FREEMASONRY AND ITS KINDRED SCIENCES by ALBERT C. MACKEY M. D. |
 The twentieth letter of the English alphabet, and the twenty second and last of the Hebrew. As a symbol, it is conspicuous in Freemasonry. Its numerical value as Teth, is 9, but as Thau, it is 400 (see Tau). T. S. G. A. O. T. U. The brief article entitled GOD on page 409 (see also page 1035), and which states that belief in God is a Landmark of the Order, is one with which critics can find no fault—unless it be that it is better to employ the Masonic name for the Deity, which is The Sovereign Grand Architect of the Universe. The distinction made bar that name is not altogether an idle one, as a subsequent paragraph will show. In neither this nor in any other encyclopedia or book about Freemasonry (and for Freemasons) would it be suitable for a writer to undertake to expound a doctrine of God; the Fraternity itself has never done so, nor has any Grand Lodge, nor does the Ritual, because Freemasonry is clearly conscious of the fact that it is not a church or a handmaid of one, has no theology of its own, and espouses no set of religious doctrines—not because it is indifferent to religion, but because its work lies in another field. If this be true (and Freemasons over the world unanimously agree that it is) how to explain the fact that belief in God is a Landmark, that a Volume of the Sacred Law lies open on the Altar, that Chaplains lead the Craft in prayer, and that those who go in Search For That Which Was Lost know that immortality is one of the secrets in that for which they are Searching? Is it not a self-contradiction to proclaim as with one breath that Freemasonry has no theology of its own, and then to proclaim with the next that each and every Mason believes in T. .S. .G. .A. .O. .T. .U. .? The solution of that apparent contradiction is found in a number of facts which are implicit in the Craft, and which must therefore be searched out, and assembled, and interpreted: 1. Freemasonry does not believe, and for centuries has not believed, that religion is or ever can be a private property owned by any one religion or church or theology or creed. It belongs to men without qualification or exception solely in their capacity as men. and it is there for each man to use without asking another man's consent. It is religion which brings churches into existence; it is not churches which create religion. If Freemasonry has the right to use religion although it is not a church it is because it is composed of men and men anywhere have the right to use religion. 2. In the Middle Ages it was universally believed that work was a disgrace. The Church taught and acted on the dogma that it was a curse pronounced on men as a punishment for the sin committed by Adam and Eve- the aristocratic classes did not believe that men belonged to a single humanity but that God had created it in species, so that men in one species (or " class ") were " made of a different stuff " from men in another, and that this is true forever Servile and mental laborers belonged to the bottom-most class, and were bought and sold as serfs or slaves; intelligent, skilled workingmen, among whom Masons were numbered. belonged to a class slightly above them; and this caste system was carried out in customs, social life, marriage, money, laws, etc. God Himself was the chieftain of the highest class (French poets addressed Him as Beau sire Dieu) and any thought that He would work, or put forth effort was held to be blasphemous; He ruled by fiat. Freemasons denied this whole Medieval dogma about work and the working man, in practice as well as in thought, and among themselves, and in their Lodges, taught that work is the highest estate of man, that to be a working man is to stand above drones and parasites. that the tools and clothing of their work were more honorable distinctions than badges and titles; they even taught— and it was for this reason that priests and monks were opposed to them—that work is one of the Divine attributes; that God himself is a worker. This is the significance of their name for Him, The Sovereign Grand Architect of the Universe. 3. An Apprentice was a youth, and in some ninety per cent of instances came from what were called " the lower classes, " nevertheless he was led to the center of the Lodge Room and there was told to stand Upright before the Altar, and was taught that he meant to God what any priest, or king, or noble. or any other man meant, he " needeth not to be ashamed " of being a workman because in God's eyes it was impossible to be in a more honorable station. Thus there was rooted in Freemasonry a genuine, a universal. an absolute democracy of men, a democracy grounded in the nature of God, and when Masons sale that belief in God is the first Landmark, and "the fundamental doctrine of the Craft" this is what is meant, and that doctrine. again, is enshrined in the title of The Sovereign Grand Architect of the Universe. The democracy of the world is not one of privilege but of nature, men are in a universal brotherhood because "of the way they are made " and the fact has nothing to do with sentiments and ideals." We are members of the same body, brothers in blood and bone, whether we like it or not, and can be nothing else. TABAOR, TOFFET, EDOM Three obsolete names which are sometimes given to the three Elect in the Eleventh Degree in the Ancient and Accepted Scottish Rite. TABERNACLE Many Masonic students have greatly erred in the way in which they have referred to the Sinaitic Tabernacle, as if it were represented by the Tabernacle said in the legends to have been erected by Zerubbabel at Jerusalem at the time of the building of the second Temple. The belief that the Tabernacle of Zerubbabel was an exact representation of that erected by Moses, arose from the numerous allusions to it in the writings of Doctor Oliver, but in this country principally from the teachings of Thomas Smith Webb and Jeremy L. Cross. It is, however, true, that although the symbols of the Ark, the Golden Candlestick, the Altar of Incense, and some others were taken, not from the Tabernacle, but from the Temple, the symbolism of the veils was derived from the latter, but in a form by no means similar to the original disposition. It is therefore necessary that some notice should be taken of the real Tabernacle, that we may be enabled to know how far the Masonic is connected with the Sinaitic edifice. The word tabernacle means a tent. It is the diminutive of the Latin word taberna, and was used by the Romans to denote a soldier's tent. It was constructed of planks and covered with skins, and its outward appearance presented the precise form of the Jewish Tabernacle.  The Jews called it sometimes mishcan, which,
like the Latin taberna, meant a dwelling-place, but more commonly
ohel, which meant, like tabernaculum, a tent. In shape it resembled
a tent, and is supposed to have derived its form from the tents
used by the Patriarchs during their nomadic life. There are three
Tabernacles mentioned in Scripture history—the Ante Sinaitic,
the Sinaitic, and the Davidic1. The Ante-Sinaitic Tabernacle was the tent used, perhaps from the beginning of the Exodus, for the transaction of business, and was situated at some distance from the camp. It was used only provisionally and was superseded by the Tabernacle proper. 2. The Sinaitic Tabernacle. This was constructed by Aholiab and Bezaleel under the immediate direction of Moses. The costliness and splendor of this edifice exceeded, says Kitto, in proportion to the means of the people who constructed it, the magnificence of any Cathedral of the present day. It was situated in the very center of the camp, with its door or entrance facing the East, and was placed toward the western part of an enclosure or outward court, which was one hundred and fifty feet long and fifty feet wide, and surrounded by canvas screens seven and a half feet high, so as to prevent any one on the outside from overlooking the Court. The Tabernacle itself was, according to Josephus, forty-five feet long by fifteen wide; its greater length being from East to West. The sides were fifteen feet high, and there was a sloping roof. There was no aperture or place of entrance except at the eastern end, which was covered by curtains. Internally, the Tabernacle was divided into two apartments by a richly decorated curtain. The one at the western end was fifteen feet long, making, therefore, a perfect cube. This was the Holy of Holies, into which no one entered, not even the High Priest, except on extraordinary occasions. In it was placed the Ark of the Covenant, against the western wall. The Holy of Holies was separated from the Sanctuary by a curtain embroidered with figures of Cherubim, and supported by four golden pillars. The Sanctuary, or eastern apartment, was in the form of a double cube, being fifteen feet high, fifteen feet wide, and thirty feet long. In it were placed the Table of Shewbread on the northern side, the Golden Candlestick on the southern, and the Altar of Incense between them. The Tabernacle thus constructed was decorated with rich curtains. These were of four colors—white or fine twined linen, blue, purple, and red. They were so suspended as to cover the sides and top of the tabernacle, not being distributed as veils separating it into apartments, as in the Masonic Tabernacle. Josephus, in describing the symbolic signification of the Tabernacle, says that it was an imitation of the system of the world; the Holy of Holies, into which not even the Priests were admitted, was axis it were a heaven peculiar to God; but the Sanctuary, where the people were allowed to assemble for worship, represented the sea and land on which men live. But the symbolism of the Tabernacle was far more complex than anything that Josephus has said upon the Subject would lead us to suppose. Its connection would, however, lead us to an inquiry into the religious life of the ancient Hebrews, and into an investigation of the question how much Moses was, in the appointment of ceremonies, influenced by his previous Egyptian life; topics whose consideration would throw no light on the Masonic symbolism of the Tabernacle. 3. The Davidic Tabernacle in time took the place of that which had been constructed by Moses. The old or Sinaitic Tabernacle accompanied the Israelites in all their wanderings, and was their old Temple until David obtained possession of Jerusalem. From that time it remained at Gibeon, and we have no account of its removal thence. But when David removed the Ark to Jerusalem, he erected a Tabernacle for its reception Here the Priests performed their daily service, until Solomon erected the Temple, when the ark was deposited in the Holy of Holies, and the Davidic Tabernacle put away as a relic. At the subsequent destruction of the Temple it was most probably burned. From the time of Solomon we altogether lose sight of the Sinaitic Tabernacle, which perhaps became a victim to carelessness and the corroding influence of time. The three Tabernacles just described are the only ones mentioned in Scripture or in Josephus. Masonic tradition, however, enumerates a fourth—the Tabernacle erected by Zerubbabel on his arrival at Jerusalem with his countrymen, who had been restored from captivity by Cyrus for the purpose of rebuilding the Temple. Ezra tells us that on their arrival they built the Altar of Burnt-Offerings and offered sacrifice. This would not, however, necessitate the building of a house, because the Altar of Sacrifices had always been erected in the open court, both of the old Tabernacle and Temple. Yet as the Priests and Levites were there, and it is said that the religious ordinances of Moses were observed, it is not unlikely that some sort of temporary shelter was erected for the performance of divine worship. But of the form and character of such a building we have no account. Nevertheless, a Masonic legend has, for symbolical purposes, supplied that deficiency. This legend is, however, peculiar to the American modification of the Royal Arch Degree. In the English system a Royal Arch Chapter represents the "ancient Sanhedrim," where Zerubbabel, Haggai, and Joshua administer the law. In the American system a Chapter is said to represent "the Tabernacle erected by our ancient Brethren near the ruins of King Solomon's Temple." Of the erection of this tabernacle, we have said that there is no historical evidence. It is simply a myth, but a myth constructed, of course, for a symbolical purpose. In its legendary description, it bears no resemblance whatsoever, except in the colors of its curtains or veils, to the Sinaitic Tabernacle. In the latter the Holy of Holies was in the western extremity, in the former it was in the eastern; in that was contained the Ark of the Covenant with the overshadowing Cherubim and the Shekinah; in this there are no such articles; in that the most holy was inaccessible to all purposes, even to the priests; in this it is the seat of the three presiding officers, and is readily accessible by proper means. In that the curtains were attached to the sides of the tent; in this they are suspended across, dividing it into four apartments. The Masonic Tabernacle used in the American Royal Arch Degree is not, therefore, a representation of the ancient Tabernacle erected by Moses in the wilderness, but must be supposed to be simply a temporary construction for purposes of shelter, of consultation, and of worship. It was, in the strictest sense of the word, a Tabernacle, a tent. As a myth, with no historical foundation, it would be valueless, were it not that it is used, and was undoubtedly fabricated, for the purpose of developing a symbolism. And this symbolism is found in its veils. There is no harm in calling it a Tabernacle any more than there is in calling it a Sanhedrim, provided we do not fall into the error of supposing that either was actually its character. As a myth, and only as a myth, must it be viewed, and there its symbolic meaning presents, as in all other Masonic myths, a fund of useful instruction (for an interpretation of that symbolism, see Veils, Symbolism of the). In some Chapters a part of the furniture is called the Tabernacle; in other words, a piece of frame work is erected inside of the room, and is called the Tabernacle. This is incorrect. According to the ritual the whole Chapter room represents the Tabernacle, and the veils should be suspended from wall to wall. Indeed, we have reasons for believing that this interior Tabernacle is an innovation of little more than comparatively a few years standing. The oldest Chapter rooms that Doctor Mackey had seen were constructed on the correct principle. No one who studies the construction of the Tabernacle as described in the Bible but will be somewhat perplexed by the several difficulties pertaining to the structure as well as its equipment. There will be suggested the unexpected wealth of material and the artistic skill necessary for its construction and A. R. S. Kennedy in writing upon this subject for Hasting's Dictionary of the Bible says (page 888), "Modern students of the Pentateuch find the picture of the desert Sanctuary and its worship irreconcilable with the historical development of religion and the cultus in Israel. In Exodus 25 and following chapters we are dealing not with historical fact, but with the product of religious idealism; and surely these devout idealists of the Exile should command our admiration as they deserve our gratitude. If the Tabernacle is an ideal, it is truly an ideal worthy of Him for whose worship it seeks to provide. Nor must it be forgotten, that in reproducing in portable form, as they unquestionably do, the several parts and appointments of the Temple of Solomon, including even its brazen altar, the author or authors of the Tabernacle believed, in all good faith, that they were reproducing the essential features of the Mosaic sanctuary, of which the Temple was supposed to be the replica and the legitimate successor. " TABERNACLE, CHIEF OF THE See Chief of the Tabernacle TABERNACLE, HOLY KNIGHT OF THE Called Aaronic Priest, a grade said to have come into England (York) from Ireland about 1780. TABERNACLE, PRINCE OF THE See Prince of the Tabernacle TABLEAUX French Masonic name for roster of members and also applied to the trestle-board or tracing-board. TABLE LODGE After the labors of the Lodge have been completed, Freemasons frequently meet at tables to enjoy a repast in common. In England and America, this repast is generally called a banquet, and the Lodge is said to be, during its continuance, at refreshment. The Master, of course, presides, assisted by the Wardens, and it is considered most proper that no profanes should be present. But with these exceptions, there are no rules specially laid down for the government of Masonic banquets. It will be seen, by an inspection of the article Refreshment in this work, that during a the eighteenth century, and even at the commencement of the nineteenth, refreshments in a English Lodges were taken during the sessions of the Lodge and in the Lodge room, and then, of course, a rigid rules were in existence for the government of the Fraternity, and for the regulation of the forms in which the refreshments should be partaken. But this system has long grown obsolete, and the Masonic banquets of the present day differ very little from those of other societies, except, perhaps, in a more Strict observance of the rules of order, and in the exclusion of all non-Masonic visitors. But French Freemasons have prescribed a very formal system of rules for what they call a Loge de Table, or Table Lodge. The room in which the banquet takes place is as much protected by its isolation from observation as the Lodge-room itself. Table Lodges are always held in the Apprentice's Degree, and none but Freemasons are permitted to be present. Even the attendants are taken from the class known as Serving Brethren, that is to say, waiters who have received the First Degree for the special purpose of entitling them to be present on such occasions. The table is in the form of a horseshoe or elongated semicircle. The Master sits at the head, the Senior Warden at the northwest extremity, and the Junior Warden at the southwest The Deacons or equivalent officers sit between the two Wardens. The Brethren are placed around the exterior margin of the table, facing each other; and the void space between the sides is occupied by the serving Brethren or attendants. It is probable that the form of the table was really adopted at first from motives of convenience. But M. Hermitte (Bulletin, Grand Orient, 1869, page 83) assigns for it a symbolism. He says that as the entire circle represents the year, or the complete revolution of the earth around the sun, the semicircle represents the half of that revolution, or a period of six months, and therefore refers to each the two solstitial points of summer and winter, or the two great festivals of the Order in June and December, when the most important Table Lodges are held. The Table Lodge is formally opened with an invocation to the Grand Architect. During the banquet seven toasts are given. These are called Santes d' Obligation, or obligatory toasts. They are drunk with certain ceremonies which are prescribed by the ritual, and from which no departure is permitted. These toasts are: 1. The health of the Sovereign or Chief Magistrate of the State.Ragon (Tuileur General, page 17) refers these seven toasts of obligation to the seven libations made by the ancients in their banquets in honor of the seven planets, the Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn, and the seven days of the week which are named after them; and he assigns some striking reasons for the reference. But this symbolism, although very beautiful, is evidently very modern. The Table Lodge is then closed with the fraternal kiss, which is passed from the Master around the table, and with the usual forms. One of the most curious things about these Table Lodges is the vocabulary used. The instant that the Lodge is opened, a change takes place in the names of things, and no person is permitted to call a plate a plate, or a knife a knife, or anything else by the appellation by which it is known in ordinary conversation. Such a custom formerly prevailed in England, if we may judge from a passage in Doctor Oliver's Revelations of a Square (page 215), where an instance is given of its use in 1780, when the French vocabulary was employed. It would seem, from the same authority, that the custom was introduced into England from France by Captain George Smith, the author of the Use and Abuse of Freemasonry, who was initiated in a Continental Lodge. The vocabulary of the Table Lodge as used at French Masonic banquets is as follows, the various references being followed in each ease by the Masonic names applied to them by the Brethren:
TABLETS, ENGRAVED A designation frequently used in the Ancient and Accepted Scottish Rite for the book of minutes or record; as in the Rose Croix Chapter is used the term engraved columns. TABLETS OF HIRAM ABIFF Among the traditions of the Order there is a legend referring to the tablets used by Hiram Abiff as a Trestle-Board on which to lay down his designs. This legend, of course, can lay no claim to authenticity, but is intended simply as a symbol inculcating the duty of every man to work in the daily labor of life after a design that will construct in his body a spiritual temple (see Hiram Abiff). TABLIER French for Apron TACITURNITY In the earliest catechisms of the eighteenth century it is said that "the three particular points that pertain to a Mason are Fraternity, Fidelity, and Taciturnity," and that they "represent Love, Relief, and Truth among all Right Masons." The symbol became obsolete. TACTICS The importance that has for many years been given to the military element in the Order of Masonic Knights Templar in America has made it necessary that special manuals should be prepared for the instruction of Knights in the elementary principles of military movements. Popular works of this kind have been: 1. Knights Templar Tactics and Drill for the use of Commanderies, and the Burial Service of the Orders of Masonic Knighthood, prepared by Sir Orrin Welsh, Past Grand Commander, State of New York. 2. Knights Templar, Tactics and Drill, with the Working, Text, and Burial Service of the Orders of Knighthood, as adopted by the Grand Commandery of the State of Michigan by Ellery Irving Garfield, E. G. C. G. Grand Commandery of Michigan. 3. Tactics for Knights Templar, and Appendant Orders, prepared by E. Sir Knight George Wingate Chase, of Massachusetts. 4. Knights Templar tactics, by Henry B. Grant, Grand Secretary, Kentucky. These works contain the necessary instructions in the School of the Knight, or the proper method of marching, halting, saluting, handling the sword, etc., and the School of the Commandery, or directions for properly performing the evolutions on a public parade. Books of this kind have now become as necessary and as common to the Knights Templar as Monitors are to the Master Mason. TALISMAN From the Hebrew tselem and the Chaldaie tsalma, meaning an image or idol. A talisman signifies an implement or instrument, either of wood, or metal, or some precious stone, or even parchment, of various forms, such as a triangle, a cross, a circle, and sometimes a human head or human figure, generally inscribed with characters and constructed with mystical rites and ceremonies. The talisman thus constructed was supposed by the ancients, and even in the Middle Ages, to be invested with supernatural powers and a capacity for protecting its wearer or possessor from evil influences, and for securing to him good fortune and success in his undertakings. The word amulet, from the Latin amuletum, which comes from the Arabic hamalet, anything worn, though sometimes confounded with the talisman, has a less general signification. For while the talisman served both to procure good and to avert evil, the powers of the amulet were entirely of a protective nature. Frequently, however, the two words are indifferently used. The use of talismans was introduced in the Middle Ages from the Gnostics. Of the Gnostic talismans none were more frequent than those which were inscribed with divine names. Of these the most common were Iao and Sabao, although we find also the Tetragrammaton, and Elohim, Elohi, Adonai, and other Hebrew appellations of the Deity. Sometimes the talisman contained, not one of the names of God, but that of some mystical person, or the expression of some mystical idea. Thus, on some of the Gnostic talismanic gems, we find the names of the three mythical kings of Cologne, or the sacred Abrazas. The orthodox Christians of the early days of the church were necessarily influenced, by the popular belief in talismans, to adopt many of them; although, of course, they sought to divest them of their magical signification, and to use them simply as symbols. Hence we find among these Christians the Constantinian monogram, composed of the letters X and P. or the Vesica Piscis, as a symbol of Christ, and the image of a little fish as a token of Christian recognition, and the anchor as a mark of Christian hope. Many of the symbols and symbolic expressions which were in use by the alchemists, the astrologers, and by the Rosicrucians, are to be traced to the Gnostic talismans. The talisman was, it is true, converted from an instrument of incantation into a symbol; lout the symbol was accompanied with a mystical signification which gave it a sacred character. It has been said that in the Gnostic talislnans the most important element was some one or more of the sacred names of God, derived either from the Hebrews, the Arabians, or from their own abstruse philosophy; sometimes even in the same talisman from all these sources combined Thus there is a Gnostic talisman, said by G. W. King to be still current in Germany as an amulet against plague. It consists of a silver plate, on which are inscribed various names of God surrounding a magic square, whose figures computed every way make the number thirty-four. In this Gnostic talisman, we will observe the presence not only of sacred names, but also of mystical. And it is to the influence of these talismanic forms, developed in the symbols of the Secret societies of the Middle Ages, and even in the architectural decorations of the builders of the same period, such as the Triangle, the Pentalpha, the Double Triangle, etc., that we are to attribute the prevalence of sacred names and sacred numbers in the symbolic system of Freemasonry. We do not need a better instance of this transmutation of Gnostic talismans into Masonic symbols, by a gradual transmission through alchemy, Rosicrucianism, and Medieval architectures than a plate to be found in the Azoth Philosophorum of Basil Valentine, the Hermetic philosopher, who flourished in the seventeenth century. This plate, which is Hermetic in its design, but is full of Masonic symbolism, represents a winged globe inscribed with a triangle within a square, and on it reposes a dragon. On the latter stands a human figure with two hands and two heads, surrounded by the sun, the moon, and five stars representing the seven planets. One of the heads is that of a male, the other of a female. That hand attached to the male part of the figure holds the Compasses, that to the female, a Square. The Square and Compasses thus distributed seem to indicate that originally a phallic meaning was attached to these symbols as there was to the Point within the Circle, which in this plate also appears in the center of the globe. The Compasses held by the male figure would represent the male generative principle, and the Square held by the female, the female productive principle. The subsequent interpretation given to the combined Square and Compasses was the transmutation from the Hermetic talisman to the Masonic symbol. TALITH An oblong shawl worn over the head or shoulders and is made of wool or camel's hair, among the Orthodox Jews; more commonly of silk, among the more modern. Four threads, one of which must be blue, are passed through eyelet holes made in the four corners. The threads being double make eight. Seven are of equal length; the eighth must twist five times round the rest and be tied into five knots, and yet remain equal in length to the other seven. The five knots and eight threads make thirteen, which, with the value 600 of the Hebrew word tsitsith (or fringes, upon which the holiness of the talith depends) aggregates 613, the number of precepts of the moral law, and which is the number of the letters in Hebrew composing the Decalogue. 613 represents 248 positive precepts, or members of the human body, and 365 negative precepts, or number of human veins. Jesus of Nazareth wore the tsitsith: "And behold a woman . . . came behind him and touched the hem of his garment" (Matthew IN, 20); and he rebuked the Pharisees for their ostentation in enlarging the borders, the Greek fringes of their garments (Matthew XXIII, 5). The Arba Canphoth (see illustration) is worn under the upper garments during the whole day. TALJAHAD Rendered in Hebrew thus mnw meaning Angel of Water, and found in the Twenty-ninth Degree of the Ancient and Accepted Scottish Rite ritual. TALMUD The Hebrew word signifying doctrine. The Jews say that Moses received on Mount Sinai not only the written law which is contained in the Pentateuch but an oral law, which was first communicated by him to Aaron, then by them to the seventy elders, and finally by these to the people, and thus transmitted by memory, from generation to generation This oral law was never committed to writing until about the beginning of the third century, when Rabbi Jehuda the Holy, finding that there was a possibility of its being lost, from the decrease of students of the law, collected all the traditionary laws into one book, which is called the Mishap, a word signifying repetition, because it is, as it were, a repetition of the written law. The Mishna was at once received with great veneration and many wise men among the Jews devoted themselves to its study. Toward the end of the fourth century, these opinions were collected into a book of commentaries, called the Gernara, by the school at Tiberias. This work has been falsely attributed to Rabbi Jochanan; but he died in 279, a hundred years before its composition. The Mishna and its Commentary, the Gemara, are, in their collected form, called the Talmlud. The Jews in Chaldea, not being satisfied with the interpretations in this work composed others, which were collected together by Rabbi Ashe into another Gemara. The former work has since been known as the Jerusalem Talmud, and that of Rabbi Ashe as the Babylonian Talmud, from the places in which they were respectively compiled. In both works the Mishna or law is the same; it is only the Gemara or Commentary that is different. The Jewish scholars place so high a value on the Talmud as to compare the Bible to water, the Mishna to wine, and the Gemara to spiced wine; or the first to salt, the second to pepper, and the third to spices. For a long time after its composition it seemed to absorb all the powers of the Jewish intellect, and the labors of Hebrew writers were confined to treatises and speculations on Talmudical opinions. The Mishna is divided into six divisions called Sederim, whose subjects are: 1. The productions of the earth;Each of these Sederim is again divided into Massicoth, or treatises, of which there are altogether sixty-three. The Gemara, which differs in the Jerusalem and Babylonian redactions, consists of commentaries on these Massicoth, or treatises. Of the Talmud, Lightfoot has said that the matters it contains "do everywhere abound with trifles in that manner, as though they had no mind to be read; with obscurities and difficulties, as though they had no mind to be understood; so that the reader has need of patience all along to enable him to bear both trifling in sense and roughness in expression." Stehelin concurs in a similar opinion; but Steinschneider, as learned a Hebraist as either, has expressed a more favorable judgment. Although the Talmud does indeed contain many passages whose peculiarities found little favor with Doctor Mackey, he deemed it, nevertheless, extremely serviceable as an elaborate compendium of Jewish customs, and it has therefore been much used in the cretinism of the Old and New Testaments. It furnishes also many curious illustrations of the Masonic system; and several of the traditions and legends, especially of the higher Degrees, are either found in or corroborated by the Talmud. The treatise entitled Middoth, for instance, gives us the best description extant of the Temple of Solomon. TAMARISK The sacred tree of the Osirian Mysteries, classically called the Erica, which see TAMMUZ The Hebrew word. The tenth month of the Hebrew civil year, and corresponding to the months June and July, beginning with the new moon of the former. TANGA TANGO A Peruvian triune symbol, signifying one in three and three in one. TANNEHILL, WILKINS Born in Tennessee, in 1787. He was one of the founders, in 1813, of the Grand Lodge of Tennessee, and was for seven years Grand Master of that Body. He was also a contributor to the literature of Freemasonry, having published in 1845 a Master Mason's Manual; which was, however, little more than a compilation from the preceding labors of Preston and Webb. In 1847, he commenced the publication of a Masonic periodical under the title of the Portfolio. This was a work of considerable merit, but he was compelled to discontinue it in 1850, in consequence of an attack of amaurosis, loss of sight. One who knew him well, has paid this just tribute to his character: "Simple in feeling as a child, with a heart warm and tender to the infirmities of his Brethren, generous even to a fault, he passed through the temptations and trying Scenes of an eventful life without a soil upon the purity of his garments." He died June 2, 1858, aged seventy-one years. TAPIS The name given in German Lodges to the Carpet or Floor-Cloth on which formerly the emblems of Freemasonry were drawn in chalk. It is also sometimes called the Teppich. TAROT A playing card, seventy-eight to the pack; fifty-six are called the Lesser Arcana and are divided into four suits; the wands or clubs, the cups or hearts, the Swords or spades, and the pentacles or diamonds. Each suit contains four court cards, the King, Queen, Knight and Page, with ten spot cards, numbered from ace to ten. The spots are usually presented in geometrical designs and sometimes combined with pictures illustrating the inner meaning of the cards. The rest of the cards, known as the Greater Arcana, comprises a series of symbolic pictures. Each of the cards has a special title and a number. The doctrine behind these symbols has many forms and meanings; veiled as it is by symbols, it speaks many languages, and its emblems convey a message to students of alchemy and astrology. As one writer upon the Subject says "it is full of meaning no matter by what path the student may have approached the truth which is at the head of the ancient mysteries, and though its symbolism expresses Universal ideas it also represents a particular version of sacred science, being a Symbolic alphabet of the occult philosophy of Israel.;' In its present form the Tarot dates from the fourteenth century, but many authorities believe it to have come down to us from a much earlier Source. Those who credit the cards with a more modern origin derive the name from Tarote, meaning spotted, and in French frequently applied to the checker work on the backs of playing cards. Those who connect the cards with many more centuries of age refer the name to Thoth, an Egyptian Deity resembling the Greek Clod Hermes, anti later identified with Hermes Trismegistus. Thoth was the God of intelligence, magic, Science and invention, who taught the people to write and calculate. The philosophical aspects of the subject are treated in Les 22 Arcanes du Tarot Kabbalistique, Le Symbolisme Hermétique, also the beautiful treatise Le Tarot des Imagiers du Moyen Age with specially designed set of the symbolical cards, all three of these works by Oswald Wirth of Paris; the Tarot of Bohemians, by Papus, the pen name of Dr. Gerard Encausse; An Introduction to the Study of Tarot by Paul F. Case, New York, 1920, and a general discussion is in Prophetical, Educational and Playing Cards, by Mrs. John King Van Rennselaer. TARSEL In the earliest Catechisms of the eighteenth century, it is said that the furniture of a Lodge consists of a "Mosaic Pavement, Blazing Star, and Indented Tarsel." In more modern catechisms, the expression is "indented tassel," which is incorrectly defined to mean a tessellated border. Indented Tarsel is evidently a corruption of indented tassel, for a definition of which see Tessellated Borden. TARSEL BOARD We meet with this expression in some of the old Catechisms as a corruption of Trestle-Board TARSHATHA Used in the Degree of Knight of the East in the Ancient and Accepted Scottish Rite, according to the modern ritual of the Southern Masonic Jurisdiction of the United States, for Tirshatha, and applied to the presiding officer of a Council of Princes of Jerusalem (see Tirshatha). TASMANIA An island forming the seventh state of the Commonwealth of Australia. The Grand Lodge of Ireland established a Lodge in this country in 1823 which did not long remain active. The first English Lodge, Tasmanian Union, No. 781, was constituted at Hobart Town in 1846. English Freemasonry, however, had many difficulties to contend with before it was firmly established. Hope Lodge had been granted a Dispensation in 1852 and the Rev. R. K. Ewing was elected Master. In 1856 two Lodges were formed from it, namely, Faith and Charity, and Brother Ewing was appointed Provincial Grand Master for the two. Tasmanian Union Lodge did not countenance these proceedings and was suspended by Brother Ewing. It remained closed for nine months. When Brother Ewing left Tasmania in 1870 the Provincial Grand Lodge ceased to exist, but in 1875 a new one under Brother W. S. Hammond was opened. Towards 1876 the clouds began to disperse and by 1885 there were seven Lodges under each of the English and Irish Grand Lodges and four under the Grand Lodge of Scotland. On June 26, 1890, the Grand Lodge of Tasmania was constituted with all due ceremony. TASSELS In the English and French Tracing Boards of the First Degree, there are four tassels, one at each angle, which are attached to a cord that surrounds a tracing-board, and which constitutes the true tessellated border. These four cords are described as referring to the four principal points, the Guttural, Pectoral, Manual, and Pedal, and through them to the four cardinal virtues, Temperance, Fortitude, Prudence, and Justice (see Tessellated Border, also Tulith). The Hebrew word tsitsith means both fringes and tassels in the Old Testament. Note Deuteronomy (xx, 12), where the older translation has fringes and the Revised Version gives borders, the latter agreeing with border of Mark (vi, 56) and Luke (viii, 44). Where the Revised Version has border throughout, the Authorized Version has hem in Matthew (ix, and xiv 36). As symbols of great importance their use was ordered in Numbers (xv, 3S, 40), "Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments, throughout their generations, and that they put upon the fringe of the borders a ribband of blue: That ye may remember, and do all my commandments, and be holy unto your God." TASTING AND SMELLING Of the five senses hearing, seeing, and feeling only are deemed essential to Freemasons. Tasting and smelling are therefore not referred to in the instructions, except as making up the sacred number five. Preston says: "Smelling and Tasting are inseparably connected; and it is by the unnatural kind of life which men commonly lead in society that these senses are rendered less fit to perform their natural duties." TATNAI AND SHETHAR-BOZNAI Tatnai was a Persian Satrap or Governor of the Province west of the Euphrates in the time of Darius and Zerubbabel; Shethar-Boznai was an officer under his command The two united with the Apharsachites in trying to obstruct the building of the Second Temple, and in writing a letter to Darius, of which a copy is preserved in Ezra (6-17). In this letter they reported that "the house of the great God" in Judea was being built with great stones, and that the work was going on fast, on the alleged authority of a Degree from Cyrus. They requested that search might be made in the Rolls Court whether such a Degree was ever given, and asked for the King's pleasure in the matter. The decree was found at Ecbatana, and a letter was sent to Tatnai and Shethar-Boznai from Darius, ordering them no more to obstruct, but, on the contrary, to aid the Elders of the Jews in rebuilding the Temple by supplying them both with money and with beasts, corn, salt, wine, and oil for the sacrifices. Shethar-Boznai, after the receipt of this Decree, offered no further obstruction to the Jews. Their names have been hence introduced into some of the high Degrees in Freemasonry. TAU The last letter of the Hebrew alphabet is called Tau, and it has the power of the Roman T. In its present form n, in the square character now in use, it has no resemblance to a cross; but in the ancient Hebrew alphabet, its figure X, or +, was that of a cross. Hence, when it is said, in the vision of Ezekiel (ix, 4) "Go through the midst of the city, and set a mark (in the original"n, tau) upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof"— which mark was to distinguish them as persons to be saved, on account of their sorrow for sin, from those who, as idolaters, were to be slain—the evident allusion is to a cross. The form of this cross was X or +, a form familiar to the people of that day. But as the Greek letter tau subsequently assumed the form which is still preserved in the Roman T. the tau or tau cross was made also to assume the same form; so that the mark tau is now universally recognized in this form, T. This tau, tau cross, or tau mark, was of very universal use as a sacred symbol among the ancient From the passage of Ezekiel just cited, it. is evident that the Hebrews recognized it as a sign of salvation; according to the Talmudists, the symbol was much older than the time of Ezekiel, for they say that when Moses anointed Aaron as the High Priest, he marked his forehead with this sign. Speaking of the use of the tau cross in the Old Testament, Didron says in his Christian Iconography (page 370) that "it saved the youthful Isaac from death, redeemed from destruction an entire people whose houses were marked with that symbol, healed the envenomed bites of those who looked at the serpent raised in the form of a tau upon a pole, and called back the soul into the dead body of the son of that poor widow who had given bread to the prophet." Hence, in Christian iconography, the tau cross, or cross of the Old Testament, is called the Anticipatory Cross, because it anticipated the four-limbed Cross of the Passion, and the typical cross because it was its type. It is also called the Cross of Saint Anthony, because on it that saint is supposed to have suffered martyrdom. Maurice, in his Indian Antiquities, refers to it the tiluk, or mark worn by the devotees of Brahma. Davies, in his Celtic Researches, says that the Gallicum tau, or the tau of the ancient Gauls, was among the Druids a symbol of their supreme god, or Jupiter. Among the Egyptians, the tau, with an oval ring or handle, became the Crux Ansata, and was used by them as the constant symbol of life. Doctor Clarke says (Travels v, page 311) that the tau cross was a monogram of Thoth, "the symbolical or mystical name of Hidden Wisdom among the ancient Egyptians." Dupuy, in his History of the Templars, says that the tau was a Templar emblem. Von Hammer, who lets no opportunity of maligning the Order escape him, adduces this as a proof of the idolatrous tendencies of the Knights. He explains the tau, which, he says, was inscribed on the forehead of the Baphomet or Templar idols as a figure of the phallus; hence he comes to the conclusion that the Knights Templar were addicted the obscene worship of that symbol. It is, how ever, entirely doubtful, notwithstanding the authority of Dupuy, whether the tau was a symbol of the Templars. But if it was, its origin is rather to be looked for in the supposed Hebrew idea as a symbol of preservation. It is in this sense, as a symbol of salvation from death and of eternal life, that it has been adopted into the Masonic system, and presents itself, especially under its triple combination, as a badge of Royal Arch Masonry (see Triple Tau). TAU CROSS A cross of three limbs, so called because it presents the figure of the Greek letter T (see Tau). TAXATION OF MASONIC PROPERTY In a survey of 41 of the 49 Grand Jurisdictions made in 1932 the Masonic Service Association, Washington, D. C., summarized its findings: Masonic property used wholly for fraternal purposes is tax free in 24 of the 41 Grand Jurisdictions. Where it is not used wholly for Masonic purposes it is tax free in 16 of 41 Jurisdictions. If it is partly commercial (as when rooms in a Masonic Temple are rented for offices and stores) it is tax free in 4 of the 41 Jurisdictions, but is taxed, or may be taxed, in 35, the "may be" accounting for the discrepancy in the figures. These figures may have changed during the decade since but on the whole they represent the meldence of taxation State by State. The question has been in courts from 200 to 300 times in the majority of cases the legal arguments have hinged upon one or another, or both, of two questions: How shall Freemasonry be defined, and under what laws does the definition bring it; is it, for example, a religion, educational, charitable organization or not. If a Masonic property is partly commercial, partly not should the whole of it be taxed; or only the commercially used portion? Masonic lawyers who have opposed taxation have had difficulty in their arguments because the Grand Body they represent has seldom possessed a legal definition of itself—perhaps because to do so would involve a formal and official definition of Freemasonry, which is something it prefers to avoid. In at least two States (and perhaps more) this difficulty has been circumvented by asking the State legislature to adopt a law covering Freemasonry by name. This would appear to be just and non-discriminatory because Freemasonry is sui generis and cannot be subsumed under any general classification. On the other side, members of legislatures who favor taxation of Masonic properties have difficulty with the fact that even if a Masonic Body receives rents or interest from endowments the money is not profit, goes into nobody's pocket, but is used for fraternal and benevolent purposes; and also they are in the dilemma of having to decide whether if they tax Masonic properties they ought not also to tax churches, and hospitals not owned by the State. TAXIL, LEO Pen-name of a literary adventurer and rogue, Gabriel Antoine Jogand-Pages, born at Marseille, France, March 21, 1854, and who died in 1907. Educated by the Jesuits in a Reform School and left their hands embittered against religion and became identified with groups of Free-Thinkers, where his outrageous opinions were taught to others by speech and pen. He arrived at Paris in 1879. His literature did not only discuss religious beliefs, which he derided with a witty irony; Taxil dragged through the mud all holy things and accused the clergy of all abominations. Careless about truth, gifted with a lively imagination and an astonishing audacity, Leo Taxil soon "acquired a reputation as one of the most dangerous enemies of the Roman Catholic faith. On pretext of tearing away the veil he used obscenity as in Les Amours Secretes de Pie IX, The Private Love Affairs of Pius IX, for the publication of which he was heavily fined. He established a journal, the Anti-Clerical, and organized a League of Free-Thinkers estimated to have had seventeen thousand members. Taxil thought it well in 1881 that he should be received as a Freemason. His publications caused the Lodge, Le Temple de L'Honneur frangais, to hesitate,but the proposer of Taxil insisted upon the exceptional anti-clerical purity of his candidate and that the grossness of the past ought to be considered justifiable warfare. The Lodge permitted him to be received but he was not to their taste in Lodge and received only the one Degree of Apprentice. He was also accused before the Lodge of some wrong-doing and condemned to expulsion. In order to be revenged upon Freemasonry, Taxil had the idea of returning to Roman Catholicism. He solemnly adjured his errors, April 23, 1885, and did penance under form of a prolonged monastic retreat. In order to redeem his fortunes he planned to betray the secrets of Freemasonry through a new kind of literature, one which soon created an eager desire in clerical circles. From 1885 to 1886 he published a series of works comprised under the general title Complete Revelations upon Freemasonry, which publications had an enormous vogue. Although Madame Jogand continued an anti-clerical sale of books, the first productions of her husband, she pretended in the meantime to have broken off all relations with him. In reality the couple were well arranged to exploit two sets of innocent clients. After the hypocritical conversion, the Apostolic Ambassador of the Pope, Monsignore di Bendi, invited Leo Taxil to put his pen henceforth at the service of the Holy Church. Taxil did not need to be urged. Nothing was easier than to serve the Roman Church some of the fancy dishes so entirely to his taste. It sufficed to relate fables as senseless as possible about Freemasonry and to bring in the devil under aspects the most extravagant. That double sauce was swallowed with delight and digested by a credulity without reserve, founded on the horror with which Freemasons have inspired the Roman Church for nearly two centuries, no less than the belief by the poor Roman clergy in mysterious deviltries and devilish apparitions with which their imaginations are saturated from early youth. With this belief in mind, Taxil, blessed by the Church, allowed his pen to run away. His first anti-Masonic Work, the Brothers Three Points, Les Freres Trois Points, referring thus to the Continental abbreviation of Masonic words .·, was published in 1886 and in five months had circulated twenty-two thousand copies. The German translation appeared soon afterwards and was warmly recommended by the Jesuit Gruber and welcomed with praise by all the German Roman Catholic press. In editing his Les Freres Trois-Points, Taxil was supported by the Encyclical of Leo XIII, April 20, 1884, in which the Vicar of Christ recommended all ecclesiastical dignitaries to strip the mask from. Freemasonry and show how under cover of that Institution the spirits of evil work against God live there in all their invincible perfidy and hypocrisy. The Sovereign Pontiff thus conceived Freemasonry as a den of devils and of deviltries. Taxil had only to let himself go along that track to satisfy Roman Catholic credulity. No hesitation had he. His descriptions of the Lodge were astounding. Here, he tells us, the candidate Frere Trois-Points is introduced on his arrival to an infernal chamber draped with images glorifying Lucifer and his reign, some devilish conjurations and operations of black magic, according to Taxil, effectively put the Chapters of Freemasonry in direct relation with the Evil One. Taxil declared that he bad not been fully admitted, and fit the outset these things seemed unbelievable, but he assures us his methodical and patient researches furnished such proofs that he was convinced that the infernal spirit took an effective part in the mysterious control of Freemasonry. Organization and government of the secret sect are, he said, too diabolical to justify a purely human expectation. The next paragraph contains examples of Taxil's fanciful style. Leaving the first infernal chamber, the candidate is led into a white chamber ornamented with emblems of Lucifer and is then introduced, blind-folded, in a black room. There he is to commit his first murder. He is placed in the presence of a sheep which, by means of a gag, is prevented from bleating, and which has had a region about the heart carefully shaven. Near the breast is placed an initiate charged to imitate. the moaning of a gagged man. The Grand Master pronounces in a most impressing voice, "Thou knowest, Brother, that some traitors are even encountered in the bosom of the most excellent associations. A Miserable wretch belonging to one of our Lodges proceeded to betray our holy cause and we have succeeded in seizing him. He is here, bound, at our feet—his last hour has struck—listen to the moans of rage that he murmurs. He knows that be will not escape justice. Brother, thy initiation this day bestows on thee the honor of fulfilling on him the act of justice. Touch then the place where thy dagger ought to be thrust that thy avenging arm may not tremble." The left hand of the candidate is then put on the shaven skin of the sheep, which stirs itself. The neophyte thinks he touches the skin of a man of which he feels the heart. At the command he thrusts forward his dagger and believes himself to have killed a man. He thus becomes an assassin by consent.Following many diabolical conjuries, this completes the initiation according to Taml. There are some feminine initiations which were equally described under the inspiration of that grotesque style credited in the eighteenth century to the Order of the Mopses. The most sensational revelations of Leo Taxil claimed to tell the key of the secret symbols of Freemasonry. With his accustomed credulity Gruber writes on this subject, "Taxil positively confirms that he unveils in reality the true key of the Masonic symbols and he challenges all Freemasons invested with the Eighteenth Degree to find any defect of the least inaccuracy, however insignificant, The fact is that the Masonic publications are not risking a test about the exactness of the key reproduced by Leo Taxil. Any doubt is thus impossible. The communicated key is really the true key of the secret symbols of Freemasonry." That "true" key of which he speaks is based upon the Five Pointed Star and reversed with additions so as to show a figure never in the Masonic symbolism, exhibiting the head of a goat, the emblem of lewdness. Taxil has embroidered this theme with all his versatile obscenity. Taxil had several imitators. One of these was the Italian at Naples, Margiotta, who in 1895 printed a book about the Devil as the Supreme Chief of Freemasonry. Ernst Diestel in his work published in 1921 at Berlin, Der Toufd als Sinnbild des Bosen, says that in some months Taxil gathered five thousand francs, thanks to his spicy book, which aroused great commotion. Leo Taxil was not satisfied with playing a leading part himself. There entered upon the stage an uncertain, not to say an unreal, person, Miss Diana Vaughan, who from 1895 to 1897 was credited with publishing the recollections of a converted satanist. She romanced most extravagantly, that her father founded at Louisville, Kentucky, a sacrilegious body of a thousand members and instructed Diana in satanism, took part in shameless travesties of church services, that she was further initiated, that that prominent Freemason, General Albert Pike, knew she was a Grand Priestess, and that be therefore greeted her with profound respect. All this outrageous nonsense seems beyond any belief. But the wild story served Taxil's purpose. This imaginary expert of Leo Taxil was put into correspondence with the Vatican itself. Since 1887 Pope Leo XIII had received Leo Taxil in special audience. "My son," demanded of him the Vicar of Christ, "What do you desire?" "To die this moment at the feet of the Holy Father would be a fulfillment of my wishes," responded with well acted emotion the shameless mystifier. The poor Pope fell into the trap and protested with his most benevolent smile, insisting on the usefulness of the life of Taxil, so precious for the battle of faith. The Pope pointed out his private library where figured in a prominent place all the written revelations of Taxil which His Holiness had read from the first up to the last. In April, 1895, Taxil dedicated to the Pope his extravagant work entitled Le Diable et la Revolution, The Devil and the Revolution. Here we may cite an edifying correspondence established between Cardinal Parocchi and the imaginary Miss Vaughan. The nonexistent ex-satanist wrote November 29, 1895, "Eminence: I pray you to accept an example of the Neuvaine eucharistique (a recital of her pretended confession). Condescend, Eminence, to receive with indulgence this little book which has been prepared in expiation of numerous crimes and not to be forgotten in your prayers, the most unworthy of the undeserving who calls herself your very humble servant in Jesus, Mary, and Joseph." Cardinal Parocchi did not hesitate to reply. "Rome, December 16, 1895. Miss and dear daughter in our Lord: It is with a lively and tender emotion that I have received your letter of November 29 and, at the same time, the Neuvaine eucharistique. You cause me to hope of seeing you at Rome when circumstances will permit of leaving your place of refuge. I will receive you with the greatest satisfaction. Your conversion is one of the most admirable triumphs of grace that I know. I read at this moment your recollections which are of consuming interest. Accept my benediction and consider me as yours in the heart of Jesus." May 27, 1896. Rod. Verzichi, intimate Secretary of the Pope, said in his turn, "MW: Monsignore Sardi, who is one of the Private Secretaries of the Holy Father, has directed me to write. you by order of His Holiness. I have the mission of making known to you that His Holiness has read with great pleasure your Neuvaine eucharistique. The interest taken in so high a place about the mysterious Miss Diana Vaughan excited curiosity in all the Roman Catholic world about the location Of that fantastic convert. Where was she? Why did she not show herself? She was held in hiding for if the Freemasons were able to discover her she would be killed at once! Crowning the mystification a grand anti-Masonic Congress was held at Trente September 26 to October 1, 1896. All Roman Catholicism was eager for a public disclosure of the revelations of Leo Taxil and of Diana Vaughan. Some preliminary reunions had been held at Rome, Turin, Vienna, Pesth, Berlin Lisbon, Paris and Brussels. Throughout the influence of Taxil prevailed no less than at the General Assembly the German Roman Catholics held at Dortmund. From the innumerable Prelates invited to the Congress at Trente to definitely strip the mask from the ignoble sect of Freemasons, Taxil had constituted an anti-Masonic Central Committee whose reports were received by Leo XIII in August, 1896. The anti-Masonic crusade displayed his standard. In September, Trente saw an influx of thirty-six Bishops, fifty Episcopal Delegates, sixty-one representatives of the press; the Prince Charles de Lowenstein, who with Cardinal Prince Bishop Haller de Salzburg, took the presidency of the Congress. About one thousand members were present at the Council of Trente, eighteen thousand persons taking part in the Grand Procession. Cardinal Prince Bishop Haller de Salzburg, an aristocratic German Roman Catholic, had fit the outset responded expansively to the call of Leo Tamil, who became a hero. He was applauded at Trente wherever he appeared. His portrait figured among the saintly images. When he took the floor at the session of September 27 he was applauded with frenzy by Italians and French. The Holy Father had sent by telegraph his benediction and urged the routing out of the Masonic pests with the arms that he had foreseen and advised in his Encyclical. Father Schwarz d'Offenbach, member of the Landtag Wurtembergeois, exposed with a rigorous logic atheism conducted as satanism. When the name of Taxil was pronounced the Assembly stamped its feet, with enthusiastic delight. They then saw the hypocrite arise, remove his cap, and bow his thanks in all directions. Notwithstanding this approval the mystery of Diana Vaughan tormented these spirits. Where was that young woman? Why did she never show herself? Some deceit about her might be in play. A special session was assigned to the examination of the question. On opening the debate the Abbe Bessonies solemnly declared that all anti-Masonic France held as true the revelations of Diana Vaughan. In doubting the existence of Diana or in suspecting the truth of her revelations they would then commit an offense against the anti-Masonic cause. Clamorous applause wound up this discourse. Then a German priest who had not entirely lost his head, Doctor Baumgarten, arose to put three questions: first, who is the priest who received the confession of Diana?; second, on what day?; third, what are the names of the parents of Diana? These questions were skilfully put, for they provided for a response without making inquiries of her in person. Taxil was not embarrassed at all about this. When he arose to reply he was greeted with an uproar. He contented himself by saying to his questioner, "What you are doing here turns to the benefit of the Freemasons. I swear to have seen Miss Diana with my own eyes but I am not able to indicate the convent which shields her. I guarantee the fact. I am able to tell you I have in my pocket the necessary documents but you have not the right to know them. You are too curious, dear Sir. The dagger of the Freemasons is lifted at all hours above Diana Vaughan. Let us be silent, then, lest we put the saint in peril. Before a commission of men of confidence I will expose my proofs but not before you." Such was, in part, the reply of Taxil. But Doctor Baumgarten was to have his revenge some months later. In the meantime the Congress of Trente was for Taxil a prolonged success, a triumph. Princes, ecclesiastical and of the laity, held themselves in amity with him, but they did not cease to mention the celebrated Miss Diana. So much so that Taxil resolved to satisfy the Roman Catholic curiosity on April 17, 1897. On that date, he presented himself before the public which crowded in the hall of the Geographical Society at Paris. He shamelessly declared himself to have erected during the past twelve years a gigantic series of hoaxes. All that be had written or told was only pure pleasantry on his part. Addressing himself at the conclusion to the numerous ecclesiastics present, be said to them, with all his scorn, "My Reverend Fathers: I sincerely thank my colleagues the Roman Catholic press and our Lords, the Bishops, of having so excellently assisted me to construct a work, the finest and greatest of all my trickeries!" This impudent discourse had for its effrontery and its cynicism no equal in literature. He avowed himself capable of infanticide because palladism, or satanism, was dead and he himself, its father, had killed it. The only Diana Vaughan that he knew was a young girl whom he employed as a stenographer. For twelve years his purpose had been to study the depths of the Roman Catholic Church by the aid of a series of deceptions which had revealed to him the secrets of the spirit and of the heart in that priestly hierarchy. He had succeeded beyond his most audacious hopes. The means of attaining this end had been suggested to him by the fact that the Roman Catholic Church saw in Freemasonry its most dangerous adversary and that numerous Roman Catholics, the Pope at their head, believed that the devil was the chief of that association. He affirmed that at Rome the Cardinals and the officials of the papal government were informed but had, in bad faith, patronized the writings published under his name, as well as under the name of Bataille and of Diana Vaughan; the Vatican knew the fraudulent nature of these pretended revelations but was charmed to make use of them in order to bring about among the faithful a belief profitable to the Roman Catholic Church. The Bishop of Charleston, he declared, had written to the Pope that the stories relative to that city were false but Leo XIII had imposed silence on this Prelate, as well as upon the Apostolic Vicar of Gibraltar who had affirmed that there was not in that country the underground places where Freemasons celebrated the infamous ceremonies described by Bataille. Thus Taxil went on to the end, calmly, in the midst of the yelling and curses of the audience, which understood too late why they had been required on entering to give up at the door of the hall their sticks and umbrellas. Finally the furious public could be held no more in place. Taxil escaped, thanks to the protection of the police, and coolly betook himself to a neighboring cafe. For Some time the anti-Masonic movement in France slackened its pace, reflecting on its wounds; but there were even then certain persons who refused to believe in an unreal Diana and who insinuated that she had been sold for an enormous sum to the Palladists because Taxil was embarrassed by her presence—but ultimately this version came to silence. Canon Mustel, a Roman Catholic dignitary, in his refraction, says Lea, Histoire d'une Mystification, Paris, 1901, declared that on the day when Hell should swallow up Taxil, its foul prey, the damned themselves, shuddering with loathing, would how their heads under the burden of that fresh humiliation. As an excuse for the faith that he had witnessed in regard to the marvelous revelations, the Canon made the observation that Taxil knew as much so as many well-informed Roman Catholics, the principles and practise of that Church in the difficult and abstruse matter of supernatural manifestations, and the success of the impostor was explained solely because he had built an edifice of fraud on solid ground! Of all the hoaxes perpetrated in the world's history, none surely is more amazing than the one concerning Leo Taxil, first a rabid proclaimer and atheistic organizer of modern irreligion, then a chastened petitioner for the Masonic Degrees, soon repudiated and cast out by the Brotherhood of the Craft, he turned with revenge in his heart to the Church of Rome, was welcomed as a penitent, advertised as an authority on Freemasonry whose experience fully confirmed and fortified the antagonism of the Papal Power toward the Fraternity, and after a financially profitable career in publishing his scandalous attacks, he openly bared his duplicity when he could no longer defer an explanation which confessed his utter faithlessness and branded him as the greatest of liars. In the religious weekly of Paris, Semaine religieuse de 1900, page 214, Abbe Hemmer says, "Must we recall, to our shame, the credulity that among Roman Catholics met the inventions of Leo Taxil, his romance about Diana Vaughan, and all the Idle tales of palladism and of occultism? Must we recall that some pious persons in their journals and in reviews pretentiously wise, preachers from the height of the pulpit, have made themselves the echos and the pledges of these stupidities." What was the cause of this gullibility? Pope Leo XIII on April 20, 1894, in a long and detailed address to members of the Roman Catholic Church undertook to define at once the doctrine, the methods and the purposes of Freemasonry to the end that his followers might understand the nature of theorganization and oppose to it an effective resistance. The result of the inquiries of the Pope are contained in his initial phrase. "The human race is divided into two parties, of which the one adheres to God and to Christ, while the other is the Kingdom of Satan battling against the Deity." He asserted that to this last belongs the Masonic Order, seeking to defeat the Church of God and to restore paganism after eighteen hundred years, a senseless desire whereby they were able to recognize the ceaseless hatred of Satan against God, the unsatisfied thirst for veageance which animated the Evil One. In solemn terms the Pope ordered all the Bishops of the Roman Catholic world to unmask the Freemasons and to teach the people that these bigots were in reality friends of the devil and enemies of God. A declaration so formal and without reserve emanating thus from the one they accepted as the infallible chief of the Roman Catholic Church could not fail to produce a profound impression upon the faithful. The inevitable result of all this denunciation was to credit Freemasonry with the worship of the devil. An eager and credulous fanaticism developed this belief. Father Joseph Muller of Vienna in his Geheimnisee der Holle, Secrem of Hell, undertook to prove that Freemasonry was the organized cult of Satan: John Kostka claimed to expose the same theory in his book Lucifer Demasque. The Bishop of Grenoble, Monsignore Fava, declared that Freemasonry was nothing else than the religion of Satan, The Jesuit Archbishop Meurin in a work of some magnitude, La Franc-Maronnerie, Synagogue de Satan, declared that Charleston was the provisional Rome of the Satanic Synagogue; that Satan appeared there to his representatives and gave them their orders; the Grand Master of the Supreme Council of Charleston was the Pope, the Vicar General of Satan on earth; the rites of this infernal cult were only reserved to the greater dignitaries and the anonymous author of La Loge noire declared that the candidate himself at the beginning of his initiation was made aware that Lucifer was the true God and to wipe out the Christian baptism, received a baptism of fire, the baptism of Lucifer. The grotesque idea of the devil presiding in person over meetings of the Masonic Fraternity dies hard in France, but references to that belief are now so usually met by a reminder of the exploded inventions of Leo Taxil that only among the more credulous does the belief persist with anything of the former sovereignty. Even the later anti-Masonic publications on the Continent frequently get around to the position that they are but speaking figuratively in linking the devil with the Craft. Charles Nicoullaud in his L'Initiation Maconnique, second edition, tells of the difficulty he meets with those who look at his attacks upon the Craft as another outbreak of Taxilism. "Leo Taxil, already the tool of the sect which slandered the Church of Rome as it appears on the instigation ol Freemasonry, played an infamous comedy of which he publicly boasted. In that he has again to serve the said Freemasonry after having exploited the credulity of too confident Roman Catholics. That is understood. These have believed on the word of this afflicted person—and we have no intention of arguing with the Lodges where he belongs—instead of passing through the sieve of mystical theology and initiatory science the facts that he bore. That was a mistake. But because it was once in error, it does not follow that a Roman Catholic ought always and necessarily to deceive himself about the study of supernatural deviltry." After crediting the Freemasons in his introduction with tactical ability, Nicoullaud asks sarcastically (page 4), "Are Roman Catholics as skillful in allowing themselves to be influenced by the fear of appearing ridiculous? After having been too simple at one period they have become too sceptical since. The two positions, one as dangerous as the other, are made and will be made the sport of' the members directing secret societies. There, is nothing shameful in recognizing a mistake, and acknowledging a tactical fault. We have been deceived once, that is not a reason why we shall always be. It is sufficient that we avoid being buried in the same pit, that we be prudent and that we do not cast aside the fundamental rule of scientific criticism." Evidently the Roman Catholic authorities came tit of their experience with Taxil somewhat abashed and ashamed, eager to throw the weight off their shoulders onto the backs of the Freemasons, yet not together agreed as to the best way to do this effectively. Even in the work by Nicoullaud we are taken once more along the old piths and we are told of Satan presiding at a Lodge and receiving the worship of the devls in attendance (page 10), and that the, affrighted witness, Doinel, who affirms these things, invoked the names of Jesus and Mary, he lost consciousness but recovered in safety. All this in the opinion of Nicoullaud follows the train of facts known to the fathers of the Church about devilish mysteries, but he, tells us of it warily without attaching to the. story "more importance than it merits," a degree of prudence that would have saved his fellow followers of the Roman Catholic Church numerous pangs if they had observed the same caution in the case of Taxil. A list, of the more prominent works of this kind directed against the Craft are given in a paper, Diabolism and Masonry, by Brother Charles H. Merz, Masonic Bibliophile, volume ii (page 335). Brother Merz defends the Order by reciting its foundation principles and their practise among the Craft which plainly disavow and disprove the various venomous assertions of the enemies of Freemasonry. See also Brotherhood, New York, October, 1921 (page 2); The Leo Taxil Hoax, Brother R. C. Blackmer, quoted from Missouri Freemason, and New Age, April, 1906, Freemasonry and Satanism, Brother Henry R. Evans (page 360); also a book, Leo XIII und der Satanskult, Berlin, Dr. J. Ricks, 1897. TCHANDALAS Mentioned in the Institutes of Manu as a class of pariahs, or the lowest in society, but are referred to as the inventors of brick for building purposes, as is attested by Vina-Snati and Veda Vyasa. In the course of time they were banished from the towns, the rites of burial, and the use of rice, water, and fire. They finally emigrated, and became the progenitors of great nations. TEAM Royal Arch Masons in America apply this word rather inelegantly to designate the three candidates upon whom the Degree is conferred at the same time. It is also used generally in referring to any group of workers. TEARS In the Master's degree in some of the Continental Rites, and in all the advanced Degrees where the legend of the Degree and the ceremony of reception are intended to express grief, the hangings of the Lodge are black strewn with tears. The figures representing tears are in the form depicted in the illustration. The symbolism is borrowed from the science of heraldry, where these figures are called buttes, and are defined to be "drops of anything that is by nature liquid or liquefied by art." The heralds have six of these Charges, namely, yellow, or drops of liquid gold; white, or drops of liquid silver; red, or drops of blood; blue, or drops of tears, black, or drops of pitch; and greens or drops of oil. In funeral hatchments, a black velvet cloth, sprinkled with these "drops of tears," is placed in front of the house of a deceased nobleman and thrown over his bier; but there, as in Freemasonry, the guttes de larmes, or drops of tears, are not painted blue, but white. TEBETH The Hebrew word The fourth month of the Hebrew civil year, corresponding to the months December and January, beginning with the new moon of the former. TELAMONES See Caryatides TEMPELHERR German for Knights Templar (see also Ritter). TEMPELORDEN, or TEMPELHERRENORDEN The title in German of the Order of Knights Templar TEMPERANCE One of the four cardinal virtues; the practice of which is inculcated in the First Degree. The Freemason who properly appreciates the secrets which he has solemnly promised never to reveal, will not, by yielding to the unrestrained call of appetite, permit reason and judgment to lose their seats and subject himself, by the indulgence in habits of excess, to discover that which should be concealed, and thus merit and receive the scorn and detestation of his Brethren. And lest any Brother should forget the danger to which he is exposed in the unguarded hours of dissipation, the virtue of temperance is wisely impressed upon is memory, lay its reference to one of the most solemn portions of the ceremony of initiation. Some Freemasons, very properly condemning the vice of intemperance and abhorring its effects, have been unwisely led to confound temperance with total abstinence in a Masonic application, and resolutions have sometimes been proposed in Grand Lodges which declare the use of stimulating liquors in any quantity a Masonic offense. Put the law of Freemasonry authorizes no such regulation. It leaves to every man the indulgence of his own tastes within due limits, and demands not abstinence, but only moderation and temperance, in anything not actually wrongs TEMPLAR See Knights Templar TEMPLARIUS The Latin title of a Knight Templar. Commonly used in the Middle Ages. TEMPLAR LAND The Order of Knights Templar was dissolved in England, by an Act of Parliament, in the seventeenth. year of the reign of Edward II, and their possessions transferred to the Order of Saint John of Jerusalem, or Knights Hospitaler. Subsequently, in the thirty-second year of the reign of Henry VII, their possessions were transferred to the King. One of the privileges possessed by the English Templars was that their lands should be free of tithes; and these privileges still adhere to these lands, so that a farm being What is termed Templar land, is still exempt from the imposition of tithes, if it is occupied by the owner; an exemption which ceases when the farm is worked under a lease. TEMPLARS OF ENGLAND An important change in the organization of Templarism in England Ireland took place in 1873. By it a union took place of the Grand Conclave of Masonic Knights Templar of England and the Grand Conclave of High Knights Templar of Ireland into one body, under the title of the "Convent General of the United Religious and Military Orders of the Temple and of Saint John of Jerusalem, Palestine, Rhodes, and Malta." The following is a summary of the Statutes by which the new Order is governed, as given by Eminent Sir Knight W. J. B. McLeod Moore, Grand Prior, in his circular to the Preceptors of Canada: 1. The existing Grand Masters in the Empire are to be termed Great Priors, and Grand Conclaves or Encampments, Great Priories, under and subordinate to one Grand Master, as in the early days of the Order. and one Supreme Governing Body, the Convent General. TEMPLARS OF SCOTLAND The Statutes of the Grand Priory of the Temple of Scotland prescribe for the Order of Knights Templar in that kingdom an organization very different from that which prevails in other countries. The Religious and Military Order of the Temple" in Scotland consists of two classes: 1. Novice and Esquire.The Knights are again divided into four classes: 1. Knights created by Priories.The supreme legislative authority of the Order is the Chapter General, which consists of the Grand Officers, the Knights Grand Crosses, and the Knights Commanders. One Chapter is held annually, at which the Grand Master, if present, acts as President. The anniversary of the death of James de Molay, March 11, is Selected as the time of this meeting, at which the Grand Officers are elected. During all intervals of the meetings of the Chapter General, the affairs of the Order, with the exception of altering any Statutes, is entrusted to the Grand Master's Council, which consists of the Grand Officers, the Grand Priors of Foreign Langues (or Districts), and the Knights Grand Crosses. The Grand Officers, with the exception of the Past Grand Masters, who remain so for life, the Grand Master, who is elected triennially and the Grand Aides-de-Camp, who are appointed by him and removed at his pleasure, are elected annually. They are as follows: Grand MasterA Grand Priory may be instituted by the Chapter General in any nation, colony, or language, to be placed under the authority of a Grand Prior, who is elected for life, unless superseded by the Chapter General. A Priory, which is equivalent to an American Commandery, consists of the following officers: PriorThe Chapter General or Grand Priory may unite two or more Priories into a Commandery, to be governed by a Provincial Commander, who is elected by the Chapter General. The costume of the Knights, with the exception of a few slight variations to designate difference of rank, is the same as the ancient costume. TEMPLARS ORDER OF THE AMERICAN STAR See Free and Accepted Americans TEMPLAR ORIGIN OF FREEMASONRY The theory that Freemasonry originated in the Holy Land during the Crusades, and was instituted by the Knights Templar, was advanced by the Chevalier Ramsay, for the purpose, it is supposed, of giving an aristocratic character to the association It was subsequently adopted by the College of Clermont, and was accepted by the Baron von Hund as the basis upon which he erected his Rite of Strict Observance. The legend of the Clermont College is thus detailed by M. Berage in his work entitled Les Plus Secrets Mysteres des Hauts Grades, Most Secret Mysteries of the High Degrees (iii, page 194). The Order of Freemasonry was instituted by Godfrey de bouillon, in Palestine in l330, after the defeat of the Christian armies, and was communicated only to a few of the French Freemasons, some time afterwards, as a reward for the services which they had rendered to the English and Scottish Knights. From these latter true Freemasonry is derived. Their Mother Lodge is situated on the mountain of Heredom where the first Lodge in Europe was held, which still exists in all its splendor. The Council General is always held there, and it is the seat of the Sovereign Grand Master for the time being. This mountain is situated between the west and the north of Scotland, sixty miles from Edinburgh. There are other secrets in Freemasonry which were never known among the French, and which have no relation to the Apprentice, Fellow Craft, and Master Degrees which were constructed for the general class of Freemasons. The high Degrees, which developed the true design of Freemasonry and its true secrets, have never been known to them. The Saracens having obtained possession of the holy places in Palestine, where all the mysteries of the Order were practiced, made use of them for most profane purposes. The Christians then leagued together to conquer this beautiful country, and to drive all these barbarians from the land. They succeeded in obtaining a footing on these shores under the protection of numerous armies of Crusaders which had been sent out there by the Christian princes. The losses which they subsequently experienced put an end to the Christian power, and the crusaders who remained were subjected to the persecutions of the Saracens, who massacred all who publicly proclaimed the Christian faiths This induced Godfrey de Bouillon, towards the end of the third center, to conceal the mysteries of religion under the veil of figures, emblems and allegories. Hence the Christians selected the temple of Solomon because it has so close a relation to the Christian Church of which its holiness and its magnificence make it the true symbol. So the Christians concealed the mystery of the building up of the Church under that of the construction of the Temple, and gave themselves the title of Masons Architects or Builders, because they were occupied in building the faith. They assembled under the pretext of making plans of architecture to practice the rites of their religion, with all the emblems and allegories that Freemasonry could furnish, and thus protect themselves from the cruelty of the Saracens. As the mysteries of Freemasonry were in their principles, and still are only those of the Christian religion they were extremely scrupulous to confide this important secret only to those whose discretion had been tried and who had been found worthy. For this purpose they fabricated Degrees as a test of those to whom they wished to confide it, and they gave them at first only the symbolic secret of Hiram, on which all the mystery of blue Masonry is founded, and which is, in fact, the only secret of that Order which has no relation to true Freemasonry. They explained nothing else to them as they were afraid of being betrayed, and they conferred these Degrees as a proper means of recognizing each other, surrounded as they were by barbarians. To succeed more effectually in this they made use of different Signs and words for each Degree so as not only to distinguish themselves from the profane Saracens, but to designate the different Degrees. These they fixed at the number of seven, in imitation of the Grand Architect, who built the Universe in six days and rested on the seventh, and also because Solomon was seven years in constructing the Temple, which they had selected as the figurative basis of Freemasonry. Under the name of Hiram they gave a false application to the Masters, and developed the true secret of Freemasonry only to the higher Degrees. Such is the theory of the Templar origin of Freemasonry, which, mythical as it is, and wholly unsupported by the authority of history, has exercised a vast influence in the fabrication of advanced Degrees and the invention of Continental Rites. Indeed, of all the systems propounded during the eighteenth century, so fertile in the construction of extravagant systems, none has played so important a part as this in the history of Freemasonry. Although the theory is no longer maintained, its effects are everywhere seen and felt. TEMPLARS, RULE OF THE See Rule of the Templars TEMPLAR STATISTICS See Statistics of the Order of the Temple TEMPLE The symbolism of Speculative Freemasonry is so intimately connected with temple building and temple worship, that some notice of these edifices seems necessary. The Hebrews called a temple beth, which literally signifies a house or dwelling, and finds its root in a word which signifies "to remain or pass the night," or hecal, which means a palace, and comes from an obsolete word signifying magnificent. So that they seem to have had two ideas in reference to a Temple. When they called it beth Jehovah, or the House of Jehovah they referred to the continued presence of God in it; and when they called it hecal Jehovah, or the Palace of Jehovah, they referred to the splendor of the edifice which was selected as his residence. The Hebrew idea was undoubtedly borrowed from the Egyptian, where the same hieroglyphic signified both a house and a temple. Thus, from an inscription at Philae, Champollion (Egyptian Dictionary), cites the sentence, "He has made his devotions in the house of his mother Isis." The classical idea was more abstract and philosophical. The Latin word templum comes from a root which signifies to cut of, thus referring to any space, whether open or occupied by a building, which was cut off, or separated for a sacred purpose, from the surrounding profane ground. The word properly denoted a sacred enclosure where the omens were observed by the augurs. Hence Varro (De Langua Latina vi, 81,) defines a temple to be "a place for auguries and auspices." As the same practice of worshiping under the sky in open places prevailed among the northern nations, we might deduce from these facts that the temple of the sky was the Aryan idea, and the temple of the house was Semitic. It is true, that afterward, the augurs having for their own convenience erected a tent within the enclosure where they made their observations, or, literally their contemplations, this in time gave rise among the Greeks and the Romans to permanent edifices like those of the Egyptians and the Hebrews. Freemasonry has derived its temple symbolisms as it has almost all its symbolic ideas, from the Hebrew type, and thus makes the temple the symbol of a Lodge. But of the Roman temple worship it has not been neglectful, and has borrowed from it one of the most significant and important words in its vocabulary. The Latin word specular means to observe to look around. When the augur, standing within the sacred precincts of his open temple on the Capitoline hill, watched the flight of birds, that from it he night deduce his auspices of good or bad fortune, he was said, specular, to speculate. Hence the word came at length to denote, like contemplate from templum, an investigation of sacred things, and thus we got into our technical language the title of Speculative Masonry, as distinguished by its religious design from Operative or Practical Masonry, which, is devoted to more material objects. The Egyptian Temple was the real archetype of the Mosaic Tabernacle, as was that of the Temple of Jerusalem. The direction of an Egyptian temple was usually from East to West, the entrance being at the East. It was a quadrangular building, much longer than its width, and was situated in the western part of a sacred enclosure. The approach through this enclosure to the Temple proper was frequently by a double row of sphinxes. In front of the entrance were a pair of tall obelisks, which will remind the reader of the two pillars at the porch of Solomon's Temple. The Temple was divided into a spacious hall, the sanctuary where the great body of the worshipers assembled. Beyond it, in the western extremity, was the cell or sekos, equivalent to the Jewish Holy of Holier, into which the Priests only entered; and in the remotest part, behind a curtain, appeared the image of the god seated on his shrine, or the sacred animal which represented him. Grecian Temples, like the Egyptian and the Hebrew, were placed within an enclosure, which was separated from the profane land around it, in early times, by ropes, but afterward by a wall. The Temple was usually quadrangular, although some were circular in form. It was divided into two parts, the porch or vestibule, and the cell. In this latter part the statue of the god was placed surrounded by a balustrade. In Temples connected with the Mysteries, the cell was called the aavrov the Latin word is adyturn, and to it only the Priests and the initiates had access; and we learn from Pausanias that various stories were related of calamities that had befallen persons who had unlawfully ventured to cross the threshold. Vitruvius says that the entrance of Greek Temples was always toward the West; but this statement is contradicted by the appearance of the Temples still partly existing in Attica, Ionia, and Sicily. Roman Temples, after they emerged from their primitive Simplicity, were constructed much upon the model of the Grecian. There were the same vestibule and cells, or adybum, borrowed, as with the Greeks, from the holy and the most holy place of the Egypttians. Vicruvius says that the entrance of a Roman Temple was, if possible, to the West, so that the worshipers, when they offered prayers or sacrifices might look toward the East; but this rule was not always observed. It thus appears, notwithstanding what Montfaucon (Antiquities ii, 1, 2) says to the contrary, that the Egyptian form of a Temple was the type from which other nations borrowed their idea. This Egyptian form of a Temple was borrowed by the Jews, and with some modifications adopted by the Greeks and Romans, whence it passed over into modern Europe. The idea of a separation into a holy and a most holy place has everywhere been preserved. The same idea is maintained in the construction of Masonic Lodges, which are but imitations, in spirit, of the ancient Temples. But there has been a transposition of parts, the most holy place, which with the Egyptians and the Jews was in the West, being placed in Lodges in the East. TEMPLE, GATES OF THE See Gates of the Temple TEMPLE, GRAND COMMANDER OF THE The French title is Grand Commandeer du Temple. The Fifty-eighth Degree of the collection of the Metropolitan Chapter of France. It is the name of the Knight Commander of the Temple of the Scottish Rite. TEMPLE OF EZEKIEL An ideal Temple seen by the Prophet Ezekiel, in the twenty-fifth year of the captivity, while residing in Babylon. It is supposed by Calmet, that the description given by the prophet was that of the Temple of Solomon, which he must have seen before its destruction. But an examination of its measurements will show that this could not have been the fact, and that the whole area of Jerusalem would not have been sufficient to contain a building of its magnitude. Yet, as Ferguson observes (Sir William Smith's Dictionary of the Bible), the description, notwithstanding its ideal character, is curious, as showing what were the aspirations of the Jews in that direction, and how different they were from those of other nations; and also because it influenced Herod to some extent in his restoration of the temple of Zerubbabel. between the visionary Temple of Ezekiel and the symbolic city of the New Jerusalem, as described by the Evangelist, there is a striking resemblance, and hence it finds a place among the symbols in the Apocalyptic Degrees. But with Symbolic or with Royal Arch Masonry it has no connection. TEMPLE OF HEROD This was not the construction of a third Temple, but only a restoration and extensive enlargement of the second, which had been built by Zerubbabel. To the Christian Freemason it is interesting, even more than that of Solomon, bee cause it was the scene of our Lord's ministrations, and was the temple from which the Knights Templar derived their name. It was begun by Herod 7 B.C., finished 4 A.D., and destroyed by the Romans in 70 A.D., having subsisted only seventy-seven years. TEMPLE OF SOLOMON The first Temple of the Jews was called hecal Jehovah or beth Jehovah, the Palace or the House of Jehovah, to indicate its splendor and magnificence, and that it was intended to be the perpetual dwelling-place of the Lord. It was King David who first proposed to substitute for the Nomadic Tabernacle a permanent place of worship for his people; but although he had made the necessary arrangements, and even collected many of the materials, he was not permitted to commence the undertaking, and the execution of the task was left to his son and successor, Solomon. Accordingly, that monarch laid the foundations of the edifice in the fourth year of his reign, 1012 B.C., and, with the assistance of his friend and ally, Hiram, King of Tyre, completed it in about seven years and a half, dedicating it to the service of the Most High in 1004 B.C. This was the year of the world 3000, according to the Hebrew chronology; and although there has been much difference among chronologists in relation to the precise date, this is the one that has been generally accepted, and it is therefore adopted by Freemasons in their calculations of different epochs. The Temple stood on Mount Moriah, one of the eminences of the ridge which was known as Mount Zion, and which was originally the property of Ornan the Jebusite, who used it as a threshing-floor, and from whom it was purchased by David for the purpose of erecting an altar on it. The Temple retained its original splendor for only thirty-three years. In the year of the world 3033, Shishak, King of Egypt, having made war upon Rehoboam, King of Judah, took Jerusalem, and carried away the choicest treasures. From that time to the period of its final destruction the history of the Temple is but a history of alternate spoliations and repairs, of profanations to idolatry and subsequent restorations to the purity of worship. One hundred and thirteen years after the conquest of Shishak, Joash, King of Judah, collected silver for the repairs of the Temple, and restored it to its former condition in the year of the world 3148. In the year 3264, Ahaz, King of Judah, robbed the Temple of its riches, and gave them to Tiglath-Pileser, King of Assyria, who had united with him in a war against the Kings of Israel and Damascus. Ahaz also profaned the Temple by the worship of idols. In 3276, Hezekiah, the son and successor of Ahaz, repaired the portions of the Temple which his father had destroyed, and restored the pure worship. But fifteen years after he was compelled to give the treasures of the Temple as a ransom to Sennacherib, King of Assyria, who had invaded the land of Judah. But Hezekiah is supposed, after his enemy had retired, to have restored the Temple. Manasseh, the son and successor of Hezekiah, fell away to the worship of Sahianism, and desecrated the Temple in 3306 by setting up altars to the host of heaven. Manasseh was then conquered by the King of Babylon, who in 3328 carried him beyond the Euphrates. But subsequently repenting of his sins he was released from captivity, and having returned to Jerusalem he destroyed the idols, and restored the Altar of Burnt-Offerings. In 3380, Josiah, who was then King of Judah, devoted his efforts to the repairs of the Temple, portions of which had been demolished or neglected by his predecessors, and replaced the Ark in the Sanctuary. In 3398, in the reign of Jehoiakim, Nebuchadnezzar, then King of Chaldea, carried a part of the sacred vessels to Babylon. Seven years afterward, during the reign of Jeehoniah, he took away another lot; and finally, in 3416, in the eleventh year of the reign of Zedekiah, he took the city of Jerusalem, and entirely destroyed the Temple, and carried many of the inhabitants captives to Babylon. The Temple was originally built on a very hard rock, encompassed with frightful precipices. The foundations were laid very deep, with immense labor and expense. It was surrounded with a wall of great height, exceeding in the lowest part four hundred and fifty feet, constructed entirely of white marble. The body of the Temple was in size much less than many a modern parish church, for its length was but ninety feet, or, including the porch, one hundred and five, and its width but thirty. It was its outer court, its numerous terraces, and the magnificence of its external and internal decorations, together with its elevated position above the surrounding dwellings which produced that splendor of appearance that attracted the admiration of all who beheld it, and gives a color of probability to the legend that tells us how the Queen of Sheba, when it first broke upon her view, exclaimed in admiration, "A most excellent Master must have done this!" The Temple itself which consisted of the porch, the Sanctuary, and the Holy of Holies, was but a small part of the edifice on Count Moriah. It was surrounded with spacious courts, and the whole Structure occupied at least half a mile circumference. Upon passing through the outer wall, you came to the first Court, called the Court of the Gentiles, because the Gentiles were admitted into it, but were prohibited from passing farther. It was surrounded by a range of porticoes or cloisters, above which were galleries or apartments, supported by pillars of white marble. Passing through the Court of the Gentiles, you entered the Court of the Children of Israel, which was separated by a low stone wall, and an ascent of fifteen steps, into two divisions, the outer one being occupied by the women, and the inner by the men Here the Jews were in the habit of resorting daily for the purposes of prayer. Within the Court of the Israelites, and separated from it by a wall one cubit in height, was the Court of the Priests. In the-center of this Court was the Altar of Burnt-Offerings, to which the people brought their oblations and sacrifices, but none but the Priests were permitted to enter it. From this court, twelve steps ascended to the Temple, Strictly so called, which as we have already said, was divided into three parts, the Porch, the Sanctuary, and the Holy of Holies. The Porch of the Temple was twenty cubits in length, and the same in breadth. At its entrance was a gate made entirely of Corinthian brass, the most precious metal known to the ancients. Besides this gate there were the two pillars Jachin and Boaz, which had been constructed by Hiram Abif. the architect whom the King of Tyre had sent to Solomon. From the porch you entered the Sanctuary by a portal, which, instead of folding doors, was furnished with a magnificent veil of many colors, which mystically represented the universe. The breadth of the sanctuary was twenty cubits, and its length forty, or just twice that of the porch and Holy of Holies. It occupied, therefore, one-half of the body of the Temple. In the Sanctuary were placed the various utensils necessary for the daily worship of the Temple, such as the Altar of Incense, on which incense was daily burnt by the officiating Priest; the ten Golden Candlesticks; and the ten Tables on which the offerings were laid previous to the sacrifice. The Holy of Holies, or innermost chamber, was separated from the Sanctuary by doors of olive, richly sculptured and inlaid with gold, and covered with veils of blue, purple, scarlet, and the finest linen. The size of the Holy of Holies was the same as that of the porch, namely, twenty cubits square. It contained the Ark of the Covenant, which had been transferred into it from the Tabernacle, with its overshadowing Cherubim and its Mercy-Seat. Into the most sacred place, the High Priest alone could enter, and that only once a year, on the Day of Atonement. The Temple, thus constructed, must have been one of the most magnificent Structures of the ancient world. For its erection, David had collected more than four thousand millions of dollars, by Doctor Mackey's computation, and one hundred and eighty-four thousand, six hundred men were engaged on the building for more than seven years; and on its completion it was dedicated by Solomon with solemn prayer and seven days of feasting; during which a peace-offering of twenty thousand oxen and six times that number of sheep was made, to consume which the holy fire came down from heaven. In Freemasonry, the Temple of Solomon has played a most important part. Time was when every Masonic writer subscribed with unhesitating faith to the theory that freemasonry was there first organized; that there Solomon, Hiram of Tyre, and Hiram Abif presided as Grand Masters over the Lodges which they had established; that there the Symbolic Degrees were instituted and systems of initiation were invented; and that from that period to the present Freemasonry has passed down the stream of Time in unbroken succession and unaltered form. But the modern method of reading Masonic history has swept away this edifice of imagination with as unsparing a hand, and as effectual a power, as those with which the Babylonian King demolished the structure upon which they are founded. No writer who values his reputation as a critical historian would now attempt to defend this theory. Yet it has done its work. During the long period in which the hypothesis was accepted as a fact, its influence was being exerted in molding the Masonic organizations into a form closely connected with all the events and characteristics of the Solomonic Temple. So that now almost all the Symbolism of Freemasonry rests upon or is derived from the House of the Lord at Jerusalem. So closely are the two connected, that to attempt to separate the one from the other would be fatal to the further existence of Freemasonry. Each Lodge is and must be a symbol of the Jewish Temple, each Master in the chair representing the Jewish King, and every Freemason a personation of the Jewish Workman. Thus must it ever be while Freemasonry endures. We must receive the myths and legends that Connect it with the Temple, not indeed as historic facts, but as allegories; not as events that have really transpired, but as symbols; and must accept these allegories and these symbols for what their inventors really meant that they should be—the foundation of a Science of morality. The Subject of King Solomon's Temple and particularly the foundation chamber of this Structure is discussed by Brother W. J Chetsvode Crawley (pages 244, voluble xxiv, 1911, Transactions of Quatuor Coronati Lodge) from which we have made the following extracts: The version and legend of the Royal Arch authorized by the Supreme Grand Chapter of England today differs widely from the corresponding version authorized by the Supreme Grand Chapter of Ireland. The two versions are identical in purport and dogma, and to a certain extent similar in method. But there the resemblance ceases. It would be impossible for an English Royal Arch Mason to work his way into an Irish Chapter, or conversely, without other unmistakable credentialsTEMPLE OF ZERUBBABEL For the fifty-two years that succeeded the destruction of Jerusalem by Nebuchadnezzar that city saw nothing but the ruins of its ancient Temple. Out in the year of the world 3468 and 536 B.C. Cyrus gave permission to the Jews to return to Jerusalem, and there to rebuild the Temple of the Lord. Forty-two thousand three hundred and sixths of the liberated captives ret urned under the guidance of Joshua, then the High Priest, Zerubbabel, the Prince or Governor, and Haggai, the Scribe, and a year later they laid the foundations of the second Temple. They were, however, much disturbed in their labors by the Samaritans, whose offer to unite with them in the building they had rejected. Artaxerxes, known in profane history as Cambyses, having succeeded Cyrus on the throne of Persia, forbade the Jews to proceed with the work, and so the Temple remained in an unfinished state until the death of Artaxerxes and the succession of King Darius to the throne. As in early life there had been a great intimacy between this sovereign and Zerubbabel, the latter went to Babylon, and obtained permission from the monarch to resume the labor. Zerubbabel returned to Jerusalem, and notwithstanding some further delays, consequent upon the enmity of the neighboring nations, the second Temple, or, as it may be called by way of distinction from the first, the Temple of Zerubbabel, was completed in the sixth year of the reign of Darius, 515 B.C., and just twenty years after its commencement. It was then dedicated vith all the solemnities that accompanied the dedication of the first Temple (see the two amounts of this rebuilding of the Temple in Ezra and Haggai). The general plan of this second Temple was similar to that of the first. But it exceeded it in almost every dimension by one-third. The decorations of gold and other ornaments in the first Temple must have far surpassed those bestowed upon the second, for we are told by Josephus (Antiquities xi, 4) that the Priests and Levites and Elders of families were disconsolate at seeing how much more sumptuous the old Temple was than the one which, on amount of their poverty, they had just been able to erect. The Jews also say that there were five things wanting in the second Temple which had been in the first, namely, the Ark, the Urim and Thummim, the fire from heaven, the Divine Presence or Cloud of Glory, and the spirit of prophecy and power of miracles. Such are the most important events that relate to the construction of this second Temple But there is a Masonic legend connected with it which, though it may have no historical foundation, is yet so closely interwoven with the Temple system of Freemasonry, that it is necessary it should be recounted. It was, says the legend, while the workmen were engaged in making the necessary excavations for laying the foundation, and while numbers continued to arrive at Jerusalem from Babylon, that three worn and weary Sojourners, after plodding on foot over the rough and devious roads between the two cities, offered themselves to the Grand Council as willing participants in the labor of erection Who these Sojourners were, we have no historical means of discovering; but there is a Masonic tradition, entitled, perhaps, to but little weight, that they were Hananiah, Mishael, and Azariah, three holy men, who are better known to general readers by their Chaklaic names of Shadrach, Meshach, and Abednego, as having been miraculously preserved from the fiery furnace of Nebuchadnezzar Their services were accepted, and from their diligent labors resulted that important discovery, the perpetuation and preservation of which constitute the great end and design of the Royal Arch Degree. As the symbolism of the first or Solomonic Temple is connected with and refers entirely to the Symbolic Degrees, so that of the second, or Temple of Zerubbabel, forms the basis of the Royal Arch in the York and American Rites, and of several advanced Degrees in other Rites TEMPLE, SECOND The Tempe constructed by Zerubbabel is so called (see Temple elf Zerubbabel). TEMPLE, SOVEREIGN COMMANDER OF THE See Sovereign commander of the temple TEMPLE, SOVEREIGN OF THE SOVEREIGNS GRAND COMMANDER OF THE The French title is Souverain des Souverains Grands Commandeurs du temple. A Degree in the collection of Lemanceau and Le Page. It is said to be a part of the Order of Christ or Portuguese Templarism. TEMPLE, SPIRITUAL See Spiritual Temple TEMPLE, SYMBOLISM OF THE Of all the objects which constitute the Masonic science of symbolism, the most important, the most cherished by Freemasons, and by far the most significant, is the great Temple of Jerusalem. The spiritualizing of the Temple is the first, the most prominent, and the most pervading of all symbols of Freemasonry. It is that as high most emphatically gives it its religious character. Take from Freemasonry its dependence on the Temple; leave out of its ritual all reference to that sacred edifice, and to the legends and traditions connected with it, and the system itself would at once decay and die, or at best remain only as some fossilized bone, serving merely to show the nature of the once living body to which it had belonged. Temple worship is in itself an ancient type of the religious sentiment in its progress toward spiritual elevation. As soon as sw nation emerged out of Fetishism, or the worship of risible objects, which is the most degraded form of idolatry, its people began to establish a Priesthood, and to erect Temples. The Goths, the Celts, the Egyptians, and the Greeks, however much they may have differed in the ritual, and in the objects of their polytheistic worship, were all in the possession of Priests and of Temples. The Jews, complying with this law of our religious nature, first constructed their Tabernacle, or portable Temple, and then, when time and opportunity permitted, transferred their monotheistic worship to that more permanent edifice which towered in all its magnificence above the pinnacle of Mount Moriah. The Mosque of the Mohammedan and the Church or Chapel of the Christian is but an embodiment of the same idea of temple worship in a simpler form. The adaptation, therefore, of the Temple of Jerusalem to a science of symbolism, would be an easy task to the mind of those Jews and Tyrians who were engaged in its construction. Doubtless, at its original conception, the idea of this Temple Symbolism was rude and unembellished. It was to be perfected and polished only by future aggregations of succeeding intellects. And yet no Biblical nor Masonic scholar will venture to deny that there was, in the mode of building and in all the circumstances connected with the construction of King Solomon's Temple, an apparent design to establish a foundation for symbolism. The Freemasons have, at all events, seized with avidity the idea of representing in their symbolic language the interior and spiritual man by a material Temple. They have the doctrine of the great Apostle, "Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you?" (First Corinthians iii, 16). The great body of the Masonic Craft, looking only to this first Temple erected by the wisdom of King Solomon, make it the symbol of life; and as the great object of Freemasonry is the search after truth, they are directed to build up this Temple as a fitting receptacle for truth when found, a place where it may dwell, just as the ancient Jews built up their great Temple as a dwelling-place for Him who is the Author of all truth. To the Master Mason, this Temple of Solomon is truly the symbol of human life; for, like life, it was to have its end. For four centuries it glittered on the hills of Jerusalem in all its gorgeous magnificence; now, under some pious descendant of the wise King of Israel, the spot from whose altars arose the burnt offerings to a living God! and now polluted by some recreant monarch of Judah to the Service of Baal; until at length it received the divine punishment through the mighty King of Babylon, and, having been despoiled of all its treasures, Wars burnt to the ground, so that nothing was left of all its splendor but a smoldering heap of ashes. Variable in its purposes, evanescent in its existence, now a gorgeous pile of architectural beauty, and anon a ruin over which the resistless power of fire had passed, it becomes a fit symbol of human life occupied in the search after divine truth, which is nowhere to be found; now sinning and now repentant; now vigorous with health and strength, and anon a senseless and decaying corpse. Such is the symbolism of the first Temple, that of Solomon, as familiar to the class of Master Masons. But there is a second and higher class of the Fraternity, the Freemasons of the Royal Arch, by whom thus Temple Symbolism is still further developed. This second class leaving their early symbolism and looking beyond this Temple of Solomon, find in Scriptural history another Temple, which, years after the destruction of the first one, was erected upon its ruins; and they have Selected the second Temple, the Temple of Zerubbabel, as their prominent symbol. And as the first class of Freemasons find in their Temple the symbol of mortal life, limited and perishable, they, on the contrary, see in this second Temple, built upon the foundations of the first, a symbol of life eternal, where the lost truth shall be found, where new incense shall arise from a new altar, and whose perpetuity their great Plaster had promised when, in the very spirit of symbolism, file exclaimed, "Destroy this temple, and in three days I will raise it up." And so to these two classes or Orders of Freemasons the symbolism of the Temple presents itself in a connected and continuous form. To the Master Mason, the Temple of Solomon is the symbol of this life; to the Royal Arch Mason, the Temple of Zerubbabel is the symbol of the future life To the former his Temple is the symbol of the search for truth; to the latter, his is the symbol of the discovery of truth; thus the circle is completed, the system made perfect. TEMPLES, THE JERUSALEM 1. Solomon began the building of his Temple about 967 B.C., and completed it in about six and one-half years. This was in reality a collection of buildings, inside a wall, and the Temple proper was probably at or near the center, a structure 90 to 100 feet long, about 30 to 35 feet in width and at its highest about 50 feet. The entire system of buildings, taken as a unit, was the greatest single building feat ever undertaken by the Jewish people before or since. This was the First Temple. For nearly five centuries it was the center and capital of Hebrew peoples, not only in Palestine but wherever they might live. It and the city were looted and w destroyed by the Babylonian hordes under Nebuchadnezzar in 586 B-C- (It may be more than a coincidence that the only successful—though temporary— attempt ever made by the Egyptians to achieve monotheism occurred while this First Temple was still standing It is likewise interesting to note that many of the tales, traditions, legends, and historical occurrences about Solomon or his Temple need not refer to so early a date as 967 B.C. but may refer to it as of any date as between 967 B-C. and 586 B.C.) 2. When after a half century Cyrus permitted the Jews to return to Jerusalem they began almost at once to rebuild the Temple under their "prince," or leader, Sheshbazzar, who began work in 536 B.C.; it was completed by Zerubbabel in 516 B.C. after twenty years of slow, hard labor by a poverty-stricken people, and then was only half restored. After 168 B.C. this building was looted, attacked, razed, rebuilt, and finally destroyed almost completely. This was the Second Temple. 3. One of the looters was Herod. In 40 B.C. Antony and Octavius gave him the title "King of Judea." Between 20 B.C. and 19 B.C., and for political reasons of his own, he began to rebuild the Temple, and on a larger scale. It was not completed until between 62 A.D. and 64 A.D. Only two years after this latter date the Jews began their revolt against Roman rule; in about four years, or 70 A.D., the whole "Temple was burnt to the ground and utterly destroyed.?' This was the Third Temple. (Historians long were skeptical about the descriptions of the three Temples on the ground that structures of such size and elaborateness called for a technical knowledge which did not exist in ancient times. Modern archeological discoveries have removed that objection by proving that as early as 1000 B.C. many of the technical arts were at a high stage of development. Thus, and to cite only two examples, Tutankhamen's physicians had the use of complete sets of surgical instruments, and practiced many forms of anesthesia; shorthand, a technique without which modern business could hardly function, was known to ancient Egypt; in 1934 the Egypt Exploration Society published a book Greek Shorthand Manuals compiled from papyri and waxed tablets unearthed by archeologic excavations.) TEMPLE, ORDER OF THE When the Knights Templar had, on account of their power and wealth, excited the fears and the cupidity of Pope Clement V, and King Philip the Fair, of France, the Order was soon compelled to succumb to the combined animosity of a spiritual and a temporal sovereign, neither of whom was capable of being controlled by a spirit of honor or a dictate of conscience The melancholy story of the sufferings of the Knights, and of the dissolution of their Order, forms a disgraceful record, with which the history of the fourteenth century begins. On the 11th of March, in the year 1314, and in the refined city of Paris, James de Molay, the last of a long and illustrious line of Grand Masters of the Order of Knights Templar, testified at the stake his fidelity to his vows; and eleven years of service in the cause of religion were terminated, not by the sword of a Saracen, but by the iniquitous sentence of a Roman Catholic Pope and a perverted Christian King The manufacturers of Masonic legends have found in the death of De Molay and the dissolution of the Order of Templars a fertile source from which to draw materials for their fanciful theories and surreptitious documents Among these legends there was, for instance, one which maintained that during his captivity in the Bastile the Grand Master of the Templars established four Chiefs of the Order in the North, the South, the East, and the West of Europe, whose seats of government were respectively at Stockholm, Naples, Paris, and Edinburgh. Another invention of these Masonic speculators was the forgery of that document so well known as the Charter of Larmenius, of which we shall presently take notice Previously, however, to any consideration of this document, sve must advert to the condition of the Templar Order in Portugal, because there is an intimate connection between the society there organized and the Order of the Temple in France, which is more particularly the Subject of the present article Surprising as it may appear, it is nevertheless true, that the Templars did not receive that check in Portugal to which they were Subjected in France, in England, and some other countries of Europe on the contrary, they were there maintained by King Denis in all their rights and privileges; and although compelled, by a Bull of Clement V, to change their names to that of the Knights of Christ, they continued to be governed by the same rules and to wear the same costume as their predecessors, excepting the slight addition of placing a white Latin cross in the center of the usual red one of the ancient Order. In the degree of establishment it was expressly declared that the King, in creating this new Order, intended only to effect a reform in that of the Templars In 1420, John I, of Portugal, gave the Knights of Christ the control of the possessions of Portugal in the Indies, and succeeding monarchs granted them the proprietorship of all countries which they might discover, reserving, of course, the royal prerogative of sovereignty In process of time the wealth and the power of the Order became so great, that the King of Portugal found it expedient to reduce their rights to a considerable extent; but the Order itself was permitted to continue in existence, the Grand Mastership, however, being for the future vested in the Sovereign We are now prepared to investigate understandingly the history of the Charter of Larmenius, and of the Order of the Temple at Paris, which was founded on the assumed authenticity of that document The writings of Thory, of Ragon, and of Clavel, with the passing remarks of a few other Masonic writers, will furnish us with abundant materials for this narrative, interesting to all Freemasons, but more especially so to Masonic Knights Templar In the year 1682, and in the reign of Louis XIV, a licentious society was established by several young noblemen, which took the name of La Petite Résurrection des Templiers, or The Little Resurrection of the Templars. The members wore concealed upon their shirts a decoration in the form of a cross, on which was embossed the figure of a man trampling on a woman, who lay prostrate at his feet The emblematic Signification of this symbol was, it is apparent, as unworthy of the character of man as it was derogatory to the condition and claims of woman The lying, having been informed of the infamous proceedings which took place at the meetings, dissolved the Society, which it was said was on the eve of initiating the dauphin; caused its leader, a Prince of the blood, to be ignominiously published, and banished the members from the Court; the heaviest penalty that, in those days of servile submission to the throne, could be inflicted on a courtier In 1705, Philip of Orleans, who was subsequently the Regent of France during the minority of Louis XV, collected together the remnants of this Society, which still secretly existed, but had changed its object from a licentious to one of a political character. He caused new Statutes to be constructed; and an Italian Jesuit, by name Father Bonani, who was a learned antiquary and an excellent designer, fabricated the document now known as the Charter of Larmenius, and thus pretended to attach the new society to the ancient Order of the Templars. As this Charter is not the least interesting of those forged documents with which the history of Freemasonry unfortunately abounds, a full description of it here will not be out of place. The theory of the Duke of Orleans and his accomplice Bonani was, and the theory is still maintained by the Order of the Temple at Paris, that when James de Moray was about to suffer at the stake, be sent for Larmenius, and in prison, with the consent and approbation of such of his knights as were present, appointed him his Successor, with the right of making a similar appointment before his death. On the demise of De Molay, Larmenius accordingly assumed the office of Grand Master, and ten years after issued this Charter, transmitting his authority to Theobaldus Alexandrinus, by whom it was in like manner transmitted through a long line of Grand Masters, until in 1705 it reached Philip, Duke of Orleans. It will be seen hereafter that the list was subsequently continued to a later period. The signatures of all these Grand Masters are affixed to the Charter, Which is beautifully executed on parchment, illuminated in the choicest style of Medieval chirography, and composed in the Latin language, but written in the Templar cipher. From the copy of the document given by Thory in his Acta Latomorum (ii, page 145) five make the following translation: I, Brother John Mark Larmenius, of Jerusalem, by the grace of God and the secret decree of the most venerable and holy martyr, the Grand Master of the Soldiery of the temple, to whom be all honor and glory, confirmed by the common council or the Brethren, being endowed with the Supreme Grand Mastership of the whole Order of the Temple, to every one who shall see these Letters Decretal thrice greeting:And then follow the acceptances and signatures of twenty-two succeeding Grand Masters—the last, Bernard Raymund Fabré, under the date of 1804. Brother Hawkins here wishes to point out that after having disappeared for many years, the original of this Charter was rediscovered and purchased by Brother F. J. ART. Crowe, of Chichester, England, who thought it too important and valuable to remain in private hands, and it was accordingly placed in the possession of the Great Priory of England. A transcript of the document, differing slightly from that given above, has been published by Brother Crowe (see Transactions, Quatuor Coronati Lodge, volume xxiv). The Society, continues Doctor Mackey, thus organized by the Duke of Orleans in 1705, under this Charter, which purported to contain the signatures manupropria in their own hands, of eighteen Grand Masters in regular succession, commencing with Larmenius and ending with himself, attempted to obtain a recognition by the Order of Christ, which we have already said was established in Portugal as the legitimate successor of the old Templars, and of Which King John V was al that time the Grand Master. For this purpose the Duke of Orleans ordered two of his members to proceed to Lisbon, and there to open negotiations with the Order of Christ. The king caused inquiries to be made of Don Luis de Cunha, his ambassador at Paris, upon whose report he gave orders for the arrest of the two French Templars. One of them escaped to Gibraltar; but the other, less fortunate, after an imprisonment of two years, was banished to Angola, in Africa, where he died. The Society, however, continued secretly to exist for many years in France, and is supposed by some to have been the same which, in 1879. was known by the name of the Societe d'Aloyau, a title which might be translated into English as the Society of the Sirloin —a name much more appropriate to a club of bons vivants, good livers, than to an association of knights. The members of this Society were dispersed at the time of the French Revolution, the Duke of Casse Brissac, who was massacred at Versailles in 1732, being its Grand Master at the period of its dispersion. Thory says that the members of this association claimed to be the successors of the Templars, and to be in possession of their Charters. A certain Brother Ledru, one of the sons of the learned Nicholas Philip Ledru, was the physician of Casse Brissac. On the death of that nobleman and the sale of his property, Ledru purchased a piece of furniture, probably an escritoire, in which was concealed the celebrated Charter of Larmenius, the manuscript Statutes of 1705, and the journal of proceedings of the order of the Temple. Clavel says that about the year 1804, Ledru showed these articles to two of his friends—de ,Saintot and Fabré Palaprat; the latter of whom had formerly been an ecclesiastic. The sight of these documents suggested to them the idea of reviving the Order of the Temple. They proposed to constitute Ledru the Grand Master, but he refused the offer, and nominated Claudius Matheus Radix de Chevillon for the office, who would accept it only under the title of Vicar; and he is inscribed as such on the list attached to the Charter of Larmenius, his name immediatel following that of Casse Brissac, who is recorded as the last Grand Master. These four restorers of the Order were of opinion that it would be most expedient to place it under the patronage of some distinguished personage; and while making the effort to carry this design into execution, Chevillon, excusing himself from further official labor on account of his advanced age, proposed that Fahré Palaprat should be elected Grand Master, but for one year only, and with the understanding that he would resign the dignity as soon as some notable person could be found who would be willing to accept it. But Fabré, having once been invested with the Grand Mastership, ever afterward refused to surrender the dignity. Among the persons who were soon after admitted into the Order Were Decourchant, a notary's clerk; Leblond, an official of the Imperial Library; and Arnal, an ironmonger, all of whom were entrusted with the secret of the fraud, and at once engaged in the construction of what have Since been designated the Relics of the Order. Of these relics, which are preserved in the treasury of the Order of the Temple at Paris, an inventory was made on May 18, 1810, being, it is probable, soon after their construction. Doctor Burnes, who was a firm believer in the legitimacy of the Parisian Order and in the authenticity of its archives, has given in his Sketch of the history of the Knights Templar (Appendix, page xii), a copy of this inventory in the original French. Thory gives it also in his ActaLatomorum (ii, page 143). A brief synopsis of it may not be uninteresting. The relics consist of twelve pieces— a round dozen —and are as follows: 1. The Charter of Larmellius, already described. But to the eighteen signatures of Grand Masters in the Charter, which was in 1705 in possession of Philip, Duke of Orieans, are added six more carrying the Succession on from the last-named to Fabré Palaprat, who attests as Grand Master in 1804.Of these relics, Clavel, who, as being on the spot, may be supposed to know something of the truth, tells us that the copper reliquary the sword, the ivory cross, and the three miters were bought by Leblond from an old iron shop in the market of Saint Jean, and from a maker of church vestments in the suburbs of Paris, while the helmet was taken by Arnal front one of the government armories. Francisco Alvaro da Sylva Freyre de Porto, a knight of the Order of Christ, and a Secret agent of John VI, King of Portugal, was admitted into the Order in 1805, and continued a member until 1815. He was one of the few, Clavel says, whom Fahré and the other founder's admitted into their full confidence, and in 1812 he held the of fire of Grand Master's Secretary. Fahré having signified to him his desire to be recognized as the Successor of James de Molaw by the Grand Master of the Order of Christ, Da Sylvà sent a copy of the Charter of Larmenius to John VI, who was then in Brazil; but the request for recognition was refused. The Order of the Temple, which had thus been ingeniously organized by Fabré Palaprat and his colleagues, began now to assume high prerogatives as the only representative of Ancient Templarism. The Grand Master was distinguished by the sounding titles of Most Eminent Highness, Very Great, Powerful, and Excellent Prince, and Most Serene Lord. The whole world was divided into different Jurisdictions, under the names of Provinces, Bailiwicks, Priories, and Commanderies, all of which were distributed among the members; and proofs of nobility were demanded of all candidates; but if they were not able to give these proofs, they were furnished by the Grand Master with the necessary Patents. The ceremonies of initiation were divided into three houses, again subdivided into eight Degrees, and were as follows: I—HOUSE OF INITIATIONAt first the members of the Order professed the Roman Catholic religion, and hence, on various occasions, Protestants and Jews were denied admission. But about the year 1814, the Grand Master having obtained possession of a manuscript copy of a spurious Gospel of Saint John, which is supposed to have been forged in the fifteenth century, and which contradicted in many particulars the canonical Gospel, he caused it to be adopted as the doctrine of the Order; and thus, as Clavel says, at once transformed an Order which had always been perfectly orthodox into a Schismatic sect. Out of this spurious Gospel and an Introduction and Commentary called the Levitikon, said to have been written by Nicephorus, a Greek monk of Athens, Fabré and his colleagues composed a liturgy, and established a religious sect to which they gave the name of Johannism. The consequence of this change of religious views was a schism in the Order. The orthodox party, however, appears to have been the stronger; and after the others had for a short time exhibited themselves as soi-disant, or so-called, Priests in a Johannite Church Which they erected, and in which they publicly chanted the liturgy which they had composed, the church and the liturgy were given up, and they retired once more into the secrecy of the Order. Such is the brief history of the rise and progress of the celebrated Order of the Temple, which thus continued to exist at Paris, with, however, a much abridged exercise, if not with less assumption of prerogative. It claimed to be the only true depository of the powers and privileges of the ancient Order of Knights Templar, denouncing all other Templars as spurious, and its Grand Master has proclaimed himself the legal successor of James de Molay; with how much truth the narrative already given will enable every reader to decide. The question of the legality of the Order of the Temple, as the only true body of Knights Templar in modern days, is to be settled only after three other points have been determined: First, was the Charter of Larmenius, which was brought for the first time to light in 1705 by the Duke of Orleans, an authentic or a forged document? Next, even if authentic, was the story that Larmenius was invested with the Grand Mastership and the power of transmission by De Molay a fact or a fable? And, lastly, was the power exercised by Ledru, in reorganizing the Order in 1804, assumed by himself or actually derived from Casse Brissae, the previous Grand Master? There are many other questions of subordinate but necessary importance to be examined and settled before we can consent to give the Order of the Temple the high and, as regards Templarism, the exclusive position that it claims TEMPLE, SOLOMON'S, AND THE DEGREES In the Seventeenth Century German archeology, full of vigor and beginning to employ "scientific methods," discovered so many things about ancient Jerusalem and Solomon's Temple that a great public interest was aroused. One of the manifestations of the latter was the excitement occasioned by the exhibition of a large scale model of the Temple, attributed to Chancellor Schott. This was taken over to London in 1723 and again in 1730, and there attracted endless throngs; newspapers were filled with it; clergymen preached about it; the Royal Family held a special view. At the same period John Senex, publisher, sold innumerable copies of a plan and drawings, which was at about the time he was publishing Anderson's 1723 Book of Constitutions, and was Junior Grand Warden. A long description of the Temple written by the al ready-famous Sir Isaac Newton some years before his death was published, and ran through one edition after another. Previously the states of Holland employed Rabbi Leon to build a replica of the Temple. He constructed a model as large as a room, complete in detail; Holland gave up the project on amount of the cost (as the World's Fair at Philadelphia was to do two centuries later, when it began a like project), and made a present of the "great model" to the Rabbi. He in turn took it over to London (after exhibiting it in Paris and Sienna), secured a patent from the King to display it in the British Capital, published an explanatory brochure to accompany it, put it on exhibit, and aroused great popular enthusiasm. It was carefully preserved and again exhibited in London some eighty years later with equal success. Irish Lodges, already full of speculation about the symbolism of Solomon's Temple, became more interested in the Temple than ever. An oratorio of "Solomon's Temple" was given in Dublin, and it was inserted by Laurence Dermott in editions of his Ahiman Rezon (Book of Constitution) of the Ancient Grand Lodge; and in his Preface Dermott gives a florid account of Leon's model. Also, the Arms of the Ancient Grand Lodge were taken from one of Leon's works—he was one of the most respected and learned Hebrew scholars in Europe, as is shown by the biographical treatise on him (a brilliant essay), "Rabbi Jacob Jehudah Leon," contributed to Ars Quatuor Coronatorum; Vol. 12; page 150; by J. Chetwode Crawley. By one of those seemingly impossible coincidences which are seldom found in history, an older and far more popular and lasting and important tradition of another Temple had come to England to change the architectural face and living habits of the country; and much more profoundly affected the Mason Craft than the Hebrew enthusiasm was to do. Only, this was not a Jewish Temple, or Solomon's, but a Greek Temple. (To call Jehovah's House at Jerusalem a "temple" is a misnomer; the word is pure Greek; so was the style and type and uses of the building.) Palladio of Venice was Europe's supreme architect from the Renaissance until now. He drew a line across architecture and divided it into before and after, brought Gothic to an end, taught the principles, then recently re-discovered, of Greek architecture first to Italian Masons and through them to Europe; was the Shakespeare of his art. After Inigo Jones King's Commissioner of buildings, visited Venice he returned to England and introduced the Palladian (also called the Italian, or the Classic, or the Neo Classic) there, and Mason Lodges and clubs of amateur artists began studying Palladio as the Primitive Christians had studied their Gospels, and with as much zealousness. After the Lodge of Antiquity had become a Lodge under the Grand Lodge, its Master or Lecturer read Palladio to the Lodge; and its "old Master," Sir Christopher Wren, had carried the Palladian style to its supreme glory in St. Paul's Cathedral Palladio had found that almost the whole set of principles (they were principles of proportion) of the Greek style could be exhibited, and therein studied and mastered, in five columns, which he caned the Five Orders. A model which he himself had made when building St. Paul's was used by Sir Christopher Wren while he was Master of Antiquity. If any Mason will ponder the Allegory of the Temple in the Second Degree and the Rite of HA.-. in the Third he can see for himself how weighty is the hypothesis that both were fabricated in their present form at the time when the Jewish Temple and the Greek Temple, as it were, met in London. Two great traditions crossed, and the point of crossing lay in the center of Freemasonry. It is obvious that the form and inspiration of the Allegory in the Second Degree is Greek in origin, and that in the Third it is Hebrem. It is possible, and to an unknown extent it is probable, that the germ, or first simple form, of each had existed in the Craft long before Palladio; but the form as now used has stamped on it too many of the hall-marks of the Eighteenth Century to make any doubt feasible of its origin. And, more extraordinary still, Freemasonry itself had received its origin, form, and substance from the Gothic, begun in the Twelfth Century, and Masonry was probably always pure Gothic until the Palladian period; thus the three greatest architectural styles—and an architectural style is the principal public form always taken by a culture— became embodied together in the Three Degrees. Matthew Arnold was later to say that European civilization consists of a union of two civilizations, the Greek and the Hebraic; in reality it was a union of three, for the great Medieval civilization had as large a part in shaping our modern civilization as either of the other two; and it helps to explain the largeness, the power, the inexhaustibleness of Freemasonry, that it combined the three within itself. (John Bunyan wrote a whole book on the symbolism of Solomon's Temple, as fine a work of literature as his Pilgrim's Progress, but not having the latter's popular appeal. See elsewhere in this Supplement ARCHITECTURE, FIRST & CHIEF GROUNDS"; for a number of other articles consult Index.) TEMPLE, WORKMEN AT THE See Workmen at the Temple TEMPLIER The title of a Knight Templar in French. The expression Chevalier Templier is scarcely ever used by French writers. TEMPLUM HIEROSOLYMAE Latin for the Temple of Jerusalem. It is supposed by some to be a phrase concealed under the monogram of the Triple Tau, which see. TEN Ten cannot be considered as a sacred number in Freemasonry. But by the Pythagoreans it was honored as a symbol of the perfection and consummation of all things. It was constituted of the monad and duad, the active and passive principles, the triad or their result, and the quaternior or first square, and hence they referred it to their sacred tetractys. They said that ten contained all the relations of numbers and harmony (see Tetractys). TEN EXPRESSIONS Using, as do the Rabbis, the expression, "In the beginning God created the heaven and the earth," as one, we find nine other expressions in the first chapter of Genesis in which "God said"; thus making ten expressions by which the world was created. There were ten generations from Adam to Noah, to show that God was long-suffering before he deluged the earth. For a similar reason, says the Talmud, there were ten generations from Noah to Abraham, until the latter "took the reward of them all." Abraham was proved with ten trials. Ten miracles were wrought for the children of Israel in Egypt, and ten at the Red Sea. Ten plagues afflicted the Egyptians in Egypt, and ten at the Red Sea. And ten miracles were wrought in the Holy Temple (see Ten). TENGU A significant word in the advanced Degrees of the Ancient and Accepted Scottish Rite. The original old French rituals explain it, and say that it and two other words that accompany are formed out of the initials of the words of a particular sentence which has reference to the Sacred Treasure of Freemasonry. TENNESSEE The Grand Lodge of North Carolina had issued Warrants for Lodges in Tennessee, as early as 1796, as also had the Grand Lodge of Kentucky. A Convention was held at Knoxville, December 2, 1811, to form a Grand Lodge and the following Lodges were represented: Tennessee, No. 2; Greenville, No. 3; Newport, No. 4; Hiram, No. 7. The Grand Lodge of North Carolina gave her authority to the Proceedings and when the Convention met again on December 27, 1813, the Grand Lodge was duly established. A Dispensation was issued by the General Grand High Priest on March 2,1818, to Cumberland Chapter at Nashville, and a Charter was granted at the Convocation of the General Grand Chapter on September 11, 1819. Charters were issued to Franklin, Clarksville, and LaFayette Chapters in 1826 and on Septem- ber 16 of that year, the Grand Chapter of Tennessee was recognized as a constituent of the General Grand Chapter. Companion William G. Hunt was chosen Grand High Priest; Companions Tannehill and Steel, Deputy High Priests; Steel and Langtry, Grand Kings, and Dyer Pearl, Grand Scribe. Nashville Council, No. 1, at Nashville was chartered by Companion John Barker on August 14, 1827. Other Councils were formed in the State but their records were lost by fire. On October 13, 1847, a Grand Council was formed which has since met regularly except during the Civil War. Second reprint, Proceedings, Grand Encampment (page 90), records that "In 1842 a petition to revive Nashville Encampment was presented to Sir Knight Reese," suggesting former activity, but Proceedings, Grand Commandery of Tennessee, 1859 (page 17), states of Nashville Commandery No. 1: "After several preliminary meetings, this Commandery was organized in the City of Nashville on the 26th day of November A.D. 1846, A.o. 728. "A Charter was granted September 14, 1847. A Dispensation was issued to Yorkville Commandery No. 2, Yorkville, July 10, 1857, and Charter, September 16, 1859; De Molay Commandery No. 3, Columbia, December 20, 1857, and September 16, 1859, and Cyrene Commandery No. 4, Memphis, March 27, 1959, and September 16, 1859. These four subordinate Commanderies were authorized, September 16, 1859, to form a Grand Commandery, the Grand Master assigning Sir Louis J. Polk, October 3, 1859, to install the officers and this took place on October 12, 1859. The Ancient and Accepted Scottish Rite was first introduced at Memphis when the John Chester Lodge of Perfection was chartered January 15, 1879. Three other Bodies were opened at the same place within a few years: Calvary Chapter of Rose Croix, No. 1; Cyprus Council of Kadosh, No. 1, and Tennessee Consistory, No. 1, chartered respectively on January 1, 1889; August 14, 1893, and October 14, 1894. TENSIO-DAI-SIN A deity held in adoration by the Japanese; the zodiacal sun, with its twelve constellations, as the representative of the god and his twelve apostles. This omnific being, like the zodiacal light, of triangular form, seen only in the evening after twilight and in the morning before dawn, and whose nature is unknown, is possessed of ineffable attribute, inexpressible and unutterable, with a supreme power to overcome eruptions of nature and the elements. Like unto Freemasonry, there are four periods of festival, to wit, in the third, fifth, seventh, and ninth of the third, fifth, seventh, and ninth months. The initiates are called Jammabos, and wear aurora-colored robes, like unto the light of the dawn of day. TENT The tent, which constitutes a part of the paraphernalia or furniture of a Commandery of Knights Templar, is not only intended for a practical use, but also has a symbolic meaning. The Order of the Templars, was instituted for the protection of Christian pilgrims who were visiting the sepulcher of their Lord. The Hospitalers might remain in the city and fulfil their vows by attendance on the sick, but, the Templar must away to the plains, the hills, and the desert, there, in his lonely tent, to watch the wily Saracen, and to await the toilsome pilgrim, to whom he might offer the crust of bread and the draft of water, and instruct him in his way, and warn him of danger, and give him words of good cheer. Often in the early history of the Order, before luxury and wealth and vice had impaired its purity, must these meetings of the toilsome pilgrim, on his way to the holy shrine, with the valiant Knight who stood by his tent door on the roadside, have occurred. And it, is just ,such events as these that are commemorated in the tent scenes of the Templar ritual. TENURE OF OFFICE All offices in the Bodies of the York and American Rites are held by annual election or appointment. But the holder of an office does not become functus, officii, serving as delegate by the election of his successor; he retains the office until that successor has been installed. This is technically called holding over. It is not election only, but election and installation that give possession of an office in Freemasonry. If a new Master, having been elected, should, after the election and installation of the other officers of the Lodge, refuse to be installed, the old Master would hold over, or retain the office until the next annual election. The oath of office of every officer is that he will perform the duties of the office for twelve months, and until his successor shall have been installed. In France, in the eighteenth century, Warrants of Constitution were bestowed upon certain Masters who held the office for life, and were therefore called Maitres inamovibles, or immovable Masters. They considered the Lodges committed to their care as their personal property, and governed them despotically, according to their own caprices. But in 1772 this class of Masters had become so unpopular, that the Grand Lodge removed them, and made the tenure of office the same as it was in England. In the Ancient and Accepted Scottish Rite the officers of a Supreme Council hold their offices, under the Constitutions of 1786, for life. In the subordinate Bodies of the Rite, the elections are held annually or triennially. This is also the rule in the Supreme Council of the Northern Jurisdiction, which has abandoned the law of perpetual tenure. The Supreme Council elects its members independently of the Consistories and is thereby self-perpetuating. TERCY One of the nine Elus recorded in the high Degrees as having been sent out by Solomon to make the search which is referred to in the Master's legend. The name was invented, with some allusion, not now explicable, to the political incidents of Stuart Freemasons. The name is probably an anagram or corruption of some friend of the House of Stuart (see Anagram). TERMINUS The god of landmarks, or boundaries, whose worship was introduced among the Romans by Numa. The god was represented by a cubical stone. Of all the gods, Terminus was the only one who, when the new Capitol was building, refused to remove his altar. Hence Ovid (fasti ii, 673) addressed him thus: "0 Terminus, no inconstancy was permitted thee; in whatever situation thou hast been placed, there abide, and do not yield one jot to any neighbor asking thee." The Freemasons pay the same reverence to their landmarks that the Romans did to their god Terminus. TERNARY ALLUSIONS Some of the well considered and beautiful thoughts of Rev. George Oliver on Ternary Allusions as applicable to the construction of the Temple services of Solomon are the three principal religious festivals—the Feast of Passover, of Pentecost, and of Tabernacles. The Camp was three-fold. The Tabernacle, with its precinct, was called the Camp of the Divine Majesty, the next, the Camp of Levi, or Little Host of the Lord; and the largest, the Camp of Israel, or the Great Host. The Tribes were marshaled in subdivisions of three, each being designated by a banner containing one of the cherubic forms of the Deity. The Temple, in like manner, had three divisions and three symbolical references—historical, mystical, and moral. The Golden Candlestick had twice three branches, each containing three bowls, knobs, and flowers. In the Sanctuary were three sacred utensils-the Candlestick, the Table of Shewbread, and the Altar of Incense; and three hallowed articles were deposited in the Ark of the Covenant—the Tables of the Law, the Rod of Aaron, and the Pot of Manna. There were three Orders of Priests and Levites, and the High Priest was distinguished by a triple crown. Three allusions may be observed through the whole of Jewish history. Thus, Elijah raised the widow's son by stretching himself upon the child three times. Samaria sustained a siege of three years. Some of the kings of Israel and Judah reigned three years, some three months, some three days. Reboboam served God three years before he apostated. The Jews fasted three days and three nights, by command of Esther, before their triumph over Haman. Their sacred writings had three grand divisions----the Law, the Prophets, and the Psalms. In the Masonic system there were three Temples—those of Solomon, Zerubbabel, and Herod. The Jews speak of two that have been, and believe in one, as described by Ezekiel the Prophet, yet to come. The Rabbis say: "The third Temple we hope and look for" (See Three). TERRASSON, THE ABBE JEAN The Abbe Terrasson was born at. Lyons, in France, in 1670. He was educated by the Congregation of the Oratory, of which his brother Andre was a Priest, but eventually abandoned it, which gave so much offense to his father, that he left him by his will only a very moderate income. The Abbe obtained a chair in the Academy of Sciences in 1707, and a professorship in the Royal College in 1724, which position he occupied until his death in 1750. He was the author of a Critical Dissertation on the Iliad of Homer, a translation of Diororus Siculus, and several other classical and philosophical works. But the work most interesting to the Masonic scholar is his Sethos, histoire ou vie tiree des monuments, anecdotes de l'ancienne Egypte, published at Paris in 1731. This work excited on its appearance so much attention in the literary world, that it was translated into the German and English languages under the respective titles of: 1. Abris der wahren Helden-Tugend, oder Lebensgeschichte des Sethos; translated by Chro. Gli. Wendt, Hamburg, 1732. 2. Greschichle des Konigs Sethos; translated by Matthew Claudius, Breslau, 1777. 3. The Life of Sethos, taken from private Memoirs of the ancient Egyptians; translated from a Greek Manuscript into French, and done into English, by M. Lediard, London, 1732. In this romance he has given an account of the initiation of his hero, Sethos, an Egyptian Prince, into the Egyptian Mysteries. We must not, however, be led into the error, into which Kloss says the Masonic Fraternity fell on its first appearance, that this account is a well-proved, historical narrative. Much as we know of the Egyptian Mysteries, compared with our knowledge of the Grecian or the Asiatic, we have no sufficient documents from which to obtain the consecutive and minute detail which the Abbe Terrascgon has constructed. It is like Ramsey's Travels of Cyrus, to which it has been compared, a romance rather than a history; but it still contains so many scintillations of truth, so much of the substantials of fact amid the ornaments of fiction, that it cannot but prove instructive as well as amusing. We have in it the outlines of an initiation into the Egyptian Mysteries such as the learned Abbe could derive from the documents and monuments to which he was able to apply, with many lacanae which he has filled up from his own inventive and poetic genius. TERRIBLE BROTHER. The French title is Frere terrible. An officer in the French Rite, who ia an initiation conducts the candidate, and in this respect performs the duty of a Senior Deacon in the York Rite. TERRITORIAL JURISDICTION It has now become the settled principle of, at least, American Masonic law, that Masonic and political Jurisdiction should be co-terminous, that is, that the boundaries which circumscribe the territorial Jurisdiction of a Grand Lodge should be the same as those which define the political limits of the State in which it exists. And so it follows that if a State should change its political boundaries, the Masonic boundaries of the Grand Lodge should change with it. Thus, if a State should diminish its extent by the cession of any part of its territory to an adjoining State, the Lodges situated within the ceded territory would pass over to the Jurisdiction of the Grand Lodge of the State to which that territory had been ceded. The doctrine of Exclusive Territorial Jurisdiction, as it is styled in the United States, was called into activity by the needs of the increasing number of contiguous Grand Lodges in America (see Exclusive Territorial Jurisdiction). Brother W. J. Chetwode Crawley (Caementaria Hibernica, Fasciculus iii) goes on to say, It partakes of the nature of an international compact rather than of an ancient landmark. The earliest regulations issued by the Grand Lodge of Ireland in November, 1768 rule xxvii, enact that "No Army Lodge shall for the future make any Townsman a Mason where there is a Lodge held in any Town where such Lodge do meet: and no Town's Lodge shall make any man in the Army a Mason, where there is a warranted Lodge held in the Regiment, Troop, or Company, or in the Quarters to which such Man belongs. Any Army or other Lodge making a Mason contrary to this rule to be fined One Guinea."From the position that one Regular Lodge ought not to interfere with another, it is but a logical step to the position that one Grand Lodge should not interfere with another. TESSEL, INDENTED See Tessellated Border. TESSELLATED From the Latin word tessella, a little square stone. Checkered, formed in little squares of Mosaic work. Applied in Freemasonry to the Mosaic pavement of the Temple, and to the border surrounding the Tracing-Board, probably incorrectly in the latter case (see Tessellated Border). TESSELLATED BORDER Browne says in his Master Key, which is supposed to present the general form of the Prestonian, lectures, that the ornaments of a Lodge are the Mosaic Pavement, the Blazing Star, and the Tessellated Border; and he has defined the Tessellated Border to be "the skirt-work round the Lodge." Webb, in his lectures, teaches that the ornaments of a Lodge are the Mosaic Pavement, the Indented Tessel, and the Blazing Star; and he defines the Indented Tessel to be that "beautifully tessellated border or skirting which surrounded the ground-floor of King Solomon's Temple." The French call it la houpe dentelee, which is literally the indented tessel; and they describe it as "a cord forming true-lovers knots, which surrounds the Tracing-Board." The Germans name it die Schnur von starken Faden, or the cord of strong threads, and define it as a border surrounding the Tracing-Board of an Entered Apprentice, consisting of a cord tied in lovers' knots, with two tassels attached to the ends. The idea prevalent in the United States of America and derived from a misapprehension of the plate in the Monitor Of Cross, that the tessellated border was a decorated part of the Mosaic pavement, and made like it of little square stones, does not seem to be supported by these definitions. They all indicate that the tessellated border was a cord. The interpretation of its symbolic meaning still further sustains this idea. Browne says "it alludes to that kind care of Providence which so cheerfully surrounds and keeps us within its protection whiIst we justly and uprightly govern our lives and actions by the four cardinal virtues in divinity, namely, Temperance, Fortitude, Prudence, and Justice." This last allusion is to the four tassels attached to the cord (see Tassels). Webb says that it is "emblematic of those blessings and comforts which surround us, and which we hope to obtain by a faithful reliance on Divine Providence." The French ritual says that it is intended "to teach the Freemason that the Society of which he constitutes a part surrounds the earth, and that distance, so far from relaxing the bonds which unite the members to each other, Ought to draw them closer." Lenning says that it, symbolizes the fraternal bond by which Freemasons are united. But Gadicke is more precise, He defines it as "the universal bond by which every Freemason ought to be united to his Brethren," and he says that "it should consist of sixty threads or " yarns, because, according to the ancient Statutes, no Lodge was allowed to have above sixty members." Oliver (Landmarks i, page 174) says "the Tracing Board is surrounded by an indented or tessellated border . . . at the four angles appear as many tassels." But in the old English Tracing-Boards the two lower tassels are often emitted. They are, however, generally found in the French. Lenning, speaking, we suppose, for the German, assigns to them but two. Four tassels are, however, necessary to complete the symbolism, which is said to be that of the four cardinal virtues. The tesselated, more properly, therefore, the tassellated, tasseled, border consists of a cord intertwined with knots, to each end of which is appended a tassel. It surrounds the border of the Tracing-Board, and appears at the top as in the illustration. There is, however, in these old Tracing-Boards, another border, which surrounds the entire picture with lines, as illustrated. This indented border, which was made to represent a cord of black and white threads, was, in Doctor Mackey's opinion, in time mistaken for tessellae, or little stones; an error probably originating in confounding it with the Tessellated Pavement, which was another one of the ornaments of the Lodge. We find that we have for this symbol five different names: in English, the indented tarsel, the indented tassel, the indented tessel, the tassellated border, and the tessellated border; in French, the houpe dentelge, or indented tessel; and in German, the Schnur von starken Faden, or the cord of strong threads. The question what is the true tessellated border would not be difficult to answer, if it were not for the variety of names given to it in the English rituals. We know by tradition, and by engravings that have been preserved, that during the ceremonies of initiation in the early part of the eighteenth century the symbols of the Order were marked out in chalk on the floor, and that this picture was encircled by a waving cord. This cord was ornamented with tassels, and formerly a border to the tracing on the floor was called the indented tassel, the cord and the tufts attached to it being the tassel, which, being by its wavy direction partly in and partly outside of the picture, was said to be indented. This indented tassel was subsequently corrupted by illiterate Freemasons into indented tarsel, the appellation met with in some of the early Catechisms. Afterward, looking to its decoration with tassels and to its position as a border to the Tracing-Board, it was called the tassellated border. In time the picture on the floor was transferred to a permanent Tracing-Board, and then the tassels were preserved at the top' and the rest of the cord was represented around the board in the form of white and black angular spaces. These were mistaken for little stones, and the tassellated border was called, by a natural corruption, the tessellated border. Many years ago, when Doctor Mackey first met with the idea of this corruption from tassellated to tessellated, which was suggested to Doctor Oliver by a learned Scottish Mason, "whose name he does not give, he was inclined to doubt its correctness. Subsequent investigations led him to change that opinion. Doctor Mackey believed that he could readily trace the gradual steps of corruption and change from the original name indented tassel, which the early French Freemasons had literally translated by houped entelee, to indented tarsel, and sometimes, according to Oliver, to indented trasel; then to tassellated border, and, finally, to tessellated border, the name which it has so long borne. The form and the meaning of the symbol are now apparent. The tessellated border, as it is called, is a cord, decorated with tassels, which surrounds the Tracing-Board of an Entered Apprentice, the said Tracing-Board being a representation of the Lodge, and it symbolizes the bond of love-the mystic tie~which binds the Craft wheresoever dispersed into one band of Brotherhood. TESSERA HOSPITALIS A Latin term. Literally, the Token of the Guest, or the Hospitable Die. It was a custom among the ancients, that when two persons formed an alliance of friendship, they took a small piece of bone, ivory, stone, or even wood, which they divided into two parts, each one inscribing his name upon his half. They then made an exchange of the pieces, each promising to retain the part entrusted to him as a perpetual token of the Covenant into which they had entered, of which its production at any future time would be a proof and a reminder (see the subject more fully treated in the article Mark, also note Stone, White). TEST FEE The name given to the payment made annually to keep in good standing in the Lodges of Scotland. Another name for annual dues. TESTIMONY. In Masonic trials the testimony of witnesses is taken in two ways—that of Profanes by affidavit, and that of Freemasons on their Masonic Obligation. TESTS Test questions, to which the conventional answers would prove the Masonic character of the person interrogated, were in very common use in the eighteenth century in England. They were not, it is true, enjoined by authority, but were conventionally used to such an extent that every Freemason was supposed to be acquainted with them. They are now obsolete; but not very long ago such catch questions as "Where does the Master hang his hat?" and a few others, equally trivial, were in use. Doctor Oliver gives (Golden Remains of the Early Masonic Writers iv, page 11) the following as the tests in use in the early part of the eighteenth century. They have been credited as introduced by Desaguliers and Anderson at the Revival in 1717. Some of them, however, were of a different source and character, being assumed to have been taken from the Catechism or Lecture then in use as a part of the instructions of the Entered Apprentice. What is the place of the Senior Entered Apprentice?In the year 1730, Martin Clare having, as certain old reports claim, by order of the Grand Lodge, remodeled the Lectures, he abolished the old tests and introduced the following new ones: Whence came you?Ten years afterward Clare's tests were said to have been superseded by a new series of examination questions, which were asserted to have been promulgated by Doctor Manningham, and very generallv adopted. They are as follows: Where were you made a Mason?Thomas Dunckeriey subsequently, we are told, made a new arrangement of the Lectures, and with them the tests. For the eighteen which composed the series of Manningleam, he invented ten, but which were more significant and important in their bearing. They were as follows: How ought a Mason to be clothed?Preston subsequently, as his first contribution to Masonic literature, is asserted to have presented the following system of tests, which were at a later period adopted: Whither are you bound?These Prestonian tests continued in use until the close of the eighteenth century, and Doctor Oliver says that at his initiation, in 1801, he was fully instructed in them. Tests of this kind appear to have existed at an early period. The examination of a Steinmetz, given by Madel in his History of Freemasonry, presents all the characteristics of the English tests. The French Freemasons have one, "Comment etes vous entre dans le Temple de Salomon?" "How were you introduced in the Temple of Solomon?" In the United States of America, besides the one already mentioned, there are a few others which are sometimes used, but are without legal authority. A review of these tests will lead to the conclusion adopted by Doctor Oliver, that "they are doubtless of great utility, but in their selection a pure and discriminating taste has not always been used." TEST WORD In the year 1829, during the anti-Masonic excitement in America, the Grand Lodge of New York proposed, as a safeguard against "the introduction of impostors among the workmen," a test word to be used in all examinations in addition to the legitimate tests. But as this was deemed an innovation on the Landmarks, and as it was impossible that it could ever become universal, the Grand Lodges of the United States very properly rejected it, and it was never used. TETRACTYS The Greek word signifies, literally, the number four, and is therefore synonymous with the quaternion; but it has been peculiarly applied to a symbol of the Pythagoreans, which is composed of ten dots arranged in a triangular form of four rows. This figure was in itself, as a whole, emblematic of the Tetragrammaton, or sacred name of four letters, for tetractys, in Greek, means Jour, and was undoubtedly learned by Pythagoras during his visit to Babylon. But the parts of which it is composed were also pregnant symbols. Thus the one point was a symbol of the Active Principle or Creator, the two points of the Passive Principle or Matter, the three of the world proceeding from their union, and the four of the liberal arts and sciences, which may be said to complete and perfect that world. This arrangement of the ten points in a triangular form was called the tetractys or number four, because each of the sides of the triangle consisted of four points, and the whole number of ten was made up by the summation of the first four figures, 1 + 2 + 3 +4= 10. Hierocles says, in his Commentaries on the Golden Verses (v, page 47): "But how comes God to be the Tetractys? This thou mayst learn in the sacred book ascribed to Pythagoras, in which God is celebrated as the number of numbers. For if all things exist by His eternal decrees, it is evident that in each species of things the number depends on the cause that produces them.... Now the power of ten is four; for before we come to a complete and perfect decade, we discover all the virtue and perfection of the ten in the four. Thus, in assembling all numbers from one to four inclusive, the whole composition makes ten," etc. Dacier, in his notes on these Commentaries and on this particular passage, remarks that "Pythagoras, having learned in Egypt the name of the true God, the Mysterious and Ineffable Name Jehovah, and finding that in the original tongue it was composed of four letters, translated it into his own language by the word tetractys, and gave the true explanation of it, saying that it properly signified the source of nature that perpetually rolls along." So much did the disciples of Pythagoras venerate tetractys, that it is said that they took their most solemn oaths, especially that of initiation, upon it. The exact words of the oath are given in the Golden Verses, and are referred to by Jamblichus in his Life of Pythagoras. I swear it by Him who has transmitted into our soul the sacred tetractys The source of nature, whose course is eternal.Jamblichus gives a different phraseology of the oath, but with substantially the same meaning. In the symbols of Freemasonry, we will find the sacred Delta bearing the nearest analogy to the tectractys of the Pythagoreans. The outline of these points form, it will be perceived, a triangle; and if we draw short lines from point to point, we will have within this great triangle nine smaller ones. Doctor Hemming, in his revision of the English lectures, adopted in 1813, thus explains this symbol: The great triangle is generally denominated Pythagorean, because it served as a principal illustration of that philosopher's system. This emblem powerfully elucidates the mystical relation between the numerical and geometrical symbols. It is Composed of ten points so arranged as to form one great equilateral triangle and at the same time to divide it into nine similar triangles of smaller dimensions. The first of these, representing unity, is Called a monad, and answers to what is denominated a point in geometry, each being the principle by the multiplication of which all Combinations of form and number are respectively generated. The next two points are denominated a dead, representing the number two, and answers to the geometrical line which, consisting of length without breadth, is hounded by two extreme points. The three following points are called the triad, representing the number three, and may be considered asks having an indissoluble relation to all superficies which consist of length and breadth, when Contemplated as abstracted from thickness.Doctor Hemming does not appear to have improved on the Pythagorean symbolization. TETRADITES Believers in the occult powers of the numeral four, and in a Godhead of four persons in lien of three In this connection, the figure is worthy of examination, it being a star of five points enclosing the three letters of the ineffable Names but forming the Tetragrammaton, the Shem Hamphorash. This figure has been claimed to represent the Godhead. TETRAGRAMMATON In Greek, it signifies, a word of four letters. It is the title given by the Talmudists to the name of God, Jehovah, which in the original Hebrew Consists of four letters (see Jehovah) . TEUTONIC KNIGHTS The origin of this Order was a humble but a pious one. During the Crusades a wealthy gentleman of Germany, who resided at Jerusalem, commiserating the condition of his countrymen who came there as pilgrims, made his house their receptacle, and afterward built a hospital, to which, by the permission of the Patriarch of Jerusalem, he added an oratory dedicated to the Virgin Mary. Other Germans coming from Lubeck and Bremen contributed to the extension of this charity, and erected at Acre, during the third Crusade, a sumptuous hospital, and assumed the title of Teutonic Knights, or Brethren of the Hospital of our Lady of the Germans of Jerusalem. They elected Henry Walpott their first Master, and adopted for their government a Rule closely approximating to that both of the Templars and the Hospitalers, with an additional one that none but Germans should be admitted into the Order. Their dress consisted of a white mantle, with a black cross embroidered in gold. Clark says (History of Knighthood ii, page 60) that the original badge, which was assigned to them by the Emperor Henry VI, was a black cross potent; and that form of cross has ever Since been known as a Teutonic Cross. John, King of Jerusalem, added the cross double potent gold, that is, a cross potent of gold on the black cross. The word potent means a staff, the crossed or crutched ends of the cross arms suggesting the head of a walking stick. The Emperor Frederick II gave them the black double-headed eagle, to be borne in an inescutcheon, a small shield borne on another, in the center of the cross; and Saint Louis, of France, added to it, as an augmentation, a blue chief strewn with fleur-de-lis. During the siege of Acre they did good service to the Christian cause; but on the fall of that city, the main body returned to Europe with Frederick II. For many years they were busily occupied in Crusades against the pagan inhabitants of Prussia and Poland. Ashmole says that in 1340 they built the city of Maryburg, and there established the residence of their Grand Master. They were for a long time engaged in contests with the Kings of Poland on account of the invasion of their territory. They were also excommunicated by Pope John XXII, but relying on their great strength, and the remoteness of their province, they bid defiance to ecclesiastical censures and the contest resulted in their receiving Prussia proper as a trust from the Kings of Poland. In 1511, Albert, Margrave of Brandenburg, was elected their Grand Master. In 1525 he abandoned the vows of his Order; became a Protestant, and exchanged his title of Grand Master for that of Duke of Eastern Prussia; and thus the dominion of the Knights was brought to an end, and the foundation laid of the future Kingdom of Prussia. The Order, however, still continued its existence, the seat of the Grand Master being at Mergentheim, in Swabia. By the peace of Presburg, in 1805, the Emperor Francis II obtained the Grand Mastership, with all its rights and privileges. In 1809 Napoleon abolished the Order, but it continued a titular existence in Austria. Attempts have been made to incorporate the Teutonic Knights into Freemasonry, and their cross has been adopted in some of the advanced Degrees. But we fail to find in history the slightest traces of any actual connection between the two Orders. TEXAS The first Masonic meeting in Texas was held in a grove at Brazoria where in March, 1835, five Master Masons, John H. Wharton, Asa Brigham, James A. E. Phelps, Alexander Russell and Anson Jones, decided to open a Lodge. A Dispensation was granted by the Grand Lodge of Louisiana, and in spite of the danger attendant upon secret meetings at this time the Lodge was opened as Holland, No. 26, on December 27, 1835. War with Mexico interrupted the work of the Lodge, but it remained in existence until February, 1836. When Brazoria was captured the records and all the belongings of the Lodge were destroyed and the members scattered. A Charter, however, had been issued and was brought to Texas by John M. Allen, and, in October, 1837, the only Lodge in Texas which existed prior to her separation from Mexico was reopened at Houston. Three Lodges, Milam, No. 40; McFarlane, No. 41, and Holland, No. 36, held a Convention at Houston in the winter of 1837-8 to form a Grand Lodge. The following officers were elected: Grand Master, Anson Jones; Deputy Grand Master, Adolphus Sterne; Senior Grand Warden, Jefferson Wright; Junior Grand Warden, Christopher Dart; Grand Secretary, G. H. Winched; Grand Treasurer, Thomas G. Western. The Constitution of the Grand Lodge of Louisiana was adopted and the first Annual Communication arranged for April 1639. December 9, 1835, on the application of Companions Samuel M. Williams, James H. C. Miller and others the General Grand Chapter decided to issue a Charter to San Filipe de Austin Chanter, No. 1. It was not established, however, until June 2, 1840, when Texas was no longer part of Mexico, and in the interval Dugald McFarlane had organized Cyrus Chapter under the authority of Matagorda Chapter. To consider the organization of a Grand Chapter, delegates from San Felipe de Austin, Cyrus, Lone Star, and Rising Star Chapters met in Austin December 14. 1841. On December 21 a Constitution was adopted. The Grand Lodge of Texas relinquished authority over the Chapters but the General Grand Chapter refused to recognize the new Grand Chapter because it had been instituted without authority. At its organization on December 30, 1850, four Chapters were represented, namely, San Felipe de Austin, No. 1; Washington, No. 2; Brenham, No. 5, and Brazos, No. 8. In 1861 it separated from the General Grand Chapter of the United States. In the Minutes of Columbian Council, No. 1, of New York City, is mention of three Degrees conferred upon Companions John N. Reed and Ebenezer B. Nichols of Houston Chapter, No. 8. A Warrant, ratified January 31, 1848, was issued to them and William D. Smith, by the Grand Master, for Houston Council, No. 10. Columbia, No. 1; Alabama, No. 12, and Coleman Councils then sent delegates to Huntsville and organized a Grand Council which existed until 1865. William T. Austin of Galveston Council was elected Grand Master but his name was not in the Report of the Committee on Credentials and Galveston Council was not added to the roll until 1859. In 1864 it was arranged to surrender control of the Degrees to the Grand Chapter of Texas. From 1865 until December 3, 1907, they were worked in Council under the authority of a Chapter. In 1907 the Grand Council met again at Waco and resumed control of the Degrees. On November 9, 1909, the Grand Council was recognized, though still retaining its independence, by the General Grand Council. San Felipe de Austin Cornmandery was chartered December 10, 1835, at Galveston. On December 13, 1853, the General Grand Master issued a Warrant for a Grand Encampment of Texas. Three Commanderies, San Filipe de Austin, No. 1; Ruthven, No. 2, and Palestine, No. 3, took part in its institution on January 18, 1855. The Ancient and Accepted Scottish Rite, Southern Jurisdiction, began in Texas with the San Felipe, No. 1, Lodge of Perfection, chartered at Galveston, May 15, 1867. The Phillip C. Tucker Chapter of Rose Croix, No. 1, was chartered January 31, 1882; the Pike-Tueker Couneil of Kadosh, No. 1, on October 6, 1898, and the Texas Consistory, No. 1, on November 18, 1899. T. G. A. O. T. U. The initials of The Grand Architect of the Universe. Often used in this abbreviated form by Masonic writers. THAMMUZ Spelled also Tammuz. A deity worshiped by the apostate Jews in the time of Ezekiel, and supposed by most commentators to be identical with the Syrian god Adonis (see Adonis, Mysteries oh). THANKS It is a usage of French Freemasonry, and in the advanced Degrees of some other Rites, for a candidate, after his initiation and the address of the orator to him, to return thanks to the Lodge for the honor that has been conferred upon him. It is a voluntary and not an obligatory duty, and is not practiced in the Lodges of the York and American Rites. THEISM Theological writers have defined theism as being the belief in the existence of a Deity who, having created the world, directs its government by the constant exercise of His beneficent power, in contradistinction to atheism, which denies the existence of any such Creative and Superintending Being. In this sense, theism is the fundamental religion of Freemasonry, on which is Superimposed the additional and peculiar tenets of each of its disciples. THEOCRATIC PHILOSOPHY OF FREEMASONRY This is a term invented by Dr. G. Oliver to indicate that view of Freemasonry which intimately connects its symbols With the teachings of pure religion, and traces them to the primeval revelations of God to man, so that the philosophy of Freemasonry shall develop the continual government of the Divine Being. Hence he says: "It is the Theocracies Philosophy of Freemasonry that commands our unqualified esteem, and seals in our heart that love for the Institution which will produce an active religious faith and practice, and lead in the end to 'a building not made with hands, eternal in the heavens.' " He has developed this system in one of his works entitled The Theocratic Philosophy of Freemasonry, in twelve lectures on its Speculative, Operative, and Spurious Branches. In this work he enters with great minuteness into an examination of the speculative character of the Institution and of its operative division, which he contends had been practiced as an exclusively scientific pursuit from the earliest times in every country in the world. Many of the legendary speculations advanced in this work will be rejected at this day as unsound and untenable, but his views of the true philosophy of Freemasonry are worthy of profound study. THEOLOGICAL VIRTUES Under the name of the Cardinal Virtues, because all the other virtues hinged upon them, the ancient Pagans gave the most prominent place in their system of ethics to Temperance, Prudence, Fortitude, and Justice. But the three virtues taught in the theology of Saint Paul. Faith, Hope, and Charity, as such were unknown to them. To these, as taking a higher place and being more intimately connected with the relations of man to God, Christian writers have given the name of the Theological Virtues. They have been admitted into the system of Freemasonry, and are symbolized in the Theological Ladder of Jacob. THEOPASCHITES Followers of Peter the Fuller, who flourished in the fifth century, and believed in the crucifixion of all three of the Godhead. THEORICUS The Second Grade of the First Order of the Society of Rosicrucians (see Rosicrucianism). This is also the Twelfth Degree of the German Rose Croix. THEOSOPHISTS There were many theosophists —enthusiasts whom Vaughan calls "noble Specimens of the mystic" but those with whom the history of Freemasonry has most to do were the mystical religious thinkers of the eighteenth century, who supposed that they were possessed of a knowledge of the Divinity and His works by supernatural inspiration, or who regarded the foundation of their mystical tenets as resting on a sort of divine intuition. Such were ,Swedenborg, who, if not himself a Masonic reformer, has supplied the materials of many Degrees; the Moravian Brethren, the original object of Whose association is said to have been the propagation of the Gospel under the Masonic veil; Saint Martin, founder of the Philalethans; Pernettv, to whom we owe the Order of the Illuminati at Avignon; and Chastallier. who was the inventor of the Rite of Illuminated Theosophists. 'The object proposed in all these theosophic Degrees was the regeneration of man, and his reintegration into the primitive innocence from which he had fallen by original sin. Theosophic Freemasonry was, in fact, nothing else than an application of the speculative ideas of Jacob Böhme, of Swedenborg, and other mystical philosophers of the same class. Vaughan, in his Hours with the Mystics (ii, page 46) thus describes the earlier theosophists of the fourteenth century "They believed devoutly in the genuineness of the Cabala. They were persuaded that, beneath all the floods of change, this oral tradition had perpetuated its life unharmed from the days of Moses downward—even as Jewish fable taught them that the cedars alone, of all trees, had continued to spread the strength of their invulnerable arms below the waters of the deluge. They rejoiced in the hidden lore of that book as in a treasure rich with the germs of all philosophy. They maintained that from its marvelous leaves man might learn the angelic heraldry of the skies, the mysteries of the Divine Nature the means of converse with the potentates of heaven." Add to this an equal reverence for the unfathomable mysteries contained in the prophecies of Daniel and the vision of the Evangelist, with a proneness to give to everything Divine a symbolic interpretation, and you have the true character of those later theosophists who labored to invent their particular systems of Freemasonry. For more of this subject, see the article on Saint Martin. Nothing now remains of theosophic Freemasonry except the few traces left through the influence of Zinnendorf in the Swedish system, and what we find in the Apocalyptic Degrees of the Ancient and Accepted Scottish Rite. The system of Swedenborg, Pernetty, Paschalis, Saint Martin, and Chastanier have all become obsolete. THERAPEUTAE An ascetic sect of Jews in the first century after Christ, whom Milman calls the ancestors of the Christian monks and hermits. They resided near Alexandria, in Egypt, and bore a striking resemblance in their doctrines to those of the Essenians. They were, however, much influenced by the mystical school of Alexandria, and, while they borrowed much from the Cabala, partook also in their speculation of Pythagorean and Orphic ideas. Their system pervades some of the advanced Degrees of Freemasonry. The best amount of them is by Philo Judaeus. Name is from Greek meaning healing agents. THERIOG The six hundred and thirteen precepts into which the Jews divided the Mosaical law. Thus the Hebrew letters :8nn numerically express 613 (see description of Talith). THEURGY From the Greek Theos, meaning God and Ergon, work. The ancients thus called the whole art of magic—magic being understood here as the powers, influences or practices of supposed or pretended supernatural or occult art—because they believed its operations to be the result of an intercourse with the gods. But the moderns have appropriated it to that species of magic which operate by celestial means as opposed to natural magic, which is effected by a knowledge of the occult powers of nature, and necromancy or magic effected by the aid of evil spirits. Attempts have been made by some speculative authors to apply this high medics as it is also called, to an interpretation of Masonic symbolism. A most prolific writer is Alphonse Louis Constant, who, under the name of Eliphaz Levi, has given to the world numerous works on the dogma and ritual, the history and the interpretation, of this theurgic Freemasonry. THIRD DEGREE See Master Mason THIRTEEN, THE Has had reference to a couple of organizations. A Parisian society claiming to exercise an occult influence during the First Empire. A society of formerly growing proportions in the United States, intended to confound and uproot superstition, with an indirect reference to King Arthur's Knights of the Round Table and the Judas of infamy at the Last Supper of the twelve Apostles with the Master (Matthew xxvi). THIRTY-SECOND DEGREE See Sublime Prince of the Royal Secret THIRTY-SIX In the Pythagorean doctrine of numbers, thirty-six symbolized the male and female powers of nature united, because it is composed of the sum of the four odd numbers, 1 + 3 + 5 + 7 = 16, added to the sum of the four even numbers, 2 + 4 + 6 + 8 = 20, for 16 + 20 = 36. It has, however, no place among the sacred numbers of Freemasonry. THIRTY-THIRD DEGREE See Sovereign Grand Inspector general THOKATH The Hebrew word meaning Strength. An expression known to the Brethren of the Ancient and Accepted Scottish Rite in the Twelfth Degree. THOMAS, ISAIAH Grand Master, Massachusetts, 1803 and 1805 at the same time that Right Worshipful Henry Fowle served the same Grand Lodge as Junior Grand Deacon; an American printer and publisher of several patriotic magazines just previous to the American Revolution. Born in Boston, Massachusetts, January 19, 1749, apprenticed to Zechariah Fowle, a printer, 1755, he owned the Massachusetts Spy advocating the Whig policies and the Government endeavored to suppress the publication. Three days before the Battle of Concord, April 16, 1775, he moved his printing presses to Worcester. He was postmaster for a time and here also he published books, built a paper-mill and bindery, and distributed the Spy until 1802. The paper was discontinued, however, during the stormy interval between 1776 and 1778 and again between 1786 and 1788. This publication was an ardent supporter of Washington and the Federalists. Brother Thomas published the Royal American Magazine in 1774 which contained from time to time numerous engravings by the famous Paul Revere, afterwards Grand Master. Between 1775 and 1803 Thomas brought out the New England Almanac, which his son continued until 1819. In Boston he published monthly from 1789 to 1793 the Massachusetts Magazine. At Walpole, New Hampshire, he edited the Farmer's Museum. Among the noteworthy deeds of Brother Thomas was the founding of the American Antiquarian Society in 1812. His death occurred in 1831, April 4, at Worcester. THOMISTS An ancient Christian church in Malabar, said to have been founded by Saint Thomas THOMSON, MATTHEW McBLAIN See Clang destine THOR or THORR Contracted from Thonar, and sometimes known as Donar. This deity presided over the mischievous spirits in the elements, and was the son of Odin and Freya. These three were known in mythology as the triune deity—the Father, Son, and Spirit Thor's great weapon of destruction or force was the Miolner, the hammer or mallet, which had the marvelous property of invariably returning to its owner after having been launched upon its mission, and having performed its work of destruction. THORY, CLAUDE ANTOINE A distinguished French Masonic writer, who was born at Paris, May 26, 1759. He was by profession an advocate, and the official position of Registrar of the Criminal Court of the Chatelet, and afterward of first adjunct of the Mayor of Paris. He was a member of several societies, and a naturalist of considerable reputation. He devoted his attention more partictularly to botany, and published several valuable works on the genus Rosa, and another one on strawberries, which was published after his death. Thory took an important part, both as an actor an d a writer, in the Masonic history of France. He member of the Lodge Saint Alexandre d'Ecosse and of the Contrat Social out of whose incorporation into one proceeded the Mother Lodge of the Philosophic Scottish Rite, of which Thory may be justly called the founder. He was at its constitution made the presiding, officer, and afterward its Treasurer, and Keeper of it's Archives. In his last capacity, he made a collection of rare and valuable manuscripts, books, seals, jewels, bronze figures, and other objects connected with Freemasonry. Under his administration, the Library and Museum of the Mother Lodge became perhaps the most valuable collection of the in France or in any other country. After the Mother Lodge ceased its labors in 1826, this fine CoIlection passed by a previous stipulation into the possession of the Lodge of Mont Thabor which was the oldest of the Rite. Thory, while making collections for the Lodge, amassed for himself a fund of the most valuable materials toward the history of Freemasonry, which he used with great effect in his subsequent publications. In 1813 he published the Annales Originis Magni Galliarium Orientis, ou Histoire de la Foundation du Grand Orient de France, History of the Foundation of Grand Orierit of France, in one volume; and in 1815 1 Acta Latomorum, ou Chronologie de l'Histoire de Franche-Maconnerie, Francaise et Etrangere, Masonic Proceeings, orChronology of the History of French Foreign, Freemasonry, in two volumes. The value of those works, especially of the latter, not as well-digested histories, certainly as important contributions to Masonic history, cannot be denied. Yet they have been variously appreciated contemporaries. Rebold (History of the Three Lodges, page 530) says of the Annales, that it is one of the best historical productions that French Masonic literature possesses; while Besuchet ~(Precis Historique, Historical Suramary ii, page 275) charges that he has attempted to discharge the functions of a historian without exactitude and without impartiality. These discordant views are to be attributed to the active part that Thory took in the contests between the Grand Orient and the Ancient and Accepted Scottish Rite, and the opposition which he offered to the claims of the former to the Supreme Masonic authority. Posterity will form its judgment on the character of Thory as a Masonic historian without reference to the evanescent rivalry of parties. He died in October, 1827. THOUX DE SALVERTE. Founder in 1767, at Warsaw, of the Academy of Ancients, which see. THREAD OF LIFE. In the earliest lectures of the eighteenth century, we find this Catechism: Have you the key of the Lodge?In a later lecture, this key is said to "hang by a tow line nine inches or a span." And later still, in the old Prestonian lecture, it is said to hang by "the thread of life, in the passage of entrance, nine inches or a span long, the supposed distance between guttural and pectoral." All of which is intended simply to symbolize the close connection which in every Freemason should exist between his tongue and his heart, so that the one may utter nothing that the other does not truly dictate. THREE Everywhere among the ancients the number three was deemed the most sacred of numbers. A reverence for its mystical virtues is to be found even among the Chinese, who say that numbers begin at one and are made perfect at three, and hence they denote the multiplicity of any object by repeating the character which stands for it three times. In the philosophy of Plato, it was the image of the Supreme Being, because it includes in itself the properties of the two first numbers, and because, as Aristotle says, it contains within itself a beginning, a middle, and an end. The Pythagoreans called it perfect harmony. The Bible contains significant references to threes. Christ is thus mentioned (Matthew xii, 40): "For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth." Another allusion is "Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then, said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body." (John ii, 19-21.) David had his choice between three evils extended respectively over three years, or three months, or three days, "Choose thee either three years' famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh thee; or else three days the sword of the Lord, even the pestilence, in the land, and the angel of the Lord destroying throughout all the coasts of Israel. Now, therefore, advise thyself what word I shall bring again to him that sent me" (First Chronicles xxi, 11, 12). There is also the division of life, land, sea, stars, sun and moon, day and night into thirds as described in the New Testament (Revelation viii, 7-13). Gideon's army of three hundred was divided also into three parts (Judges vii, 16). Three of the sacrifices to the Lord God were each to be three years old (Genesis xv, 9). In fact, the first book of the Old Testament alone has about twenty eight references to three of various kinds. Threescore is also a frequent number in the Bible as in Genesis (xxv, 7, 26) and Revelation (xi, 3; xii, 6, and xiii, 18) and there is the familiar "A three-fold cord is not easily broken" of Ecclesiastes (iv, 12). So sacred was this number deemed by the ancients, that we find it designating some of the attributes of almost all the gods. The thunderbolt of Jove was three-forked; the scepter of Neptune was a trident; Cerberus, the dog of Pluto, was three-headed; there were three Fates and three Furies; the sun had three names, Apollo, Sol, and Liber; and the moon these three, Diana, Luria, and Hecate. In all incantations, three was a favorite number, for, as Virgil says, Numero Deus impari gaudet, that is God delights in an odd number. A triple cord was used, each cord of three different colors, white, red, and black; and a small image of the subject, of charm was carried thrice around the altar, as we see in Virgil's eighth Eclogue (line 73): Terna tibi haec priinurn, Iriplici diversa colore,Shakespeare (Macbeth, act i, scene iv) refers to the three-fold sorceries of the three witches. The author, T. G. Sinollett in his novel Peregrine Pickle quotes as a well-known proverb the expression "Number three is always fortunate." Oliver Wendell Holmes has in "The Last Leaf" employed an old three-cornered hat as some excuse for mirth arid there are many other references of interest in literature. The Druids, paid no less respect to this sacred number. Throughout their whole system, a reference is constantly made to its influence; and so far did their veneration for it extend, that even their sacred poetry was composed in triads. In all the Mysteries, from Egypt to Scandinavia, we find a sacred regard for the number three, as in the father, mother arid child deities, Osiris, Isis, and Horus. In the Rites of Mithras, the Empyrean was said to be supported by three intelligences, Ormuzd, Mithra and Mithras. In the Rites of Hindustan, there was the trinity of Brahma, Vishnu, and Siva. It was, in short, a general character of the Mysteries to have three principal officers and three grades of initiation. In Freemasonry, the ternary is the most sacred of all the mystical numbers. Beginning with the old axiom of the Roman Artificers, that tres faciunt collegium, or it requires three to make a college, they have established the rule that no less than three shall congregate to form a Lodge. Then in all the Rites, whatever may be the number of superimposed grades, there lie at the basis the three Symbolic Degrees. There are in all the Degrees three principal officers, three supports, three greater and three lesser lights, three movable and three immovable jewels, three principal tenets, three working-tools ai a Fellow Craft, three principal orders of architecture, three chief human senses, three Ancient Grand Masters. In fact, everywhere in the system the number three is presented as a prominent symbol.. So much is this the case, that all the other mystical numbers depend upon it, for each is a multiple of three, its square or its cube, or derived from them. Thus, 9, 27, 81, are formed by the multiplication of three, as 3x3=9, and 32x3=27, and 32x9=81 (see Triad; also Three Points). But in nothing is the Masonic signification of the ternary made more interesting than its connection with the sacred delta, the symbol of Deity (see Triangle). THREE FIRES Guardians of the Sixty-seventh Degree of the Modern Rite of Memphis. THREEFOLD CORD A triple cord whose strands are of different colors; it is used in several Rites as an instructive symbol (see Zennaar). A striking allusion to the strength of a triple cord is found in Ecclesiastes (iv, 12) "And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken." Yet we must remember, as Whittier says in the Moral Warfare Of the cause at heart, So let it be in God's own might THREE GLOBES, RITE OF THE GRAND LODGE OF THE On September 13, 1740, the Lodge of the Three Globes, zu den drei Wellkugeln, was established in the City of Berlin, Prussia. In 1744 it assumed the rank and title of a Grand Mother Lodge. At first it worked, like all the other Lodges of Germany, in the English system of three Degrees, and adopted the English Book of Constitutions as its law. But it subsequently became infected with the advanced Degrees, which were at one time so popular in Germany, and especially with the Strict Observance system of Von Hund, which it accepted in 1766. At the extinction of that system the Grand Lodge adopted one of its own, in doing which it was assisted by the labors of Dr. I. F. Zollner, the Grand Master. Its Rite became one of seven higher Degrees added to the three primitive. The latter were under the control of the Grand Lodge; but the seven higher ones were governed by an Internal or Inner Supreme Orient, whose members were, however, elected by the Grand Lodge. THREE GRAND OFFERINGS See Ground Floor of the Lodge THREE POINTS Three points in a triangular form (.·.) are placed after letters in a Masonic document to indicate that such letters are the initials of a Masonic title or of a technical word in Freemasonry, as G.·. M.. for Grand Master, or G.·. L.·. for Grand Lodge. It is not a symbol, but simply a mark of abbreviation. The attempt, therefore, to trace it to the Hebrew three yods, a Cabalistic sign of the Tetragrammaton, or any other ancient symbol, is futile. It is an abbreviation, and nothing more; although it is probable that the idea was suggested by the sacred character of the number three as a Masonic number, and these tree dots might refer to the position of the three officers in a French Lodge. Ragon says (Orthodoxie Maçonnique, page 71) that the mark was first used by the Grand Orient of France in a circular issued August 12, 1774, in which we read "G.. O.. de France." A common expression of anti-Masonic writers in France when referring to the Brethren of the Craft is Fréres Trois Points, Three Point Brothers, a term cultivated in their mischief survives in honor because reminding the brotherhood of cherished association and symbols. The abbreviation is now constantly used in French documents, and, although not accepted by the English Freemasons, has been very generally adopted in other countries. In the United States, the use of this abbreviation is gradually extending. THREE SACRED UTENSILS These were the vessels of the Tabernacle as to which the Rev. W Joseph Barclay, LL.D., makes the following quotation: "Rabbi José, son of Rabbi Judah, said a fiery Ark, and a fiery Table, and a fiery Candlestick descended from heaven. And Moses saw them, and made according to their similitude"; and thus comments: "They also think that the Ark of the Covenant is concealed in a chamber under the Temple Enclosure, and that it and all the holy vessels will be found at the coming of the Messiah." The Apocrypha, however, informs us that Jeremiah laid the Tabernacle, and the Ark, and the Altar of Incense in a "hollow cave, in the mountain, where Moses climbed up and saw the heritage of God. And the place shall be unknown until the time that God gather his people again together, and receive them into Mercy" (Second Maccabees ii, 7). The sacred vessels, which were taken to Rome after the destruction of Jerusalem in 70 A.D., and are now seen Sculptured on the Arch of Titus, were carried off to Africa by the Vandals under Genseric. Belisarius took them to Constantinople in 520 A D. They were afterward sent back to Jerusalem, and thence they are supposed to have been carried to Persia, When Chosroes plundered the Holy City, in June, 614 A.D. THREE SENSES Of the five human senses, the three which are the most important in Masonic symbolism are Seeing, Hearing, and Feeling, because of their respective reference to certain modes of recognition, and because, by their use, Freemasons are enabled to practice that universal language the possession of which is the boast of the Order. THREE STEPS See Steps on the Master's Carpet THRESHING FLOOR Among the Hebrews, circular spots of hard ground were used, as now, for the purpose of threshing corn. After they were properly prepared for the purpose, they became permanent possessions. One of these, the property of Ornan the Jehusite, was on Mount Moriah (First Chronicles xxi, 15 28). It was purchased by David, for a place of sacrifice, for six hundred shekels of gold, and on it the Temple was afterward built. Hence it is sometimes used as a symbolic name for the Temple of Solomon or for a Master's Lodge. Thus it is said in the instructions that the Freemason comes "from the lofty tower of Babel, where language was confounded and Masonry lost" and that he is traveling "to the threshing-floor of Ornan the Jebusite, where language was restored and Masonry found." The interpretation of this rather abstruse symbolic expression is that on his initiation the Freemason comes out of the profane world, where there is ignorance and darkness and Confusion as there was at Babel, and that he is approaching the Masonic world, where, as at the Temple built on Ornan's threshing floor, there is knowledge and light and order.
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