issued. PETITION FOR INITIATION According to American usage any person who is desirous of initiation into the mysteries of Freemasonry must apply to the Lodge nearest to his place of residence, by means of a petition signed by himself, and recommended by at least two members of the Lodge to which he applies. The application of a Freemason to a Chapter, Council, or Commandery for advancement to higher Degrees, or of an unaffiliated Freemason for membership in a Lodge, is also called a Petition. For the rules that govern the disposition of these petitions, see Doctor Mackey's revised Jurisprudence of Freemasonry. PETRE, LORD Lord Petre was elected Grand Master of the (1717) Grand Lodge of England in 1772, and was reelected for three other terms. Because he was a remarkable man himself, entitled for his own sake to be remembered, and because his tenure in office fell at a critical period in the Grand Lodge's affairs, his administration is a landmark in Masonic history, for American Masons as much as for British, because at least one of his actions (re. Preston) was to have in the not distant future consequences for American Masonry of the first importance. Brother Petre was one of three Grand Masters who were Roman Catholics while in office—Grand Master Lord Ripon resigned the office when he became a convert. But it appears never to have occurred to him that his religion interfered, or could interfere, with his Freemasonry. In 1772 he took the unprecedented step of giving Grand Lodge approval to a book not of an official kind, when in 1772 he officially sanctioned the publication of William Preston's Illustrations of Masonry —and the fact ought to have been kept in mind by R. F. Gould in those many pages of his History when he sought to discredit the book and to write down its author. Had not Lord Petre thus approved the publication, Thomas Smith Webb would not have made use of it, and American Lodges very probably would not now be using the Webb-Preston Work. Lord Petre similarly officially approved a second edition in l 775. He also gave approval to William Hutchinson's Smrxt of Masonry, a book which Mackey introduced to a wide public in America in later years. Both books were advertised for sale in the Proceedings of the Grand Lodge of England in 1776. Lord Petre appointed the first Grand Chaplain— the ill-fated and self-fated Rev. William Dodd. Ele laid the foundation-stone of the new Freemasons' Hall in 1775. He created the new office—to be short lived—of Grand Architect. Under him, the Grand Lodge ordained that no keeper of a public house could be a member of a Lodge meeting on his premises. The Grand Lodge established correspondence with the Grand Lodge of Germany. At the very end of his last term the Grand Lodge took its first official step against the Ancient Grand Lodge, which had been established in London for twenty-five years, by forbidding Masons to visit its Lodges or receiving its members as visitors. The Resolution was harshly worded and presented by the then Grand Secretary, and was probably written by the latter; Ancient Masons are described as " Persons " (an insulting word at the time) who are " calling themselves Ancient Masons," of a "pretended" authority, "and at present said to be under the patronage of the Duke of Athol." (Why "said to be" when every Mason knew that it was?) Lord Petre appeared in Grand Lodge for the last time in 1791. He died July 3, 1801; after his death it was discovered that he had expended each year in benevolence £5,000, a sum roughly equivalent at the present time to $75,000. Notes. The Grand Secretary's Bull of Excommunication of 1777 against the Ancient was destined to have its thunders proved as hollow as other Bulls of other Vatican in only five years (1792) H. R. H. the Duke of Kent had himself made an Ancient Mason in Canada, and had an Ancient Provincial Grand Lodge set up there, although at the time he was a member of Modern Lodges in England; and did so as the first step in a plan he had made with his brother H. R. H. Duke of Sussex, to put an end to the unnecessary division in English Freemasonry, a project accomplished by them in 1813 at which time Kent was Ancient Grand Master and Susses was Modern Grand Master. It is interesting to observe—if the digression is allowable—that during his four years, Lord Petre was our Grand Master, as much so as he was of Lodges in England so that the history of his and of preceding administrations is our history; it is therefore extraordinarily difficult to explain why English historians, and almost with no exceptions omit so much as a reference to Provincial Grand Lodges and Lodges in Canada and America when writing their histories of the Grand Lodge and of the Craft! PEUVRET, JEAN EUSTACHE An usher of the Parliament of Paris, and Past Master of the Lodge of Saint Pierre in Martinico, and afterward a dignitary of the Grand Orient at France. Peuvret was devoted to Hermetic Freemasonry, and acquired some reputation by numerous compilations on Masonic subjects. During his life he amassed a valuable library of mystical, alchemical, and Masonic books, and a manuscript collection of eighty-one Degrees of Hermetic Freemasonry in six quarto volumes. He asserts in this work that the Degrees were brought from England and Scotland; but this Thory (Acta Latomorum 1, page 205) denies, and says that they were manufactured in Paris. Peuvret's exceeding zeal without knowledge made him the victim of every charlatan who approached him. He died at Paris in 1800. PFUSCHER German word meaning cowan PHAINOTELETIAN SOCIETY The French title is Society Phaxnotelete. A Society founded at Paris, in 1840, by Louis Theordore Juge, the editor of the Globe, composed of members of all rites and Degrees, for the investigation of all non-political secret associations of ancient and modern times. The title is taken from the Greek, and signifies literally the Society of the Explainers of the Mysteries of Initiation. PHALLIC WORSHIP The Phallus was a sculptured representation of the membrum uirile, or male organ of generation. The worship of it is said to have originated in Egypt, where, after the murder of Osiris by Typhon, which is symbolically to be explained as the destruction or deprivation of the sun's light by night, Isis, his wife, or the symbol of nature, in the search for his mutilated body, is said to have found all the parts except the organs of generation. This myth is simply symbolic of the fact that the sun having set, its fecundating and invigorating power had ceased. The Phallus, therefore, as the symbol of the male generative principle, was very universally venerated among the ancients, and that, too, as a religious rite, without the slightest reference to any impure or lascivious application. As a symbol of the generative principle of nature, the worship of the Phallus appears to have been very nearly universal. In the mysteries it was carried in solemn procession. The Jews, in their numerous deflections into idolatry, fell readily into that of this symbol. And they did this at a very early period of their history, for we are told that even in the time of the Judges (see Judges in, 7), they "served Baalim and the groves." Now the word translated, here and elsewhere, as groves, is in the original Asherah, and is by all modern interpreters supposed to mean a species of Phallus. Thus Movers (Die Phonizier, page 56) says that Asherah is a sort of Phallus erected to the telluric goddess Baaltes, and the learned Holloway (Originals i, page 18) had long before come to the same conclusion. But the Phallus, or, as it was called among the Orientalists, the Lingam, the symbol under which, for example, the god Siva is worshiped in India, was a representation of the male principle only. To perfect the circle of generation, it is necessary to advance one step farther. Accordingly we find in the Cteis of the Greeks, and the Yoni of the Indians, a symbol of the female generative principle of coextensive prevalence with the Phallus. The Cteis was a circular and concave pedestal, or receptacle, on which the Phallus or column rested, and from the center of which it sprang. The union of these two, as the generative and the producing principles of nature, in one compound figure, was the most usual mode of representation. Here we undoubtedly find the remote origin of the point within a circle, an ancient symbol which was first adopted by the old sun-worshipers, and then by the ancient astronomers, as a symbol of the sun surrounded by the earth or the universe—the sun as the generator and the earth as the producer—and afterward modified in its signification and incorporated as part of the symbolism of Freemasonry (see Point within a Circle). PHALLUS Donegan says this word comes from an Egyptian or Indian root. More directly it comes from the Greek by way of Latin (see Phallic Worship) . PHARAXAL A significant word in the advanced Degrees, and there said, in the old instructions to signify we shall all be united. Delaunay gives it as Pharas Rol, and says it means All is explained. If it is derived from wig, and the adverbial i:, kol, meaning altogether, it certainly means not to be united, but to be separated, and has the same meaning as its cognate polkas This incongruity in the words and their accepted explanation has led Brother Pike to reject them both from the Degree in which they were originally found. And it is certain that the radical pal and phar both have everywhere in Hebrew the idea of separation. But Doctor Mackey's reading of the old rituals compelled him to believe that the Degree in which these words are found always contained an idea of separation and subsequent reunion. It is evident that there was either a blunder in the original adoption of the word pharazal, or more probably a corruption by subsequent copyists. He was satisfied that the ideas of division, disunion, or separation, and of subsequent reunion, are correct;' but he was also satisfied that the Hebrew form of this word is wrong. PHARISEES A school among the Jews at the time of Christ, so called from the Aramaic Perushim, Separated, because they held themselves apart from the rest of the nation. They claimed to have a mysterious knowledge unknown to the mass of the people, and pretended to the exclusive possession of the true meaning of the Scriptures, by virtue of the oral law and the secret traditions which, having been received by Moses on Mount Sinai, had been transmitted to successive generations of initiates. They are supposed to have been essentially the same as the Assideans or Chasidim. The character of their organization is interesting to the Masonic student. They held a secret doctrine, of which the dogma of the resurrection was an important feature; they met in sodalities or societies, the members of which called themselves Chabirim, meaning fellows or associates; and they styled all who were outside of their mystical association, Yom Haharetz, or people of the land. PHENICIA The Latinized form of the Greek word Phoinikia, from sooLvtt, a palm, because of the number of palms anciently, but not now, found in the country. A tract of country on the north of Palestine, along the shores of the Mediterranean, of which Tyre and Sidon were the principal cities. The researches of Gesenius and other modern philologers have confirmed the assertions of Jerome and Augustine, that the language spoken by the Sews and the Phenicians was almost identical; a statement interesting to the Masonic student as giving another reason for the bond which existed between Solomon and Hiram, and between the Jewish workmen and their fellow-laborers of Tyre, in the construction of the Temple (see Tyre). Phenicia is in Syria, literally the land of the Surians or Tyrians, bounded by the Mediterranean Sea to the west; Mount Lebanon on the east, a strip of land forming Phenicia proper being only some twenty-eight miles long by a mile wide, with the famous cities of antiquity, Tyre and Sidon, the former at the north and the latter at the south of tips region. Phenicia in some estimates is given a larger territory, about 120 miles by 20. In any case the outstretched foreign importance of the people far exceeds the limited domestic area of their country Both Tyre, meaning frock, and Sidon, Fishery, are mentioned in Joshua (xix, 28, 29) as prominent places. There are several other allusions to them in the Bible. The people were adventurous, their ships were on the Indian Ocean and the broad Atlantic, their energies extended to British coasts, Ceylon shores; for Xerxes at Salamis they furnished 300 ships; they earned the praise of Nenophon for naval architecture; Tyrian purple was the royal color, in mining and manufacturing they were accomplished pioneers. Their intercourse with the Israelites was typical and in the service of Solomon they were but exhibiting their customary zeal in commerce and founding further international goodwill. Of their labors for David and Solomon in building the House of the Lord at Jerusalem we read in Second Samuel (v, 11) and First Kings (v, 1; vii, 13; iv, 11, 12). of the scope of their trade read Ezekiel (chapters xxvi, xxvii and xxviii). on the coast of Tyre and Sidon our Lord healed the woman of Canaan (Matthew xv, 21-8). Among many interesting items read "The ruined cities of Palestine east and west of the Jordan," Arthur W. Sutton, Journal, Victoria Institute (volume lii), also Smithsonuzn Report, 1923 (pages 509-11): Sidon is not only the most ancient city of Phenicia but one of the oldest of the known cities of the world and is said by Josephus to have been built by Sidon, the eldest son of Canaan, and is mentioned with high praise by Homer in the Iliad, where he says that as early as in the Trojan war, the Sidonian mariners, having provoked the enmity of the Trojans, were by them despoiled of the gorgeous robes manufactured by Sidon's daughters, these being considered so valuable and precious as to propitiate the goddess of war in their favor. Sidon was renowned for its skill in arts, science, and literature, maritime commerce and architecture; and according to Strabo, the Sidonians were celebrated for astronomy geometry, navigation, and philosophy. PHENIX The old mythological legend of the phenir is a familiar one. The bird was described as of the size of an eagle, with a head finely crested, a body covered with beautiful plumage, and eyes sparkling like stars. She was said to live six hundred years in the wilderness, when she built for herself a funereal pile of aromatic woods, which she ignited with the fanning of her wings, and emerged from the flames with a new life. Hence the phenix has been adopted universally as a symbol of immortality. Godfrey Higgins (Anacalypsis ii, page 441) says that the phenix is the symbol of an ever-revolving solar cycle of six hundred and eight years, and refers to the Phenieian word phen, which signifies a cycle. Aumont, the first Grand Master of the Templars after the martyrdom of De Molay, and called the Restorer of the Order, took, it is said, for his seal, a phenix brooding on the flames, with the Latin motto, Ardet ut sivat, meaning She burns that she may live. The phenix was adopted at a very early period as a Christian symbol, and several representations of it have been found in the catacombs. Its ancient legend, doubtless, caused it to be accepted as a symbol of the resurrection. PHILADELPHES, LODGE OF THE The name of a Lodge at Narbonne, in France, in which the Primitive Rite was first instituted; whence it is sometimes called the Rite of the Philadelphians (see Primitive Rite). PHILADELPHES, RITE OF THE GRAND LODGE OF See Memphis, Rite of PHILADELPHIA Placed on the imprint of some Masonic works of the eighteenth century as a pseudonym or false name of Paris. PHILADELPHIANS, RITE OF THE See Primitive Rite PHILALETHES, RITE OF THE Called also the Seekers of Truth, although the word literally means Friends of Truth. It was a Rite founded in 1773 at Paris, in the Lodge of Amis Reunis, by Savalette de Langes, Keeper of the Royal Treasury, with whom were associated the Vicomte de Tavannes, Court de Gebelin, M. de Sainte-Jamos, the President d'Hericourt, and the Prince of Hesse. The Rite, which was principally founded on the system of Martinism, did not confine itself to any particular mode of instruction, but in its reunions, called Contents, the members devoted themselves to the study of all kinds of knowledge that were connected with the occult sciences, and thus they welcomed to their association all who had made themselves remarkable by the singularity or the novelty of their opinions, such as Cagliostro, Mesmer, and Saint Martin. It was divided into twelve classes or chambers of instruction. The names of these classes or Degrees were as follows: 1. ApprenticeThe first six Degrees were called Petty Masonry, and the last six High Masonry. The Rite did not increase very rapidly; nine years after its institution, it counted only twenty Lodges in France and in foreign countries which were of its obedience. In 1785 it attempted a radical reform in Freemasonry, and for this purpose invited the most distinguished Freemasons of all countries to a Congress at Paris. But the project failed, and Savalette de Langes dying in 1788, the Rite. of which he alone was the soul, ceased to exist, and the Lodge of Amis Reunis was dissolved. PHILIP, DUKE OF WHARTON Born in England, 1698, of an illustrious family; received a splendid education and on June 25, 1722, was elected to succeed the Duke of Montague as Grand Master of Freemasons, Doctor Desaguliers acting as Deputy Grand Master. The Constitutions, 1723, has a frontispiece showing two figures understood to be the respective dukes, Montague presenting the Roll of Constitutions and the Compasses to Wharton. A year later he waived the custom of naming his successor and left it to the Grand Lodge to make its own choice, the Earl of Dalkeith. The Earl named Doctor Desaguliers for his Deputy. On the question "that the Deputy nominated by the Earl of Dalkeith be approved," the motion was declared carried by a vote of forty-three to forty-two. Later in the proceedings, the Grand Master said he had some doubt upon this decision but was overruled. As a result the Duke of Wharton departed from the Hall without ceremony. His interest in Freemasonry did not cease with the above experience. According to Lane's Masonic Records the Duke of Wharton in "his own Apartments in Madrid" founded the first "Warranted or constituted Lodge in Foreign Parts by the Grand Lodge of England." He pursued an inconsistent political career, in 1798 he joined the Roman Catholic Church, although he once wrote a poem with the lines "And give us grace for to defy the Devil and the Pope," made several attempts to assume active work for the Pretender, tried to reinstate himself with his Government, and, failing that, he again directed his pen against the English Parliament, which retaliated by outlawing him. Eventually reduced to poverty, having spent his large fortune recklessly, he died in the garb of a Franciscan monk in 1731, when but thirty-three years of age. Perhaps the most notable peculiarities of this able yet unstable exemplar of flickering brilliance are best cataloged in the following suggestive lines from Alexander Pope's Moral Essays, Epistle 1: Wharton, the scorn and wonder of our days,(See Lewis Melville's Philip, Duke of Wharton, 1913, John Lane; also R. F. Gould's Masonic Celebwrities, and an article by R I. Clegg, American Freemason, 1914, page 282.) PHILIP IV Surnamed Le Bel, or the Fair, who ascended the throne of France in 1285. He is principally distinguished in history on account of his persecution of the Knights Templar. With the aid of his willing instrument, Pope Clement V, he succeeded in accomplishing the overthrow of the Order. He died in 1314, execrated by his subjects, whose hearts he had alienated by the cruelty, avarice, and despotism of his administration. PHILIPPIAN ORDER Finch gives this as the name of a secret Order instituted by King Philip "for the use only of his first nobility and principal officers, who thus formed a select and secret council in which he could implicitly confide." It has attracted the attention of no other Masonic writer, and was probably no more than the coinage of a charlatan's brain. PHILIPPINE ISLANDS Brother Teodaro M. Kalaw, La Masoneria Filipina, mentions the claim that when the British captured Manila from Spain, 1762-4, a Lodge was established. In 1924 a speaker at the Masonic Temple, Manila, reported his researches at Seville, Spain, into letters from the Archbishop at Manila complaining that the British had at the above period held Masonic meetings in the Cathedral of Intramuros and that this profanation possibly unfitted the building for ecclesiastical uses. There is therefore a probability of the Brethren among the European officers having constituted a Lodge. Brigadier-General Matthew Horne, second Provincial Grand Master, Coromandel Coast, was also an early visitor to the Philippines (see Proceedings, Grand Lodge, Philippines, Brother E. A. Perkins, 1927, pages 63-72). Documents show that in 1756 the Inquisition, Manila, tried two Irishmen, James O'Eennedy, merchant, and Edward Wigat, physician, OLs the charge that as Freemasons they were violating a Spanish royal decree but being under the protection of England they escaped with a reprimand. January 19, 1812, the Regency prohibited Freemasonry and in 1829 a shipment of Masonic books being discovered on a ship bound to Manila the regulations were made more strict. Lodge Primera Luz Filipina (First Philippine Light) was established in 1856 by two naval lieutenants, Jose Malcamps y Monge and Casto Mendez Nufiez, chartered by the Gran Oriente Lusitano (Grand Orient of Portugal) and worked at Cavite. One of these lieutenants became Admiral and Captain General of the Philippines, the other, Nufiez was offered the position of Squadron Commander of the Spanish Fleet. This Lodge did not admit Filipinos and soon another Lodge, mainly Germans, was organized and a Secretary of the Lodge, Jacobo Zobel y Zangronis, was probably the first Filipino to be initiated in the islands. The British established a Lodge and then the Spaniards organized one also admitting natives. Measures were adopted in 1893 to suppress the Craft and the Katipunan, a seditious secret society borrowing the general forms of Freemasonry, was suppressed severely and Freemasons suffered accordingly, many tortured and slain. December 30, 1896, Dr. Jose Rizal, a prominent Freemason, was shot by a firing squad at Manila. January 11, 1897, eleven other Craftsmen were shot there, one freemason unable to stand because of the dislocation of his limbs by torture. Other executions occurred in various parts of the islands. After May 1, 1898, the American fleet under Admiral Dewey entered Manila Bay, old Lodges reopened, and Emilio Aguinaldo gave official recognition to the Craft. A Field Lodge of a North Dakota Regiment began work, August 21, 1898, Lieutenant Colonel W. C. Treumann, Worshipful Master. On October 10, 1901, Manila Lodge No. 342, Eugene E. Stafford of New York, as Worshipful Master, was organized by the Grand Lodge of California and in two years Cavite Lodge No. 350, and later Corregidor Lodge No. 386. Then a Lodge Perla del Oriente (Pearl of the East) No. 1043 at Manila and a Lodge at Cebu, were chartered by the Grand Lodge of Scotland. On December 19, 1912, the Grand Lodge was organized by the Californian Bodies and were later joined by others. In 1910 Mount Arayal Lodge of Perfection under the Supreme Council, Southern Jurisdiction, Ancient and Accepted Scottish Rite, was established at Manila, a Lyceum with Judge Charles S. Lobingier as Preceptor being founded there in 1908, and in 1911, Manu Chapter, Confucius Council, and Guatama Consistory came into existence, and were followed by others (see Masonry in the Philippines, in New Age, by Leo Fischer, September, 1927, pages 543-8). PHILO The name among the Illuminati by which Baron von Enigge was known (see Enigge). PHILOCOREITES, ORDER OF An androgynous, both sexes, secret society established in the French army in Spain, in 1808. The members were called Knights and Ladxes Philocoreites, or Lovers of Pleasure. It was not Masonic in character. But Thory has thought it worth a long description in his History of the Foundation of the Grand Orient of France. PHILO JUDAEUS A Jewish philosopher of the school of Alexandria, who was born about thirty years before Christ. Philo adopted to their full extent the mystical doctrines of his school, and taught that the Hebrew Scriptures contained, in a system of allegories, the real source of all religious and philosophical knowledge, the true meaning of which was to be excluded from the vulgar, to whom the literal signification alone was to be made known. Whoever, says he, has meditated on philosophy, has purified himself by virtue, and elevated himself by a contemplative life to God and the intellectual world, receiving their inspiration, thus pierces the gross envelop of the letter, and is initiated into mysteries of which the literal instruction is but a faint image. A fact, a figure, a word, a rite or custom, veils the profoundest truths, to be interpreted only by him who has the true key of science. Such symbolic views were eagerly seized by the early inventors of the advanced, philosophical Degrees of Freemasonry, who have made frequent use of the esoteric philosophy of Philo in the construction of their Masonic system. PHILO-MUSICAE SOCIETY, ETC. As stated in the paragraph on page 772 the Philo-Musicae Et Architecturae Apolloni Society was established by a small group of Freemasons who were lovers of music and architecture early in 1725. A copy of the Minutes was presented by John Henderson, of London, to the British Museum in 1859, and is now listed as Add. Its. No. 23202. Quatuor Coronati Lodge published a reprint of it in Quatuor Coronatorum Antigrapha; Vol. IX; 1900; edited by its Secretary, G. W. Speth, and with a critical Introduction by the erudite Bro. W. Harry Rylands. In the Records the Society (or Lodge) describes itself as having been formed Feb. 18, 1725, at the Queen's Head near Temple Barr. Lane's List of Lodges (Revised Edition) gives the Lodge as at Hollis-Street Oxford-Square, and in a foot-note the Grand Lodge's own list is quoted as having added to that entry: "Ditto, [i.e. Queen's Head] Temple Barr, Philo-Musicae et Architecturae Societas. Every other Thursday from St. John Baptist." It is difficult to know whether this was a society within the Lodge; or a separate society meeting in the same room; etc. The founders were members of the Queen's Head, but during the Society's two years of existence it itself, and acting as a Lodge, "made" eighteen Masons. This small Society with its two years of existence would have attracted very little attention from Masonic historians did not its Minutes appear to show that in 1725 it was conferring two Degrees in addition to the Entered Apprentice Degree. If the latter of these two was the Master Mason Degree the Philo-Musicae Minute is one of the two oldest written records of a Third Degree. (Bro. Robert F. Gould discussed the Minute at length in a paper published in Ars Quatuor Coronstorum, in 1903, later included in his Collected Essatys and Papers Relating to Freemasonry; William Tait; 1913; Ch. XIII.) PHILO-MUSICAE ET ARCHITECTURAE SOCIETAS An organization founded in London, February 18, 1725, and terminating March 23, 1727. A complete Minute-booL: of this society is in the possession of the British Museum, having been reprinted by the Quatuor Coronati Lodge due to the information contained therein as to the Degrees conferred by Freemasons during that period. This was a musical society primarily, but no members were admitted who were not Freemasons, the society itself, as was the practice before the formation of the English Grand Lodge in 1717, frequently performing Masonic ceremonies, conferring Degrees, etc. Naturally after 1717 this custom was objected to by the Grand Lodge and in 1725 the Duke of Richmond, then Grand Master, protested against this irregularity. In spite of this, however, the society continued to meet until 1727. PHILOSOPHER, CHRISTIAN The French title is Philosophe Chretien. The Fourth Degree of the Order of African Architects. PHILOSOPHER, GRAND AND SUBLIME HERMETIC In French, Grand et Sublime Philosophe Hermetique. A Degree in the manuscript collection of Peuvret. Twelve other Degrees of Philosopher were contained in the same collection, namely, Grand Neapolitan Philosopher, Grand Practical Philosopher, Cabalistic Philosopher, Cabalistic Philosopher to the Number 5, Perfect Mason Philosopher, Perfect Master Philosopher, Petty Neapolitan Philosopher, Petty Practical Philosopher, Sublime Philosopher, Sublime Philosopher to the Number 9, and Sublime Practical Philosopher. They are probably all Cabalistic or Herrnetic Degrees. PHILOSOPHER OF HERMES In French, Philosophe d'Herrnts. A Degree contained in the Archives of the Lodge of Saint Louis des Amis Reunis at Calais. PHILOSOPHER, SUBLIME The French title is Sublime Philosophy and alludes to two grades. 1. The Fifty-third Degree of the Rite of Mizraim. 2. The Tenth Class of the Rite of the Philalethes. PHILOSOPHER, SUBLIME UNKNOWN In French, Sublime Philosophe Inconnu. The Seventy ninth Degree of the Metropolitan Chapter of France. PHILOSOPHER, THE LITTLE The title in French is Le petit Philosophy. A Degree in the collection of Pyron. PHILOSOPHER, UNKNOWN In French the title is Philosophy Inconnu. The Ninth Class of the Rite of the Philalethes. It was so called in reference to Saint Martin, who had adopted that title as his pseudonym, or false name and was universally known by it among his disciples. PHILOSOPHER'S STONE It was the doctrine of the Alchemists, that there was a certain mineral, the discovery of which was the object of their art, because, being mixed with the baser metals, it would transmute these into gold. This mineral, known only to the adepts, they called Lapis Philosophorum, or the philosopher's stone. Hitchcock, who wrote a book in 1857 on Alchemy and the Alchemists, to maintain the proposition that Alchemy was a symbolic science, that its subject was Man, and its object the perfection of men, asserts that the philosopher's stone was a symbol of man. He quotes the old Hermetic philosopher, Isaac Holland, as saying that "though a man be poor, yet may he very well attain unto it—the work of perfection—and may be employed in making the philosopher's stone." Hitchcock (on page 76) in commenting on this, says: "That is, every man, no matter how humble his vocation, may do the best he can in his place—may 'love mercy, do justly, and walk humbly with God'; and what more doth God require of any man?" If this interpretation be correct, then the philosopher's stone of the Alchemists, and the spiritual temple of the Freemasons are identical symbols (see Alchemy). PHILOSOPHIC DEGREES All the Degrees of the ancient and Accepted Scottish Rite above the Eighteenth and below the Thirty-third are called Philosophic Degrees, because, abandoning the symbolism based on the Temple, they seek to develop a system of pure theosophy. Some writers have contended that the Seventeenth and Eighteenth Degrees should be classed with the Philosophic Degrees. But this is not correct, since both of those Degrees have preserved the idea of the Temple system. They ought rather to be called Apocalyptic Degrees, the Seventeenth Degree more especially, because they do not teach the ancient philosophies, but are connected in their symbolism with Saint John's spiritual temple of the New Jerusalem. PHILOSOPHIC SCOTTISH RITE This Rite consists of twelve Degrees, as follows: 1, 2, 3. Knight of the Black Eagle or Rose Croix of Heredom, divided into three parts;The three Degrees of Ancient Craft Masonry form the necessary basis of this system, although they do not constitute a part of the Rite. In its formation it expressly renounced the power to constitute Symbolic Lodges, but reserved the faculty of affiliating regularly constituted Lodges into its high Degrees. Thory (Foundation of the Grand Orient, page 162) seems desirous of tracing the origin of the Rite to the Rosicrucians of the fourteenth century. But the reasons which he assigns for this belief are by no means satisfactory. The truth is, that the Rite was founded in 1775, in the celebrated Lodge of the Social Contract, in French, Contrat Social, and that its principal founder was M. Boileau, a physician of Paris, who had been a disciple of Pernetti, the originator of the Hermetic Rite at Avignon, whose Hermetic principles he introduced into the Philosophic Scottish Rite. Some notion may be formed of the nature of the system which was taught in this Rite, from the name of the Degree which is at its summit. The Luminous Ring is a Pythagorean Degree. In 1780, an Academy of the Sublime Masters of the Luminous Ring was established in France, in which the doctrine was taught that Freemasonry was originally founded by Pythagoras, and in which the most important portion of the lectures was engaged in an explanation of the peculiar dogmas of the Sage of Samos. The chief seat of the Rite had always been in the Lodge of Social Contract until 1792, when, in common with all the other Masonic Bodies of France, it suspended its labors. It was resuscitated at the termination of the Revolution, and in 1805 the Lodge of the Social Contract, and that of Saint Alexander of Scotland, assumed the title of the Mother Lodge of the Philosophic Scottish Rite in France. This body was eminently literary in its character, and in 1811 and 1812 possessed a mass of valuable archives, among which were a number of old charters, manuscript rituals, and Masonic works of great interest, in all languages. PHILOSOPHUS The Fourth Grade of the First Order of the Society of Rosicrucians, as practised in Europe and the United States. PHILOSOPHY SUBLIME In French, Philosophie Sublime. The Forty-eighth Degree of the Rite of Mizraim. PHILOSOPHY OF FREEMASONRY Lectures on the Philosophy of Freemasonry, by Roscoe Pound, former Dean of the Law School, Harvard University, presents the philosophy of Freemasonry in the form of a series of chapters on each of four typical Masonic thinkers: William Preston, Karl C. F. Krause, the Rev. George Oliver, and Albert Pike; and concludes with a chapter in which he develops a theory of his own in the terms of Pragmatism. His method is to reduce the problem to "three fundamental questions . . . What is the end (purpose or goal) of Masonry? How does Masonry seek to achieve its end? What are the fundamental principles by which Masonry is governed in achieving its task?" These four Masonic philosophies, he makes clear, are typical only and not exhaustive of the line of thinkers who belong to the succession of Masonic philosophers, and the list could have included such names as Calcott, Albert G. .NIackey, Simon Greenleaf, H. J. Whymper, Charles Broekwell, William Hutchinson, H. P. Bromwell, Jethre Inwood. A. E. Waite, W. L. Wilmshurst, J. F. Newton, etc. A work which discusses the contents of Masonic philosophy in non-technical form, entitled The Great Teachings of Masonry, by H. L. Haywood, suggests that to the schools of philosophy expounded by Pound should be added at least two others: the historical school, which holds "that the unfolding story of Masonry is a gradual revelation of the nature of Masonry " and the school of Masonic mysticism according to which " our Order is an instituted form of mysticism, in the ceremonies and symbols of which men may find, if they care to follow them, the roads that lead to a direct and firsthand experience of God." One of the difficult questions to answer about Freemasonry is, Where is it? In what particular thing do you find it? It is very old, because as the Old Charges prove present day Lodges have descended in an unbroken line from Fourteenth Century Lodges and those Lodges in turn (their members were very conscious of Masonry's antiquity) had descended from the Twelfth Century. As it spread from one country to another Freemasonry diversified itself, so that the Freemasonry of Sweden differs from that of France which in turn differs from that of America, and so forth. At the end of the Eighteenth Century the Fraternity further diversified itself by expanding from within in the form of four new and independent branches: Capitular Masonry, Cryptic Masonry, Templarism, and the Scottish Rite. These Rites, in turn, are divided into some forty Degrees, each Degree is divided into sections in each section are rites, symbols, charges, obligations, etc. Meanwhile, there are in the United States forty-nine Grand Lodges, each sovereign and sole within its jurisdiction; each of these has Constitutions and Statutes in the form of a printed Code, and governs itself according to a set of unwritten laws called Ancient Landmarks. In no time or place does this world-wide Fraternity publish or propound a written creed or set of doctrines; Freemasonry does not define itself. The answer to the question, What is Freemasonry? can therefore be found only by grasping the whole of this great complex of men and activities, extending through centuries in time and over many countries in space; to have the ability thus to grasp and to understand it requires that a man shall possess such a mass of knowledge of history, laws, rites, symbols, Landmarks, literature as is possible to a few men only. The endeavor to answer the question, What is Freemasonry? by the use of those means is Masonic Philosophy. PHYLACTERIES The second fundamental principle of Judaism is the wearing of phylacteries; termed by some writers Tataphoth, or ornaments, and refer to the law and commandments, as "Bind them about thy neck; write them upon the table of thine head" (Proverbs ini, 3; vi, 21, and viii, 3). The phylacteries are worn on the forehead and arm, and are called in Hebrew Tephillin, from Palal, meaning to pray. These consist of two leathern boxes. One contains four compartments, in which are enclosed four portions of the law written on parchment and carefully folded. The box is made of leather pressed upon blocks of wood specially prepared, the leather being well soaked in water. The following passages of the Law are sewn into it: Exodus xiii, 1-10, 11-16. Deuteronomy vi, 4-9; xi, 13-21. On this box is the letter if, pronounced shin, with three strokes for the right side, and the same letter with four strokes for the left side of the wearer. The second box has but one compartment, into which the same passages of Scripture are sewed with the sinews of animals, specially prepared for this object. The phylacteries are bound on the forehead and arm by long leathern straps. The straps on the head must be tied in a knot shaped like the letter is, daleth. The straps on the arm must go round it seven times, and three times round the middle finger, with a small surplus over in the form of the letter as, yod. Thus we have the Shaddai, or Almighty. The phylacteries are kept in special bags, with greatest reverence, and the Rabbis assert "that the single precept of the phylacteries is equal to all the commandments." PHYSICAL QUALIFICATIONS The physical qualifications of a candidate for initiation into Freemasonry may be considered under the three heads of Sex, Age, and Bodily Conformation. 1. Sex. It is a landmark that the candidate shall be a man. This, of course, prohibits the initiation of a woman. 2. Age. The candidate must, say the Old Regulations, be of "mature and discreet age." The Masonic instructions forbid the initiation of an "old man in his dotage, or a young man under age." The man who has lost his faculties by an accumulation of years, or not vet acquired them in their full extent by immaturity of age. is equally incapable of initiation (see Dotage and Mature Age).< 3. Bodily Conformation. The Gothic Constitutions of 926, or what is said to be that document, prescribe that the candidate ';must be without blemish, and have the full and proper use of his limbs"; and the Charges of 1722 say "that he must have no maim or defect in his body that may render him incapable of learning the art, of serving his Master's Lord, and of being made a Brother" (see Constitutions, 1723, page 51). And although a fess jurists have been disposed to interpret this law with unauthorized laxity, the general spirit of the Institution, and of all its authorities, is to observe it rigidly (see the subject fully discussed in Doctor Mackey's revised Jurisprudence of Freemasonry) PICART'S CEREMONIES Bernard Picart was a celebrated engraver of Amsterdam, and the author of a voluminous work, which was begun in 1723, and continued after his death, until 1737, by J. F. Bernard, entitled Ceremonies Religieuses de to us les peu pies du monde, Religious Cereinonies of All the People of the World. A second edition was published at Paris, in 1741, by the Abb6s Banier and Le Mascrier, who entirely remodeled the work; and a third in 1783 by a set of free-thinkers, who disfigured, and still further altered the text to suit their own views. Editions, professing to be reprints of the original one, have been subsequently published in 1807-9 and in 1816. The book has been more recently deemed of some importance by the investigators of the Masonic history of the eighteenth century, because it contains an engraved list in two pages of the English Lodges which were in existence in 1735. The plate is, however, of no value as an original authority, since it is merely a copy of the Engraved List of Lodges, published by J. Pine in 1735. PICKAX An instrument used to loosen the soil and prepare it for digging. It is one of the Working tools of a Royal Arch Mason, and symbolically teaches him to loosen from his heart the hold of evil habits. PIECE OF ARCHITECTURE In French, the title is Morfeau d'Architecture. The French so call a discourse, poem, or other production on the subject of Freemasonry. The definition previously given in this work under the title Architecture, if confined to Lodge Minutes, would not be sufficiently inclusive. PIKE, ALBERT Born at Boston, Massachusetts, December 29, 1809, and died April 2, 1891. After a sojourn in early life in Mexico, he returned to the United States and settled in Little Rock, Arkansas, as an editor and lawyer. Subsequent to the War of the Rebellion, in which he had cast his fortunes with the South, he located in Washington, District of Columbia, uniting with a former Senator, Robert Johnson, in the profession of the law, making his home, however, in Alexandria. His library, in extent and selections, was a marvel, especially in all that pertains to the wonders in ancient literature. Brother Pike was the Sovereign Grand Commander of the Southern Supreme Council, Ancient and Accepted Scottish Rite, having been elected in 1859. He was Provincial Grand Master of the Grand Lodge of the Royal Order of Scotland in the United States, and an honorary member of almost every Supreme Council in the world. His standing as a Masonic author and historian, and withal as a poet, was most distinguished, and his untiring zeal was without a parallel. The above account of Brother Pike by Doctor Mackey might easily be elaborated because he attained fame in so many varied fields of activity. From a Masonic point of view, however, perhaps his worth to the Craft is best shown by his writings and of these most prominent is Morals and Dogma of the Ancient and Accepted Scottish Rite, to which he devoted his abilities ungrudgingly. From this splendid world we take the following definition of Freemasonry: Freemasonry is the subjugation of the Human that is in Man, by the Divine: the conquest of the Appetites and Passions by the Moral Sense and the Reason; a continual effort, struggle and warfare of the Spiritual against the Material and Sensual. That victory—when it has been achieved and secured, and the conqueror may rest upon his shield and wear the well-earned laurels —is the true Holy Empire. He was also an able writer of verse and perhaps the specimen of his poetry by which he is most frequently recalled to mind is the one entitled, Every Year. Life is a count of losses,The Tribune of Fort Smith, Arkansas, has published a letter from Brother Albert Pike to a dying friend. This was addressed to Doctor Thurston, of Van Buren, and was received by him the day before he died. This letter was written when Brother Pike was seventy-six years old and is, therefore, all the more interesting as an assurance of his convictions in his later years. Washington September 3, 1885.We are indebted to the courtesy of Brother Thomas Pitt, Past Grand High Priest of Ohio, for the opportunity to transcribe a letter in his possession written by Albert Pike, to Brenton D. Babcock of Cleveland, on what is taught by the symbols and ceremonies of Freemasonry. It is as follows: Washington, 25 January, 1887.Brother Alva Adams of Colorado, addressing the Supreme Council, Southern Jurisdiction, the Ancient and Accepted Scottish Rite, at Washington, District of Columbia, October 26, 1919, said of General Albert Pike: Expediency was an unknown word in his vocabulary. He hated nothing as much as a lie. Toward the enemas of truth he was the uncompromising foe—towards all others he was tolerant, gentle and kind. He took the noblest conceptions from the sacred books of all creeds and faiths, stripped them of superstition and the trappings of idolatry and made them lessons for all men. He took the fear of the stake and hell-fire from the timid. The poetic soul of Pike enabled him to hear melodies our ears could not hear—to see visions hidden from ordinary mortals. He was wise without arrogance—a Priest without bigotry or superstition—a man rather than a saint. So human that he could understand and sympathize with his brother. His books and papers and their income were dedicated forever to charity. Pike's life and studies indicate that he w as cultured in the Sew Testament.General Pike's personal Masonic record of Degrees received and offices held, as compiled by Brother W. L. Boyden, Librarian, Supreme Council, Southern Jurisdiction, Ancient and Accepted Scottish Rite comprises over one hundred and thirty items. These are listed in the Neu) Age Magazine, January, 1920 (volume xxviiu, pages 3G7). A biographical sketch was prepared by Brother Horace Van Deventer in 1909, Knoxville, Tennessee; a survey of the available materials for a Life of General Pike by "Mysticus" is in the New Age Magazine, March, 1921 (volume xxix, paces 128-33); his daughter, Mrs. Lillian Pike Roome, has a brief biography of him in the preface to an edition of General Pike's poems, Little Rock, Arkansas, 1900; The Life Story of Albert Pike, Brother Fred W. Allsopp of Little Rock, Arkansas, 1900, has treasured much of this very human personality; Brother Charles S. Lobingier, New Age Magazine, July, 1927 (volume xxxv, page 397), gives choice selections from his literary productions with interesting biographical notes, and Albert Pike, a biography by Brother Fred W. Allsopp, published by the Parke Harper Company of Little Rock, Arkansas, 1928 is ably written and well illustrated. Of General Pike's labors in literature we may say he was a poet of outstanding versatility and charm, an authority upon the foundations of the art and science of jurisprudence, and a commentator of high rank in the lore of the ancient east. A volume, Lyrics and Love Songs, edited by his daughter, Mrs. L. P. Roome, was published by Brother Fred W. Allsopp, Little Rock, Arkansas, 1899, and another, Hymns to the Gods and other Poems, from the same editor and publisher, appeared in that year, followed in each case by second editions of both works in 1916. His legal attainments are discussed in J. hi'. Caldwell's "Influence of Bench and Bar," The South in the Building of the Nation (chapter xvu, volume 7). His oriental studies are edited by Brother Marshall W. Wood for publication by the Supreme Council, Southern Jurisdiction, Ancient and Accepted Scottish Rite, a volume, Irano-Aryan Faith and Doctrine, as contained in the Zenda-Avesta, appearing in 1924. To Freemasons Brother Pike appeals intimately because of his work upon the grades of the Ancient and Accepted Scottish Rite, Southern Jurisdiction, of which for years he was the beloved Grand Commander. He left to the Supreme Council many manuscripts, one upon the Symbolism of the Blue Degrees of Freemasonry His Morals and Dogma, Monitor of the Rite, 1871, is not dogmatic in the odious sense of that word, General Pike using it to mean doctrine or teaching, the book being one of methodical instruction in the philosophy of Freemasonry. Perhaps no quotation from the multitude available better illustrates the attitude of Brother Pike to the Masonic Institution than the following paragraph from an address by him (Life Story of Albert Pike, page 117): Had mankind from the day of the Rood, steadily followed some of the lessons taught them by the industrious bees, had they associated themselves together in Lodges, and taught faithfully practiced Toleration, Charity and Friendship; had even those of the human race done so who have professed the Christian faith, to what imaginable degrees of happiness and prosperity would they not have attained, to what extreme and now invisible heights of knowledge and wisdom would not the human intellect have soared! PIKE, ALBERT The World of Washington Irvinq, by Van Wyok Brooks (E. P. Dutton & Co.; New York; 1944), is a brilliant and distinguished book in which the panorama of American writers of the period of Irving and Cooper is brought alive again, and at the same time is described against the background of European literature. To Masons it has the added interest of being one of the first critical literary histories to recognize Albert Pike's place in American literature. For, contrary to the impression Masons have had, Pike's time, thought, and writing were not absorbed by the Fraternity. (See index of the book.) Brooks mentions Pike among the few American writers who admired the Indians, though he does not give him sufficient credit for his knowledge of Indian affairs, seeing that Pike learned a number of Indian languages, acted as attorney for them in State and Federal Courts, and had them under his command in the Confederate army. Brooks also describes Pike's famous journey to Taos and Santa Fe from Independence, Mo., and mentions his once-familiar poems on Taos and Noon and Santa Fe, but fails to describe Pike's visit to Albuquerque (a city built over the ruins of seven Pueblo Indian cities) or his journey on foot across the Staked Plains—an incredibly reckless achievement and the first time ever attempted by a white man—nor does he mention Pike's book, now very rare, about his walking trip in New Mexico, a copy of which is preserved in the vaults of the Grand Lodge of New Mexico. In 1840 Pike built a mansion in Little Rock, "the Athens of the Southwest," a city which still bears his imprint. By one of those happy coincidences which can only occur in real life this mansion became the home of another American poet when in 1889 John Gould Fletcher moved into it with "its lofty rooms, its wide halls and great folding doors, its six white columns, " etc. Brooks said that Pike's poem Isadore "may have indeed have had its effect on Poe. " Pike's book of poems entitled Bymns to the Gods was published in Blackwood's Magazine in Britain and the poems " were greatly admired by Christopher North" (who was probably a Mason; at least, he was once a Lodge visitor). A generally-overlooked Masonic treatise by Pike is a commentary on the Regius MS. which he wrote in the form of a letter to Robert Freke Gould on September 26, 1889, and which was afterwards published as a brochure. This essay proves beyond all peradventure of doubt that Pike studied very little or the history of Ancient Craft Masonry and did not keep abreast of its scholarship; there is at least one mistake in facts in almost every sentence. (See Bibliography of the Writings of Albert Pike: Prose, Poetry, MS., by W. L. Boyden; Washington, D. C.; 1921.) PIKE, ZEBULON MONTGOMERY Famous American explorer and soldier, born January 5, 1779; died April 27, 1813. He was appointed in 1805 to conduct exploring expeditions into the country of the Arkansas and Red Rivers. On November 15, 1806, he discovered the famous peak located in what is now Colorado known as Pike's Peak. Brother Pike was a member of Lodge No. 3, Philadelphia, Pennsylvania (see the New Age, November, 1924; also Territorial Masonry, Ray V. Denslow, 1925, pages 4, 13, 22). PILGRIM A pilgrim, from the Italian pelegrino, and that from the Latin peregrinus, signifying a traveler, denotes one who visits holy places from a principle of devotion. Dante, Vita Nuova, meaning Young or New Life, distinguishes pilgrims from palmers thus: palmers were those who went beyond the sea to the East, and often brought back staves of palm-wood; while pilgrims went only to the shrine of Saint Jago, in Spain. But Sir Walter Scott says that the palmers were in the habit of passing from shrine to shrine, living on charity; but pilgrims made the journey to any shrine only once; and this is the more usually accepted distinction of the two classes. In the Middle Ages, Europe was filled with pilgrims repairing to Palestine to pay their veneration to the numerous spots consecrated in the annals of Holy Writ, more especially to the sepulcher of our Lord. Robertson (History, chapter v, i, page 19) says: It is natural to the human mind, to view those places which have been distinguished by being the residence of any illustrious personage, or the scene of any great transactions with some degree of delight and veneration. From this principle flowed the superstitious devotion with which Christians, from the earliest ages of the church, were accustomed to visit that country which the Almighty had selected as the inheritance of his favorite people, and in which the Son of God had accomplished the redemption of mankind. As this distant pilgrimage could not be performed without considerable expense, fatigue, and danger, it appeared the more meritorious, and came to be considered as an expiation for almost every crime.Hence, by a pilgrimage to the Holy Land or to the shrine of some blessed martyr, the thunders of the church, and the more quiet, but not less alarming. reproaches of conscience were often averted. And as this was an act of penance, sometimes voluntarily assumed, but oftener imposed by the command of a religious superior, the person performing it was called a Pilgrim Penitent. While the Califs of the East, a race of monarchs equally tolerant and sagacious, retained the sovereignty of Palestine, the penitents were undisturbed in the performance of their pious pilgrimages. In fact, their visits to Jerusalem were rather encouraged by these sovereigns as 3 commerce which, in the language of the author already quoted, "brought into their dominions gold and silver, and carried nothing out of them but relies and consecrated trinkets." But in the eleventh century, the Turks, whose bigoted devotion to their own creed was only equaled by their hatred of every other form of faith, but more especially of Christianity, having obtained possession of Syria, the pilgrim no longer found safety or protection in his pious journey. He who would then visit the sepulcher of his Lord must be prepared to encounter the hostile attacks of ferocious Saracens and the Pilgrim Penitent, laying aside his peaceful garb, his staff and russet cloak, was compelled to assume the sword and coat of mail and become a Pilgrim Warrior. Having at length, through all the perils of a distant journey, accomplished the great object of his pilgrimage, and partly begged his way amid poor or inhospitable regions, where a crust of bread and a draft of water were often the only alms that he received, and partly fought it amid the gleaming scimitars of warlike Turks, the Pilgrim Penitent and Pilgrim Warrior was enabled to kneel at the Sepulcher of Christ, and offer up his devotions on that sacred spot consecrated in his pious mind by so many religious associations. But the experience which he had so dearly bought was productive of a noble and a generous result. The Order of Knights Templar was established by some of those devoted heroes, who were determined to protect the pilgrims who followed them from the dangers and difficulties through which they themselves had passed, at times with such remote prospects of success. Any of the pilgrims having performed their vow of visiting the holy shrine, returned home, to live upon the capital of piety which their penitential pilgrimage had gained for them. But others, imitating the example of the defenders of the sepulcher, doffed their pilgrim's garb and united themselves with the knights who were contending with their infidel foes, and thus the Pilgrim Penitent, having by force of necessity become a Pilgrim Warrior, ended his warlike pilgrimage by assuming the vows of a Knight Templar. In this synopsis, the modern and Masonic Knight Templar will find a rational explanation of the ceremonies of that Degree. PILGRIM KNIGHTS OF THE PALM AND SHELL See Palm and Shell, Oriental Order of the PILGRIM PENITENT A term in the instructions of Masonic Templarism. It refers to the pilgrimage, made as a penance for sin, to the sepulcher of the Lord; for the church promised the remission of sins and various spiritual advantages as the reward of the pious and faithful pilgrim (see Pilgrim). PILGRIM'S SHELL See Scallop Shell PILGRIM'S WEEDS The costume of a pilgrim was thus called. It may be described as follows: In the first place, he wore a sclavina, or long Gown, made of the darkest colors and the coarsest materials, bound by a leathern girdle, as an emblem of his humility and an evidence of his poverty; a bourdon, or staff, in the form of a long walking stick, with two knobs at the top, supported his weary steps; the rosary and cross, suspended from his neck, denoted the religious character he had assumed; a scrip, or bag, held his scanty supply of provisions; a pair of sandals on his feet, and a coarse round hat turned before, in the front of which was fastened a scallop shell, completed the rude toilet of the pilgrim of the Middle Ages. Spenser's description, in the Fairic Queen (Book I, chapter vi, stanza 35), of a pilgrim's weeds, does not much differ from this: A silly man in simple weeds forewarn PILGRIM LODGE A London Lodge, Der Pilger, No. 238, established August, 1799, retaining the customs of German Masonic Bodies. A special jewel is worn by members, a silver key and a gold trowel suspended from a light blue ribbon. Until 1834 it was a Red Apron Lodge, resigning this privilege because few Germans then resided in London. PILGRIM TEMPLAR The part of the pilgrim represented in the Ritual of the Masonic Knights Templar Degree is a symbolic reference to the career of the pilgrim of the Middle Ages in his journey to the sepulcher in the Holy Land (see Pilgrim). PILGRIM WARRIOR A term in the instructions of Masonic Templarism. It refers to the pilgrimage of the knights to secure possession of the holy places. This w as considered a pious duty. "Whoever goes to Jerusalem," says one of the Canons of the Council of Clermont, "for the liberation of the Church of God, in a spirit of devotion only, and not for the sake of glory or of gain, that journey shall be esteemed a substitute for every kind of penance." The difference between the Pilgrim Penitent and the Pilgrim Warrior was this: that the former bore only his staff, but the latter wielded his sword. PILIER This is a French word. The title given to each of the conventual Bailiffs or heads of the eight languages of the Order of Malta, and by which they were designated in all official records. It signifies a pillar or support of an edifice, and was metaphorically applied to these dignitaries as if they were the supports of the Order. PILLAR In the earliest times it was customary to perpetuate remarkable events, or exhibit gratitude for providential favors, by the erection of pillars, which by the idolatrous races were dedicated to their spurious gods. Thus Sanconiatho tells us that Hypsourianos and Ousous, who lived before the Flood, dedicated two pillars to the elements, fire and air. Among the Egyptians the pillars were, in general, in the form of obelisks from fifty to one hundred feet high, and exceedingly slender in proportion. Upon their four sides hieroglyphics were often engraved. According to Herodotus, they were first raised in honor of the sun, and their pointed form was intended to represent his rays. Many of these monuments still remain. In the antediluvian or before the Flood, ages, the posterity of Seth erected pillars; "for," says the Jewish historian, "that their inventions might not be lost before they were sufficiently known, upon Adam's prediction, that the world was to be destroyed at one time by the force of fire, and at another time by the violence of water, they made two pillars, the one of brick, the other of stone; they inscribed their discoveries on them both, that in case the pillar of brick should be destroyed by the flood, the pillar of stone might remain, and exhibit those discoveries to mankind, and would also inform them that there was another pillar of brick erected by them." Jacob erected such a pillar at Bethel, to commemorate his remarkable vision of the ladder, and afterward another one at Galeed as a memorial of his alliance with Laban. Joshua erected one at Gilgal to perpetuate the remembrance of his miraculous crossing of the Jordan. Samuel set up a pillar between Mizpeh and Shen, on account of a defeat of the Philistines, and Absalom erected another in honor of himself. The reader will readily see the comparison between these memorials mentioned in the Bible and the modern erection of tablets, grave stones, etc., to the honor of the dead as well as to a notable deed or event. Compare also the use of an altar. The doctrine of gravitation was unknown to the people of the primitive ages, and they were unable to refer the support of the earth in its place to this principle. Hence they looked to some other cause, and none appeared to their simple and unphilosophic minds more plausible than that it was sustained by pillars. The Old Testament abounds with reference to this idea. Hannah, in her song of thanksgiving, exclaims: "The pillars of the earth are the Lord's, and he hath set the world upon them" (First Samuel ii, 8). The Psalmist signifies the same doctrine in the following text: "The earth and all the inhabitants thereof are dissolved; I bear up the pillars of it" (Psalm lxxv, 3). Job (xxvi, 7) says: "He shaketh the earth out of her places, and the pillars thereof tremble." All the old religions taught the same doctrine; and hence pillars being regarded as the supporters of the earth, they were adopted as the symbol of strength and firmness. To this, Dudley (Naology, page 123) attributes the origin of pillar worship, which prevailed so extensively among the idolatrous nations of antiquity. "The reverence," says he, "shown to columns, as symbols of the power of the Deity, was readily converted into worship paid to them as idols of the real presence." But here he seems to have fallen into a mistake. le double pillars or columns, acting as an architectural support, were, it is true, symbols derived from a natural cause of strength and permanent firmness. But there was another more prevailing symbology. The monolith, or circular pillar, standing alone, was, to the ancient mind, a representation of the Phallus, the symbol of the creative and generative energy of Deity, and it is in these Phallic Pillars that we are to find the true origin of pillar worship, which was only one form of Phallic Worship, the most predominant of all the cults to which the ancients were addicted. PILLARS OF CLOUD AND FIRE The pillar of cloud that went before the Israelites by day, and the pillar of fire that preceded them by night, in their journey through the wilderness, are supposed to be alluded to by the pillars of Jachin and Boaz at the Porch of Solomon's Temple. We find this symbolism at a very early period in the eighteenth century having been incorporated into the lecture of the second Degree, where it still remains. "The pillar the right hand," says Calcott (Candid Disquisitons, page 66), "represented the pillar of the cloud, and that on the left the pillar of fire." If this symbolism be correct, the pillars of the porch, like those of the wilderness, would refer to the superintending and protecting power of Deity. PILLARS OF ENOCH Two pillars which were erected by Henoch, for the preservation of the antediluvian, or before the Flood, inventions, and which are repeatedly referred to in the Legend of the Craft, contained in the Old Constitutions, and in the advanced Degrees of modern times (see Enoch). PILLARS OF THE PORCH The pillars most remarkable in Scripture history were the two erected by Solomon at the porch of the Temple, and which Josephus (Antiquities of the Jews, Book I, chapter ii) thus describes: "Moreover, this Hiram made two hollow pillars, whose outsides were of brass, and the thickness of the brass was four fingers' breadth, and the height of the pillars was eighteen cubits, or twenty-seven feet, and the circumference, twelve cubits, or eighteen feet; but there was cast with each of their chapiters lily-work, that stood upon the pillar, and it was elevated five cubits, seven and a half feet, round about which there was net-work interwoven with small palms made of brass, and covered the lily-work. To this also were hung two hundred pomegranates, in two rows. The one of these pillars he set at the entrance of the porch on the right hand, or South, and called it Jachin, and the other at the left hand, or North, and called it Boaz." It has been supposed that Solomon, in erecting these pillars, had reference to the pillar of cloud and the pillar of fire which went before the Israelites in the wilderness, and that the right hand or South pillar represented the pillar of cloud, and the left hand or North pillar represented that of fire. Solomon did not simply erect them as ornaments to the Temple, but as memorials of God's repeated promises of support to his people of Israel. For the pillar Jachin, derived from the words Jah, meaning Jehovah, and achin, to establish, signifies that God will establish His house of Israel; while the pillar Boas, compounded of b, meaning in and oaz, strength, signifies that in strength skull it be established. And thus were the Jews in passing through the porch to the Temple, daily reminded of the abundant promises of God, and inspired with confidence in his protection and gratitude for his many acts of kindness to his chosen people. There is no part of the architecture of the ancient Temple which is so difficult to be understood in its details as the Scriptural account of these memorable pillars. Freemasons, in general, intimately as their symbolical signification is connected with some of the most beautiful portions of their ritual, appear to have but a confused notion of their construction and of the true disposition of the various parts of which they are composed. Ferguson says (Smith's Dictionary of the Bible) that there are no features connected with the Temple which have given rise to so much controversy, or been so difficult to explain, as the form of these two pillars. Their situation, according to Lightfoot, was within the porch, at its very entrance, and on each side of the gate. They were therefore seen, one on the right and the other on the left, AS soon as the visitor stepped within the porch. And this, it will be remembered, in confirmation, is the very spot in which Ezekiel (xi, 49), places the pillars that he saw in his vision of the Temple. "The length of the porch was twenty cubits, and the breadth eleven cubits; and he brought me by the steps whereby they went up to it, and there were pillars by the posts, one on this side, and another on that side." The assertion made by some writers, that they were not columns intended to support the roof, but simply obelisks for ornament, is not sustained by sufficient authority; and as Ferguson very justly says, not only would the high roof look painfully weak, but it would have been impossible to construct it, with the imperfect science of those days, without some such support. These pillars, we are told, were of brass, as well as the chapiters that surmounted them, and were east hollow. The thickness of the brass of each pillar was "four fingers, or a hand's breadth," which is equal to three inches. According to the amounts in First Kings (viiu, 15), and in Jeremiah (liu, 21), the circumference of each pillar was twelve cubits. Now, according to the Jewish computation, the cubit used in the measurement of the Temple buildings was six hands' breadth, or eighteen inches. recording to the tables of Bishop Cumberland, the cubit was rather more, he making it about twenty-two inches; but Brother Mackey adheres to the measure laid down by the Jewish writers as probably more correct, and certainly more simple for calculation. The circumference of each pillar, reduced by this scale to English measure, would be eighteen feet, and its diameter about six. The reader of the Scriptural accounts of these pillars will be not a little puzzled with the apparent discrepancies that are found in the estimates of their height as given in the Books of Kings and Chronicles. In the former book, it is said that their height was eighteen cubits, and in the latter it was thirty-five, which latter height Whiston observes would be contrary to all the rules of architecture. But the discrepancy is easily reconciled by supposing—which, indeed, must have been the case that in the Book of Kings the pillars are spoken of separately, and that in Chronicles their aggregate height is calculated; and the reason why, in this latter book, their united height is placed at thirty-five cubits instead of thirty-six, which would be the double of eighteen, is because they are there measured as they appeared with the chapters upon them. Now half a cubit of each pillar was concealed in what Lightfoot calls "the whole of the chapiter," that is, half a cubit's depth of the lower edge of the chapiter covered the top of the pillar, making each pillar, apparently, only seventeen and a half cubits high, or the two thirty-five cubits as laid down in the Book of Chronicles. This is a much better method of reconciling the discrepancy than that adopted by Calcott, who supposes that the pedestals of the pillars were seventeen cubits high—a violation of every rule of architectural proportion with which we would be reluctant to charge the memory of so "cunning a workman" as Hiram the Builder. The account in Jeremiah agrees with that in the Book of Rings. The height, therefore, of each of these pillars was, in English measure, twenty-seven feet. The chapiter or pommel was five cubits, or seven and a half feet more; but as half a cubit, or nine inches, was common to both pillar and chapiter, the whole height from the ground to the top of the chapiter was twenty-two cubits and a half, or thirty-three feet and nine inches. Ferguson has come to a different conclusion. He save in the article Temple, in Smith's Dictionary of the Bible, that "according to First Kings (vii, 15), the pillars were eighteen cubits high and twelve in circumference, with capitals five cubits in height. Above this was (see verse 19) another member, called also chapiter of lily-work, four cubits in height, but which, from the second mention of it in verse 22, seems more probably to have been an entablature, which is necessary to complete the order. As these members make out twenty-seven cubits, leaving three cubits, or four and a half feet, for the slope of the roof, the whole design seems reasonable and proper." He calculates, of course, on the authority of the Book of Kings, that the height of the roof of the porch was thirty cubits, and assumes that these pillars were columns by which it was supported, and connected with it by an entablature. Each of these pillars was surmounted by a chapiter, which was five cubits, or seven and a half feet in height. The shape and construction of this chapiter require some consideration. The Hebrew word which is used in this place is koteret. Its root is to be found in the word keter, which signified a crown, and is so used in Esther (vi, 8), to designate the Royal diadem of the King of Persia. The Chaldaic version expressly calls the chapiter a crown; but Rabbi Solomon, in his Commentary, uses the word ponel, signifying a globe or spherical body, and Rabbi Gershom describes it as "like two crowns joined together." Lightfoot says, "it was a huge, great oval, five cubits high, and did not only sit upon the head of the pillars, but also flowered or spread them, being larger about, a great deal, than the pillars themselves." The Jewish commentators say that the two lower cubits of its surface were entirely plain, but that the three upper were richly ornamented. In the First Book of Kings (vii, 17-20, 2 ), the ornaments of the chapiters are thus described: And nets of checker-work and wreaths of chain-work for the chapiters which were upon the tops of the pillars seven for the one chapiter, and seven for the other chapiter And he made the pillars, and two rows round about upon the one net-work, to cover the chapiters that were upon the top, with pomegranates; and so did he for the other chapiter. And the chapiters that were upon the top of the pillars were of lily-work in the porch, four cubits.The "nets of checker-work" is the first ornament mentioned. The words thus translated are in the original which Lightfoot prefers rendering thickets of branch work; and he thinks that the true meaning of the passage is that "the chapiters were curiously wrought with branch work, seven goodly branches standing up from the belly of the oval, and their boughs and leaves curiously and lovely intermingled and interwoven one with another." He derives his reason for this version from the fact that the same word, is translated thicket in the passage in Genesis (xxii, 13), where the ram is described as being "caught in a thicket by his horns"; and in various other passages the word is to be similarly translated. But, on the other hand, we find it used in the Book of Job (xvu, 8), where it evidently signifies a net made of meshes: "For he is cast into a net by his own feet and he walketh upon a snare." In Second Kings (i, 2), the same word is used, where our translators have rendered it a lattice; "Ahaziah fell down through a lattice in his upper chamber." Brother Mackey was, therefore, not inclined to adopt the emendation of Lightfoot, but rather coincide with the received version, as well as the Masonic tradition, that this ornament was a simple network or fabric consisting of reticulated lines—in other words, a lattice-work. The "wreaths of chain-work" that are next spoken of are less difficult to be understood. The word here translated Wreath is and is to be found in Deuteronomy (xxu, 12), where it distinctly mean syringes: "Thou shalt make thee fringes upon the four quarters of thy vesture." Fringes it should also be translated here. "The fringes of chain-work," Doctor Mackey thought, were therefore attached to, and hung down from, the network spoken of above, and were probably in this case, as when used upon the garments of the Jewish High Priests, intended as a "memorial of the law." The "lily-work" is the last ornament that demands our attention. And here the description of Lightfoot is so clear and evidently correct, that Doctor Mackey did not hesitate to quote it at length. "At the head of the pillar, even at the setting on of the chaptiter, there was a curious and a large border or circle of lily-work, which stood out four cubits under the chapiter, and then turned down, every lily or lona tongue of brass, with a neat bending. and so seemed as a flowered crown to the head of the pillar, and as a curious garland whereon the chapiter had its seat." There is a very common error among Freemasons, which has been fostered by the plates in our Monitors, hat there were on the pillars chapiters, and that these chapiters were again surmounted by globes. The truth, however, is that the chapiters themselves rere "the pommels or globes," to which our lecture, in the Fellow Crafty Degree, alludes. This is evident from what has already been said in the first art of the preceding description. The lily here spoken of is not at all related, as might be supposed, to the common lily—that one spoken of in the New Testament- It was a species of the lotus, the Symnhaea lotos, or lotus of the Nile. This was among the Egyptians a sacred plant, found everywhere on their monuments, and used in their architectural decorations. It is evident, from their description that the pillars of the porch of King Solomon's Temple were copied from the pillars of the Egyptian Temples. The maps of the earth and the charts of the celestial constellations which are sometimes said to have been engraved upon these globes, must be referred to the pillars, where, according to Doctor Oliver, a Masonic tradition places them—an ancient custom, instances of which we find in profane history. this is, however, by no means of any importance, as the symbolic allusion is perfectly well preserved n the shapes of the chapiters, without the necessity of any such geographical or astronomical engraving upon them. For being globular, or nearly so, they may be justly said to have represented the celestial and terrestrial spheres. The true description, then, of these memorable pillars, is simply this: Immediately within the porch of the Temple, and on each side of the door, were placed two hollow brazen pillars. The height of each was twenty-seven feet, the diameter about six feet, and the thickness of the brass three inches. Above the pillar, and covering its upper part to the depth of nine inches, was an oval body or chapiter seven feet and a half in height. Springing out from the pillar, at the junction of the chapiter with it, was a row of lotus petals, which, first spreading around the chapiter, afterward gently curved downward toward the pillar, something like the Acanthus leaves on the capital of a Corinthian column. About two-fifths of the distance from the bottom of the chapiter, or just below its most bulging part, a tissue of network was carved, which extended over its whole upper surface. To the bottom of this network was suspended a series of fringes, and on these again were carved two rows of pomegranates, one hundred being in each row. This description, it seemed to Doctor Mackey, is the only one that can be reconciled with the various passages in the Books of Kings, Chronicles, and Josephus, which relate to these pillars, and the only one that can give the Masonic student a correct conception of the architecture of these important symbols. And now as to the Masonic symbolism of these two pillars. As symbols they have been very universally diffused and are to be found in all rites. Nor are they of a very recent date, for they are depicted on the earliest tracing-boards, and are alluded to in the catechisms before the middle of the eighteenth century. Nor is this surprising; for as the symbolism of Freemasonry is founded on the Temple of Solomon, it was to be expected that these important parts of the Temple would be naturally included in the system. But at first the pillars appear to have been introduced into the lectures rather as parts of a historical detail than as significant symbols—an idea which seems gradually to have grown up. The catechism of 1731 describes their name, their size, and their material, but says nothing of their symbolic import. Yet this had been alluded to in the Scriptural account of them, which says that the names be stowed upon them were significant. What was the original or Scriptural symbolism of the pillars has been very well explained by Dudley, in his Naology. He says (page 121): The pillars represented the sustaining power of the great God. The flower of the lotus of water-lily rises from a root growing at the bottom of the water, and maintains its position on the surface by its columnar stalk, which becomes more or less straight as occasion requires; it is therefore aptly symbolical of the power of the Almighty constantly employed to secure the safety of all the world. The chapiter is the body or mass of the earth; the pomegranates, fruits remarkable for the number of their seeds, are symbols of fertility; the wreaths drawn variously over the surface of the chapiter or globe indicate the courses of the heavenly bodies in the heavens around the earth, and the variety of the seasons. The pillars were properly placed in the porch or portico of the Temple, for they suggested just ideas of the power of the Almighty, of the entire dependence of man upon him, the Creator; and doing this, they exhorted all to fear, to love, and obey Him.It was, however, Hutchinson who first introduced the symbolic idea of the pillars into the Masonic system. He says: The pillars erected at the porch of the Temple were not only ornamental. but also carried with them an emblematical import in their names: Boaz being, in its literal translation. in thee is strength; and Jachin, it shad be established, which, by a very natural transposition, may be put thus: O Lord, Thou art mighty, and Thy power is established from everlasting to everlasting.Preston subsequently introduced the symbolism, considerably enlarged, into his system of lectures. He adopted the reference to the pillars of fire and cloud, which is still retained. The Masonic symbolism of the two pillars may be considered, without going into minute details, as being twofold. First, in reference to the names of the pillars, they are symbols of the strength and stability of the Institution; and then in reference to the ancient pillars of fire and cloud, they are symbolic of our dependence on the superintending guidance of the Great Architect of the Universe, by which around that strength and stability are secured. The foregoing article by Doctor Mackey may well be supplemented here by such later information as is, for example, contained in Hasting's Dictionary of the Bible. From this later authority we find that the hollow pillars had a thickness of metal equal to three inches of our measure. Their height on the basis of the larger cubit of twenty and one-half inches was about thirty-one feet, while their diameter works out at about six and one-half feet. The capitals appear from First Kings (vii, 41), to have been globes or of some such shape, each about eight and one-half feet in height, giving a total height for the complete pillars of, roughly, forty feet. They may be regarded as structurally independent of the Temple Porch and stood free in front of it, Jachin on the south and Boaz on the north, one on either side of the steps leading up to the entrance of the Porch (see Ezekiel xl, 49). Such free-standing pillars were a feature of the Phenician and other Temples of Western Asia. The names Jachin and Boaz are not now translated with the same assurance as formerly. Various meanings have been assigned and one of the more suggestive explanations is that they refer to Baal and Jachun, the latter being a Phenician verbal form of the same signification—He wig be—as the Hebrew Jahweh, both words having been used as synonyms for Deity. The fact that the pillars were the work of the Tyrian artist makes it probable that their presence is to be explained with the analogy in mind of similar pillars of Phenician Temples. These, though they were viewed in primitive times as the dwelling-place of the Deity, had, as civilization and religion advanced, come to be regarded as merely symbols of His sacred presence. To a Phenician Temple architect such as Hiram Abiff, Jachin and Boaz would appear as natural additions to such a religious structure and are, therefore, as Kennedy suggests, perhaps best explained as conventional symbols of God for whose worship the Temple of Solomon was designed and built. PILLARS, TWO GREAT The oldest existing Tracing Boards of early Eighteenth Century Lodges contain the two Pillars. One gathers from the Minutes that during the days when Lodges had their dining table in the center of the Lodge room and sat around it while a Candidate was being initiated, the Tracing Board, painted on cloth, was laid on the floor, or hung on the wall, and "lectures" were used to explain it. The set of symbols in the still-existing Tracing Boards correspond 80 closely to those mentioned in the Legend of the Craft in the Old Charges that it is reasonable to believe that the key to the interpretation of the symbols given to the Candidate is found in the latter. If that be true, the two pillars in the Tracing Boards in the oldest of the Lodges must have referred to the two pillars described in the Cooke MS., one of marble and one of "lacerns," or tile. When the Allegory of Solomon's Temple was introduced into the Second Degree, perhaps about 1740 or 1750 in its present form, the two Great Pillars belonging to it came into a prominent place. This meant that the older Lodges then had two sets of Pillars. Whether the former was dropped out, or the two became coalesced, it is impossible to know. In some of the Tracing Boards and in engravings used on certificates, etc., three pillars often were used, but these probably represented columns; and in some instances these were either Wisdom, Strength, and Beauty, or else, to judge by the figures sometimes shown on top of them, the three Theological Virtues of Faith, Hope, and Charity. With the columns representing the Five Orders, Lodge symbolism contained no fewer than ten, and it may even have been thirteen, pillars and columns together. Two problems about the Temple pillars are not yet solved: first, whether they stood out on the platform beyond the Temple, or stood in the facade of it, and as structural members of the building; second, what their height was. The narrative in the Book of Kings does not give an answer to either question. On the basis of the general custom in Egypt and in the Near East it is most likely that the Two Pillars stood apart from the building; and it is possible that the Chapters on their tops were really large metal baskets which could be filled with burning pine or cedar knots for illumination at night, and also possibly as a reminiscence of the pillar of cloud by day and of fire by night. There were four cubits, or units of measurement, in use. Generally, a cubit was the distance from the elbow to the end of the fingers, but the others differed; in one instance, one of the cubits in use is almost twice the length of another. The Book of Kings does not say which cubit was employed, but if the Pillars were in the facade of the building and formed two sides of the entrance they were probably about seventeen feet high; if, as is more likely, they stood apart they were probably thirty-four feet high. As far as known records go the early Speculative Masons saw so little of importance in the question of height that apparently they never decided it one way or another; in any event, the exact height means nothing to the symbolism. In both the oldest Minutes and the oldest engravings the two Globes appear to have been unconnected with the Pillars. They were put sometimes in one place in the room and sometimes in another. Remarks incorporated here and there in the Minutes suggest that the Brethren used them to represent "the universality of Masonry," not in the sense that Masonry took in everything but in the sense that Lodges are constituted in every country. One globe was the sky, the other the land; together they made up the world. The two Great Pillars in the Old Charges represented the Liberal Arts and Sciences; in the Allegory of Solomon's Temple they were guardians and gates to the Presence of Jehovah; both of these interpretations became loosely fused in the Second Degree. By a similar development of symbolic interpretation the Terrestrial Globe came also to mean the earth, the earthy; the Celestial, to mean the heavenly, the spiritual. When the Globes and the Pillars were combined both sets of symbolism were synthesized, so that as used in modern Speculative Rituals they are very rich in significance, not the least of which was the complete fusing of education (Seven Liberal Arts and Sciences) with religion (Temple worship), an idea in absolute contrast to the Medieval idea, when church and school were often at war with each other, and faith and knowledge were considered to be opposites, or foes. PINCEAU French, meaning a penury; but in the technical language of French Freemasonry it is a pen. Hence, in the Minutes of French Lodges, tenir We pinceau, to take hold of the pencil means to act as Secretary. PINCENEY, WILLIAM Born March 17, 1764, at Annapolis, Maryland. Member of State Convention to ratify Federal Constitution, 1788-92; House of Delegates, 1795, State Executive Council, 1792-5; United States Commissioner at London, 1806, and remained as resident Minister, 1807-11; United States Attorney General, 18114; Congressman, 1816; Minister to Russia, 1818, then to Naples; United States Senator, 1820, until his death, February 25, 1822. Commanded battalion of riflemen in war of 1812 and severely wounded in battle of Bladensburg. Presumed to have been made a Freemason in Lodge No. 15 or Lodge No. 16, Baltimore, rosters of both missing for 1781 to 1792. He was one of the petitioners and the first Senior Warden of Amanda Lodge No. 12, in 1793, at Annapolis (see Freemasonry in Maryland, E. T. Schultz, 1884, pages 184 and 403; New Age, March, 1925). PINE-CONE The tops or points of the rods of deacons are often surmounted by a pine-cone or pineapple. This is in imitation of the Thyrsus, or sacred staff of Bacchus, which was a lance or rod enveloped in leaves of ivy, and having on the top a cone or apple of the pine: To it surprising virtues were attributed, and it was introduced into the Dionysiac Mysteries as a sacred symbol. PINNACLES The generally ornamented terminations much used in Gothic architecture. They are prominently referred to in the Eleventh Degree of the Ancient and Accepted Scottish Rite, where the pinnacles over the three gates support the warning to all evil-doers, and give evidence of the certainty of punishment following crime. PIRLET The name of a tailor of Paris, who, in 1762, organized a Body called Council of Knights of the East, in opposition to the Council of Emperors of the East and West. PITAKA Divisions of the Pali Scriptures are so named, meaning in each case basket or collection The Bible of Buddhism, containing 116 volumes, is divided into three classes, collectively known as the Tripitaka or Pitakattayan, that is, the Triple Basket the Soutras, or Discourses of Buddha; the Vinaga or Discipline; and the Abhadhama, or Metaphysics. The Canon was fixed about 240 B.C-and commands a following of a large part of the human race. Masonically considered, this indeed must be a great Light or Trestle-Board, if it is the guide of the conduct and practice of so vast a number of our Brethren, for are not all men our Brethren? PITDAH The Hebrew word One of the twelve stones in the breastplate of the high priest, of a yellow color. The Sanskrit for yellow is pita. PITRIS Among the Hindus, Pitris were spirits; and so mentioned in the Agrouchada Parikchai, the philosophical compendium of the Hindu spiritists, a scientific work giving an account of the creation and the Mercaba, and finally the Zohur; the three principal parts of which treat of the attributes of God, of the world, and of the human soul. A fourth part sets forth the relevancy of souls to each other, and the evocation of Pitris. The adepts of the occult sciences were said by the votaries of the Pitris of India to have "entered the garden of delights" (see Parikchai, Agrouchada; also, Indische Mysterien). PIUS VII On August 13, 1814, Pope Pius VII issued an Edict forbidding the meetings of all secret societies, and especially the Freemasons and Carbonari, under heavy corporal penalties, to which were to be added, according to the malignity of the cases, partial or entire confiscation of goods, or a pecuniary fine. The Edict also renewed the Bull of Clement XII, by which the punishment of death was incurred by those who obstinately persisted in attending the meetings of Freemasons (see Persecutions). PLACE In strict Masonic ritualism the positions occupied by the Master and Wardens are called stations; those of the other officers, places. This distinction is not observed in the higher Degrees (see Stations). PLANCHE TRACEE The name by which the Minutes are designated in French Lodges. Literally, planche is a board, and traced means delineated. The planche traces is therefore the board on which the plans of the Lodge have been delineated. PLANS AND DESIGNS The plans and designs on the Trestle-Board of the Master, by which the building is erected, are, in Speculative Freemasonry, symbolically referred to the moral plans and designs of life by which we are to construct our spiritual temple, and in the direction of which we are to be instructed by some recognized Divine authority (see Trestle Board). PLATONIC ACADEMY See Academy, Platonic PLAYS, LONDON CLUBS AND In 1220 King Henry III issued a charter to "The Society of Parish Clerks," often called "London Clubs." The particular clerks (clerics) referred to were those trained men in each parish upon whom a priest depended for music; and a set of notes was drawn in their crest when their charter was written. In very old times priests and monks themselves acted out "holy plays" under such titles as "Noah's Flood," "Story of Samson," etc., and it may be that it was out of this tradition that the "London Clubs" developed from a society of singers into one for writing, costuming, and acting plays for the City Companies. Herbert, one of the historians of the Companies, describes them as "being the first actors of the middle ages." That these clerks (Stow refers to them as "The Clerks Company") acted plays at the feasts of the London City Companies is proved by the Company books in which amounts of money paid by them for plays are frequently entered. Their subjects were nearly all taken from the Bible; and it would appear that the clerks could prepare a play for any given Company which would be appropriate to its work, especially since almost every Company had a set of legendary stories of its own origins indirectly based on Scripture stories; the Company of Carpenters, for examples based theirs on the stories of Jesus in the carpenter shop; the Shipwrights, on the story of the Ark; the Ironmongers, on the story of Tubal Cain; the Masons, on the story of Solomon and the Temple; etc. Arundell, in his Reminiscences of the City of Lone don and its Livery Companies (page 226), gives a specimen list as: "The Fall of Lucifer,1' "The Shepherds feeding their flocks by night," "The Killing of the Innocents," etc. Toulmin Smith, who was the first scholar to make researches in the Mystery and Miracle Plays, especially of Chester where they were performed in public by the gilds and very elaborately, was nowhere able to find any play with any similarity to the ceremony of HA.-., nor has any other specialist since found any evidence; but it could easily be that The Clerks Company of Players had produced such a play for Masons Companies, not for use in a street pageant but for giving at a feast in the Masons Hall. Lodges of Freemasons existed separately from these permanent Masons Companies in the towns and cities, but it often happened that a Craftsman was a member of a Lodge and a Company at the same time—as is still true—so that a play originally created for a Company might be used by a Lodge. Some students of Craft history (as is true in the ease of the present writer, do not believe that the Rite of Raising is or ever has been of theatrical origins; others do, and it may be that these latter are more likely to find some form of a Hiram Abif story among the London Clerks' plays than among plays for street pageants. PLEDGE OF FIDELITY See Right Hand, and Oath, Corporeal PLENTY The ear of corn, or sheaf of wheat, is, in the Masonic system, the symbol of plenty. In ancient iconography, the godless Plenty was represented by a young nymph crowned with flowers, and holding in the right hand the horn of Amalthea, the goat that suckled Jupiter, and ln her left a bundle of sheaves of wheat, from which the ripe grain is falling profusely to the ground. There have been some differences in the representation of the goddess on various medals; but, as Montfauçon shows, the ears of corn are an indispensable part of the symbolism (see Shibboleth). PLOT MANUSCRIPTS Doctor R. Plot, in his Natural History of Staffordshire, published in 1686, speaks of "a scrole or parchment volume," in the possession of the Freemasons of the seventeenth century, in which it is stated that the "charges and manners Severe after perused and approved by King Henry VI." Doctor Oliver (Golden Remains iii page 35) thinks that Plot here referred to what is known as the Leland Manuscript, which, if true, would be a proof of the authenticity of that document. But Brother Oliver gives no evidence o the correctness of his assumption. It is more probable that the manuscript which Doctor Plot loosely quotes has not yet been recovered. PLOT, ROBERT, M.D. Born in 1651, and died in 1696. He was a Professor of Chemistry at Oxford, and Keeper of the Ashmolean Museum, to which position he had been appointed by Elias Ashmole, to whom, however, he showed but little gratitude. Doctor Plot published, in 1686, the Natural History of Staffordshire, a work in which he went out of his way to attack the Masonic institution. An able defense against this attack will be found in the third volume of Oliver's Golden Remarks of the Early Masonic Writers. The work of Doctor Plot is both interesting and valuable to the Masonic student, as it exhibits the condition of Freemasonry in the latter part of the seventeenth century, certainly, if not at a somewhat earlier period, and is an anticipated answer to the assertions of the iconoclasts who would give Freemasonry its birth in 1717. For this purpose, we insert so much of his account (from the Natural History of Staffordshire, chapter viii, page 316) and refers to the customs of the Society in 1686. 85. To these add the Customs relating to the County, whereof they have one, of admitting Men into the Society of Freemasons, that in the Moorelands of this County seems to be of greater request than any where else, though I find the Custom spread more or less all over the Nation; for here I found persons of the most eminent quality, that did not disdain to he of this Fellowship. Nor indeed need they were it of that Antiquity and honor, that it pretended in a large parchment volume they have amongst them, containing the History and Rules of the craft of masonry. Which is there deduced not only for sacred writ, but profane story, particularly that it was brought into England by Saint Amphibal, and first communicated to Saint Alban, who set down the Charges of masonry, and was made paymaster and Governor of the Kings works, and gave them charges and manners as Saint Amphibal had taught him. Which were after confirmed by King Athelstan, whose youngest son Edwyn loved well masonry, took upon him the charges and learned the manners, and obtained for them of his Father a free-Charter. Whereupon he caused them to assemble at York, and to bring all the old Books of their craft and our of them ordained such chargers and manners, as they then thought fit: which charges in the said Schrole or parchment volume, are in part declared: and thus was the craft of masonry grounded and confirmed in England. PLUMB An instrument used by Operative Masons to erect perpendicular lines, and adopted in Speculative Freemasonry as one of the Working tools of a Fellow Craft. It is a symbol of rectitude of conduct, and inculcates that integrity of life and undeviating course of moral uprightness which can alone distinguish the good and just man. As the operative workman erects his temporal building with strict observance of that plumb-line, which will not permit him to deviate a hair's breadth to the right or to the left, so the Speculative Freemason, guided by the unerring principles of right and truth inculcated in the symbolic teachings of the same implement, is steadfast in the pursuit of truth, neither bending beneath the frowns of adversity nor yielding to the seductions of prosperity. To the man thus just and upright, the Scriptures attribute, as necessary parts of his character, kindness and liberality, temperance and moderation, truth and wisdom; and the pagan poet Horace (Book III, Ode 3) pays, in one of his most admired odes, an eloquent tribute to the stern immutability of the man who is upright and tenacious of purpose. Iustum et tenacem propositi virumIt is worthy of notice that, in most languages, the word which is used in a direct sense to indicate straightness of course or perpendicularity of position, is also employed in a figurative sense to express uprightness of conduct. Such are the Latm rectum, which signifies at the same time a right line and honesty or integrity; the Greek, Ap§6s, which means straight, standing upright, and also equitable, just, true; and the Hebrew tsedek, which in a physical sense denotes rightness, straightness, and in a moral, what is right and just. Our own word Right partakes of this peculiarity, right being not wrong, as well as not crooked. As to the name, it may be remarked that plumb is the word used in Speculative Freemasonry. Webster says that as a noun the word is seldom used except in composition. Its constant use, therefore, in Freemasonry, is a peculiarity. PLUMB-LINE A line to which a piece of lead is attached so as to make it hang perpendicularly. The plumb-line, sometimes called simply the line, is one of the working-tools of the Past Master. According to Preston, it was one of the instruments of Freemasonry which was presented to the Master of a Lodge at his installation, and he defines its symbolism as follows: "The line teaches the criterion of rectitude, to avoid dissimulation in conversation and action, and to direct our steps in the path which leads to immortality." This idea of the immortal life was always connected in symbology with that of the perpendicular—something that rose directly upward. Thus in the primitive church, the worshiping Christians stood up at prayer on Sunday, as a reference to the Lord's resurrection on that day. This symbolism is not, however, preserved in the verse of the prophet Amos (vii, 7) which is read in the United States as the Scripture passage of the Second Degree, where it seems rather to refer to the strict justice which God will apply to the people of Israel. It there coincides with the first Masonic definition that the line teaches the criterion of moral rectitude. PLUMB-RULE A narrow straight board, having a plumb-line suspended from its top and a perpendicular mark through its middle. It is one of the Working-tools of a Fellow Craft, but in Masonic language is called the Plumb, which see. PLURALITY OF VOTES See Majority POCKET COMPANIONS A Pocket Companion For Freemasons, by W. Smith; published at London in 1735 by E. Rider in Blackmore Street. A collection of songs which forms one part of this book is dated 1734. The price is not given but from other sources it is known that, unlike Anderson's Book of Constitutions, it was inexpensive, probably one shilling and six pence. The book was small (12 mo) and the author (about whom little is known) states that his design has been to produce "a small Volume easily portable, which will render what was before difficult to come at, and troublesome to carry about, of more extensive use." In it is a brief "History of Masonry" charges; General Regulations; Manner of Constituting a New Lodge; A Short Charge; a collection of 19 songs and a prologue; concluding with a List of Lodges in which the last entry is the Lodge at Duke of Marlborough's Head in Whitechapel, constituted November 5, 1734. A Dublin edition was issued the same year. It differed little from the London edition except that it carried an approbation by the Grand Master (Lord Kingsland) which the London Edition had not done, doubtless because it was considered to encroach upon the rights of the Anderson Book of Constitutions of 1723; and that it gave "lawful age" as twenty-one instead of twenty-five as in England. In this edition is the oft-discussed entry of an American Lodge dated at 1735: "The Hoop in Wator Street, in Philadelphia, 1st Monday." (A copy of the Dublin Edition is in the vaults of the Iowa Grand Lodge Library, Cedar Rapids, Iowa.) In 1736 another issue of the London edition was published by John Torbuck. In 1738 Smith himself brought out a new and somewhat enlarged edition which included the "Defense of Masonry," believed to have been written by Martin Clare. A North of England Edition, entitled The Book M, was published at Newcastle, in 1736. A German edition was brought out in Frankfort, 1738. Other German editions followed, and other books of a similar kind were published soon after in Belgium and France. An edition was published in Edinburgh in 1752, and again in 1754. A Dublin Edition; 1764. Other London editions in 1754; 1759; 1761; 1764. At this time "pocket companion" became a generic term, and for decades one work after another of a similar kind was produced until the end of the century; they were entitled Vademecum, Principles, Institutes, Repository, Practice, Musical Mason, etc. Regardless of titles these books went by the general name of pocket companions—"pocket" because they were small, "companions" because they were reference (and song) books; and they satisfied a want felt by Masons everywhere because the Anderson Book of Constitutions was too large and too costly. (To judge by Lodge Minutes the larger number of the Anderson books must have been purchased by Lodges out of their general funds.) Until Hutchinson published his Spirit of Masonry and Preston his Illustrations they were, except for official or semi-official manuals, the only generally available Masonic reading matter, and the fact explains why it was that on both sides of the Atlantic Masons had but a meager understanding of Freemasonry and often were puzzled by its practices; yet the Pocket Books (like Old Catechisms and Engraved Lists), and for all their dryness, are invaluable because they contain essential data not found elsewhere. NOTE. The attitude of the Grand Lodge toward the two Books of Constitutions to which the name of James Anderson was attached remained ambiguous for decades: The Grand Lodge itself ordered the book to be prepared, George Payne prepared almost half of it, yet the Grand Lodge not only put Anderson's name on the Title Page but left it to him to have the book published- and apparently the Grand Lodge never gave an all-out official endorsement to either the 1723 or the 1738 editions. If it was an official publication by the Grand Lodge why did it permit a private writer to publish it? Why did it leave it to the option of Lodges to purchase it or not? Why did it not give copies to the Lodges without charge as Grand Lodges now give Proceedings? If it was official why did the Grand Lodge permit divergent forms of ceremony to be used? And why did it suffer other, and private, publications to be used in lieu of it? If it was not Official, why did Grand Lodge sponsor it? The data as a whole gives the impression that this ambiguity was a settled policy- and in that formative period of the Grand Lodge system doubtless was a wise one.
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