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A
NEW AND REVISED EDITION
AN ENCYCLOPAIDIA
PREEMASONRY
Poe ND hE DI SCIENOHS
COMPRISING
THE WHOLE RANGE OF ARTS, SCIENCES AND LITERATURE AS CONNECTED WITH THE INSTITUTION
BY ALBERT G. MACKEY, M.D., 33° AUTHOR OF ‘‘THE HISTORY OF FREEMASONRY,”’ ‘‘LEXICON OF FREEMASONRY,” ‘A TEXT-BOOK OF
MASONIC JURISPRUDENCE,” ““SYMBOLISM OF FREEMASONRY,”’ ETC., ETC.
THIS NEW AND REVISED EDITION
PREPARED UNDER THE DIRECTION, AND WITH THE ASSISTANCE, OF THE LATE
WILLIAM J. HUGHAN, 32°
PAST GRAND DEACON (ENGLAND), PAST GRAND WARDEN (EGYPT), PAST GRAND WARDEN (IOWA), PAST ASSISTANT GRAND SOJOURNER (ENGLAND), ONE OF THE FOUNDERS QUATUOR CORONATI LODGE (LONDON); AUTHOR OF ‘‘ ENGLISH MASONIC RITE,” ‘‘ OLD CHARGES,” ETC.
BY EDWARD L. HAWKINS, M.A., 30°
PROV. S. G. W. (SUSSEX), P. PROV. S. G. W. (OXFORDSHIRE), MEMBER QUATUOR CORONATI LODGE (LONDON), AUTHOR OF ‘“‘CONCISE CYCLOPAIDIA OF FREEMASONRY”’
PROFUSELY ILLUSTRATED
VOLUME II
PUBLISHED BY THE MASONIC HISTORY COMPANY CHICAGO NEWYORK LONDON
1921
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REVISED EDITION, WITH ADDENDUM, CoPpyrIGuHtT, 1884, By L. H. Everts & Co.
PRONOUNCING DICTIONARY, COPYRIGHT, 1896, By L: H. EvERtTs
CoPpYRIGHT, 1906, By Louis H. Everts & Co.
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Manufactured in the United States of America by \ RRDONNELLEY 8 Sons COMPANY
he ES) @ The Lancsive Press 3 csc ‘ eA Cricaco, ILLINOIS ys
Ss
o -. a.
_ M. (Heb., 2, Mem), which signifies water in motion, having for its hieroglyph a waving line, referring to the surface of the water. As a numeral, M stands for 1000. In Hebrew jts numerical value is 40. The sacred name of Deity, applied to this letter, is 37, Meborach, Benedictus.
Maacha. In the Tenth Degree of the Scottish Rite we are informed that certain traitors fled to ‘‘Maacha king of Cheth,”’ by whom they were delivered up to King Solomon on his sending for them. In 1 Kings i. 39, we find it recorded that two of the servants of Shimei fled from Jerusalem to “ Achish, son of Maachah king of Gath.’’ There can be little doubt that the carelessness of the early copy- ists of the ritual led to the double error of putting Cheth for Gath and of supposing that Maacha was its king instead of its king’s father. The manuscripts of the Ancient and Accepted Scottish Rite, too often copied by unlearned persons, show many such corrup- tions of Hebrew names, which modern re- searches must eventually correct. Delaunay, in his Thuileur, makes him King of Tyre, and calls him Mahakah.
Mae. Masonic writers have generally given to this word the meaning of ‘‘is smitten,” deriving it probably from the Hebrew verb M23, macha, to smite. Others, again, think it is the word P!, mak, rottenness, and suppose that it means “he ts rotten.’ Both deriva- tions are, I think, incorrect.
Mac is a constituent part of the word macbenac, which is the substitute Master’s word in the French Rite, and which is in- terpreted by the French ritualists as meaning ‘he lives in the son.”” But such a derivation can find no support in any known Hebrew root. Another interpretation must be sought. I think there is evidence, circumstantial at least, to show that the word was, if not a. invention of the Ancient or Dermott Masons, at least adopted by them in distinction from the one used by the Moderns, which latter is the word now in use in this country. Iam disposed to attribute the introduction of the word into Masonry to the adherents of the house of Stuart, who sought in every way to make the institution of Freemasonry a political instrument in their schemes for the restora- tion of their exiled monarch. Thus the old phrase, “the widow’s son,” was applied by them to James II., who was the son of Henrietta Maria, the widow of Charles I. So, instead of the old Master’s word which had hitherto been used, they invented macbenac out of the Gaelic, which to them was, on account of their Highland supporters, almost a sacred language in the place o Hebrew. Now, in Gaelic, Mac is son, and benach is blessed, from the active verb bean- naich, to bless. The latest dictionary pub- lished by the Highland Society gives this example: “Benach De Righ Albane, Alexan-
30
MACON 457
der, Mac Alexander,” etc., i. e., Bless the King of Scotland, Alexander, son of Alexander, etc. Therefore we find, without any of those distortions to which etymologists so often recur, that macbenac means in Gaelic ‘the blessed son.” This word the Stuart Masons applied to their idol, the Pretender, the son of Charles I.
Macbenac. 1. A significant word in the Third Degree according to the French Rite and some other rituals. (See Mac.)
2. In the Order of Beneficent Knights of the Holy City, the recipiendary, or novice, is called Macbenac.
Maccabees. A heroic family, whose pa- triotism and valor form bright pictures in the Jewish annals. The name is generally sup-
osed to be derived from the letters “+ 2+ 5+ t+
. C. B. I—which were inscribed upon their banners—being the initials of the Hebrew sentence, ‘‘Mi Camocha, Baalim, Iehovah,” Who is like unto thee among the gods, O Jehovah. The Hebrew sentence has been appropriated in some of the high Scot- tish degrees as a significant word.
Macerio. Du Cange gives this as one of the Middle Age Latin words for mason, de- riving it from maceria, a wall. The word is now never employed.
Macio. Du Cange Gloss.) defines Macio, Mattio, or Machio, on the authority of Isi- dore, as Macon, latomus, a mason, a con- structor of walls, from machina, the machines on which they stood to work on account of the height of the walls. He gives Mago also.
Mackenzie, Kenneth R. H. (“Cryptony- mus.”) Editor of The Royal Masonic Cyclo- pedia of History, Rites, Symbolism, and Biography, published in London in 1877, by Bro. John Hogg, Paternoster Row. He was one of the founders of the present Rosicrucian Society in England.
Macon. The following is extracted from Kenning’s Cyclopedia of Freemasonry: “The Norman-French word for ‘mason’—as the operative mason in early days was called ‘le macon,’ and this was corrupted into maccon, maccouyn, Masoun, masouyn, messouyn, and even mageon. The word seems to come from ‘maconner,’ which had both its operative meaning and derivative meaning of conspir- ing, in 1238, and which again comes from ‘mansio,’ a word of classic use. Some writers have derived the word ‘macon’ from maison; but though ‘maisonner’ and macgonner appear eventually to be equivalent to ‘mansionem facere,’ in its first meaning, ‘maison’ seems to be simply a wooden house, as ‘maisonage’ is defined by Roquefort to be ‘ Bois de charpente
f | propre A batir les maisons,’ and then he adds,
‘C’est aussi l’action de batir.? Roquefort seems to prefer to derive ‘maisonner’ from the Low Latin verb ‘mansionare.’ Be this as it may, we have in the word magon, as it appears to us, a clear evidence of the development of
458 MACON
the operative guilds through the Norman- French artificers of the Conquest, who carried the operative guilds, as it were, back to Latin
terminology, and to a Roman origin.” (See Mason. Macon dans la Voie Droite. (The Mason
in the Right Way.) ‘The second grade of the Hermetic system of Montpellier. (Thory, Acta Lat., i., 321.)
Macon du Secret. (The Mason of the Secret.) The sixth grade of the reformed rite of Baron Tschoudy, and the seventh in the reformed rite of St. Martin. (Thory, Acta Lat., i., 321.)
Macon, Ecossais, Maitre. See Mason, Scottish Master. ; ane
Maconetus. Low Latin, signifying a Mason, and found in documents of the four- teenth century. wien
Maconne. A French word signifying a female Mason, that is to say, the degrees of the Rite of Adoption. It isa very convenient word. Theformation of the English language would permit the use of the equivalent word Masoness, if custom would sanction it.
Maconne Egyptienne. The Third De- gree in Cagliostro’s Rite of Adoption.
Maconne Maitresse. Third grade of the Maconnerie d’Adoption.
Maconner. Du Cange gives citations from documents of the fourteenth century) where this word is used as signifying to build.
Maconnerie Rouge. (Red lreemasonry.) The designation of the four high grades of the French Rite. Bazot says that the name comes from the color worn in the forth grade.
Maconnieke Soecieteiten. Dutch Ma- sonic Clubs, somewhat like unto the English Lodges of Instruction, with more, perhaps, of the character of a club. Kenning’s Cy- clopedia says “‘there were about nineteen of these associations in the principal towns of Holland in 1860.”
*““Macoy’s Cyclopedia.’?> “A General History, Clycopedia, and Dictionary of Free- masonry,” containing some 300 engravings, by Robert Macoy, 33°, published in New York, which has passed through a number of edi- tions. It was originally founded on A Dic- tionary of Symbolical Masonry, by George Oliver, D.D. Bro. Macoy has occupied the prominent position of Deputy G. Master of the G. Lodge of New York, and that of G. Recorder of the State G. Commandery of the Order of the Temple, K. T.
Macrocosm. (udxpos xdcuos, the great world.) The visible system of worlds; the outer world or universe. It is opposed to Microcosm, the little world, as in man. It has been used as the Macric soul in opposition to the Micric animal life, and as the soul of the universe as opposed to the soul of a single world or being. A subject. of much note to the Rosicrucians in the study of the Myste- rium Magnum.
Maczo. Latin of the Middle Ages for a mason. Du Cange quotes a Computum of the year 1324, in which it is said that the work
MAGI
was done “per manum Petri, maczonis de Lagnicio.” P
Made. A technical word signifying initi- atedinto Masonry. (See Make.)
Madman. Madmen are specially des- ignated in the oral law as disqualified for initiation. (See Qualifications.)
Magazine. The earliest Masonic maga- zine was published at Leipsic in 1738 and named Der Freymaurer. In 1783 the Frei- maurerzeitung appeared at Berlin, having only a short existence of six numbers. The Journal fiir Freimaurer, which appeared in 1784 at Vienna, had a longer life of some three years. In England, the first work of this kind was The Freemasons’ Magazine or General and Complete Library, begun in 1793, and continued until 1798. In Ireland, in 1792, the Sentimental and Masonic Magazine appeared and ran to seven volumes (1792-5). In France the Miroir de la vérité seems to have been issued from 1800 to 1802, followed by Hermes in 1808.
In England the Freemasons’ Quarterly Re- view commenced in 1834 and was continued until 1849, followed by the Freemasons’ Quarterly Magazine in 1853, which lived until 1858. In 1873 a new Masonic Magazine was issued, but it had not a very long existence; and the nearest approach to a Masonic maga- zine now existing is the Ars Quatuor Corona- torum, published by the Quatuor Coronati Lodge. Of American Masonic magazines the earliest is the Freemasons’ Magazine and Gen- eral Miscellany, published at Philadelphia in 1811. The oldest periodical devoted to Ma- sonry is the Freemasons’ Monthly Magazine, published by Charles W. Moore, at Boston. It was established in the year 1842.
The American Freemason appears monthly, published at Storm Lake, Iowa, and has now reached a third volume; The American Tyler- Keystone, published at Ann Arbor, Michigan, twice a month, is in its 26th volume.
In Switzerland the ‘International Bureau for Masonic Affairs” issues a quarterly maga- zine, called the Bulletin, which is now in its 9th volume. 5 lp tal,
Magi. The ancient Greek historians so term the hereditary priests among the Persians and Medians. The word is derived from mog or mag, signifying priest in the Pehlevi lan- guage. The Illuminati first introduced the word into Masonry, and employed it in the nomenclature of their degrees to signify men of superior wisdom.
Magi, The Three. The “Wise Men of the East” who came to Jerusalem, bringing gifts to the infant Jesus. The traditional names of the three are Melchior, an old man, with a long beard, offering gold; Jasper, a beardless youth, who offers frankincense; Balthazar, a black or Moor, with a large spreading beard, who tenders myrrh. The patron saints of travelers. ‘Tradition fixed their number at three, probably in allusion to the three races springing from the sons of Noah. The Em- press Helena caused their corpses to be trans- ported to Milan from Constantinople. Fred- erick Barbarossa carried them to Cologne, the
MAGIC
place of their special glory as the Three Kings of Cologne.”—Yonen. The three principal officers ruling the society of the Rosicrucians are styled Magi.
Magic. The idea that any connection exists between Freemasonry and magic is to be attributed to the French writers, especially to Ragon, who gives many pages of his Ma- sonic Orthodoxy to the subject of Masonic magic; and still more to Louis Constance, who has written three large volumes on the History of Magic, on the Ritual and Dogma of the Higher Magic, and on the Key of the Grand Mystertes, in all of which he seeks to trace an intimate connection between the Masonic mysteries and the science of magic. Ragon designates this sort of Masonry by the name of “Occult Masonry.’ But he loosely con- founds magic with the magism of the an- cient Persians, the Medieval philosophy and modern magnetism, all of which, as identical sciences, were engaged in the investigation of the nature of man, the mechanism of his thoughts, the faculties of his soul, his power over nature, and the essence of the occult virtues of all things. Magism, he says, is to be found in the sentences of Zoroaster, in the hymns of Orpheus, in the invocations of the Hierophants, and in the symbols of Pythago- ras; it is reproduced in the philosophy of Agrippa and of Cardan, and is recognized under the name of Magic in the marvelous results of magnetism. Cagliostro, it is well known, mingled with his Spurious Freema- sonry the Superstitions of Magic and the Operations of Animal Magnetism. But the writers who have sought to establish a scheme of Magical Masonry refer almost altogether to the supposed power of mystical names or words, which they say is common to both Masonry and magic. It is certain that ono- matology, or the science of names, forms a very interesting part of the investigations of the higher Masonry, and it is only in this way that any connection can be created between the two sciences. Much light, it must be confessed, is thrown on many of the mystical names in the higher degrees by the dogmas of magic; and hence magic furnishes a curious and interesting study for the Freemason.
Magicians, Society of the. A society founded at Florence, which became a division of the Brothers of Rose Croix. They wore in their Chapters the habit of members of the Inquisition. ;
Magie Squares. A magic square is a series of numbers arranged in an equal number of cells constituting a square figure, the enumeration of all of whose columns, ver- tically, horizontally, and diagonally, will give the same sum. The Oriental philosophers, and especially the Jewish Talmudists, have indulged in many fanciful speculations in reference to these magic squares, many of which were considered as talismans. The following figure of nine squares, containing the nine digits so arranged as to make fifteen when counted in every way, was of peculiar import:
459
There was no talisman more sacred than this among the Orientalists, when arranged in the following figure:
3L
Thus arranged, they called it by the name of the planet Saturn, ZaHaL, because the sum of the 9 digits in the square was equal to 45 (1+2+3+4+5+6+7+8+9), which is the numerical value of the letters in the word ZaHalL, in the Arabic alphabet. The Tal- mudists also esteemed it as a sacred talisman, because 15 is the numerical value of the letters of the word 7°, JaH, which is one of the forms of the Tetragrammaton.
The Hermetic philosophers called these magic squares “tables of the planets,’ and attributed to them many occult virtues. The table of Saturn consisted of 9 squares, and has just been given. The table of Jupiter consisted of 16 squares of numbers, whose total value is 136, and the sum of them added, horizontally, perpendicularly, and diagonally . is always 34; thus:
31
460 MAGISTER
So the table of Mars consists of 25 squares, of the Sun of 36, of Venus of 49, of Mercury of 64, and of the Moon of 81. These magic squares and their values have been used in the symbolism of numbers in some of the high degrees of Masonry. :
Magister Coementariorum. A title ap- pled in the Middle Ages to one who presided over the building of edifices=Master of the Masons.
Magister Hospitalis. See Master of the Hospital.
Magister Lapidum. Du Cange defines this as Master Mason; and he cites the statutes of Marseilles as saying: ‘Tres Magistros Lapidis bonos et legales,” i. e., three good and lawful Master Masons “‘shall be selected to decide on all questions about water in the city.”
Magister Militiz Christi. See Master of the Chivalry of Christ.
Magister Perrerius. A name given in the Middle Ages to a Mason; literally, a Mas- ter of Stones, from the French pierre, a stone.
Magister Templi. See Master of the Temple.
Magistri Comacini. See Comacine Mas- ters; also Como.
Magna est veritas et pravalebit. (The truth is great, and will prevail.) The motto of the Red Cross Degree, or Knights of the Red Cross.
Magnan, B. P. A marshal of France, nominated by Napoleon III., emperor, as Grand Master of the Grand Orient of France, in 1862, and, though not a member of the great Fraternity at the time, was initiated and installed Grand Master, February 8, 1862, and so remained until May 29, 1865.
Magnanimous. The title applied in modern usage to the Order of Knights Templar.
Magnetic Masonry. This is a form of Freemasonry which, although long ago prac- tised by Cagliostro as a species ofcharlatanism, was first introduced to notice as a philosophic system by Ragon in his treatise on Maconnerie Occulte. ‘The occult sciences,’ says this writer, “reveal to man the mysteries of his nature, the secrets of his organization, the means of attaining perfection and happiness; and, in short, the decree of his destiny. Their study was that of the high initiations of the Hgyptians; it is time that they should be- come the study of modern Masons.” And again he says: ‘‘A Masonic society which should establish in its bosom a magnetic academy would soon find the reward of its labors in the good that it would do, and the happiness which it would create.’’ There can be no doubt that the Masonic investigator has a right to search everywhere for the means of moral, intellectual, and religious perfection; and if he can find anything in magnetism which would aid him in the search, it is his duty and wisest policy to avail himself of it. But, nevertheless, Magnetic Masonry, as a special régime, will hardly ever be adopted by the Fraternity.
MAINE
Magus. 1. The Fourteenth Degree, and the first of the Greater Mysteries of the sys- tem of Iluminism. 2. The Ninth and last degree of the German Rosicrucians. It is the singular of Magi, which see.
Mah. The Hebrew interrogative pronoun nN, signifying what? It is a component part of a significant word in Masonry. The combination mahhah, literally ‘what! the,” is equivalent, according to the Hebrew method of ellipsis, to the question, ‘‘What! is this the —— ?”
Mahabharata. A Sanskrit poem, re- counting the rivalries of the descendants of King Bharata, and occupying a place among the Shasters of the Hindus. It contains many thousand verses, written at various unknown periods since the completion of the Ramayana.
Mahadeva. (‘The great god.”) One of the common names by which the Hindu god Siva is called. His consort, Durga, is simi- larly styled Mahddevi (the great goddess). In Buddhistic history, Mahadeva, who lived two hundred years after the death of the Buddha Sakyamuni, or 343, is a renowned teacher who caused a schism in the Buddhistic Church.
Mahakasyapa. The renowned disciple of Buddha Sakyamuni, who arranged the metaphysical portion of the sacred writings called Abhidharma.
Maher-Shalal-Hash-Baz. Hebrew. 12 wn bbw am. Four Hebrew words which the prophet Isaiah was ordered to write upon a tablet, and which were afterward to be the name of hisson. They signify, ‘“make haste to the prey, fall upon the spoil,” and were prognostic of the sudden attack of the Assyrians. They may be said, in their Ma- sonic use, to be symbolic of the readiness for action which should distinguish a warrior, and are therefore of significant use in the system of Masonic Templarism.
Maier, Michael. A _ celebrated Rosi- crucian and interpreter and defender of Rosi- crucianism. He was born at Resinsburg, in Holstein, in 1568, and died at Magdeburg in 1620. He is said to have been the first to introduce Rosicrucianism into England. He wrote many works on the system, among which the most noted are Atlanta Fugiens, 1618; Septimana Philosophica, 1620; De Fra- ternitate Rose Crucis, 1618; and Lusus Serius, 1617. Some of his contemporaries having denied the existence of the Rosicrucian Order, Maier in his writings has refuted the calumny and warmly desended the society, of which, in one of his works, he speaks thus: ‘‘ Like the Pythagoreans and Egyptians, the Rosicru- cians exact vows of silence and secrecy. Ignorant men have treated the whole as a fiction; but this has arisen from the five years’ probation to which they subject even well- qualified novices before they are admitted to the higher mysteries, and within this period they are to learn how to govern their own tongues.”
Maine. Until the year 1820, the District of Maine composed a part of the pelitical
MAITRE
territory of the State of Massachusetts, and its Lodges were under the obedience of the Grand Lodge of Massachusetts. In that year, a political division having taken place, and Maine having been erected into an inde- pendent State, the Masons of Maine took the preliminary steps toward an_ independent Masonic organization, in obedience to the universally recognized law that political territory makes Masonic territory, and that changes of political jurisdiction are followed by corresponding changes of Masonic jurisdic- tion. A memorial was addressed to the Grand Lodge of Massachusetts praying for its consent to the organization of an inde- pendent Grand Lodge and a just division of the charity and other funds. A favorable response having been received, a convention was held at Portland on June 1, 1820, consist- ing of delegates from twenty-four Lodges, when the Grand Lodge of Maine was organ- ized, and William King elected Grand Master.
The Grand Royal Arch Chapter was organ- ized in 1821, the Grand Council of Royal Arch Masons in 1855, and the Grand Commandery in 1852.
Maitre Macon. The name of the Third Degree in French.
Maitresse Agissante. Acting Mistress. The title of the presiding officer of a female Lodge in the Egyptian Rite of Cagliostro.
Maitresse Macon. The Third Degree of the French Rite of Adoption. We have no equivalent word in English. It signifies a Mistress in Masonry.
Maitrise. This expressive word wants an equivalent in English. The French use la Maitrise to designate the Third or Master’s Degree.
Maior. Rose Croix.
Major Wuminate. (Iluwminatus Major.) The Eighth Degree of the Illuminati of Ba- varia.
Majority. Elections in Masonic bodies are as a general rule decided by a majority of the votes cast. A plurality vote is not ad- missible unless it has been provided for by a special by-law.
Make. ‘To make Masons” is a very ancient term; used in the oldest charges extant as synonymous with the verb to in- itiate or receive into the Fraternity. It is found in the Lansdowne MS., whose date is the latter half of the sixteenth century. “These be all the charges... read at the making of a Mason.”
Malach. N20. Anangel, A significant word in the high degrees, Lenning gives it as Melek or Melech.
Malachi or Malachias. The last of the prophets. A significant word in the Thirty- second Degree of the Scottish Rite.
Maleolm IME. (King of Scotland.) Re- ported to have chartered the Lodge “St. John of Glasgow ” in the year 1051.
Malcolm Canmore Charter. See Manu- scripts, Apocruvhal.
The Sixth Degree of the German
MAN 461
Mallet. One of the working-tools of a Mark Master, having the same emblematic meaning as the common gavel in the Entered Apprentice’s Degree. It teaches us to correct the irregularities of temper, and, like enlight- ened reason, to curb the aspirations of un- bridled ambition, to depress the malignity of envy, and to moderate the ebullition of anger. It removes from the mind all the ex- crescences of vice, and fits it, as a well-wrought stone, for that exalted station in the great, temple of nature to which, as an emanation of the Deity, it is entitled.
The mallet or setting maul is also an emblem of the Third Degree, and is said to have been the implement by which the stones were set up at the Temple. It is often improperly confounded with the common gavel.
The French Masons, to whom the word gavel is unknown, uniformly use maillet, or mallet, in its stead, and confound its sym- bolic use, as the implement of the presiding officer, with the mallet of the English and American Mark Master.
Malta. Anciently, Melita. Asmallisland in the Mediterranean Sea, which, although occupying only about 170 sq. miles, possessed for several centuries a greater degree of celebrity than was attached to any other territory of so little extent, It is now a pos-~ session of the British Government, but was occupied from 1530 to 1798 by the Knights Hospitalers, then called Knights of Malta, upon whom it was conferred in the former year by Charles V.
Malta, Cross of. See Cross, Maltese.
Malta, Knight of. See Knight of Malta.
Maltese Cross. See Cross, Maltese.
Man. 1. Man has been called the micro- cosm, or little world, in contradistinction to the macrocosm, or great world, by some fanciful writers on metaphysics, by reason of a supposed correspondence between the different parts and qualities of his nature and those of the universe. But in Masonic sym- bolism the idea is borrowed from Christ and the Apostles, who repeatedly refer to man as a symbol of the Temple.
2. A man was inscribed on the standard of the tribe of Reuben, and is borne on the Royal Arch banners as appropriate to the Grand Master of the second veil. It was also the charge in the third quarter of the arms of the Atholl Grand Lodge.
3. Der Mann, or the man, is the Second Degree of the German Union.
4. To be ‘‘a man, not a woman,” is one of the qualifications for Masonic initiation. It is the first, and therefore the most important, qualification mentioned in the ritual.
Man or Perfected Creation. The sym- bol representing perfected creation, which is “very common on ancient Hindu monuments in China,” embraces so many of the Masonic emblems, and so directly refers to several of the elementary principles taught in philo- sophic Masonry, that it is here introduced with its explanations. Forlong, in his Faiths of Man. gives this arrangement:
462 MAN
A—is the Earth, or foundation on which all ;
build.
Wa—Water, as in an egg, or as condensed fire and ether.
Ra—Fire, or the elements in motion.
Ka—Air, or wind—Juno, or Jo ni; a con- densed element.
Cha—Hither, Former.
This figure is frequently found in India:
or Heaven, the cosmical
Ether, or Heaven, Air,
As these symbols are readily interpretable by those conversant with Masonic hiero- glyphs, it may be seen that the elements, in their ascending scale, show the perfected creation. Forlong remarks that ‘‘as it was dificult to show the All-pervading Ether, Egypt, for this purpose, surrounded her figures with a powder of stars instead of flame, which on Indra’s garments were Yonis. This figure gradually developed, becoming in time a very concrete man, standing on two legs instead of a square base—the horns of the crescent (Air), being outstretched, formed the arms, and the refulgent Flame the head, which, with the Greeks and Romans, represented the Sun, or Fire, and gives Light to all, To this being, it was claimed, there were given seven senses; and thus, perfect and erect, stood Man, rising above the animal state.”
The seven senses were seeing, hearing, tasting, feeling, smelling, understanding, and speech. See Ecclesiasticus xvii. 5:
“The Lord created man, and they received the use of the five operations of the Lord; and in the sixth place he imparted (to) them understanding, and in the seventh speech, an interpreter of the cogitations thereof.”
The words “‘seven senses’’ also occur in the poem of ‘Taliesin, called ““Y Bid Mawr, or the Macrocosm”’ (Brit. Mag., vol. 21, p. 30). See further the ‘“Mysterium Magnum” of Jacob Boehmen, which teaches ‘ ‘how the soul of | ° man, or ‘his inward holy body,” was com- pounded of the seven properties under the in- fluence of the seven planets:
“T will adore my Father, My God, my Supporter, Who placed, throughout my head, The soul of my reason, And made for my perception My seven faculties Of Fire, and Harth, and Water, and Air,
MANITOBA
Ard mist, and flowers,
And the southerly wind,
As it were seven senses of reason
For my Father to impel me:
With the first I shall be animated,
With the second I shall touch,
With the third I shall ery out,
With the fourth I shall taste,
With the fifth I shall see,
With the sixth I shall hear,
With the seventh I shall smell.” [(C. T. McClenachan.]
Mandate. That which is commanded,
The Benedictine editors of Du Cange define mandatum as ‘breve aut edictum regium,”’ i, e., a royal brief or edict, and mandamentum as “liters. quibus_ magistratus aliquid man- dat,” i. e., letters in which a magistrate com- mands anything. Hence the orders and decrees of a Grand Master or a Grand Lodge are called mandates, and implicit obedience to them is of Masonic obligation. There is an appeal, yet not a suspensive one, from the mandate of a Grand Master to the Grand Lodge, but there is none from the latter.
Mango. The branches of this tree are a prominent feature in all Eastern religious ceremonies. The mango is the apple-tree of India, with which man, in Indian tale, tempted Eve.
Mangourit, Michel Ange Bernard de. A distinguished member of the Grand Orient of France. He founded in 1776, at Rennes, the Rite of Sublimes Elus de la Vérité, or Sublime Elects of Truth, and at Paris the androgynous society of Dames of Mount Thabor. He also created the Masonic Liter- ary Society of Free Thinkers, which existed for three years. He delivered lectures which were subsequently published under the title of Cours de Philosophie Macgonnique, in 500 pp., 4to. He also delivered a great many lectures and discourses before different Lodges, several of which were published. Hedied, after a long and severe illness, February 17, 1829,
Manicheans. (Also termed Gnostics.) A sect taking its rise in the middle of the third century, whose belief was in two eternal principles of good andevil. They derived their name from Manes, a philosopher of Persian birth, sometimes called Manicheus. Of the two principles, Ormudz was the author of the good, while Ahriman was the master spirit of evil. The two classes of neophytes were, the true, siddi kin; the listeners, samma un.
Manichéens, Les Freres. A secret Italian society, founded, according to Thory (Acta Lat.,i., 325) and Clavel ( Hist. Pitt., p. 407), in
| ee -cighteenth century, at which the doctrines Manes were set forth in several grades.
Sete In 1864 a dispensation ve ae over the signature of M. W. Bro. A. T | Pierson, then Grand Master of Masons in
Minnesota, and “Northern Light”’ Lodge was | organized at. Fort Garry (Winnipeg), with ja Dr. John Schultz, Worshipful Master,
- a B. Bannatyne, 8. W. , and Wm. Inkster, | In 1867 Bro. Bannatyne was elected W. M. ‘and the Lodge went out of existence shortly
MANN
before the Red River insurrection. At this time, the country was claimed by the “Hon. Hudson Bay Co.”; but when the transfer was made to Canada in 1870 and the Red River Settlement, as it was then known, became the Province of Manitoba, the Grand Lodge of Canada assumed jurisdiction and_ shortly afterward issued Charters to ‘‘Prince Ru- pert’s” Lodge, Winnipeg, December, 1870, and Lisgar Lodge, Selkirk.
On May 12, 1875, the three Lodges then existing, viz., “Prince Rupert,” “Lisgar,” and “Ancient Landmark,” held a convention and formed the “Grand Lodge of Manitoba,” electing M. W. Bro. the Rev. Dr. W. C. Clarke as Grand Master. [Will H. Whyte.]
Mann, Der. The Man, the second grade of the ‘‘ Deutsche Union.”
Manna, Pot of. Among the articles laid up in the Ark of the Covenant by Aaron was a Pot cf Manna. In the substitute ark, com- memorated in the Royal Arch Degree, there was, of course, a representation of it. Manna has been considered as a symbol of life; not the transitory, but the enduring one of a future world. Hence the Pot of Manna, Aaron’s rod that budded anew, and the Book of the Law, which teaches Divine Truth, all found together, are appropriately considered as the symbols of that eternal life which it is the design of the Royal Arch Degree to teach.
Manningham, Thomas. Dr. Thomas Manningham was a physician, of London, of much repute in the last century. He took an active interest in the concerns of Freemasonry, being Deputy Grand Master of England, 1752-6. According to Oliver (Revelations of a Square, p. 86), he was the author of the prayer now so well known to the Fraternity, which was presented by him to the Grand Lodge, and adopted as a form of prayer to be used at the initiation of a candidate. Before that period, no prayer was used on such oc- easions, and the one composed by Manning- ham (Oliver says with the assistance of Ander- son, which is doubtful, as Anderson died in 1739) is here given as a document of the time. It will be seen that in our day it has been somewhat modified, Preston making the first change; and that, originally used as one prayer, it has since been divided, in this coun- try at least, into two, the first part being used as a prayer at the opening of a Lodge, and the latter at the initiation of a candidate.
“Most Holy and Glorious Lord God, thou Architect of heaven and earth, who art the giver of all good gifts and graces; and hath promised that where two or three are gathered together in thy Name, thou wilt be in the midst of them; in thy Name we assemble and meet together, most humbly beseeching thee to bless us in all our undertakings: to give us thy Holy Spirit, to enlighten our minds with wisdom and understanding; that we may know and serve thee aright, that all our doings may tend to thy glory and the salva- tion of our souls. And we beseech thee, O Lord God, to bless this our present_under- taking, and to grant that this our Brother
MANUAL 463
may dedicate his life to thy service, and be a true and faithful Brother amongst us. Endue him with Divine wisdom, that he may, with the secrets of Masonry, be able to unfold the mysteries of godliness and Christianity. This we humbly beg, in the name and for the sake of Jesus Christ our Lord and Saviour, Amen.”
Dr. Manningham rendered other important services to Masonry by his advocacy of healthy reforms and his determined opposi- tion to the schismatic efforts of the ‘ Ancient Masons.” He died February 3, 1794. The third edition of the Book of Constitutions (1756) speaks of him in exalted terms as “a diligent and active officer” (p. 258.) Two interesting letters written by Dr. Manning- ham are given at length in Gould’s Concise History of Freemasonry (pp. 328-334); one dated December 3, 1756, and addressed to what was then the Provincial Grand Lodge of Holland, refusing leave for the holding of Scotch Lodges and pointing out that Free- masonry is the same in all parts of the world; and another dated July 12, 1757, also dealing with the so-called Scotch Masonry, and explaining that its orders of Knighthood were unknown in England, where the only Orders known are those of Masters, Fellow- Crafts, and Apprentices. IB, Uh, Jel
Mantle. A dress placed over all the others. It is of very ancient date, being a part of the costume of the Hebrews, Greeks, and Romans. Among the Anglo-Saxons it was the decisive mark of military rank, being confined to the cavalry. In the Medieval ages, and on the institution of chivalry, the long, trailing mantle was especially reserved as one of the insignia of knighthood, and was worn by the knight as the most august and noble decoration that he could have, when he was not dressed in his armor. The general color of the mantle, in imitation of that of the Roman soldiers, was scarlet, which was lined with ermine or other preciousfurs. But some of the Orders wore mantles of other colors. Thus the Knights Templar were clothed with a white mantle having a red cross on the breast, and the Knights Hospitalers a black mantle with a white cross. The mantle is still worn in England and other countries of Europe as a mark of rank on state occasions by peers, and by some magistrates as a token of official rank.
Mantle of Honor. The mantle worn by a knight was called the Mantle of Honor. This mantle was presented to a knight when- ever he was made by the king.
Manu. By reference to the Book of the Dead, it will be found that this word covers an ideal space corresponding to the word west, in whose bosom is received the setting sun. (See 7'ruth.)
Manual. Relating to the hand, from the Latin manus, a hand. See the Masonic use of the word in the next two articles.
Manual Point of Entrance. Masons are, in a peculiar manner, reminded, by the hand, of the necessity of a prudent and careful observance of all their pledges and duties, and
464 MANUAL
hence this organ suggests certain symbolic in- structions in relation to the virtue of prudence.
Manual Sign. In the early English lectures this term is applied to what is now called the Manual Point of Entrance. |
Manuscripts. Anderson tells us, in the second edition of his Constitutions, that in the year 1717 Grand Master Payne ‘desired any brethren to bring to the Grand Lodge any old writings and records concerning Masons and Masonry, in order to show the usages of ancient times, and several old copies of the Gothic Constitutions were produced and collated” (Constitutions, 1738, p. 110); but in consequence of a jealous supposition that it would be wrong to commit anything to print which related to Masonry, an act of Masonic vandalism was perpetrated. For Anderson further informs us that in 1720, “at some private Lodges, several very valuable manuscripts (for they had nothing yet in
rint), concerning the Fraternity, their Lodges, Regniauons: Charges, Secrets, and Usages, (particularly one written by Mr. Nicholas Stone, the Warden of Inigo Jones,) were too hastily burnt by some scrupulous Brothers, that those papers might not fall into strange hands.” (Jbid. p., 111.)
The recent labors of Masonic scholars in England, among whom the late William James Hughan deserves especial notice, have suc- ceeded in rescuing many of the old Masonic manuscripts from oblivion, and we are now actually in possession of more of these hereto- fore unpublished treasures of the Craft than were probably accessible to Anderson and his contemporaries. (See Records, Old.)
Manuscripts, Apocryphal. There are certain documents that at various times have been accepted as genuine, but which are now rejected, and considered to be fabrications, by most, if not by all, critical Masonic writers.
The question of their authenticity has been thoroughly gone into by R.F. Gould in Ch. XI. of his History of Freemasonry, and he places them all “within the category of Apoc- ryphal MSS.”
The first is the “ Leland-Locke MS.” (See Leland MS.) The second is the ‘Steinmetz Catechism,” given by Krause as one of the three oldest documents belonging to the Craft, but of which Gould says, ‘there appears to me nothing in the preceding ‘examination’ (or catechism) that is capable of sustaining the claims to antiquity which have been ad- vanced on its behalf.”? The third is the Malcolm Canmore Charter, which came to light in 1806, consequent upon the ‘claim of the ‘Glasgow Freemen Operative St. John’s
MANUSCRIPTS
Lodge’ to take precedence of the other Lodges in the Masonic procession, at the laying of the foundation-stone of Nelson’s monument on ‘Glasgow Green,’ although at that time it was an independent organization.’’ Accord- ing to the Charter, the Glasgow St. John’s Lodge was given priority over all the other Lodges in Scotland by Malcolm III., King of Scots, in 1051. The controversy as to the document was lively, but finally it was pro- nounced to be a manufactured parchment, and the Grand Lodge of Scotland declined to recognize it of value. The fourth MS. is that of Krause, known as Prince Hdwin’s Constitu- tion of 926. Upon this unquestioned reliance had for decades been placed, then it came to be doubted, and is now little credited by inquiring Masons. Bro. Gould closes his re- cital of criticisms with the remark: “The original document, as commonly happens in forgeries of this description, is missing; and how, under all the circumstances of the case Krause could have constituted himself the champion of its authenticity, it is difficult to conjecture. Possibly, however, the explana- tion may be, that in impostures of this char- acter, credulity, on the one part, is a strong temptation to deceit on the other, especially to deceit of which no personal injury is the consequence, and which flatters the student of old documents with his own ingenuity.’ These remarks are specially quoted as relating to almost all apocryphal documents. The fifth is the Charter of Cologne, a document in cipher, bearing the date June 24, 1535, as to which see Cologne, Charter of. The sixth is the Lar- menius Charter, or The Charter of Transmission, upon which rest the claims cf the French Order of the Temple to being the lineal suc cessors of the historic Knights Templar, for which see Temple, Order of the. [E. L. H.]
Manuscripts, Old. The following is a list, arranged as far as possible in sequence of age, of the old Masonic MSS., now usually known as the Old Charges. They generally consist of three parts—first, an opening prayer or invocation; second, the legendary history of the Craft; third, the peculiar statutes and duties, the regulations and observances, incumbent on Masons. There is no doubt that they were read to candidates on_ their initiation, and probably each Lodge had a copy which was used for this purpose. The late Bro. W. J. Hughan made a special study of these old MSS., and was instrumental in dis- covering a great many of them; and his book The Old Charges of British Freemasons, pub= lished in 1895, is the standard work on the subject.
No. ; Name. Date, Owner, When and Where Published. 1. Regius (also Halliwell). .circa 1390...British Museum....cocceees By Mr. Halliwell in 1840 and 1844; by Ms Waymper oe by the : a: uatuor ti in 1 6 2. Cooke...,.6.0+>000-.circa 1450..,British Museum.,.... S5000! Ses, Cooke in 1961 Shy the One ¢ Coronati Lodge in 1890. 8. Grand Lodge, No. 1.... 1583 .4..Grand Lodge of England....B te Euchon, in Old Charges,
y A
1872; by H. Sadler, in Masonic Facts and Fictions, 1887; in Hist. of Freemasonry and Concordant Orders 1891; by the Quatuor Coronati Lodge in 1892.
No
30.
31.
32.
33. 34. 35.
MANUSCRIPTS MANUSCRIPTS 465
Name. Date. Owner. When and Where Published.
Langjiowne............ctroa 1600...British Museum...........In Freemasons’ Quarterly Review, 1848; in Freemasons’ Magazine, 1858; in Hughan’s Old Charges, 1872; by the Quatuor Coronati : Lodge in 1890. York, No. 1...........0trca 1600...York Lodge, No. 236.......In Hughan’s Old Charges, 1872; in Masonic Magazine, 1873; in Ancient York Masonic Rolls, 1894. Wood................ 1610 ...Prov. G. Lodge of Worcester.In Masonic Magazine, 1881; by the ; Quatuor Coronati Lodge in 1895. Johns Ty Dhorperisswice - 1629 ...J.T. Thorp, Esq. (Leicester) .In Ars Quatwor Coronatorum, vol. ix., 898; in Lodge of Research Trans- oe actions, 1898-99. Sloane, 3848.......... 1646 ...British Museum........... In Hughan’s Old Charges, 1872; in Ma- sonic Magazine, 1873; by the Quat- i uor Coronati Lodge in 1891. Sloane S323. 06 cae «1 ee wOOOl).. . Britisha Muss) 5 coi ieieyeie In Hughan’s Masonic Sketches and Re- prints, 1871; by the Quatuor Coro- : nati Lodge in 1891. Grand Lodge, No. 2....circa 1650...Grand Lodge of England....By the Quatuor Coronati Lodge in 1892.
Harleian, 1942.........ctrca 1650...British Museum........... In Freemasons’ Quarterly Review, 1836;
in Hughan’s Old Charges, 1872; by
a f : the Quatuor Coronati Lodge in 1890.
G. W. Bain............cirea 1650...R. Wilson, Esq. (Leeds).....In Ars Quatuor Coronatorum, vol. xx., 1907
Harleian, 2054.........circa 1660...British Museum...........In Hughan’s Masonic Sketches and Re- prints, 1871; in Masonic Magazine, 1873; by the Quatuor Coronati Ane Lodge in 1891. Phillipps, No. 1.......circa 1677...Rev. J. E. A. Fenwick (Chel- tenham)) isis ss elses 01s By ane Quatuor Coronati Lodge in
Phillipps, No. 2.......circa 1677... oe In Masonic _Magazine, 1876; in Archzxological Library, 1878; by the Quatuor Coronati Lodge in 1894,
Lochmore.............1650-1700...Prov. G. Lodge of Worcester. In Masonic Magazine, 1882. Buchanan...... a Neievesn.s 1650-1700...Grand Lodge of England....In Gould’s Hist. of Freemasonry, by : Quatuor Coronati Lodge in 1892.
Kilwinning...... ..--.-circa 1665...Mother Kilwinning Lodge (Scotland) eccentric crass In Hughan’s Masonic Sketches and Re-
prints, 1871; in Lyon’s Hist. of the Lodge of Edinburgh, 1873. Ancient Stirling........1650-1700...Ancient Stirling Lodge (Scot-
VaTiG honeys ace t owe eeu eantveue oh By Hughan in 1893. eavlor. sess se cccisca secirce 1650. ..erov. G. Lodge vol West MorksnirGs crveniversvetatiei a2 In ae Quatuor Coronatorum, vol. xxi., 1908. Atcheson Haven....... 1666 ...G. Lodge of Scotland....... In Lyon’s Hist. of the Lodge of Edin- burgh, 1873.
Aberdeen...........-- 1670 ...Aberdeen Lodge, No. 1 tris. .In Voice of Masonry, Chicago, U.S. A., 1874; in Freemason, 1895. Melrose, No. 2......-. 1674 ...Melrose St. John Lodge, No.
1 dis (Scotland) ......... In Masonic Magazine, 1880; in Ver- non’s Hist. of F. M. in Roxburgh, etc., 1893. Henery Heade......... 1675 ...Inner Temple Library (Lon- f Gra) tsrahasceravere asus se otis \oroueke In Ars Quatuor Coronatorum, vol. xxi., 1908. Stanley............... 1677 ...West Yorkshire Masonic Li- DET YT wie atstesete ateiotouehecciel citene In West Yorkshire Masonic Reprodur- tions, 1893.
Carson eee ciicnici aie OL nies ab ©arson s Lscin(Cincin= oe. ‘ TIS EE MU SAL) fave arenarius eterels In Masonic Review (Cincinnati), 1890; in Freemasons’ Chronicle, 1890. Antiquity.........+.+. 1686 ...Lodge of Antiquity, No. 2 (TGOBGOD) ose Sear ar eleterecens In Hughan’s Old Charges, 1872. Col. Clerke.........-. 1686 ...Grand Lodge of England....In Freemason, 1888; in Conder’s Hole Crafte, etc., 1894. William Watson....... 1687 ...West Yorkshire Masonic Li- } ; PPAR VA cancinacavelereiciec dremel ya In Freemason, 1891; in West Yorkshire Masonic Reprints, 1891; by the Quatuor Coronati Lodge in 1891. T. W. Tew...........-circa 1680,..West Yorkshire Masonic Li- : : lerasnone, mig tiene Cdl oo Poche G In Christmas Freemason, 1888; in West Yorkshire Masonic Reprints, 1889 and 1892. Inigo Jones...........ctrca 1680...Worcestershire Masonic Li- 7 DUAL Y Aeon melatehsisc vibes areese In Masonic Magazine, 1881; by the Quatuor Coronati Lodge in 1895.
Dumfries, No. 1.......1675-1700...Dumfries Kilwinning Lodge,
No. 58 (Scotland)........ In Smith’s Hist. of the Old Lodge of Dumfries, 1892. ; Dumfries, No. 2.......1675-1700.., es In Christmas Freemason, 1892; by
Hughan, in 1892. Beaumont...........--1675-1700...Prov. G. Lodge of West SY OTESHITGerere ele sisi reiel elevator In Freemason, 1894. “
Dumfries, No. 3.......1675-1700... In Smith’s Hist. of the Old Lodge of prumyries, 1892, 31
466 MANUSCRIPTS
54.
55.
56.
57. 58.
59. 60.
61. 62. 63. 64.
65.
66. 67. 68. 69.
{C.
* Name. Date. Pape ss stewiesieicie cieereisis 1675-1700...
T. W. Embleton.......1675-1700..
Viorke NOs Oninececeseis CHCA NLOCO tere
MANUSCRIPTS
Owner. When and Where Published.
.Lodge of Hope, No. 302 z (Bradford, Yorkshire)..... In Hughan’s Old Charges, 1872; in West Yorkshire Masonic Reprints,
1892 .West Yorkshire Masonic Li- i rary cicete oeoicstetersiciers ..In_ Christmas Freemason, 1889; in West Yorkshire Masonic Reprints,
1893.
York Lodge, No. 236.......In Masonic Magazine, 1881; in Ancient York Masonic Constitutions, 1894.
aievelei OO. ee In Masonic Magazine, 1880; in Ancient LOUD ee Dare ae: nares York Masonic Constitutions, 1894. RUIN Od: Listsrekescheteiei ele 1675-1700... Royal Lancashire Lodge, No. Soe ie 116 (Colne, Lancashire) . i .In Christmas Freemason, 1887. BO Or anuaenc 1700...West Yorkshire Masonic Li- Pug aa DLATY Seno cteeetete mice In Freemason, 1890; in West Yorkshire Masonic Reprints, 1592. ip ; Sytotensimenelelers . 1675-1700... os In West Yorkshire Masonic Reprints, eee 1892; in Freemason, 1892 and 1911. D TOBOY cea cisysolersieis(e circa 1690...R. Dauntesey, Esq. (Man- ; Sarina : chester). . BA BEM ete Maine In Keystone, Philadelphia, 1886. Harriss Nowdseerniireds ss ..Bedford Lodge, No. 157 (Lon- , OM) Ke citerstsieeis tne ate orate In Freemasons’ Chronicle, 1882. David Ramsey........ a wehe Libsaey, Hamburg...... In Freemason, 1906. angdalecciscs ct eters : a soos WWE Bain, Esq. (Sunder- land) Reade cm eeietnens In Freemason, 1895. H. F. Beaumont....... 1690 ...West Yorkshire Masonic Li- DISTyioie boccietentelcte cine In Freemason, 1894; in West York- shire Masonic Reprints, 1901. Wraistellic5.. o.dec seventies 1693 ... oe In ee Yorkshire Masonic Reprints, 1892 York NOW cteieorsce teed) 16930) 2s. Vork lodge; No; 236.00. Ln Hughan’ s Masonic Sketches and Re- prints, 1871; in Ancient York Ma- sonic Rolls, 1894. Thomas Foxcroft...... . .Graud Lodge of England. ...In Freemason, 1900.
1699 Newcastle College Roll. . cirea 1700.
John Strachan.........
Alnwick vrsieleleisieisiers siren LOL
.- Newcastle College of Rosi- OrUuciansij rye ptiecri ey centers By F. F. Schnitger in 1894.
..-Quatuor Coronati Lodge, No.
2076) |Guondon)\.-. .teie siete In the Transactions of the Lodge of Re- search, 1899-1900.
..-.Mr. Turnbull (Alnwick)... .. In Hughan’ s Masonic Sketches and Re-
prints, 1871, and Old Charges, 1872, by the Newcastle College of Rosi- erucians in 1895.
Worlz, Now acnicecicitciecie omnd (04 meres Ork uodge,nNO. 2oOrrneecer In Hughan’s Masonic Sketches and Re-
prints, 1871; in Ancient York Ma- sonic Rolls, 1894.
Scarborough........... 1705 ...G. Lodge of Canada...... ie ene Mirror and Keystone,
Colne, No. 2..........1700-1725..
Bapworthaassce acter circa 1720.. INiacnabrccteisrccreleter teres 1722 GTaddonsreterereraterstreieee WPBY Se Phillipps, No. 3........ 1700-1725..
Dumfries, No. 4.......1700-1725. .
Game relesecciereosteteteniree 1700-1725. Senghurst. . apeietersienc Chl CAML deol Spencers eerie ec. LieGeel.
(ho. C@armicicusmn irene mn 02 Cae
Wioodfordow a. eree em Lces Supreme Council....... 1728 Gateshead...... sasconyies WTS Rawlinson............1725~1750..
Probity ,......,...:...circa 1736..
60; in Canadian Masonic Record, 1874; in Masonic Magazine, 1879; by the Quatuor Coronati Lodge in ee in Ancient York Masonic Rolls,
-Royal Lancashire Lodge,
No. 116 (Colne, Lanca- BHITE)igc.o musicieenee rato Has not been reproduced. .W. Papworth, Esq. (London) .In Hughan’s Old Charges, 1872.
.. West Yorkshire Masonic Li-
DIALY cos c eee eee Dae Yorkshire Masonic Reprints, 6.
MA) ote rete cea ener ate In Hughan’s Old Charges, 1895.
.J. 8. Haddon, Esq. (Well- ington -Rev. J. E. A. Fenwick (Chel-
tenham) ie ie steyacicteinelon ee oe ae Quatuor Coronati Lodge in
.Dumfries Kilwinning Lodge,
No. 53 (Scotland)........ In Paks Quatuor Coronatorum, vol. v.,
.-Quatuor Coronati Lodge, No.
ZO7G.Condon)aeeaeieecion By, one Quatuor Coronati Lodge in
“
Has not been reproduced.
ELT: Carson, Esq. (Cincin-
MAL MWS eas) ee nee In Spencer’s Old Constitutions, 1871.
-P. F. Smith, Esq. (Pennsyl-
VAIS) eee anne ee ere Quatuor Coronatorum, vol. xxii..
. Quatuor Coronati Lodge, No.
20 76yCzondon) reenter A copy of the Cooke M&.
..Supreme Council, 33° (Lon-
“ “c ae
don Pada of Industry, No. 48 (Gateshead, Durham)..... In Masonic Magazine, 1875. .Bodleian Library (Oxford)... In Freemasons’ Monthly Magazine, 1855; in Masonic Magazine, 1876; in Ars Quatuor Coronatorum, vol. xi.,
.Probity Lodge, No. Be cae fax, Yorkshire) =)).. sac ee In Freemason, 1886; in West Yorkshire Masonic Reprints, 1892.
MARCHESHVAN
MARIA 467
No. Name. Daie. Owner. When and Where Published. 71. Levander-York........ eirca 1740...F. W. Levander, Esq. (Lon- GOD) ints react ais ate oe In Ars i ee Coronatorum, vol. : xviii., 72. Thistle Lodge......... 1756 ‘i pi hictle pete No. 62 (Dum- ries, Scotland)........... H t b 73. Melrose, No. 3......... 1762 .. Melrose St. John, No. 1 bis Bree nee (Scotland) Here aca eee oe MN WacmeCrane; NO: tases 1781 poe tan Lodge, No. 425 MOP) cetaceans ws Rae 75. Crane, No. 2.......... 1775-1800... neste pace ates (On ETRITIA NINDS 2 see see circa 1781...British Museum........... By the Quatuor Coronati Lodge in 1892. Vition “STEP Ate fh Oa GAN AI ctrea 1828.. J aoe Lodge, No. 20 7GN(Ondon) ines aces Has not been reproduced. i AY eao ere en Greener 1852 Rr UMEDO WE oreusis sieve arccaele ric In Masonic Magazine, 1879. (HE. L. H.J Marcheshvan. WW". The second|founder that “The Rite of Memphis is the
month of the Jewish civil year. It begins with the new moon in November, and corre- sponds, therefore, to a part of that month and of December.
Marconis, Gabriel Mathieu, more fre- quently known as De Negre, from his dark complexion, was the founder and first G. Mas- ter and G. Hierophant of the Rite of Mem- phis, brought by Sam’! Honis, a native of Cairo, from Egypt, in 1814, who with Baron Dumas and the Marquis de la Rogne, founded a Lodge of the Rite at Montauban, France, on April 30, 1815, which was closed March 7, 1816. In a work entitled The Sanctuary of Memphis, by Jacques Etienne Marconis, the author—presumptively the son of G. M. Mar- ei twho styles himself the founder of the Rite of Memphis, thus briefly gives an account of its origin: ‘‘The Rite of Memphis, or Orien- tal Rite, was introduced into Europe by Ormus, a seraphic priest of Alexandria and Egyptian sage, who had been converted by St. Mark, and reformed the doctrines of the Egyptians in accordance with the principles of Christianity. The disciples of Ormus con- tinued until 1118 to be the sole guardians of ancient Egyptian wisdom, as purified by Christianity and Solomonian science. This science they communicated to the Templars. They were then known by the title of Knights of Palestine, or Brethren Rose Croix of the East. In them the Rite of Memphis recog- nizes its immediate founders.”
The above, coming from the G. Hierophant and founder, should satisfy the most scru- pulous as to the conversion of Ormus by St. Mark, and his then introducing the Memphis Rite. But Marconis continues as to the ob- ject and intention of his Rite: “The Masonic Rite of Memphis is a combination of the an- cient mysteries; it taught the first men to render homage to the Deity. Its dogmas are based on the principles of humanity; its mis- sion is the study of that wisdom which serves to discern truth; it is the beneficent dawn of the developmentof reason and intelligence; it isthe worship of the qualities of the human heart and the impression of its vices; in fine, it is the echo of religious toleration, the union of all be- lief, the bond between all men, the symbol of sweet illusions of hope, preaching the faith in God that saves, and the charity that blesses.”
We are further told by the Hierophant
sole depository of High Masonry, the true primitive Rite, the Rite par excellence, which has come down to us without any alteration, and is consequently the only Rite that can justify its origin and the combined exercise of its rights by constitutions, the authenticity of which cannot be questioned. The Rite of Memphis, or Oriental Rite, is the veritable Masonic tree, and all systems, whatsoever they be, are but detached branches of this in- stitution, venerable for its great antiquity, and born in Egypt. The real deposit of the prin- ciples of Masonry, written in the Chaldee lan- guage, is preserved in the sacred ark of the Rite of Memphis, and in part in the Grand Lodge of Scotland, at Edinburgh, and in the Maronite Convent on Mount Lebanon.” “Brother Marconis de Negre, the Grand Hier- ophant, is the sole consecrated depositary of the traditions of this Sublime Order.”
The above is enough to reveal the character of the father and reputed son for truth, as also of the institution founded by them, which, like the firefly, is seen now here, now there,
but with no steady beneficial light. (See Memphis, Rite of.) Marconis, Jacques Etienne. Born at
Montauban, January 3, 1795; died at Paris, November 21, 1868. (See Memphis, Rite of.)
Marduk. A victorious warrior-god, de- scribed on one of the Assyrian clay tablets of the British Museum, who was said to have en- gaged the monster Tiamat in a cosmogonic struggle. Hewas armed with a namzar (grap- pling-hook), ariktu (lance), shibbu (lasso), qashtu (bow), zizpau (club), and kabab (shield), together with a dirk in each hand.
Maria Theresa. Empress of Austria, who showed great hostility to Freemasonry, pre- sumably from religious leanings and advisers. Her husband was Francis I., elected Emperor of Germany in 1745. He was a zealous Mason, and had been initiated at The Hague in 1731 at a Special Lodge, at which Lord Chesterfield and Dr. Desaguliers were present. He was raised at Houghton Hall, the same year, while ona visit to England. He assisted to found the Lodge “ Drei Kanonen,”’ at Vienna, consti- tuted in 1742. During the forty years’ reign of Maria Theresa, Freemasonry was tolerated in Vienna doubtless through the intercession of the Emperor. It is stated in the Pocket Companion of 1754, one hundred grenadiers
468 MARK
were sent to break up the Lodge, taking twelve prisoners, the Emperor escaping by a back staircase. He answered for and freed the twelve prisoners. His son, Emperor Joseph, inherited good-will to Masonry. He was G. Master of the Viennese Masons at the time of his death.
Mark. The appropriate jewel of a Mark Master. It is made of gold or silver, usually of the former metal, and must be in the form of a keystone. On the obverse or front sur- face, the device or “mark” selected by the owner must be engraved within a circle com- posed of the following letters: H. T. W. S. S. T. K. S. On the reverse or posterior sur- face, the name of the owner, the name of his Chapter, and the date of his advancement, may be inscribed, although this is not abso- lutely necessary. The ‘“‘mark’’ consists of the device and surrounding inscription on the ob- verse. The Mark jewel, as prescribed by the Supreme Grand Chapter of Scotland, is of mother-of-pearl. The circle on one side is inscribed with the Hebrew letters VINVNISNT, and the circle on the other side with letters containing the same meaning in the vernac- ular tongue of the country in which the Chap- ter is situated, and the wearer’s mark in the center. The Hebrew letters are the initials of a Hebrew sentence equivalent to the Eng- lish one familiar to Mark Masons, Itisbuta translation into Hebrew of the English mys- tical sentence.
Tt is not requisite that the device or mark should be of a strictly Masonic character, al- though Masonic emblems are frequently se- lected in preference to other subjects. As soon as adopted it should be drawn or de- scribed in a book kept by the Chapter for that purpose, and it is then said to be “‘recorded in the Book of Marks,” after which time it can never be changed by the possessor for any other, or altered in the slightest degree, but remains as his ‘‘mark”’ to the day of his death.
This mark is not a mere ornamental appen- dage of the degree, but is a sacred token of the rites of friendship and brotherly love, and its presentation at any time by the owner to an- other Mark Master, would claim, from the latter, certain acts of friendship which are of solemn obligation among the Fraternity. A mark thus presented, for the purpose of ob- taining a favor, is said to be pledged; though remaining in the possession of the owner, it ceases, for any actual purposes of advantage, to be his property; nor can it be again used by him until, either by the return of the favor, or with the consent of the benefactor, it has been redeemed; for it is a positive law of the Order, that no Mark Master shall “pledge his mark a second time until he has redeemed it from its previous pledge.”’ By this wise provision, the unworthy are prevented from making an im- proper use of this valuable token, or from levy- ing contributions on their hospitable brethren. Marks or pledges of this kind were of frequent use among the ancients, under the name of tessera hospitalis and “‘arrhabo.” The nature of the tessera hospitalis, or, as the Greeks
MARK
called it, ctuBorov, cannot be better described than in the words of the Scholiast on the Medea of Euripides, v. 613, where Jason prom- ises Medea, on her parting from him, to send her the symbols of hospitality which should procure her a kind reception in foreign coun- tries. It was the custom, says the Scholiast, when a guest had been entertained, to break a die in two parts, one of which parts was re- tained by the guest, so that if, at any future period he required assistance, on exhibiting the broken pieces of the die to each other, the friendship was renewed. Plautus, in one of his comedies, gives us an exemplification of the manner in which these tessere or pledges of friendship were used at Rome, whence it ap- pears that the privileges of this friendship were extended to the descendants of the con- tracting parties. Poenulus is introduced, inquiring for Agorastocles, with whose family he had formerly exchanged the tessera.
Ag. titium. Ego sum ipsus quem tu queris.
Pen. Hem! quid ego audio?
Ag. Antidams#e me gnatum esse.
Pen. Si ita est, tesseram Conferre si vis hospitalem, eccam, attuli.
Ag. Agedum huc ostende; est par probe; nam habeo domum.
Pen. O mi hospes, salve multum; nam mihi tuus pater,
Pater tuus ergo hospes, Antidamas fuit: Hee mihi hospitalis tessera cum illo fuit. Peniul., dct. 0.8. €. 2, vers Sd. Ag. Antidimarchus’ adopted son, If you do seek, I am the very man.
Pen. How! do I hear aright?
Ag. Iam the son Of old Antidamus.
Pen. Ifso, I pray you Compare with me the hospitable die I’ve brought this with me.
Ag. Prithee, let me see it.
It is, indeed, the very counterpart Of mine at home.
Pen. All hail, my welcome guest,
Your father was my guest, Antidamus. Your father was my honored guest, and then This hospitable die with me he parted.
Siquidem Antidimarchi queris adopta-
These tessere, thus used, like the Mark Master’s mark, for the purposes of perpetuat- ing friendship and rendering its union more sacred, were constructed in the following man- ner: they took a small piece of bone, ivory, or stone, generally of a square or cubical form, and dividing it into equal parts, each wrote his own name, or some other inscription, upon one of the pieces; they then made a mutual exchange, and, lest falling into other hands it should give occasion to imposture, the pledge was preserved with the greatest secrecy, and no one knew the name inscribed upon it ex- cept the possessor.
The primitive Christians seem to have adopted a similar practise, and the tessera was carried by them in their travels, as a means of introduction to their fellow Christians. <A favorite inscription with them were the letters Ml. Y, A. II., being the initials of Marnp, Twos, Aytoy Tvevua, or Father, Son, and Holy Ghost.
MARK
The use of these tessere, in the place of written certificates, continued, says Dr. Harris (Diss. on the Tess. Hosp.), until the eleventh cen- tury, at which time they are mentioned by Burchardus, Archbishop of Worms, in a visi- tation charge.
The “arrhabo” was a similar keepsake, formed by breaking a piece of money in two. The etymology of this word shows distinctly that the Romans borrowed the custom of these pledges from the ancient Israelites, for it is derived from the Hebrew arabon, a pledge.
With this detail of the customs of the ancients before us, we can easily explain the well-known passage in Revelation ii. 17: “To him that overcometh will I give a white stone, and in it a new name written, which no man knoweth saving he that receiveth it.’ That is, to borrow the interpretation of Har- ris, “To him that overcometh will I give a pledge of my affection, which shall constitute him my friend, and entitle him to privileges and honors of which none else can know the value or the extent.”
Mark Man. According to Masonic tradi- tion, the Mark Men were the Wardens, as the Mark Masters were the Masters of the Fellow- Craft Lodges, at the building of the Temple. They distributed the marks to the workmen, and made the first inspection of the work, which was afterward to be approved by the overseers. As a degree, the Mark Man is not recognized in the United States. In England it is sometimes, but not generally, worked as preparatory to the degree of Mark Master. In Scotland, in 1778, it was given to Fellow- Crafts, while the Mark Master was restricted to Master Masons. It is not recognized in the present regulations of the Supreme Grand Chapter of Scotland. Much of the esoteric ritual of the Mark Man has been incorporated into the Mark Master of the American Sys-
tem.
Mark Master. The Fourth Degree of the American Rite. The traditions of the degree make it of great historical importance, since by thern we are informed that by its influence each Operative Mason at the building of the Temple was known and distinguished, and the disorder and confusion which might otherwise have attended so immense an undertaking was completely prevented. Not less useful is it in its symbolic signification. As illustra- tive of the Fellow-Craft, the Fourth Degree is particularly directed to the inculcation of order, regularity, and discipline. It teaches us that we should discharge all the duties of our several stations with precision and punc- tuality; that the work of our hands and the thoughts of our hearts should be good and true—not unfinished and imperfect, not sin- ful and defective—but such as the Great Overseer and Judge of heaven and earth will see fit to approve as a worthy oblation from his creatures. If the Fellow-Craft’s Degree is devoted to the inculcation of learning, that of the Mark Master is intended to instruct us how that learning can most usefully and ju- diciously be employed for our own honor and
MARK 469
the profit of others. And it holds forth to the desponding the encouraging thought that al- though our motives may sometimes be misin- terpreted by our erring fellow mortals, our at- tainments be underrated, and our reputations be traduced by the envious and malicious, there is one, at least, who sees not with the eyes of man, but may yet make that stone which the builders rejected, the head of the corner. The intimate connection then, be- tween the Second and Fourth degrees of Ma- sonry, is this, that while one inculcates the nec- essary exercise of all the duties of life, the other teaches the importance of performing them with systematic regularity. The true Mark Master is a type of that man mentioned in the sacred parable, who received from his master this approving language—‘‘ Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joys of thy Lord.”
In America, the Mark Master’s is the first degree given in a Royal Arch Chapter. Its officers are a Right Worshipful Master, Sen- ior and Junior Wardens, Secretary, Treas- urer, Senior and Junior Deacons, Master, Senior and Junior Overseers. The degree cannot be conferred when less than six are present, who, in that case, must be the first and last three officers above named. The working tools are the Mallet and Indenting Chisel (which see). The symbolic color is purple. The Mark Master’s Degree is now given in England under the authority of the Grand Lodge of Mark Masters, which was established in June, 1856, and is a jurisdiction independent of the Grand Lodge. The officers are the same as in America, with the addition of a Chaplain, Director of Ceremonies, As- sistant Director, Registrar of Marks, Inner Guard or Time Keeper, and two Stewards. Master Masons are eligible for initiation. Bro. Hughan says that the degree is virtually the same in England, Scotland, and Ireland. It differs, however, in some respects from the American degree.
Mark of the Craft, Regular. In. the Mark Degree there is a certain stone which is said, in the ritual, not to have upon it the reg- ular mark of the Craft. This expression is de- rived from the following tradition of the de- gree. At the building of the Temple, each workman placed his own mark upon his own materials, so that the workmanship of every Mason might be readily distinguished, and praise or blame be justly awarded. These marks, according to the lectures, consisted of mathematical figures, squares, angles, lines, and perpendiculars, and hence any figure of a different kind, such as a circle, would not be deemed ‘‘the regular mark of the Craft.” Of the three stones used in the Mark Degree, one is inscribed with a square and another with a plumb or perpendicular, because these were marks familiar to the Craft; but the third, which is inscribed with a circle and certain hieroglyphics, was not known, and was not, therefore, called “regular.”
470 MARKS
Marks of the Craft. In former times, Operative Masons, the “Steinmetzen” of Germany, were accustomed to place some mark or sign of their own invention, which, like the monogram of the painters, would seem to identify the work of each. They are to be found upon the cathedrals, churches, castles, and other stately buildings erected since the twelfth century, or a little earlier, in Germany, France, England, and Scotland. As Mr. Godwin has observed in his History in Ruins, it is curious to see that these marks are of the same character, in form, in all these different countries. They were principally crosses, triangles, and other mathematical figures, and many of them were religious sym- bols. Specimens taken from different build- ings supply such forms as follow.
bv AX+ +HA+ H OS
The last of these is the well-known vesica piscis, the symbol of Christ among the prim- itive Christians, and the last but one is the Pythagorean pentalpha. A writer in the London Times (August 13, 1835) is incorrect in stating that these marks are confined to Ger- many, and are to be found only since the twelfth or thirteenth centuries. More recent researches have shown that they existed in many other countries, especially in Scotland, and that they were practised by the builders of ancient times. Thus Ainsworth, in his Travels (ii., 167), tells us, in his description of the ruins of Al-Hadhv in Mesopotamia, that “every stone, not only in the chief building, but in the walls and bastions and other public monuments, when not defaced by time, is marked with a character which is for the most part either a Chaldean letter or numeral.” M. Didron, who reported a series of observa- tions on the subject of these Masons’ marks to the Comité Historique des Arts et Monumens of Paris, believes that he can discover in them references to distinct’ schools or Lodges of Masons. He divides them into two classes: those of the overseers, and those of the
men who worked the stones. The marks of the|
first class consist of monogrammatic charac- ters; those of the second, are of the nature of symbols, such as shoes, trowels, mallets, etc.
A correspondent of the Freemasons’ Quar- terly Review states that similar marks are to be found on the stones which compose the walls of the fortress of Allahabad, which was erected in 1542, in the East Indies. ‘The walls,” says this writer, “‘are composed of large oblong
MARSHAL
blocks of red granite, and are almost every- where covered by Masonic emblems, which evince something more than mere ornament. They are not confined to one particular spot, but are scattered over the walls of the fortress, in many places as high as thirty or forty feet from the ground. It is quite certain that thousands of stones on the walls, bearing these Masonic symbols, were carved, marked, and numbered in the quarry previous to the erection of the building.”
In the ancient buildings of England and France, these marks are to be found in great abundance. In a communication, on this subject, to the London Society of Antiquaries, Mr. Godwin states that, “in my opinion, these marks, if collected and compared might assist in connecting the various bands of op- eratives, who, under the protection of the Church—mystically united—spread them- selves over Hurope during the Middle Ages, and are known as Freemasons.’”’ Mr. Godwin describes these marks as varying in length from two to seven inches, and as formed by a single line, slightly indented, consisting chiefly of crosses, known Masonic symbols, em- blems of the Trinity and of eternity, the double triangle, trowel, square, etc.
The same writer observes that, in a conver- sation, in September, 1844, with a Mason at work on the Canterbury Cathedral, he “found that many Masons (all who were Freemasons) had their mystic marks handed down from generation to generation; this man had his mark from his father, and he received it from his grandfather.”
Marrow in the Bone. An absurd corrup- tion of a Jewish word, and still more abate said to be its translation. It has no appro- priate signification in the place to which it is applied, but was once religiously believed in by many Masons, who, being ignorant of the Hebrew language, accepted it as a true inter- pretation. It is now universally rejected by the intelligent portion of the Craft.
Marseilles, Mother Lodge of. A Lodge was established in 1748, at Marseilles, in France, Thory says, by a traveling Mason, under the name of St. Jean d’Ecosse. It afterward assumed the name of Mother Lodge of Marseilles, and still later the name of Scottish Mother Lodge of France. It granted Warrants of its own authority for Lodges in France and in the colonies; among others for one at New Orleans, in Louisiana.
Marshal. An officer common to several Masonic bodies, whose duty is to regulate pro- cessions and other public solemnities. In Grand bodies he is called a Grand Marshal. In the American Royal Arch System, the Cap- tain of the Host acts on public occasions as the Marshal. The Marshal’s ensign of office is a baton or short rod. The office of Marshal in State affairs is very ancient. It was found in the court of the Byzantine emperors, and was introduced into England from France at the period of the conquest. His badge of office was at first arod or verge, which was afterward abbreviated to the baton, for, as an old writer
MARTEL
has observed (Thinne), ‘‘the verge or rod was the ensign of him who had authority to reform evil in warre and in peace, and to see quiet and order observed among the people.”’
Martel. Charles Martel, who died in 741, although not actually king, reigned over France under the title of Mayor of the Palace. Rebold (Hist. Gen., p. 69) says that “at the request of the Anglo-Saxon kings, he sent workmen and Masters into England.” The Operative Masons of the Middle Ages consid- ered him as one of their patrons, and give the following account of him in their Legend of the Craft. “There was one of the Royal line of France called Charles Marshall, and he was a man that loved well the said Craft and took upon him the Rules and Manners, and after that By Tam Gracs or Gop he was elect to be the King of France, and when he was in his Estate, he helped to make those Masons that were now, and sett them on Work and gave them Charges and Manners and good pay as he had learned of other Masons, and con- firmed them a Charter from yeare to yeare to hold their Assembly when they would, and Cherished them right well, and thus came this Noble Craft into France.’”’ (Lansdowne MS.)
Martha. The Fourth Degree of the Eastern Star; a Rite of American Adoptive Masonry.
Martinism. The Rite of Martinism, called also the Rectified Rite, was instituted at Lyons, by the Marquis de St. Martin, a disciple of Martinez Paschalis, of whose Rite it was pretended to be a reform. Martinism was divided into two classes, called Temples, in which were the following degrees:
I. Temple. 1. Apprentice. 2. Fellow- Craft. 3. Master Mason. 4. Past Master. 5. Elect. 6. Grand Architect. 7. Mason of the Secret.
II. Temple. 8. Prince of Jerusalem. 9. Knight of Palestine. 10. Kadosh.
The degrees of Martinism abounded in the reveries of the Mystics. (See Saint Martin.)
Martin, Louis Claude de St. See Saint Martin. Martyr. A title bestowed by the Tem-
plars on their last Grand Master, James de Molay. If, as Du Cange says, the Church sometimes gives the title of martyr to men of illustrious sanctity, who have suffered death not for the confession of the name of Christ, but for some other cause, being slain by im- pious men, then De Molay, as the innocent victim of the malignant schemes of an atro- cious pope and king, was clearly entitled to the appellation.
Martyrs, Four Crowned. Crowned Martyrs. :
Maryland. Freemasonry was introduced into Maryland, in 1750, by the Provincial Grand Lodge of Massachusetts, which issued a Charter for the establishment of a Lodge at Annapolis. Five other Lodges were subse- quently chartered by the Provincial Grand Lodge of Pennsylvania, and one in 1765, at Joppa, by the Grand Lodge of England. On the 31st of July, 1783, these five Lodges held a
See Four
MASON 471
convention at Talbot Court-House, and in- formally organized a Grand Lodge. But as the Lodge at Annapolis had taken no part in this movement, another convention of all the Lodges was held at Baltimore on the 17th of April, 1787, and the Grand Lodge of Mary- land was duly organized, John Coates being elected the Grand Master. The Grand Chap- ter was established in 1812.
Mason Crowned. (Macon Couronne.) A degree in the nomenclature of Fustier.
Mason, Derivation of the Word. The search for the etymology or derivation of the word Mason has given rise to numerous the- ories, some of them ingenious, but many of them very absurd. Thus, a writer in the Hu- ropean Magazine for February, 1792, who signs his name as “George Drake,’’ lieutenant of marines, attempts to trace the Masons to the Druids, and derives Mason from May’s on, May’s being in reference to May-day, the great festival of the Druids, and on meaning men, as in the French on dit, for homme dit. According to this, May’s on therefore means the Men of May. This idea is not original with Drake, since the same derivation was urged in 1766 by Cleland, in his essays on The Way to Things in Words, and on The Real Secret of Freemasons.
Hutchinson, in his search for a derivation, seems to have been perplexed with the variety of roots that presented themselves, and, being inclined to believe that the name of Mason “has its derivation from a language in which it implies some strong indication or distinction of the nature of the society, and that it has no relation to architects,” looks for the root in the Greek tongue. Thus he thinks that Mason may come from Maw Zaov, Mao Soon, ‘I seek salvation,” or from Mvorns, Mystes, “an in- itiate ”’; and that Masonry is only a corruption of Mecouvpavew, Mesouraneo, “I am in the midst of heaven”; or from Maopovd, Mazou- routh, a constellation mentioned by Job, or from Muornpiov, Mysterion, ‘a mystery.”
Lessing says, in his Ernst und Falk, that Masa in the Anglo-Saxon signifies a table, and that Masonry, consequently, is a society of the table.
Nicolai thinks he finds the root in the Low Latin word of the Middle Ages Massonya, or Masonia, which signifies an exclusive society or club, such as that of the round table.
Coming down to later times, we find Bro.
C. W. Moore, in his Boston Magazine, of May, 1844, deriving Mason from Ac@orouos, Lith- otomos, “a Stone-cutter.”’ But although fully aware of the elasticity of etymological rules, it surpasses our ingenuity to get Mason ety- mologically out of Lithotomos. - Bro. Giles F. Yates sought for the deriva- tion of Mason in the Greek word Ma(oves, Mazones, a festival of Dionysus, and he thought that this was another proof of the lineal descent of the Masonic order from the Dionysiac Artificers.
The late William 8. Rockwell, who was accustomed to find all his Masonry in the Egyptian mysteries, and who was a thorough student of the Egyptian hieroglyphic system,
472 MASONEY
derives the word Mason from a combination of two phonetic signs, the one being MAI, and signifying ‘to love,” and the other being SON, which means “a brother.” Hence, he says, “this combination, MAISON, expresses exactly in sound our word MASON, and sig- nifies literally loving brother, that is, phila- delphus, brother of an association, and thus cor- responds also in sense.” : }
But all of these fanciful etymologies, which would have terrified Bopp, Grimm, or Miiller, or any other student of linguistic relations, forcibly remind us of the French epigram- matist, who admitted that alphina came from equus, but that, in so coming, it had very con- siderably changed its route.
What, then, is the true derivation of the word Mason? Let us see what the orthoepists, who had no Masonic theories, have said upon the subject.
Webster, seeing that in Spanish masa means mortar, is inclined to derive Mason, as denot- ing one that works in mortar, from the root of mass, which of course gave birth to the Span- ish word.
In Low or Medieval Latin, Mason was machio or macio, and this Du Cange derives from the Latin maceria, “a long wall.” Others find a derivation in machine, because the builders stood upon machines to raise their walls. But Richardson takes a common-sense view of the subject. He says, “It appears to be obviously the same word as maison, a house or mansion, applied to the person who builds, instead of the thing built. The French Mais- soner is to build houses; Masonner, to build of stone. The word Mason is applied by usage to a builder in stone, and Masonry to work in stone.”
Carpenter gives Massom, used in 1225, for a building of stone, and Massonus, used in 1304, for a Mason; and the Benedictine edi- tors of Du Cange define Massoneria “a build- ing, the French Maconnerie, and Massoner- ius,” as Latomus or a Mason, both words in manuscripts of 1385.
[Dr. Murray, in the New English Dictionary, says of the word Mason: “the ulterior ety- mology is obscure, possibly the word is from the root of Latin ‘maceria’ (a wall).”’]
As a practical question, we are compelled to reject all those fanciful derivations which connect the Masons etymologically and his- torically with the Greeks, the Egyptians, or the Druids, and to take the word Mason in its ordinary signification of a worker in stone, and thus indicate the origin of the Order from a society or association of practical and oper- ative builders. We need no better root than the Medieval Latin Maconner, to build, or Maconetus, a builder.
Masoney. Used in the Strassburg Consti- tutions, and other German works of the Middle Ages, as equivalent to the modern Masonry. Kloss translates it by Masonhood. Lessing derives it from masa, Anglo-Saxon, a table, and says it means a Society of the Table. Nicolai deduces it from the Low Latin mas- sonya, which means both a club and a key, and
MASON
says it means an exclusive society or club, and so, he thinks, we get our word Masonry. Krause traces it to mas, mase, food or a ban- quet. It isa pity to attack these speculations, but we are inclined to look at Masonry as simply a corruption of the English Masonrie.
Mason Hermetic. (Macon Hermétique.) A degree in the Archives of the Mother Lodge of the Eclectic Philosophic Rite.
Masonic Colors. The colors appropriated by the Fraternity are many, and even shades of the same color. The principal ones are blue, to the Craft degrees; purple, to the Royal Arch; white and black, to the Order of the Temple; while all colors are used in the respective degrees of the A. A. Scottish Rite: notably, the nine-colored girdle, intertwined with a tenth, worn in the Fourteenth Degree of the last-named system.
Masonic Hall. See Hall, Masonic.
Masonic Literature. See Literature of Masonry.
Mason, Hiustrious and Sublime Grand Master. (Macon Illustre et Sublime Grand Maitre.) A degree in the manuscript collec- tion of Peuvret.
Mason of the Secret. (Macon du Secret.) 1. The Sixth Degree of the Rite of Tschoudy. 2. The Seventh Degree of the Rite of Saint Martin.
Mason, Operative. See Operative Masons.
Mason, Perfect. (Macon Parfait.) The Twenty-seventh Degree of the collection of the Metropolitan Chapter of France.
Mason Philosopher. (Macon Philosophe.) A degree in the manuscript collection of Peu- vret.
Mason, Practical. The French so call an Operative Mason, Macon de Pratique.
Masonry. Although Masonry is of two kinds, Operative and Speculative, yet Masonic writers frequently employ the word Masonry as synonymous with Freemasonry.
Masonry, Operative. See Operative Ma-
sonry.
Masonry, Origin of. See Origin of Free- Masonry.
Masonry, Speculative. See Speculative Masonry.
Masons, Company of. One of the
ninety-one livery companies of London, but not one of the twelve greater ones. Their arms are azure, on a chevron, between three castles argent, a pair of compasses somewhat extended of the Ist; crest, a castle of the 2d; and motto, “In the Lord is all our trust.” These were granted by Clarencieux, King of arms, in 1472, but they were not incorporated until Charles II. gave them a charter in 1677. They are not to be confounded with the Fraternity of Freemasons, but originally there was some connection between the two. At their hall in Basinghall Street, Ashmole says that in 1682 he attended a meeting at which several persons were “admitted into the Fellowship of Freemasons.” (See Ash- mole, Elias, and Accepted).
Mason, Scottish Master. (Macon Ecos- sais Maitre.) Also called Perfect Elect, Elu
MASONS
arfait. A degree in the Archives of the es Lodge of the Philosophie Scottish ite.
Masons, Emperor of all the. (Macons, Empereur de tous les.) A degree cited in the nomenclature of Fustier.
Mason, Speculative. Masonry.
Mason, Stone. See Stone Masons.
Mason Sublime. (Macon sublime.) <A degree in the manuscript collection of Peuvret.
Mason, Sublime Operative. (Macon Sublime Pratique.) A degree in the manu- script collection of Peuvret.
Mason’s Wife and Daughter. A degree frequently conferred in the United States on the wives, daughters, sisters, and mothers of Masons, to secure to them, by investing them with a peculiar mode of recognition, the aid and assistance of the Fraternity. It may be conferred by any Master Mason, and the re- quirement is that the recipient shall be the wife, unmarried daughter, unmarried sister, or widowed mother of a Master Mason. It is sometimes called the Holy Virgin, and has been by some deemed of so much importance that a Manual of it, with the title of The Ladies’ Masonry, or Hieroglyphic Monitor, was published at Louisville, Kentucky, in 1851, by Past Grand Master William Leigh, of Alabama.
Mason, True. (Macon Vrai.) A degree composed by Pernetty. It is the only one of the high Hermetic degrees of the Rite of Avignon, and it became the first degree of the same system after it was transplanted to Montpellier. (See Academy of True Masons.)
Masora. A Hebrew work on the Bible, intended to secure it from any alterations or innovations. Those who composed it were termed Masorites, who taught from tradition, and who invented the Hebrew points. They were also known as Melchites.
Masoretie Points. The Hebrew alphabet is without vowels, which were traditionally supplied by the reader from oral instruction, hence the true ancient sounds of the words have been lost. But about the eighth or ninth century a school of Rabbis, called Masorites, invented vowel points, to be placed above or below the consonants, so as to give them a determined pronunciation. These Masoretic Points are never used by the Jews in their rolls of the law, and in all investigations into the derivation and mean- ing of Hebrew names, Masonic scholars and other etymologists always reject them.
Massachusetts. Freemasonry was intro- duced into Massachusetts, in 1733, by a Deputation granted to Henry Price as Grand Master of North America, dated April 30, 1733. Price, on July 30th of the same year, organized the “St. John’s Grand Lodge,” which immediately granted a Warrant to “St. John’s Lodge” in Boston, which is now the oldest Lodge existing in America. In 1752 some brethren in Boston formed a Lodge, which was afterward known as “St. Andrew’s Lodge,” and received a Warrant from the
See Speculative
MASTER 473
Grand Lodge of Scotland; the rivalry between the two Lodges continued for forty years. On December 27, 1769, St. Andrew’s Lodge, with the assistance of three traveling Lodges in the British army, organized the Grand Lodge of Massachusetts, and elected Joseph Warren Grand Master. In 1792, the two Grand Lodges united and formed the “Grand Lodge of the Most Ancient and Honorable Society of Free and Accepted Masons for the Com- monwealth of Massachusetts,’ and elected John Cutler Grand Master.
The Grand Chapter of Massachusetts was organized June 12, 1798, and the Grand Council of Royal and Select Masters in 1826. The Grand Commandery, which exercises jurisdiction over both Massachusetts and Rhode Island, was established May 6, 1805. In 1807 it extended its jurisdiction, and called itself “The United States Grand Encamp- ment.’ In 1816, it united with other Encamp- ments at a convention in Philadelphia, where a General Grand Encampment of the United States was formed; and in 1819, at the meet- ing of that body, the representatives of the “Grand Encampment of Massachusetts and Rhode Island ”’ are recorded as being present, And from that time it has retained that title, only changing it, in 1859, to “Grand Coms mandery,” in compliance with the new Cons stitution of the Grand Encampment of the United States.
Massena, Andre. Duke of Rivoli, Prince of Essling, and a Marshal of France, born at Nice in 1758. Early in the French Revolu- tion he joined a battalion of volunteers, and soon rose to high military rank. He was a prominent Grand Officer of the French Grand Orient. He was designated by Napoleon, his master, as the Robber, in consequence of his being so extortionate.
Massonus. Used in the thirteenth and fourteenth centuries, according to Carpenter (Gloss.), for Mason.
Master, Absolute Sovereign Grand. (Sowverain Grand Maitre absolu.) The Nine- tieth and last degree of the Rite of Mizraim.
Master ad Vitam. In the French Masonry of the earlier part of the last century, the Masters of Lodges were not elected annually, but held their office for life. Hence they were called Masters ad Vitam, or Masters for life.
Master, Ancient. (Maitre Ancien.) The Fourth Degree of the Rite of Martinism. This would more properly be translated Past Master, for it has the same position in the régime of St. Martin that the Past Master has in the English system.
Master Architect, Grand. See Grand Master Architect.
Master Architect, Perfect. (Maitre Arch- itecte Parfait.) A degree in the Archives of the Mother Lodge of the Philosophie Scottish Rite, and in some other collections.
Master Architect, Prussian. (Maitre Architecte Prussien.) A degree in the Ar- chives of the Mother Lodge of the Philo- sophic Scottish Rite.
474 MASTER
Master, Blue. A name sometimes given, in the Scottish Rite, to Master Masons of the Third Degree, in contradistinction to some of the higher degrees, and in reference to the color of their collar.
Master Builder. Taking the word master in the sense of one possessed of the highest degree of skill and knowledge, the epithet “Master Builder” is sometimes used by Masons as an epithet of the Great Architect of the Universe. Urquhart (Pillars of Her- cules, ii.. 67) derives it from the ancient Hebrews, who, he says, “used algabil, the Master Builder, as an epithet of God.”
Master, Cohen. (Maitre Coén.) A de- gree in the collection of the Mother Lodge of the Philosophic Scottish Rite.
Master, Crowned. (Maitre Couronne.) A degree in the collection of the Lodge of Saint Louis des Amis-Réunis at Calais.
Master, Egyptian. (Mattre Egyptien.) A degree in the Archives of the Mother Lodge of the Philosophie Scottish Rite.
Master, Elect. See Hlect Master.
Master, English. (Maitre Anglais.) The Highth Degree of the Rite of Mizraim.
Master, English Perfect. (Maitre Par- fait Anglais.) A degree in the collection of Le Rouge.
Master, Four Times Venerable. (Maitre quatre fois Vénérable.) A degree introduced into Berlin by the Marquis de Bernez.
Master, Grand. See Grand Master.
Master Hermetic. (Maitre Hermétique.) A degree in the collection of Lemanceau.
Master, Wlustrious. (Maitre Iilustre.) A degree in the collection of Lemanceau.
Master, Illustrious Symbolic. (Maitre Symbolique Illustre.) A degree in the nomen- clature of Fustier.
Master in Israel. See Intendant of the Building.
Master in Perfect Architecture. (Maitre en la Parfaite Architecture.) A degree in the nomenclature of Fustier.
Master in the Chair. (Meister im Stuhl.) The name given in Germany to the presiding officer of a Lodge. It is the same as the Worshipful Master in English.
Master, Irish. (Maitre Irlandais.) The Seventh Degree of the Rite of Mizraim. Ramsay gave this name at first to the degree which he subsequently called Maitre Ecossais or Scottish Master. It is still the Seventh Degree of the Rite of Mizraim.
Master, Kabbalistic. (Maitre Cabalis- tique.) A degree in the collection of the Prothey Lodge of the Philosophic Scottish
ite.
Master, Little Elect. (Petit Mattre élu.) A degree in the Archives of the Mother Lodge of the Philosophie Scottish Rite.
Master Mason. In all the Rites of Ma- sonry, no matter how variant may be their organization in the high degrees, the Master Mason constitutes the Third Degree. In form this degree is also everywhere substan- tially the same, because its legend is an essen- tial part of it; and, as on that legend the
MASTER
degree must be founded, there can nowhere be any important variation, because the tra- dition has at all times been the same.
The Master Mason’s Degree was originally called the summit of Ancient Craft Masonry; and so it must have been before the dissever- ance from it of the Royal Arch, by which is meant not the ritual, but the symbolism of Arch Masonry. But under its present or- ganization the degree is actually incomplete, because it needs a complement that is only to be supplied in a higher one. Hence its symbolism is necessarily restricted, in its mutilated form, to the first Temple and the present life, although it gives the assurance of a future one.
As the whole system of Craft Masonry is intended to present the symbolic idea of man passing through the pilgrimage of life, each degree is appropriated to a certain portion of that pilgrimage. If, then, the First Degree is a representation of youth, the time to learn, and the Second of manhood or the time to work, the Third is symbolic of old age, with its trials, its sufferings, and its final termina- tion in death. The time for toiling is now over—the opportunity to learn has passed away—the spiritual temple that we all have been striving to erect in our hearts, is now nearly completed, and the wearied workman awaits only the word of the Grand Master of the Universe, to call him from the labors of earth to the eternal refreshments of heaven. Hence, this is, by far, the most solemn and sacred of the degrees of Masonry; and it has, in consequence of the profound truths which it inculcates, been distinguished by the Craft as the sublime degree. As an Entered Ap- prentice, the Mason was taught those ele- mentary instructions which were to fit him for further advancement in his profession, just as the youth is supplied with that rudi- mentary education which is to prepare him for entering on the active duties of life; as a Fellow-Craft, he is directed to continue his investigations in the science of the Insti- tution, and to labor diligently in the tasks it prescribes, Just as the man is required to enlarge his mind by the acquisition of new ideas, and to extend his usefulness to his fellow-creatures; but, as a Master Mason, he is taught the last, the most important, and the most necessary of truths, that having been faithful to all his trusts, he is at last to die, and to receive the reward of his fidelity.
_ It was the single object of all the ancient rites and mysteries practised in the very bosom of Pagan darkness, shining as a soli- tary beacon in all that surrounding gloom, and cheering the philosopher in his weary pilgrimage of life, to teach the immortality of the soul. This is still the great design of the Third Degree of Masonry. This is the scope and aim of its ritual, The Master Mason represents man, when youth, manhood, old age, and life itself, have passed away as fleeting shadows, yet raised from the grave of iniquity, and quickened into another and a better existence. By its legend and all its
a: a z r ¢ rs g % a
wm Beg
MASTER
ritual, it is implied that we have been re- deemed from the death of sin and the sepul- cher of pollution. “The ceremonies and the lecture,” says Dr. Crucefix, “beautifully illustrate this all-engrossing subject; and the conclusion we arrive at is, that youth, properly directed, leads us to honorable and virtuous maturity, and that the life of man, regulated by morality, faith, and justice, will be re- warded at its closing hour, by the prospect of eternal bliss.”’
Masonic historians have found much diffi- culty in settling the question as to the time of the invention and composition of the degree. The theory that at the building of the Temple of Jerusalem the Craft were divided into three or even more degrees, being only a symbolic myth, must be discarded in any historical discussion of the subject. The real question at issue is whether the Master Mason’s Degree, as a degree, was in existence among the Opera- tive Freemasons before the eighteenth century, or whether we owe it to the Revivalists of 1717. Bro. Wm. J. Hughan, in a very able article on this subject, published in 1873, in the Voice of Masonry, says that ‘“‘so far the evidence respecting its history goes no farther back than the early part of the last century.” The evidence, however, is all of a negative character. There is none that the degree existed in the seventeenth century or earlier and there is none that it did not. All the ol manuscripts speak of Masters and Fellows, but these might have been and probably were only titles of rank. The Sloane MS., No. 3329, speaks, it is true, of modes of recognition peculiar to Masters and Fellows, and also of a Lodge consisting of Masters, Fellows, and Apprentices. But even if we give to this MS. its earliest date, that which is assigned to it by Findel, near the end of the seventeenth century, it will not necessarily follow that these Masters, Fellows, and Apprentices had each a separate and distinct degree. Indeed, it refers only to one Lodge, which was, how- ever, constituted by three different ranks; and it records but one oath, so that it is possible that there was only one common form of initiation.
The first positive historical evidence that we have of the existence of a Master’s Degree is to be found in the General Regulations compiled by Payne in 1720. It is there de- clared that Apprentices must be admitted Masters and Fellow-Crafts only in the Grand Lodge. The degree was then in existence. But this record would not militate against the theory advanced by some that Desaguliers was its author in 1717. Dermott asserts that the degree, as we now have it, was the work of Desaguliers and seven others, who, being Fellow-Crafts, but not knowing the Master’s part, boldly invented it, that they might organize a Grand Lodge. He intimates that the true Master’s Degree existed before that time, and was in possession of the Ancients. But Dermott’s testimony is abso- lutely worth nothing, because he was a violent partisan, and because his statements are
MASTER 475
irreconcilable with other facts. If the An- cients were in possession of the degree which had existed before 1717, and the Moderns were not, where did the former get it?
Documentary evidence is yet wanting to settle the precise time of the composition of the Third Degree as we now have it. But it would not be prudent to oppose too positively the theory that it must be traced to the second decade of the eighteenth century. The proofs, as they arise day by day, from the resurrection of old manuscripts, seem to incline that way.
But the legend, perhaps, is of much older date. It may have made a part of the general initiation; but there is no doubt that, like the similar one of the Compagnons de la Tour in France, it existed among the Operative Gilds of the Middle Ages as an esoteric narrative. Such a legend all the histories of the Ancient Mysteries prove to us belongs to the spirit of initiation. There would have been no initiation worth preserva- tion without it.
Master, Most High and Puissant. (Maitre tres haut et trés puissant.) The Sixty-second Degree of the Rite of Mizraim.
Master, Most Wise. The title of a pre- siding officer of a Chapter of Rose Croix, usually abbreviated as Most Wise.
Master, Mystic. (Maitre Mystique.) A degree in the collection of Pyron.
Master of all Symbolic Lodges, Grand. See Grand Master of all Symbolic Lodges.
Master of a Lodge. See Worshipful.
Master of Cavalry. An officer ina Council of Companions of the Red ,Cross, whose duties are, in some respects, similar to those of a Junior Deacon in a symbolic Lodge. The two offices of Master of Cavalry and Master of Infantry were first appointed by Con- stantine the Great.
Master of Ceremonies. An officer found in many American Lodges and at one time in the Lodges of England and the Continent. In English Lodges the office is almost a nominal one, without any duties, but in the continental Lodges he acts as the conductor of the candidate. Oliver says that the title should be, properly, Director of Ceremonies, and he objects to Master of Ceremonies as “unmasonic.” In the Constitutions of the Grand Lodge of England, issued in 1884, the title is changed to ‘‘ Director of Ceremonies.”
Master of Dispatches. The Secretary of a Council of Companions of the Red Cross. The Magister Epistolarum was the officer under the Empire who conducted the correspondence of the Emperor.
Master of Finances. The Treasurer of a Council of Companions of the Red Cross.
Master of Hamburg, Perfect. (Maitre parfait de Hamburg.) A degree in the nomen- clature of Fustier.
Master of Infantry. The Treasurer of a Council of Companions of the Red Cross, (See Master of Cavalry.)
Master of Lodges. (Maitre des Loges.) The Sixty-first Degree of the Rite of Mizraim.
476 MASTER
Master of Masters, Grand. (Grand Maitre des Mattres.) The Fifty-ninth Degree of the Metropolitan Chapter of France.
Master of Paracelsus. (Maitre de Para- celse.) A degree in the collection of Pyron.
Master of Secrets, Perfect. (Maitre parfait des Secrets.) A degree in the manu- script collection of Peuvret. ;
Master of St. Andrew. The Fifth Degree of the Swedish Rite; the same as the Grand Elu Ecossais of the Clermont system.
Master of the Chivalry of Christ. So St. Bernard addresses Hugh de Payens, Grand Master of the Templars. “Hugoni Militi Christi et Magistro Militize Christi, Bernardus Clercevallus,” ete.
Master of the Hermetic Secrets, Grand. (Maitre des Secrets Hermétique, Grand.) A de- eree in the manuscript collection of Peuvret.
Master of the Hospital. ‘“Sacri Domus Hospitalis Sancto Joannis Hierosolymitani Magister,” or Master of the Sacred House of the Hospital of St. John of Jerusalem, was the official title of the chief of the Order of Knights of Malta; more briefly, “ Magister Hospitalis,” or Master of the Hospital. Late in their history, the more imposing title of “Magnus Magister,” or Grand Master, was sometimes assumed; but the humbler designa- tion was still maintained. On the tomb of Zacosta, who died in 1467, we find “Magnus Magister’; but twenty-three years after, D’Aubusson signs himself ‘Magister Hospi- talis Hierosolymitani.”
Master of the Key to Masonry, Grand. (Grand Maitre de la Clef de la Maconnerie.) The Twenty-first Degree of the Chapter of the Emperors of the Hast and West.
Master of the Legitimate Lodges, Grand. (Maitre des Loges légitimes.) A degree in the Archives of the Mother Lodge of the Eclectic Philosophic Rite.
Master of the Paiace. An officer in a Council of Companions of the Red Cross, whose duties are peculiar to the degree.
Master of the Sages. The Fourth Degree of the Initiated Knights and Brothers of Asia.
Master of the Seven Kabbalistic Se- crets, [liustrious. (Matire Illustre des sept Secrets Cabalistiques.) A degree in the manu- script collection of Peuvret.
Master of the Temple. Originally the official title of the Grand Master of the Templars. After the dissolution of the Order in England, the same title was incorrectly given to the custos or guardian of the Temple Church at London, and the error is continued to the present day.
Master of the Work. The chief builder or architect of a cathedral or other important edifice in the Middle Ages was called the Master of the work; thus, Jost Dotzinger was, in the fifteenth century, called the Master of the work at the cathedral of Strasburg. In the Middle Ages the ‘Magister operis” was one to whom the public works was en- trusted. Such an officer existed in the monas- teries. He was also called operarius and magister operarum. Du Cange says that
MATERIALS
kings had their operarit, magistri operarum or masters of the works. It is these Masters of the works whom Anderson has constantly called Grand Masters. Thus, when he says (Constitutions, 1738, p. 69 ) that “King John madz2 Peter de Cole-Church Grand Master of the Masons in rebuilding London bridge,” he should have said that he was appointed operarius or Master of the works. The use of the correct title would have made Ander- son’s history more valuable.
Master, Past. Sce Past Master.
Master, Perfect. See Perfect Master.
Master, Perfect Architect. The Twen- ty-seventh Degree of the Rite of Mizraim.
Master, Perfect Irish. See Perfect Irish Master.
Master Philosopher by the Number 3. (Mattre philosophe par le Nombre 3.) A degree in the manuscript collection of Peuvret.
Master Philosopher by the Number 9. (Maitre philosophe par le Nombre 9.) A degree in the manuscript collection of Peuvret.
Master Philosopher Hermetic. (Maitre
philosophe Hermétique.) A degree in the collection of Peuvret. Master, Private. (Maitre Particulier.)
The Nineteenth Degree of the Metropolitan Chapter of France.
Master Provost and Judge. (Maiire Prevét et Juge.) The Eighth Degree of the Metropolitan Chapter of France.
Master, Puissant Irish. See Puissant Trish Master.
Master, Pythagorean. (Matire Pythago- ricten.) Thory says that this is the Third and last degree of the Masonic system in- stituted according to the doctrine of Pythago- ras.
Master, Royal. See Royal Master.
Master, Secret. See Secret Master.
Master, Select. See Select Master.
Master, Supreme Elect. (Mattre su- préme Elu.) A degree in the Archives of the Philosophic Scottish Rite.
Master Theosophist. (Maitre Théos- ophie.) The Third Degree of the Rite of Swedenborg.
Master through Curiosity. (Maitre par Curiosite.) 1. The Sixth Degree of the Rite of Mizraim; 2. The Sixth Degree of the col- lection of the Metropolitan Chapter of France. It is a modification of the Intimate Secretary of the Scottish Rite.
Master to the Number 15. (Mattre au Nombre 16.) A degree in the manuscript collection of Peuvret.
Master, True. (Vrai Mattre.) <A degree of the Chapter of Clermont.
Master, Worshipful. See Worshipful.
Materials of the Temple. Masonic tra- dition tells us that the trees out of which the timbers were made for the Temple were felled and prepared in the forest of Lebanon, and that the stones were hewn, cut, and squared in the quarries of Tyre. But both the Book of Kings and Josephus concur in the state- ment that Hiram of Tyre furnished only cedar and fir treesfor the Temple. The stones
MATERS
were most probably (and the explorations of modern travelers confirm the opinion) taken from the quarries which abound in and around Jerusalem. The tradition, therefore, which derives these stones from the quarries of Tyre, 1s incorrect.
Maters. In the Cooke MS. (line 825)— and it is the only Old Constitution in which it occurs—we find the word maters: “Hit is seyd in ye art of Masonry yt no man scholde make ende so well of worke begonne bi another to ye profite of his lorde as he began hit for to end hit bi his maters or to whom he scheweth his maters,”” where, evidently, maters 18 a corruption of the Latin matrix, a mold; this latter being the word used in all the other Old Constitutions in the same connection. (See Mold.)
Mathoe. (Amiability, sweetness.) The name of the Third Step of the Mystic Ladder of the Kadosh of the A. A. Scottish Rite.
Matriculation Book. In the Rite of Strict Observance, the register which con- tained the lists of the Provinces, Lodges, and members of the Rite was called the Matricu- lation Book. The term was borrowed from the usage of the Middle Ages, where matricula meant “‘a catalogue.” It was applied by the ecclesiastical writers of that period to lists of the clergy, and also of the poor, who were to be provided for by the churches, whence we have mairicula clericorum and matricula pauperum.
Matter. A subject deemed of impor- tant study to the alchemical and hermetical devotee. The subject will not be discussed here. it holds a valued position for instruc- tion in the Society of the Rosicrucians, who hold that matter is subject to change, trans- formation, and apparent dissolution; but, in obedience to God’s great laws of economy, nothing is lost, but is simply transferred.
Mature Age. The Charges of 1722 pre- scribe that a candidate for initiation must be of ‘‘mature and discreet age’’; but the usage of the Craft has differed in various countries as to the time when maturity of age is sup- posed to have arrived. In the Regulations of 1663, it is set down at twenty-one years (Constitutions, 1738, p. 102); and this con- tinues to be the construction of maturity in all English Lodges both in Great Britain and this country. France and Switzerland have adopted the same period. At Frankfort-on- the-Main it is fixed at twenty, and in Prussia and Hanover at twenty-five. The Grand Lodge of Hamburg has decreed that the age of Masonic maturity shall be that which is determined by the laws of the land to be the age of legal majority. [Under the Scotch Constitution the age was eighteen until 1891, when it was raised to twenty-one; and under the Irish Constitution it was twenty-one until 1741, when it was raised to twenty-five and so remained until 1817, when it was again lowered to twenty-one.]
Maul or Setting Maul. See Mallet. _
Maurer. German for Mason, as Maurerei is for Masonry, and Freimaurer for Freemason.
MEDALS 477
Maurer, Gruss. A German Masonic operative expression, divided by some into Gruss Maurer, Wort Maurer, Schrift Maurer, and Brieftriger—that is, those who claimed aid and recognition through signs and proving, and those who carried written documents.
Maut. The consort of the god Amon, usually crowned with a pschent or double diadem, emblem of the sovereignty of the two regions. Sometimes a vulture, the symbol of maternity, of heaven, and knowledge of the future, shows its head on the forehead of the goddess, its wings forming the head-dress. Horapollo says the vulture designates ma- ternal love because it feeds its young with its own blood; and, according to Pliny, it rep- resents heaven because no one can reach its nest, built on the highest rocks, and, there- fore, that it is begotten of the winds. Maut is clothed in a long, close-fitting robe, and belie in her hand the sacred Anch, or sign of life.
Maximilian, Joseph I. King of Bavaria, who, becoming incensed against the Frater- nity, issued edicts against Freemasons in 1799 and 1804, which he renewed in 1814.
Mecklenburg. Masonry was introduced here in 1754, but not firmly rooted until 1799. There are two Provincial G. Lodges, with 13 Lodges and 1,250 Brethren.
Medals. A medal is defined to be a piece of metal in the shape of a coin, bearing figures or devices and mottoes, struck and distributed in memory of some person or event. When Freemasonry was in its operative stage, no medals were issued. The medals of the Oper- ative Masons were the monuments which they erected in the form of massive buildings, adorned with all the beauties of architectural art. But it was not long after its transfor- mation into a Speculative Order before it began to issue medals. Medals are now struck every year by Lodges to commemorate some distinguished member or some remark- able event in the annals of the Lodge. Many Lodges in Europe have cabinets of medals, of which the Lodge Minerva of the Three Palms at Leipsic is especially valuable. In America no Lodge has made such a collection except Pythagoras Lodge at New York.
No Masonic medal appears to have been found earlier than that of 1733, commemora- tive of a Lodge being established at Florence, by Lord Charles Sackville. The Lodge appears not to have been founded by regular author- ity; but, however that may be, the event was commemorated by a medal, a copy of which exists in the collection in possession of the Lodge “Minerva of the Three Palms,” at Leipsic. The obverse contains a bust repre- sentation of Lord Sackville, with the inscrip- tion—“Carolvs Sackville, Magister, FI.” The reverse represents Harpocrates in the atti- tude of silence, leaning upon a broken column, and holding in his left arm the cornucopia filled with rich fruits, also the implements of Masonry, with a thyrsus, staff, and serpent resting upon the fore and back ground.
The minimum of charity found among Mar*
478 MEDITERRANEAN
Masters is the Roman penny (denarius), weighing 60 grains silver, worth fifteen cents.
THH PENNY OF THE MARK MASTER.
The above was struck at Rome, under Ti- berius, a.D. 18. The portrait is ‘‘Tiberius”’; the reverse the ‘Goddess Clemency.” The inscription reads: ‘Tiberius Cesar Augustus, the son of the Deified Augustus, the High Priest.” ;
Two medals, weighing 120 grains each, of silver, about thirty cents, were struck off at
(TWO SPECIMENS.)
yerusalem, under Simon Maccabee, the Jew- ish ruler, B.c. 138, 189. They are the old- est money coined by the Jews. The devices are the brazen laver that stood before the Temple, and three lilies springing from one stem. The inscriptions, translated from the Hebrew of the oldest style, say, ‘‘Half-shekel; Jerusalem the Holy.”
Bro. Robt. Morris and Bro. Coleman, in their Calendar, furnish much valuable in- formation on this subject.
[The earliest work on Masonic Medals is by
Ernest Zacharias, entitled Numotheca Numis- matica Latomorum. It was issued at Dres- den in parts, the first appearing on Septem- ber 13, 1840, the eighth and last on January 29,1846. It gave 48 medalsinall. Then came Die Denkmiinzen der Freimaurerbruderschaft, by Dr. J. F. L. Theodor Merzdorf, published at Oldenburg in 1851, and describing 334 medals. _ The standard work now on _ the subject is The Medals of the Masonic Fraternity, by W. T. R. Marvin, privately printed at Boston in 1880, in which over 700 medals are de- scribed.
Mediterranean Pass. A _ side degree sometimes conferred in America on Royal Arch Masons. It has no lecture or legend, and should not be confounded, as it some- times is, with the very different degree of
MELECH
Knight of the Mediterranean Pass.
however, now nearly obsolete. Meeting of a Chapter. See Convocation. Meeting of a Lodge. See Communica-
It is,
ton.
Meet on the Level. In the Prestonian lectures as practised in the beginning of the last century, it was said that Masons met on the square and hoped to part on the level. In the American system of Webb a change was made, and we were instructed that they meet on the level and part on the square. And in 1842 the Baltimore Convention made a still further change, by adding that they act by the plumb; and this formula is now, although quite modern, generally adopted by the Lodges in America.
Megacosm. An intermediate world, great, but not equal to the Macrocosm, and yet greater than the Microcosm, or little world, man.
Mehen. An Egyptian mythological ser- pent, the winding of whose body represented the tortuous course of the sun in the nocturnal regions. The serpentine course taken when traveling through darkness. ‘The direction metaphorically represented by the initiate in his first symbolic journey as Practicus in the Society of the Rosicrucians.
Mehour. Space, the name given to the feminine principle of the Deity by the Egyp- tians.
Meister. German for Master; in French, Maitre; in Dutch, Meester; in Swedish, Mas- tar; in Italian, Maestro; in Portuguese, Mes- tre. The old French word appears to have been Meistrier. In old French operative laws, Le Mestre was frequently used.
Meister im Stuhl. (Master in the Chair.) The Germans so call the Master of a Lodge.
Melancthon, Philip. The name of this celebrated reformer is signed to the Charter of Cologne as the representative of Dantzic. The evidence of his connection with Free- masonry depends entirely on the authenticity of that document.
Melchizedek. King of Salem, and a priest of the Most High God, of whom all that we know is to be found in the passages of Scrip- ture read at the conferring of the degree of High Priesthood. Some theologians have supposed him to have been Shem, the son of Noah. The sacrifice of offering bread and wine is first attributed to Melchizedek; and hence, looking to the similar Mithraic sacri- fice, Higgins is inclined to believe that he pro- fessed the religion of Mithras. He aban- doned the sacrifice of slaughtered animals, and, to quote the words of St. Jerome, ‘offered bread and wine as a type of Christ.”” Hence, in the New Testament, Christ is represented as a priest after the order of Melchizedek. In Masonry, Melchizedek is connected with the order or degree of High Priesthood, and some of the high degrees.
Melchizedek, Degree of. The Sixth Degree of the Order of Brothers of Asia.
Melech. Properly, Malach, a messenger, and hence an angel, because the angels were
MELESINO
supposed to be the messengers of God. In the ritual of one of the high degrees we meet with the sentence hamelech Gebalim, which has been variously translated. The I'rench ritual- ists handle Hebrew words with but little at- tention to Hebrew grammar, and hence they translate this sentence as “ Jabulum est un bon Magon.” The former American ritualists gave it as meaning “Guibulum is a good man.’ Guibulum is undoubtedly used as a proper name, and is a corrupt derivation from the Hebrew Masonic Giblim, which means stone- squarers or masons, and melach for malach means a messenger, one sent to accomplish a certain task. Bros. Pike and Rockwell make the first word hamalek, the king or chief. If the words were reversed, we should have the Hebrew vocative, ‘‘O! Gibulum the messen- ger.” Asit is, Bro. Pike makes it vocative, and interprets it, ““Oh! thou glory of the Build- ers.”” Probably, however, the inventor of the degree meant simply to say that Gibulum was a messenger, or one who had been sent to make a discovery, but that he did not perfectly ex- press the idea according to the Hebrew idiom, or that his expression has since been corrupted by the copyists.
Melesino, Rite of. Thisisa Rite scarcely known out of Russia, where it was founded about the year 1765, by Melesino, a very learned man and Mason, a Greek by birth, but high in the military service of Russia. It consisted of seven degrees, viz.: 1. Appren- tice. 2. Fellow-Craft. 3. Master Mason. 4. The Mystic Arch. 5. Scottish Master and Knight. 6. The Philosopher. 7. The Priest or High Priest of the Templars. The four higher degrees abounded in novel traditions and myths unknown to any of the other Rites, and undoubtedly invented by the founder. The whole Rite was a mixture of Kabbalism, magic, Gnosticism, and the Hermetic philos- ophy mixed in almost inextricable confusion. The Seventh or final degree was distinctly Rosicrucian, and the religion of the Rite was Christian, recognizing and teaching the belief in the Messiah and the dogma of the Trinity.
Melita. The ancient name of the island of Malta.
Member, Honorary. See Honorary Mem- bers.
Member, Life. See Life Member.
Member of 2 Lodge. As soon as perma- nent Lodges became a part of the Masonic or- ganization, it seems to have been required that every Mason should belong to one, and this is explicitly stated in the charges approved in 1722. (See Affiliated Mason.)
Membership, Right of. The first right which a Mason acquires, after the reception of the Third Degree, 1s that of claiming member- ship in the Lodge in which he has been initi- ated. The very fact of his having received that degree makes him at once an inchoate member of the Lodge—that is to say, no fur- ther application is necessary, and no new bal- lot is required; but the candidate, having now become a Master Mason, upon signifying his submission to the regulations of the So-
MEMPHIS 479
ciety by affixing his signature to the book of by-laws, is constituted, by virtue of that act, a full member of the Lodge, and entitled to all the rights and prerogatives accruing to that position.
_ (Under the English Constitution (Rule 191), initiation is sufficient for membership.]
Memphis, Rite of. In 1839, two French Masons, named respectively Marconis and Moullet, of whom the former was undoubtedly the leader, instituted, first at Paris, then at Marseilles, and afterward at Brussels, a new Rite which they called the “Rite of Mem- phis,” and which consisted of ninety-one de- grees. Subsequently, another degree was added to this already too long list. The Rite, however, has repeatedly undergone modifi- cations. The Rite of Memphis was undoubt- edly founded on the extinct Rite of Mizraim; for, as Ragon says, the Egyptian Rite seems to have inspired Marconis and Moullet in the organization of their new Rite. It is said by Ragon, who has written copiously on the Rite, that the first series of degrees, extending to the Thirty-fifth Degree, is an assumption of the thirty-three degrees of the Ancient and Ac- cepted Rite, with scarcely a change of name. The remaining degrees of the Rite are bor- rowed, according to the same authority, from other well-known systems, and some, perhaps, the invention of their founders.
The Rite of Memphis was not at first rec- ognized by the Grand Orient of France, and consequently formed no part of legal French Masonry. So about 1852 its Lodges were closed by the civil authority, and the Rite, to use a French Masonic phrase, ‘‘went to sleep.”
In the year 1862, Marconis, still faithful to the system which he had invented, applied to the Grand Master of France to give to it a new life. The Grand College of Rites was con- sulted on the subject, and the Council of the Order having made a favorable decree, the Rite of Memphis was admitted, in November, 1862, among those Masonic systems which acknowledge obedience to the Grand Orient of France, and perform their functions within its bosom. To obtain this position, however, the only one which, in France, preserves a Masonic system from the reputation of being clandestine, it was necessary that Marconis, who was then the Grand Hierophant, should, as a step preliminary to any favorable action on the part of the Grand Orient, take an obli- gation by which he forever after divested him- self of all authority, of any kind whatsoever, over the Rite. It passed entirely out of his hands, and, going into “obedience” to the Grand Orient, that body has taken complete and undivided possession of it, and laid its high degrees upon the shelf, as Masonic curi- osities, since the Grand Orient only recognizes, in practise, the thirty-three degrees of the Ancient and Accepted Rite.
This, then, is the present position of the Rite of Memphis in France. Its original pos- sessors have disclaimed all further control or direction of it. It has been admitted by the Grand Orient among the eight systems of
480 MEMPHIS
Rites which are placed “under its obedience ”’; that is to say, it admits its existence, but it does not suffer it to be worked. Like all Ma- sonic Rites that have ever been invented, the organization of the Rite of Memphis is founded on the first three degrees of Ancient Craft Masonry. These threedegrees, of course, are given in Symbolic Lodges. In 1862, when Marconis surrendered the Rite into the hands of the ruling powers of French Masonry, many of these Lodges existed in various parts of France, although in a dormant condition, because, as we have already seen, ten years before they had been closed by the civil au- thority. Had they been in active operation, they would not have been recognized by the French Masons; they would have been looked upon as clandestine, and there would have been no affiliation with them, because the Grand Orient recognizes no Masonic bodies as legal which do not in return recognize it as the head of French Masonry.
But when Marconis surrendered his powers as Grand Hierophant of the Rite of Memphis to the Grand Orient, that body permitted these Lodges to be resuscitated and reopened only on the conditions that they would ac- knowledge their subordination to the Grand Orient; that they would work only in the first three degrees and never confer any degree higher than that of Master Mason; the mem- bers of these Lodges, however high might be their dignities in the Rite of Memphis, were to be recognized only as Master Masons; every Mason of the Rite of Memphis was to deposit his Masonic titles with the Grand Secretary of the Grand Orient; these titles were then to be visé or approved and regularized, but only as far as the degree of Master Mason; no Mason of the Rite of Memphis was to be permitted to claim any higher degree, and if he attempted to assume any such title of a higher degree which was not approved by the Grand Master, he was to be considered as irregular, and was not to be affiliated with by the members of any of the regular Lodges.
Such is now the condition of the Rite of Memphis in France. It has been absorbed into the Grand Orient; Marconis, its founder and head, has surrendered all claim to any jurisdiction over it; there are Lodges under the jurisdiction of the Grand Orient which orig- inally belonged to the Rite of Memphis, and they practise its ritual, but only so far as to give the degrees of Apprentice, Fellow-Craft, and Master Mason. Its “Sages of the Pyra- mids,” its “Grand Architects of the Mysteri- ous City,” its “Sovereign Princes of the Magi of the Sanctuary of Memphis,” with its “Sanctuary,” its ‘Mystical Temple,” its “Hiturgical College,” its ‘Grand Consistory,” and its “Supreme Tribunal,” exist no longer except in the diplomas and charters which have been quietly laid away on the shelves of the Secretariat of the Grand Orient. To at- tempt to propagate the Rite is now in France a high Masonic offense. The Grand Orient alone has the power, and there is no likelihood
MEMPHIS
stances which have recently occurred in the Grand Orient of France very clearly show the true condition of the Rite of Memphis. A meeting was held in Paris by the Council of the Order, a body which, something like the Com- mittee of General Purposes of the Grand Lodge of England, does all the preliminary business for the Grand Orient, but which is possessed of rather extensive legislative and administrative powers, as it directs the Order during the re- cess of the Grand Orient. At that meeting, a communication was received from a Lodge in Moldavia, called “The Disciples of Truth,” which Lodge is under the jurisdiction of the Grand Orient of France, having been char- tered by that body. This communication stated that certain brethren of that Lodge had been invested by one Carence with the degree of Rose Croix in the Rite of Memphis, and that the diplomas had been dated at the “Grand Orient of Egypt,’ and signed by Bro. Marconis as Grand Hierophant. The com- mission of the Council of the Order, to whom the subject was referred, reported that the con- ferring of these degrees was null and void; that neither Carence nor Marconis had any commission, authority, or power to confer degrees of the Memphis Rite or to organize bodies; and that Marconis had, by oath, solemnly divested himself of all right to claim the title of Grand Hierophant of the Rite; which oath, originally taken in May, 1862, had at several subsequent times, namely, in September, 1863, March, 1864, September, 1865, and March, 1866, been renewed. Asa matter of clemency, the Council determined not, for the present at least, to prefer charges against Marconis and Carence before the Grand Orient, but to warn them of the error they committed in making a traffic of Masonic degrees. It also ordered the report to be pub- lished and widely diffused, so that the Fra- ternity might be apprised that there was no power outside of the Grand Orient which could confer the high degrees of any Rite.
An attempt having been made, in 1872, to establish the Rite in England, Bro. Mon- tague, the Secretary-General of the Supreme Council, wrote to Bro. Thevenot, the Grand Secretary of the Grand Orient of France, for information as to its validity. From him he received a letter containing the following statements, from which official authority we gather the fact that the Rite of Memphis is a dead Rite, and that no one has authority in any country to propagate it.
“Neither in 1866, nor at any other period, has the Grand Orient of France recognized ‘the Ancient and Primitive Rite of Masonry,’ concerning which you inquire, and which has been recently introduced in Lancashire.
_ “At a particular time, and with the inten- tion of causing the plurality of Rites to dis- appear, the Grand Orient of France annexed and absorbed the Rite of Memphis, under the express condition that the Lodges of that: Rite, which were received under its jurisdiction, should confer only the three symbolic degrees
that it will ever exercise it. Some circum-|of Apprentice, Fellow-Craft, and Master, ad-
MEMPHIS
cording to its special rituals, and refused to recognize any other degree, or any other title, belonging to such Rite.
_ “At the period when this treaty was nego- tiated with the Supreme Chief of this Rite by Bro. Marconis de Négre, Bro. H. J. Seymour was at Paris, and seen by us, but no power was conferred on him by the Grand. Orient of France concerning this Rite; and, what is more, the Grand Orient of France does not give, and has never given, to any single per- son the right to make Masons or to create Lodges.
“ Afterwards, and in consequence of the bad faith of Bro. Marconis de Négre, who pre- tended he had ceded his Rite to the Grand Orient of France for France alone, Bro. Harry J. Seymour assumed the title of Grand Master of the Rite of Memphis in America, and founded in New York a Sovereign Sanctuary of this Rite. A correspondence ensued be- tween this new power and the Grand Orient of France, and even the name of this Sovereign Sanctuary appeared in our Calendar for 1867. But when the Grand Orient of France learned that this power went beyond the three sym- bolic degrees, and that its confidence had been deceived, the Grand Orient broke off all con- nection with this power, and personally with Bro. Harry J. Seymour; and, in fact, since that period, neither the name of Bro. Harry J. Seymour, as Grand Master, nor the Masonic power which he founded, have any longer ap- peared in the Masonic Calendar of the Grand Orient.
“Your letter leads me to believe that Bro. Harry J. Seymour is endeavoring, I do not know with what object, to introduce a new Rite into England, in that country of the prim- itive and only true Masonry, one of the most respectable that I know of. I consider this event as a misfortune.
“The Grand Orient of France has made the strongest efforts to destroy the Rite of Mem- phis; it has succeeded. The Lodges of the Rite, which it at first received within its juris- diction, have all abandoned the Rite of Mem- phis to work according to the French Rite. I sincerely desire that it may be the same in the United Kingdom, and you will ever find me ready to second your efforts.
‘Referring to this letter, I have, very illus- trious brother, but one word to add, and that is, that the Constitution of the Grand Orient of France interdicts its founding Lodges in countries where a regular Masonic power al- ready exists; and if it cannot found Lodges a fortiori, it cannot grant charters to establish Grand Masonic Powers: in other terms, the Grand Orient of France never has given to Bro. Harry J. Seymour, nor to any other per- son, powers to constitute a Lodge, or to create a Rite, or to make Masons. Bro. Harry J. Seymour may perfectly well have the signa- tures of the Grand Master and of the Chief of the Secretary’s office of the Grand Orient of France on a diploma, as a fraternal visé; but certainly he has neither a charter nor a power. L also beg you to make every effort to obtain
32
MERIT 481
the textual copy of the documents of which Bro. Harry J. Seymour takes advantage. It is by the inspection of this document it will be necessary to judge the question, and I await new communications on this subject from your fraternal kindness.”
Menatzchim. In 2 Chron. ii. 18, it is said that at the building of the Temple there were “three thousand and six hundred over- seers to set the people awork.” The word translated ‘‘overseers” is, in the original, DSI, MeNaTZCHIM. Anderson, in his catalogue of workmen at the Temple, calls these Menatzchim “expert Master Masons’’; and so they have been considered in all sub- sequent rituals.
Menial Qualifications. tions.
Menu. In the Indian mythology, Menu is the son of Brahma, and the founder of the Hindu religion. Thirteen other Menus are said to exist, seven of whom have already reigned on earth. But it is the first one whose instructions constitute the whole civil and religious polity of the Hindus. The code at- tributed to him by the Brahmans has been translated by Sir William Jones, with the title of The Institutes of Menu.
Mercy. The point of a Knights Templar’s sword is said to be characterized by the quality of “mercy unrestrained”; which re- minds us of the Shakespearian expression— “the quality of mercy is not strained.”” In the days of chivalry, mercy to the conquered foe was an indispensable quality of a knight. An act of cruelty in battle was considered infa- mous, for whatever was contrary to the laws of generous warfare was also contrary to the laws of chivalry.
Mercy, Prince of. See Prince of Mercy.
Mercy-Seat. The lid or cover of the ark of the covenant was called the Mercy-seat or the Propitiatory, because on the day of the atonement the High Priest poured on it the blood of the sacrifice for the sins of the people.
Meridian Sun. The sun in the South is represented in Masonry by the Junior Warden, for this reason: when the sun has arrived at the zenith, at which time he is in the South, the splendor of his beams entitles him to the appellation which he receives in the ritual as “the beauty and glory of the day.”” Hence, as the Pillar of Beauty which supports the Lodge is referred to the Junior Warden, that officer is said to represent “the sun in the Southat High Twelve,” at which hour the Craft are called by him to refreshment, and therefore is he also placed in the South that he may the better observe the time and mark the progress of the shadow over the dial-plate as it crosses the meridian line.
Merit. The Old Charges say, “all prefer- ment among Masons is grounded upon real worth and personal merit only; that so the Lords may be well served, the Brethren not put to shame, nor the Royal Craft despised. Therefore no Master or Warden is chosen by seniority, but for his merit.” (See Prefer- ment.)
See Qualifica-
482 MER-SKER
Mer-Sker. The space in which the sun moves, as an Egyptian personification, signi- fying the habitation of Horus.
Merzdorf, J. L. T. A learned German Mason, born in 1812. Initiated in Apollo Lodge, at Leipsic, in 1834. He resuscitated the Lodge “Zum goldenen Hirsch,” Oldenburg, and was for years Deputy Master. He pub- lished Die Symbole, etc., Leipsic, 1836, and later several other works.
Meshia, Meshiane. Corresponding to Adam and Eve, in accordance with Persian cosmogony.
Mesmer, Friedrich Anton. A German physician whowas born in Suabia, in1734, and, after a long life, a part of which was passed in notoriety and the closing years in obscurity, died in 1815. He was the founder of the doc- trine of animal magnetism, called after him Mesmerism. He visited Paris, and became there in some degree intermixed with the Masonic charlatanism of Cagliostro, who used the magnetic operations of Mesmer’s new science in his initiations. (See Mesmeric Masonry.)
Mesmeric Masonry. In the year 1782, Mesmer established in Paris a society which he called ‘‘the Order of Universal Harmony.” It was based on the principles of animal mag- netism or mesmerism, and had a form of initi- ation by which the founder claimed that its adepts were purified and rendered more fit to propagate the doctrines of his science. French writers have dignified this Order by the title of ‘‘Mesmeric Masonry.”
Mesopolyte. The Fourth Degree of the German Union of XXII. Mesouraneo. A Greek word, wmecov-
pavew, signifying, I am in the center of heaven. Hutchinson fancifully derives from it the word Masonry, which he says is a corruption of the Greek, and refers to the constellation Magaroth mentioned by Job; but he fails to give a satisfactory reason for his etymology. Nevertheless, Oliver favors it.
Metals. In the divestiture of metals as a preliminary to initiation, we are symbol- ically taught that Masonry regards no man on account of his wealth. The Talmudical treatise ‘“‘Beracoth,” with a like spirit of sym- bolism, directs in the Temple service that no man shall go into the mountain of the house, that is, into the Holy Temple, “with money tied up in his purse.”
Metal Tools. We are told in Scripture that the Temple was “built of stone made ready before it was brought thither: so that there was neither hammer, nor axe, nor any tool of iron heard in the house while it was in building.” (1 Kings vi. 7.) Masonry has adopted this as a symbol of the peace and har- mony which should reign in a Lodge, itself a type of the world. But Clarke, in his com- mentary on the place, suggests that it was in- tended to teach us that the Temple was a type of the kingdom of God, and that the souls of men are to be prepared here for that place of blessedness, ‘J'here is no repentance, tears, hor prayers: the stones must be all squared,
MEZUZA
and fitted here for their place in the New Jeru- salem; and, being living stones, must be built up a holy temple for the habitation of God.
Metropolitan Chapter of France. There existed in France, toward the end of the last century, a body calling itself the Grand Chap- ter General of France. It was formed out of the débris of the Council of Emperors of the East and West, and the Council of Knights of the East, which had been founded by Pirlet. In 1786, it united with the schismatic Grand Orient, and then received the title of the Met- ropolitan Chapter of France. It possessed in its archives a large collection of manuscript cahiers of degrees, most of them being mere Masonic curiosities.
Metusael. The name given to the Hebrew quarryman, who is represented in some leg- ends as one of the assassins, Fanor and Amru being the other two.
Mexico. Masonry was introduced into Mexico, in the Scottish Rite, some time prior to 1810, by the civil and military officers of Spain, but the exact period of its introduction is un- known. The first Work Charters were granted for a Lodge at Vera Cruz in 1816, and one at Campeche in 1817, by the Grand Lodge of Louisiana, followed by a Charter for a Lodge at Vera Cruz in 1823 by the ‘City’ Grand Lodge of New York, and one in the same city in 1824 from the Grand Lodge of Pennsylvania. February 10, 1826, five Charters were granted for Lodges in the City of Mexico by the ‘‘Coun- try’ Grand Lodge of New York, on the rec- ommendation of Joel R. Poinsett, Past Dep- uty Grand Master of South Carolina, at that time United States Minister to Mexico, who constituted the Lodges and organized them into a Grand Lodge with Jose Ignacio Esteva as Grand Master.
The Masonic bodies, both York and Scot- tish Rite, however, soon degenerated into rival political clubs, and the bitter factional- ism became so strong that in 1833 the authori- ties issued an edict suppressing all secret soci- eties. The bodies met, however, secretly, and about 1834 the National Mexican Rite was organized with nine degrees copied after the Scottish Rite. In 1843 a Lodge was char- tered at Vera Cruz, and in 1845 at Mexico by the Grand Orient of France. In 1859 a Su- preme Council 33°, with jurisdiction over the Symbolic degrees, was organized by authority of Albert Pike, and for a time the Supreme Council dominated all the bodies. In 1865 the Grand Lodge Valle de Mexico was organ- ized as a York Rite Grand Lodge, and worked as such until 1911, when a number of the Lodges, under the leadership of Past Grand Masters Levi and Pro, left the Grand Lodge and organized a rival body, under the obedi- ence of the Supreme Council. [W. J. A.]
Mezuza. The third fundamental principle of Judaism, or the sign upon the door-post. The precept is founded upon the command, “And thou shalt write them upon the posts of thy house, and on thy gates.’”’ (Deut. vi. 4-9; xi. 13-21.) The door-posts must be those of a dwelling; synagogues are excluded.
MICHAEL
The Karaite Jews affix Mezuzas to synagogues, and not to private houses. The Mezuza is con- structed as follows: the two above-mentioned ortions of Scripture are written on ruled vel- um prepared according to Rabbinical rules, then rolled and fitted into a metallic tube. The word Shaddai (Almighty) is writ- ten on the outside of the roll, and can be read, when in the tube, through a slot. The Mezuza is-then nailed at each end on the right-hand door- post, while the following prayer is being said: “‘ Blessed art thou, O Lord our God! King of the Universe, who hath sanctified us with His laws, and commanded us to fix the Mezuza.’”’ Under the word Shaddai some Jews write the three angelic names Coozu, Bemuchsaz, Coozu. To these some pray for suc- cess in business.
The Talmud estimates the virtue of the Talith, the Phy- lacteries, and the Mezuza in the following terms: “ Who- soever has the phylacteries bound to his head and arm, and the fringes thrown over his garments, and the Mezuza fixed on his door-post, is safe from sin; for these are excellent memorials, and the angels secure him from sin; as it is written, ‘The angel of the Lord encamped round about them that fear Him, and delivereth them.’”’ (PS XXXIVs (2) [C. T. McClenachan.]
Michael. x2". Who is like unto God. The chief of the seven archangels. He is the leader of the celestial host, as Lucifer is of the infernal spirits, and the especial protector of Israel. He is prominently referred to in the Twenty-eighth Degree of the Ancient and Accepted Scottish Rite, or Knight of the Sun.
Michigan. A Charter was issued by the Prov. Grand Master of New York under date of April 27, 1764, for a Lodge at Detroit, and upon this foundation it has been customary to rest the claim that Michigan Masonry dates from 1764. In fact, there is no evidence that any work was ever done under the Charter of 1764, and if a Lodge ever came into existence thereunder, as is probable, it is certain that it was short-lived, and differed in no respect from several other Lodges known to have been temporarily held at Detroit at various times prior to 1794 by British soldiers and other sojourners. : :
Tn 1794 Detroit was still garrisoned by Brit- ish soldiers and it was British scldiers who were founders of the Lodge of 1794. After- ward, when the British Government had tardily turned the post over to the Americans, and the British soldiers had been removed and the region had become somewhat American- ized, a sentiment arose in favor of building under some American Grand Lodge in prefer-
=e
aE
MIDDLE 483
ence to a Canadian, and in October, 1803, the members of the Lodge voted to petition the Grand Lodge of New York for a Charter, proposing to surrender their Canadian Char- ter. Chiefly on account of the slowness of com- munication in those days, this transaction was not brought to a close until the session of the Grand Lodge of New York, held in September, 1806. Zion Lodge died in 1812, owing to the capture of Detroit by the British, but after the war the Grand Lodge of New York gave the members a new Charter.
_ Other Lodges were subsequently estab- lished, and on July 31, 1826, a Grand Lodge was organized by them, and Lewis Cass elected Grand Master. In consequence of the political pressure of the anti-Masonic party at that time, the Grand Lodge suspended its labors in 1829, and remained in a dormant condition until 1841, when, at a general meeting of the Masons of the State, it was resolved that the old Grand Officers who were still alive should on the principle that their prerogatives had never ceased, but only been in abeyance, grant dispensations for the revival of the Lodges and the renewal of labor. But this course having been objected to as irregular by most of the Grand Lodges of the United States, delegates of a constitutional number of Lodges met in September, 1844, and organ- ized the Grand Lodge, electing John Mullett Grand Master.
The Grand Chapter was organized in 1848, the Grand Commandery in 1857, and the Grand Council in 1858. [A. G. Pitts.]
Microcosm. See Man.
Middle Ages. ‘These are supposed by the best historians to extend from the time Theodorie liberated Rome (493) to the end of the fifteenth century, the important events being the fall of Constantinople in 1453, the discovery of America in 1492, and the doubling of the Cape of Good Hope in 1497. This period of ten centuries is one of great importance to the Masonic student, because it embraces within its scope events intimately connected with the history of the Order, such as the diffusion throughout Europe of the Roman Colleges of Artificers, the establish- ment of the architectural school of Como, the rise of the gilds, the organization of the building corporations of Germany, and the company of Freemasons of England, as well as many customs and usages which have de- scended with more or less modification to the modern Institution.
Middle Chamber. There were three stories of side chambers built around the Temple on three sides; what, therefore, is called in the authorized version a middle cham- ber was really the middle story of those three. The Hebrew word is YS8*, yatsang. They are thus described in 1 Kings vi. 5, 6, 8. “And against the wall of the house he built chambers round about, against the walls of the house round about, both of the temple and of the oracle: and he made chambers round about. The nethermost chamber was five cubits broad, and the middle was six cubits broad,
484 MILES
and the third was seven cubits broad: for without in the wall of the house he made narrowed rests round about, that the beams should not be fastened in the walls of the house. The door for the middle chamber was in the right side of the house: and they went up with winding stairs into the middle cham- ber, and out of the middle into the third.”
These chambers, after the Temple was com- pleted, served for the accommodation of the priests when upon duty; in them they de- posited their vestments and the sacred vessels. But the knowledge of the purpose to which the middle chamber was appropriated while the Temple was in the course of construction, is only preserved in Masonic tradition. This tradition is, however, altogether mythical and symbolical in its character, and belongs to the symbolism of the Winding Stairs, which see.
Miles. 1. In pure Latin, miles means a soldier; but in Medieval Latin the word was used to designate the military knights whose institution began at that period. Thus a Knight Templar was called Miles Templarius, and a Knight Banneret, Miles Bannerettus. The pure Latin word eques, which signified a knight in Rome, was never used in that sense in the Middle Ages. (See Knighthood.)
2. The Seventh Degree of the Rite of Afri- can Architects.
Military Lodges. Lodges established in anarmy. They are of an early date, having long existed in the British army. In America, the first Lodge of this kind of which we have any record was one the Warrant for which was granted by the Grand Lodge of Massachu- setts, in 1738, to Abraham Savage, to be used in the expedition against Canada. A similar one was granted by the same authority, in 1756, to Richard Gridley, for the expedition against Crown Point. In both of these in- stances the Warrants were of a general charac- ter, and might rather be considered as deputa- tions, as they authorized Savage and Gridley to congregate Masons into one or more Lodges. In 1779, the Grand Lodge of Pennsylvania granted a Warrant to Col. Proctor, of the ar- tillery, to open a Military Lodge, which in the Warrant is called a ‘ Movable Lodge.” In the Civil War in the United States between 1861 and 1865, many Military Lodges were estab- lished on both sides; but it is questionable whether they had a good effect. They met, certainly, with much opposition in many juris- dictions. In England, the system of Mili- tary Lodges is regulated by special provisions of the Grand Lodge Constitution. They are strictly limited to the purposes for which the Warrants were granted, and no new Lodge can be established in a regiment without the con- currence of the commanding officer. They cannot make Masons of any but military men who have attained some rank in the army above that of a private soldier, although the latter may by dispensation be admitted as Serving Brethren; and they are strictly en- joined not to interfere with the Masonic juris- diction of any country in which they may be stationed. Military Lodges also exist on the
MISCONDUCT
Continent of Europe. We find one at Berlin, in Prussia, as far back as 1775, under the name of the “Military Lodge of the Blazing Star,” of which Wadzeck, the Masonic writer, was the orator.
Militia. In Medieval Latin, this word signifies chivalry or the body of knighthood. Hence Militia T'empli, a title sometimes given to Knights Templar, does not signify, as it has sometimes been improperly translated, the army of the Temple, but the chivalry of the Temple.
Millin de Grand Maison, A. L. Born, 1759; died, 1818. Founder of the Magasin Encyclopedique. He was a Mason under the Rite Ecossais, and also belonged to the “‘ Mére Loge’”’ of the “Rite Ecossais Philosophique.”’
Minerval. The Third Degree of the Il- luminati of Bavaria.
Minister of State. An officer in the Su- preme Councils, Grand Consistories, and some of the high degrees of the Ancient and Ac- cepted Scottish Rite.
Minnesota. Masonry was introduced into this State in 1849 by the constitution in the city of St. Paul of a Lodge under a Warrant is- sued by the Grand Ledge of Ohio. Two other Lodges were subsequently constituted by the Grand Lodges of Wisconsin and Illinois. A convention of delegates from these Lodges was held at St. Paul, and a Grand Lodge or- ganized on February 12, 1853. A. E. Ames was elected Grand Master. The Grand Chap- ter was organized December 17, 1859, and the Grand Commandery was organized in 1866.
Minor. The Fifth Degree of the German Rose Croix.
Minor Wuminate. (Illuminatus Minor.) The Fourth Degree of the Hluminati of Ba- varia.
Minute-Book. The records of a Lodge are kept by the Secretary in a journal, which is called the Minute-Book. The French call it Planche tracée, and the Minutes a Morceau d’ Architecture.
Minutes. The records of a Lodge are called its minutes. The minutes of the pro- ceedings of the Lodge should always be read just before closing, that any alterations or amendments may be proposed by the breth- ren; and again immediately after opening at the next communication, that they may be confirmed. But the minutes of a regular com- munication are not to be read at a succeeding extra one, because, as the proceedings of a regular communication cannot be discussed at an extra, it would be unnecessary to read them, for, if incorrect, they could not be amended until the next regular communication.
Mischchan, Mischaphereth, Mischtai, Md pwn, Tent of Testimony. 2} j2w%, Tent of Festival. (See Twenty-fourth Degree
of the Scottish Rite.) WW) is used in the Thir- tieth Degree. Misconduct. The Constitution of the
Grand Lodge of England provides that “if any brother behave in such a manner as to disturb the harmony of the Lodge, he shall be thrice formally admonished by the Master;
MISERABLE
and if he persist in his irregular conduct, he shall be punished according to the by-laws of that particular Lodge, or the case may be re- ported to higher Masonic authority.” A sim- ilar rule prevails wherever Masonry exists. Every Lodge may exercise instant discipline Over any member or visitor who violates the rules of order and propriety, or disturbs the harmony of the Lodge, by extrusion from the room.
Miserable Scald Masons. See Scald Miserables.
Mishna. See Talmud.
Mississippi. Masonry was introduced
into this State at least as far back as 1801, in which year the Grand Lodge of Kentucky chartered a Lodge at Natchez, which became extinct in 1814. The Grand Lodge of Ken- tucky subsequently granted charters to two other Lodges in 1812 and 1815. Two Lodges were also constituted by the Grand Lodge of Tennessee. The delegates of three of these Lodges met in convention at the city of Nat- chez in July and August, 1818, and on the 25th of the latter month organized the Grand Lodge of Mississippi, Henry Tooley being elected Grand Master. The Grand Chapter was organized at Vicksburg, May: 18, 1846; the Grand Council of R. and 8. Master, Jan- uary 19,1856; and the Grand Commandery, January 22, 1857. Scottish Masonry was in- troduced into the State in 1815 by the estab- lishment of a Grand Council of Princes of Jerusalem under the obedience of the South- ern Supreme Council.
Missouri. Masonry was introduced into this State in 1807 by the constitution of a Lodge in the town of St. Genevieve, under a charter granted by the Grand Lodge of Penn- sylvania, which body granted a charter for another Lodgein 1809. Several charters were subsequently granted by the Grand Lodge of Tennessee. In 1821 there appear to have been but three Lodges in the State. Delegates from these organized, April 23, 1821, a Grand Lodge at St. Louis, and elected Thomas F’. Riddick Grand Master. The Grand Chapter was or- ganized May 18, 1846, and the Grand Com- mandery May 22, 1860.
Mistletoe. (Viscum Album.) <A sacred plant among the Druids. It was to them a symbol of immortality, and hence an analogue of the Masonic Acacia. ‘‘The mistletoe,” says Vallancey, in his Grammar of the Irish Language, “was sacred to the Druids, because not only its berries but its leaves also grow in clusters of three united to one stock. The Christian Irish hold the shamrock (clover, trefoil) sacred, in like manner, because of the three leaves united to one stalk.” :
In Scandinavian countries it is called Mistel. It is a parasitic evergreen plant bearing a glutinous fruit. It was from a fragment of this plant that the dart was made which cost the life of Balder, according to the Scandina- vian Mysteries. (See Balder.) _ :
The Mistletoe, to the Scandinavian, is the coincident symbol of the acacia to the Mason, - the ivy to those of the Mysteries of Dionysius,
MITHRAS 485
the myrile to those of Ceres, the erica or heath to those of the Osirian, the lettuce to those of the Adonisian, and the lotus or water-lily to those of India and Egypt. The Mistletoe that caused the death of Balder was deemed sacred as the representative of the number three. The berries and leaves of the plant or vine grow in clusters of three united on one stalk. It was profanation to touch it. It was gathered with ceremony, and then con- secrated, when it was reputed to possess ever
sanative virtue, and denon “All Heal.’’
Mitchell, James W. S. A Masonic writer and journalist, was born in the State of Ken- tucky, in the year 1800. He was initiated into Masonry in Owen Lodge, at Port William, now Carrollton, Kentucky, in the year 1821. He subsequently removed to the State of Mis- sourl, where he took a prominent, position in the Masonic Fraternity, and held the offices of Grand Master of the Grand Lodge, Grand High Priest of the Grand Chapter, and Grand Commander of the Grand Commandery of Knights Templar. In 1848 he established, in the city of St. Louis, a monthly journal en- titled the Masonic Signet and Literary Mirror, which he removed to Montgomery, Alabama, in 1852, where it lasted for a short time, and then was discontinued for want of patronage. In 1858 he published The History of Free- masonry and Masonic Digest, in two vol- umes, octavo. Bro. Mitchell was a warm- hearted and devoted Mason, but, unfortu- nately for his reputation as an author, not an accomplished scholar, hence his style is de- ficient, not only in elegance, but even in grammatical purity. His natural capacity, however, was good, and his arguments as a controversialist were always trenchant, if the language was not polished. As a Masonic jurist his decisions have been considered gen- erally, but by no means universally, correct. His opinions were sometimes eccentric, and his History possesses much less value than such a work should have, in consequence of its numerous inaccuracies, and the adoption by its author of all the extravagant views of earlier writers on the origin of Masonry. He died at Griffin, Georgia, November 12, 1873, having been for many years a great sufferer from illness.
Mithras, Mysteries of. There are none of the Ancient Mysteries which afford a more interesting subject of investigation to the Masonic scholar than those of the Persian god Mithras. Instituted, as it is supposed, by Zeradusht or Zoroaster, as an initiation into the principles of the religion which he had founded among the ancient Persians, they in time extended into Europe, and lasted so long that traces of them have been found in the fourth century. ‘With their penances,’ says Mr. King (Gnostics, p. 47), “and tests of the courage of the candidate for admission, they have been maintained by a constant tra- dition through the secret societies of the Mid- dle Ages and the Rosicrucians down to the modern faint reflex of the latter—the Free- masons.”
486 MITHRAS
Of the identity of Mithras with other deities there have been various opinions. Herodotus says he was the Assyrian Venus and the Arab- ian Alitta; Porphyry calls him the Demi- urgos, and Lord of Generation; the Greeks identified him with Phoebus; and Higgins supposed that he was generally considered the same as Osiris. But to the Persians, who first practised his mysteries, he was a sun god, and worshiped as the God of Light. He was rep- resented as a young man covered with a Phryg- ian turban, and clothed in a mantle and tunic. He presses with his knee upon a bull, one of whose horns he holds in his left hand, while with the right he plunges a dagger into his neck, while a dog standing near laps up the dripping blood.
This symbol has been thus interpreted: His piercing the throat with his dagger signifies the penetration of the solar rays into the bosom of the earth, by which action all nature is nourished; the last idea being expressed by the dog licking up the blood as it flows from the wound. But it will be seen hereafter that this last symbol admits of another interpretation.
The mysteries of Mithras were always cele- brated in caves. They were divided into seven stages or degrees (Suidas says twelve), and consisted of the most rigorous proofs of forti- tude and courage. Nonnus the Greek poet says, in his Dionysiaca, that these proofs were eighty in number, gradually increasing in se- verity. No one, says Gregory Nazianzen, could be initiated into the mysteries of Mith- ras unless he had passed through all the trials, and proved himself passionless and pure. The aspirant at first underwent the purifica- tions by water, by fire, and by fasting; after which he was introduced into a cavern repre- senting the world, on whose walls and roof were inscribed the celestial signs. Here he submitted to a species of baptism, and re- ceived a mark on his forehead. He was pre- sented with a crown on the point of a sword, which he was to refuse, declaring at the same time, ‘“‘Mithres alone is my crown.’ He was prepared, by anointing him with oil, crowning him with olive, and clothing him in enchanted armor, for the seven stages of initiation through which he was about to pass. These commenced in the following manner: In the first cavern he heard the howling of wild beasts, and was enveloped in total darkness, except when the cave was illuminated by the fitful glare of terrific flashes of lightning. He was hurried to the spot whence the sounds proceeded, and was suddenly thrust by his silent guide through a door into a den of wild beasts, where he was attacked by the initiated in the disguise of lions, tigers, hyenas, and other ravenous beasts. Hurried through this apartment, in the second cavern he was again shrouded in darkness, and for a time in fearful silence, until it was broken by awful peals of thunder, whose repeated reverberations shook the very walls of the cavern, and could not fail to inspire the aspirant with terror. He was conducted through four other caverns, in which the methods of exciting astonishment
MITHRAS
and fear were ingeniously varied. He was made to swim over a raging flood; was sub- jected to a rigorous fast; exposed to all the horrors of a dreary desert; and finally, if we may trust the authority of Nicetas, after being severely beaten with rods, was buried for many days up to the neck in snow. In the seventh cavern or Sacellum, the darkness was changed to light, and the candidate was introduced into the presence of the Archi- magus, or chief priest, seated on a splendid throne, and surrounded by the assistant dis- pensers of the mysteries. Here the obliga- tion of secrecy was administered, and he was made acquainted with the sacred words. He received also the appropriate investiture, which, says Maurice (Ind. Antiq., V., ch. 1.), consisted of the Kara or conical cap, and candys or loose tunic of Mithras, on which was depicted the celestial constellations, the zone, or belt, containing a representation of the fig- ures of the zodiac, the pastoral staff or crozier, alluding to the influence of the sun in the labors of agriculture, and the golden serpent, which was placed in his bosom as an emblem of his having been regenerated and made a dis- ciple of Mithras, because the serpent, by cast- ing its skin annually, was considered in these mysteries as a symbol of regeneration.
He was instructed in the secret doctrines of the rites of Mithras, of which the history of the creation, already recited, formed a part. The mysteries of Mithras passed from Persia into Europe, and were introduced into Rome in the time of Pompey. Here they flourished, with various success, until the year 378, when they were proscribed by a decree of the Sen- ate, and the sacred cave, in which they had been celebrated, was destroyed by the pre- torian prefect.
The Mithraic monuments that are still extant in the museums of Europe evidently show that the immortality of the soul was one of the doctrines taught in the Mithraic initia- tion. The candidate was at one time made to personate a corpse, whose restoration to life dramatically represented the resurrection. Figures of this corpse are found in several of the monuments and talismans. There is circumstantial evidence that there wasa Mith- raic death in the initiation, just as there was a Carbiric death in the mysteries of Samothrace, and a Dionysiac in those of Eleusis. Com- modus, the Roman emperor, had been initi- ated into the Mithraic mysteries at Rome, and is said to have taken great pleasure in the cere- monies. Lampridius, in his Lives of the Emperors, records, as one of the mad freaks of Commodus, that during the Mithraic cere- monies, where ‘“‘a certain thing was to be done for the sake of inspiring terror, he polluted the rites by a real murder”; an expression which evidently shows that a scenic representation of a fictitious murder formed a part of the cere- mony of initiation. The dog swallowing the blood of the bull was also considered as a sym- bol of the resurrection.
It is in the still existing talismans and gems that we find the most interesting memorials
MITER
of the old Mithraic initiation. One of these is thus described by Mr. C. W. King, in his valuable work on the Gnostics and their Re- mains (London, 1864):
“There is a talisman which, from its fre- quent repetition, would seem to be a badge of some particular degree amongst the initiated, perhaps of the first admission. A man blind- folded, with hands tied behind his back, is bound to a pillar, on which stands a gryphon holding a wheel; the latter a most ancient emblem of the sun. Probably it was in this manner that the candidate was tested by the appearance of imminent death when the bandage was suddenly removed from his eyes.”
As Mithras was considered as synonymous with the sun, a great deal of solar symbolism clustered around his name, his doctrines, and his initiation. Thus, MEIOPAS was found, by the numerical value of the letters in the Greek alphabet, to be equal to 365, the number of days in a solar year; and the decrease of the solar influence in the winter, and its revivifi- cation in the summer, was made a symbol of the resurrection from death to life.
Miter. The head-covering of the high priest of the Jews was called "528%, metznephet, which, coming from the verb NAPHAT, to roll around, signified something rolled around the head, a turban; and this was really the form of the Jewish miter. It is described by Leusden, in his Philolo- gus Hebreo-Miztus, as being made of dark linen twisted in many folds around the head. Many writers con- tend that the miter was peculiar to the high priest; but Josephus and the Mishna assert that it was worn by all the priests, that of the high priest being distinguished from the rest by the golden band, or holy crown, which was at- tached to its lower rim and fastened around the forehead, and on which was inscribed the words 77) wip, KADOSH L’YEHOVAH, Holimess to Jehovah, or, as it is commonly trans- lated, Holiness to the Lord. The miter is worn by the High Priest of a Royal Arch Chapter, because he represents the Jewish high priest; but the form is inaccurate. The vestment, as usually made, is a representation rather of the modern Episcopal than of the Jewish miter.
The modern miter—which is but an imita- tion of the Phrygian cap, and peculiar to bishops of the Christian Church, and which should therefore be worn by the Prelate of a Commandery of Knights Templar, who is sup- posed to hold Episcopal rank— differs in form from the Jewish vestment. It is a conical cap, divided in the middle so as to come to two points or horns, me 2° 4m one in front and one behind,
which, Durandus says, are symbolic of the two laws of the Old and New Testament.
Mizraim.
properly spelled Mzsraim.
Often by Masonic writers im- It is the ancient
MIZRAIM 487
Hebrew name of Egypt, and was adopted as the name of a Rite to indicate the hypothesis that it was derived from the old Egyptian initiation.
Mizraim, Rite of. This Rite originated, says Clavel, at Milan, in the year 1805, in con- sequence of several brethren having been re- fused admission into the Supreme Council of the Ancient and Accepted Rite, which had just been established in that city. One Lecn- angeur has the credit of organizing the Rite and selecting the statutes by which it was to be governed. It consisted at first of only eighty-seven degrees, to which three others were subsequently added. Sixty-six of the ninety degrees thus formed are said to have been taken from the Ancient and Accepted Rite, while the remaining twenty-four were either borrowed from other systems or were the invention of Lechangeur and his colleagues, Joly and Bedarride. The system of Mizraim spread over Italy, and in 1814 was introduced into France. Dissensions in the Rite soon took place, and an attempt was unsuccess- fully made to obtain the recognition of the Grand Orient of France. This having been refused, the Supreme Council was dissolved in 1817; but the Lodges of the Rite still con- tinued to confer the degrees, although, accord- ing to the constitution of French Masonry, their non-recognition by the Grand Orient had the effect of making them illegal. But eventually the Rite ceased altogether to exist as an active and independent system, and its place in Masonic history seems only to be preserved by two massive volumes on the subject, written by Mark Bedarride, the most intelligent and indefatigable of its founders, who published at Paris, in 1835, a history of the Rite, under the title of De VOrdre de Misraim.
The Rite of Mizraim consisted of 90 degrees, divided into 4 series and 17 classes. Some of these degrees are entirely original, but many of them are borrowed from the Scottish Rite.
For the gratification of the curious in- spector, the following list of these degrees is subjoined. The titles are translated as literally as possible from the French.
I. Sprres—SyMBOLIc.
1st Class: 1, Apprentice; 2, Fellow-Craft; 3, Master. 2d Class: 4, Secret Master; 5, Perfect Master; 6, Master through Curiosity; 7, Provost and Judge or Irish Master; 8, English Master. 3d Class: 9, Elect of Nine; 10, Elect of the Unknown; 11, Elect of Fifteen; 12, Perfect Elect; 18, Illustrious Elect. 4th Class: 14, Scottish Trinitarian; 15, Scottish Fellow-Craft; 16, Scottish Master; 17, Scottish panisiére; 18, Master Hcossais; 19, Ecossais of the three J. J. J.; 20, Ecossais of the Sacred Vault of James VI.; 21, Ecossais of St. Andrew. 5th Class: 22, Little Architect; 23, Grand Architect; 24, Architecture; 25, Ap- prentice Perfect Architect; 26, Fellow-Craft Perfect Architect; 27, Master Perfect Archi- tect; 28, Perfect Architect; 29, Sublime Ecos- sais; 30, Sublime Ecossais of Heroden. 6th Class: 31, Grand Royal Arch; 32, Grand Ax;
488 MIZRAIM
33, Sublime Knight of Election, Chief of the First Symbolic Series.
II. Sprres—PHILOSOPHIC.
7th Class: 34, Knight of the Sublime Elec- tion; 35, Prussian Knight; 36, Knight of the Temple; 37, Knight of the Eagle; 38, Knight of the Black Eagle; 39, Knight of the Red Wagle; 40, White Knight of the East; 41, Knight of the East. 8th Class: 42, Comman- der of the Hast; 43, Grand Commander of the East; 44, Architecture of the Sovereign Com- manders of the Temple; 45, Prince of Jeru- salem. 9th Class: 46, Sovereign Prince Rose Croix of Kilwinning and Heroden; 47, Knight of the West; 48, Sublime Philosopher; 49, Chaos the first, discreet; 50, Chaos the second, wise; 51, Knight of the Sun. 10th Class: 52, Supreme Commander of the Stars; 53, Sub- lime Philosopher; 54, First Degree of the Key of Masonry, Minor; 55, Second Degree, Washer; 56, Third Degree, Bellows-blower; 57, Fourth Degree, Caster; 58, True Mason Adept; 59, Sovereign Elect; 60, Sovereign of Sovereigns; 61, Grand Master of Symbolic Lodges; 62, Most High and Most Powerful Grand Priest Sacrificer; 63, Knight of Pales- tine; 64, Grand Knight of the White and Black Eagle; 65, Grand Elect Knight Kadosh; 66, Grand Inquiring Commander, Chief of the Second Series.
III. Serres—Mysticat.
11th Class: 67, Benevolent Knight; 68, Knight of the Rainbow; 69, Knight Cha- nuka, called Hynaroth; 70, Most Wise Is- raelitish Prince. 12th Class: 71, Sovereign Princes Talmudim; 72, Sovereign Prince Zadkim; 73, Grand Haram. 13th Class: 74, Sovereign Princes Haram; 75, Sovereign Princes Hasidim; 77, Grand Inspector In- tendant, Regulator General of the Order, Chief of the Third Series.
TV. Sertes—KaApBBa.istic.
15th and 16th Classes: 78, 79, 80, 81, 82, 83, 84, 85, 86, degrees whose names are concealed from all but the possessors. 17th Class: 87, Sovereign Grand Princes, constituted Grand Masters, and legitimate representatives of the order for the First Series; 88, Ditto for the Second Series; 89, Ditto for the Third Series; 90, Absolute Sovereign Grand Master, Supreme Power of the Order, and Chief of the Fourth Series.
The chiefs of this Rite demanded the privilege—which, of- course, was never con- ceded to them—of directing and controlling all the other Rites of Freemasonry, as their common source. Its friends claimed for it an eminently philosophical character. The organization of the Rite is, however, too com- plicated and diffuse to have ever been prac- tically convenient. Many of its degrees were founded upon, or borrowed from, the Egyp- tian rites, and its ritual is a very close imita- tion of the ancient system of initiation.
_ The Jegend of the Third Degree in this Rite is abolished. HAB is said to have returned
MOIRA
to his family, after the completion of the Temple, and to have passed the remainder of his days in peace and opulence. The legend, substituted by the Rite of Mizraim for that admitted by all the other rites, is carried back to the days of Lamech, whose son Jubal, under the name of Hario-Jubal-Abi, is re- ported to have been slain by three traitors, Hagava, Hakina, and Heremda.
Lenning calls the Rite of Mizraim “one of the latest of the monstrous visionary schemes introduced into Freemasonry”; and Ragon characterizes it as a “fantastical con- nection of various rites and degrees.”
Moabite Stone. A relic of black basalt, rounded at the top, two by four feet, across it being an inscription of thirty-four lines in the letters of the Hebrew-Phcenician alphabet, discovered in the ruins of ancient Dibon, by Dr. Klein, a German missionary, in 1869. A record of Mesha, King of Moab, who (2 Kings ii. 5), after Ahab’s death, ‘‘rebelied against the King of Israel.”” Chemosh was the national god of the Moabites. The cov- enant name of the God of Israel occurs in the inscription, showing that the name was not then unpronounceable, or unknown to the neighboring nations. The described wars date in the tenth century B.c.
Moabon (j2812). He whom the Junior Warden represents in the Fourteenth Degree of the A. A. Scottish Rite, as the tried and
trusty friend of Hiram the Builder. (See Gen. xix. 36.) Moabon. This word is found in some of
the high degrees according to the French ritual, where it is explained as expressing “Praised be God that the crime and the criminal are punished.” (Les plus secrets des hauts grades, etc., p. 33.) There is no such word in Hebrew, and the explanation is a fanciful one. The word is undoubtedly a Gallic corruption, first in sound and then in letters, of the Master’s Word.
Mock Masons. A name given, says Noorthouck, to the unfaithful brethren and profanes who, in 1747, got up a procession in ridicule of that made at the Grand Feast. (Constitutions, 1784, p. 252.) (See Scald
Miserables.) (Rite Moderne.) See
Modern Rite. French Rite.
Moderns. The Irish Masons who formed a rival Grand Lodge in London in 1751, called the supporters of the original Grand Lodge established in 1717 Moderns, while for them- selves they assumed the title of Ancients. (See Ancients.)
Mohammed. See Koran.
Mohrims. Initiates, pilgrims, those en- tering upon an important undertaking.
Moira, Francis Rawdon, Baron. Born 1754, died 1826. A distinguished statesman and Mason. He was Acting Grand Master of England from 1790 to 1812. Also Grand Master of Scotland in 1806. As a Mason he was always energetic. Dr. Oliver says, “To no person had Masonry for many years been more indebted than to the Earl of Moira, now
MOLART
Marquess Hastings.” He died while Cov- ernor of Malta.
_Molart, William. Anderson (Constitu- tions, 1738, p. 74) writes: “Nay, even during this King’s (Henry VI.) Minority, there was a good Lodge under Grand Master Chicheley held at Canterbury, as appears from the Latin Register of William Molart (entitled Liberatis generalis Domini Gulielmi Prioris Ecclesie Christi Cantuariensis erga Festum Natalis Domini 1429) Prior of Canterbury, in Manuscript, pap. 88, in which are named Thomas Stapylton the Master, and John Morris Custos de la Lodge Lathomorum or Warden of the Lodge of Masons, with fifteen Fellow Crafts, and three Enter’d Prentices all named there.’
What appears to be the register alluded to by Anderson is among the Tanner MSS. (165) in the Bodleian Library, Oxford, and proves to be merely a list kept by William Molassh or Molessh (the name occurs in both forms, but not as Molart), the Prior, of persons con- nected with the Priory and receiving livery from it. On page 133 there is a list of persons for 1429, which contains “Magr Thom Mapylton Mgr Lathamorum, Morys custos de la loygge Lathamorum” and a list headed “Latham?1’ with 16 names including Mapyl- ton and below ‘‘Apprenticii idem” followed by three names. Similar lists are given for subsequent years, and thus it is plain that there was an organized body of Operative Masons attached to the Priory at that time.
[E. L. H.]
Molay, James de. The twenty-second and last Grand Master of the Templars at the destruction of the Order in the fourteenth century. He was born about the year 1240, at Besancon, in Burgundy, being descended from a noble family. He was received into the Order of Knights Templar in 1265, by Imbert de Peraudo, Preceptor of France, in the Chapel of the Temple at Beaune. He immediately proceeded to Palestine, and greatly distinguished himself in the wars against the infidels, under the Grand Master- ship of William de Beaujeu. In 1298, while absent from the Holy Land, he was unan- imously elected Grand Master upon the death of Theobald Gaudinius. In 1305, he was summoned to France by Pope Clement V., upon the pretense of a desire, on the part of the Pontiff, to effect a coalition between the Templars and the MHospitalers. He was received by Philip the Fair, the treacherous King of France, with the most distinguished honors, and even selected by him as the god- father of one of his children. In April, 1307, he repaired, accompanied by three of his knights, to Poitiers, where the Pope was then residing, and as he supposed satisfac- torily exculpated the Order from the charges which had been preferred against it. But both Pope and King were guilty of the most infamous deceit.
On the 12th of September, 1307, the order was issued for the arrest of the Templars, and De Molay endured an imprisonment for five
MONITORIAL 489
years and a half, during which period he was subjected to the utmost indignities and sufferings for the purpose of extorting from him a confession of the guilt of his Order. But he was firm and loyal, and on the 11th of March, 1314, he was publicly burnt in front of the Cathedral of Nétre Dame, in Paris. When about to die, he solemnly affirmed the Innocence of the Order, and, it is said, sum- moned Pope Clement to appear before the judgment-seat of God in forty days and the King of France within a year, and both, it is well known, died within the periods specified. (See Transactions of the Quatuor Coronati Lodge, Vol. 20.)
Moloch. (Heb. Molech, king.) The chief god of the Phoenicians, and a god of the Ammonites. Human sacrifices were offered at his shrine, and it was chiefly in the valley of Tophet, to the east of Jerusalem, that this brutal idolatry was perpetrated. Solomon built a temple to Moloch upon the Mount of Olives, and Manasseh, long after, imitated his impiety by making his son pass through the fire kindled in honor of this deity. Wierus calls Moloch Prince of the realm of tears. First Moloch, horrid king, besmeared with blood Of human sacrifice and parents’ tears;
Though for the noise of drums and timbrels loud,
Their children’s cries unheard, that passed
through fire
To his grim idol. . . . Nor content with such
Audacious neighborhood, the wisest heart
Of Solomon he led, by fraud, to build
His temple right against the temple of God,
On that opprobrious hill; and made his grove,
The pleasant valley of Hinnom, Tophet thence
And black Gehenna called, the type of Hell. —Par. Lost, B. 1.
Monad. The Monad in the Pythagorean system of numbers was unity or the number one. (See Numbers and One.)
Monitor. Those manuals published for the convenience of Lodges, and containing the charges, general regulations, emblems, and account of the public ceremonies of the Order, are called Monitors. The amount of ritualistic information contained in these works has gradually increased: thus the monitorial instructions in Preston’s Jllus- trations, the earliest Monitor in the English language, are far more scanty than those con- tained in Monitors of the present day. As a general rule, it may be said that American works of this class give more instruction than English ones, but that the French and German manuals are more communicative than either.
Of the English and American manuals published for monitorial instruction, the first was by Preston, in 1772. This has been succeeded by the works of the following au- thors: Webb, 1797; Dalcho, 1807; Cole, 1817; Hardie, 1818; Cross, 1819; Tannehill, 1824; Parmele, 1825; Charles W. Moore, 1846; Cornelius Moore, 1846; Dove, 1847; Davis, 1849; Stewart, 1851; Mackey, 1852; Macoy, 1853; Sickels, 1866.
Monitorial Instruction. The instruc- tion contained in Monitors is called monitorial, to distinguish it from esoteric instruction,
490 MONITORIAL
which is not permitted to be written, and can be obtained only in the precincts of the Lodge. Monitorial Sign. A sign given in the English system, but not recognized in this country. Oliver says of it that it “reminds us of the weakness of human nature, unable of itself to resist the power of Darkness, unless
aided by that Light which is from above.”
Monitor, Secret. See Secret Monitor. Monogram. An abbreviation of a name by means of a cipher composed of two or =m more letters intertwined with each
9 other. The Constantinian mono- gram of Christ is often used by Knights Templar. The Triple Tau, "a or Royal Arch badge, is also a mono- gram; although there is a difference of opinion as to its real meaning, some sup- posing that it is a monogram of Templum Hierosolyme or the Tem- ple of Jerusalem, others of Hiram of Tyre, and others, again, bestow- ing on it different significations. Montana. April 27, 1863, the Grand Lodge of Nebraska granted a Warrant for a Lodge at Bannack, in Montana; but in consequence of the removal of the petitioners, the Lodge was never organized. Three other Lodges were subsequently established by Warrants from the Grand Lodges of Kansas and Colorado. On January 24, 1866, three Lodges met in convention at Virginia City, and organized the Grand Lodge of Montana, John J. Hull being elected Grand Master. Royal Arch Masonry and Templarism were introduced, the one by the General Grand Chapter, and the other by the Grand Encamp- ment of the United States. Montfaucon, Prior of. One of the two traitors on whose false accusations was based
the persecution of the Templars. (See Squin de Flexian.) Months, Hebrew. Masons of the Ancient
and Accepted Scottish Rite use in their documents the Hebrew months of the civil year. Hebrew months commence with the full moon; and as the civil year began about the time of the autumnal equinox, the first Hebrew month must have begun with the new moon in September, which is also used by Scot- tish Masons as the beginning of their year. An- nexed is a table of the Hebrew months, and their correspondence with our own calendar.
™wM Tisri, Sept. and Oct. pen Khesvan, Oct. and Nov. sbn5 Kislev,~ Nov. and Dee. V3 Tebeth, Dec. and Jan. Sv’ Schebet, Jan. and Feb. IN Adar, Feb. and March. jo” 3. Nisan, March and April. “VIN Tar, April and May. (vo Sivan, May and June. 2 Tamuz, June and July, aN Ab, July and Aug. YIN Ell, August and Sept.
MONUMENT
As the Jews computed time by the appears ance of the moon, it is evident that there soon would be a confusion as to the keeping of these feasts, if some method had not been taken to correct it; since the lunar year is only 354 days, 8 hours, and 48 minutes, and the solar year is 365 days, 6 hours, 15 minutes, and 20 seconds. Accordingly, they intercalated 2 month after their 12th month, Adar, when- ever they found that the 15th day of the following month, Abib, would fall before the vernal equinox. This intercalated month was named “"N), Ve-adar, or “the second Adar,’ and was inserted every second or third year, as they saw occasion; so that the differ- ence between the lunar and solar year could never, in this way, be more than a month.
Months, Masonic. In the French Rite the old calendar is retained, and the year begins with the month of March, the months being designated numerically and not by their usual names. Thus we find in French Masonic documents such dates as this: “Le 10me jour du 3me mois Maconnique,” that is, the 10th day of the 3d Masonic month, or the 10th of May.
Montpellier, Hermetic Rite of. The Hermetic Rite of Pernetty, which had been established at Avignon in 1770, was in 1778 transported to Montpellier, in France, by a Past Master, and some of the members of the Lodge of Persecuted Virtue in the former place, who laid the foundations of the Acad- emy of True Masons, which see. Hence the degrees given in that Academy constituted what is known as the Hermetic Rite of Montpellier.
Monument. It is impossible to say exactly at what period the idea of a monu- ment in the Third Degree was first intro- duced into the symbolism of Freemasonry. The early expositions of the eighteenth century, although they refer to a funeral, make no allusion to a monument. The monument adopted in the American sys- tem, and for which we are indebted, it is said, to the inventive genius of Cross, con- sists of a weeping virgin, holding in one hand a sprig of acacia and in the other an urn; before her is a broken column, on which rests a copy of the Book of Constitu- tions, while Time behind her is attempting to disentangle the ringlets of her hair. The explanation of these symbols will be found in their proper places in this work. Oliver, in his Landmarks (ii., 146), cites this monu- ment without any reference to its American origin. arly in the last century the Master’s monument was introduced into the French system, but its form was entirely different from the one adopted in this country. It is described as an obelisk, on which is inscribed a golden triangle, in the center of which the Tetragrammaton is engraved. On the top of the obelisk is sometimes seen an urn pierced by a sword. In the Scottish Rite an entire degree has been consecrated to the subject of the Hiramic monument. Altogether, the monument is simply the symbolic expression
MOON
of the idea that veneration should always be paid to the memory of departed worth. Moon. The adoption of the moon in the Masonic system as a symbol is analogous to, but could hardly be derived from, the em- ployment of the same symbol in the ancient religions. In Egypt, Osiris was the sun, and Isis the moon; in Syria, Adonis was the sun, and Ashtoroth the moon; the Greeks adored her as Diana, and Hecate; in the mysteries of Ceres, while the hierophant or chief priest represented the Creator, and the torch-bearer the sun, the émduos, or officer nearest the altar, represented the moon. In short, moon-worship was as widely dis- seminated as sun-worship. Masons retain her image in their Rites, because the Lodge is a representation of the universe, where, as the sun rules over the day, the moon pre- sides over the night; as the one regulates the year, so does the other the months, and as the former is the king of the starry hosts of heaven, so is the latter their queen; but both deriving their heat, and light, and power from him, who, as the third and the greatest light, the master of heaven and earth, controls them both. Moore, Charles Whitlock. A distin- guished American Masonic journalist, born in Boston, Mass., March 29, 1801. His own account of his initiation into Masonry is in the following words: “In February, 1822, I was proposed for the degrees of Masonry in Massachusetts Lodge, then, as now, one of the three oldest in Boston, and but for the intervention of business engagements, I should have been received into Masonry on the evening of my coming of age. Before that evening arrived, however, I was called tem- porarily to the State of Maine, where, in May following, I was admitted into Kennebec Lodge, at Hallowell, with the consent and approbation of the Lodge in which I had been originally proposed. I received the third degree on the evening of the 12th of June.” On October 10, 1822, he affiliated with the Lodge St. Andrew. In October, 1872, that Lodge celebrated his semicentennial mem- bership by a festival. : In 1825 he took the Capitular Degrees in St. Andrew’s Chapter, and was elected High Priest in 1840, and subsequently Grand High Priest of the Grand Chapter. He was made a Knights Templar in Boston Encampment about the year 1830, and was Eminent Com- mander in 1837. In 1841 he was elected Grand Master of the Grand Encampment of Massa- chusc‘ts and Rhode Island, which office he held for three years. In 1832 he received the Royal and Select degrees in Boston Council, over which he presided for twelve years. He was elected General Grand Captain-General of the Grand Encampment of the United States in 1847, and General Grand Generalissimo in 1850. In 1844 he was received into the Ancient Accepted Scottish Rite, and in the same year was elected Secretary-General of the Holy Empire in the Supreme Council for the Northern Jurisdiction of the United States,
MOPSES 491
an office which he held until his resignation in 1862.
“When he was elected R. G. Secretary of the Grand Lodge in 1834,” says Bro. John T. Heard, in his Historical Account of Columbian Lodge (p. 472), “it was the mo- ment when the anti-Masonic excitement was raging with its greatest violence in this State, and his first official act was to attest the memorial written by him, surrendering to the Legislature the act of incorporation of the Grand Lodge.”
The Grand Lodge surrendered its charter and its corporate powers that it might escape the persecution of an anti-Masonic Legis- lature. The memorial, however, boldly stated that “by divesting itself of its corporate powers, the Grand Lodge has relinquished none of its Masonic attributes or preroga- tives.”” In Masonic authorship, Bro. Moore is principally distinguished as a journalist. In 1825 he established the Masonic Mirror, which was merged in 1834 in the Bunker Hill Aurora, a paper with whose Masonic depart- ment he was associated. In 1841 he com- menced the publication of the Freemasons’ Monthly Magazine, which he published for thirty-three years; in fact, until his death. In 1828 and 1829 he published the Amaranth, or Masonic Garland, and in 1843 the Masonic Trestle-Board. Bro. Moore died at Boston, Mass., of pneumonia, on December 12, 1873.
[C. T. McClenachan.]
Moore, James. He was, in 1808, the Senior Grand Warden of the Grand Lodge of Kentucky, and in conjunction with Carey L. Clarke compiled, by order of that body, the Masonic Constitutions or Illustrations of Masonry, Lexington, 1808, pp. 191, 12mo. This was the first Masonic work published in the Western States. With the exception of the Constitution of the Grand Lodge, it is little more than a compilation taken from Anderson, Preston, and Webb. It was adopted by the Grand Lodge of Kentucky as its official Book of Constitutions.
Mopses. In 1738 Pope Clement XII. issued a bull, condemning and forbidding the practise of the rites of Freemasonry. Several brethren in the Catholic States of Germany, unwilling to renounce the Order, and yet fearful of offending the ecclesiastical authority, formed at Vienna, September 22, 1738, under the name of Mopses, what was pretended to be a new association, but which was in truth nothing else than an imitation of Freemasonry under a less offensive appella- tion. It was patronized by the most illus- trious persons of Germany, and many Princes of the Empire were its Grand Masters; the Duke of Bavaria especially took it under his protection. The title is derived from the German word mops, signifying a pug-dog, and was indicative of the mutual fidelity and attachment of the brethren, these virtues being characteristic of that animal. The alarm made for entrance was to imitate the barking of a dog.
The Mopses were an androgynous Order,
492 MORALITY
and admitted females to all the offices, except that of Grand Master, which was held for life. There was, however, 2 Grand Mistress, and the male and female heads of the Order alternately assumed, for six months each, the supreme authority. With the revival of the spirit of Masonry, which had been in some degree paralyzed by the attacks of the Church, the society of Mopses ceased to exist.
Morality. In the American system it is one of the three precious jewels of a Master Mason.
Morality of Freemasonry. No one who reads our ancient Charges can fail to see that Freemasonry is a strictly moral Institution, and that the principles which it inculcates inevitably tend to make the brother who obeys their dictates a more virtuous man. Hence the English lectures very properly define Freemasonry to be “‘a system of morality.”
Moral Law. “A Mason,” say the old Charges of 1722, ‘‘is obliged by his tenure to obey the moral law.’’ Now, this moral law is not to be considered as confined to the decalogue of Moses, within which narrow limits the ecclesiastical writers technically restrain it, but rather as alluding to what 1s called the lex nature, or the law of nature. This law of nature has been defined, by an able but not recent writer on this subject, to be ‘the will of God, relating to human actions, grounded on the moral differences of things; and because discoverable by natural light, obligatory upon all mankind.” (Grove, Sys- tem of Moral Philosophy, vol. ii., p. 122. Lon- don, 1749.) This is the ‘moral law,” to which the old Charge already cited refers, and which it declares to be the law of Masonry. And this was wisely done, for it is evident that no law less universal could have been appro- priately selected for the government of an Institution whose prominent characteristic is its universality.
Morana. The Bohemian goddess of winter and death, Maryana of Scandinavia.
Moravian Brethren. The religious sect of Moravian Brethren, which was founded in Upper Lusatia, about 1722, by Count Zinzendorf, is said at one time to have formed a society of religious Freemasons. For an account of which, see Mustard Seed, Order of.
Morgan, William. Born in Culpeper County, in Virginia, in 1775. He published in 1826 a pretended Exposition of Masonry, which attracted at the time more attention than it deserved. Morgan soon after disap- peared, and the Masons were charged by some enemies of the Order with having removed him by foul means. What was the real fate of Morgan has never been ascertained. There are various myths of his disappearance, and subsequent residence in other countries. They may or may not be true, but it is certain that there is no evidence of his death that would be admitted in a Court of Probate. He was a man of questionable character and dissolute habits, and his enmity to Masonry is said to have originated from the refusal of
MORIN
the Masons of Le Roy to admit him to mem- bership in their Lodge and Chapter.
Moriah, Mount. An eminence situated in the southeastern part of Jerusalem. In the time of David it must have been culti- vated, for it is called “the threshing-floor of Ornan the Jebusite,” from whom that monarch purchased it for the purpose of plac- ing there an altar. Solomon subsequently erected there his magnificent Temple. Mount Moriah was always profoundly venerated by the Jews, among whom there is an early tradition that on it Abraham was directed to offer up his son. The truth of this tradition has, it is true, been recently denied by some Biblical writers, but it has been as strenuously maintained by others. The Masons, however, have always accepted it, and to them, as the site of the Temple, it is especially sacred, and, combining with this the Abrahamic legend, they have given to Mount Moriah the appella- tion of the ground floor of the Lodge, and as- sign it as the place where what are called “the three grand offerings were made.”
Morin, Stephen. The founder of the Scottish Rite in America. On the 27th of August, 1761, the ‘“‘Deputies General of the Royal Art, Grand Wardens, and officers of the Grand Sovereign Lodge of St. John of Jeru- salem established at Paris” (so reads the docu- ment itself) granted a Patent to Stephen Morin, by which he was empowered ‘‘to mul- tiply the sublime degrees of High Perfection, and to create Inspectors in all places where the sublime degrees are not established.” This Patent was granted, Thory, Ragon, Clavel, and Lenning say, by the Grand Council of Emperors of the East and West. Others say by the Grand Lodge. Dalcho says by the Grand Consistory of Princes of the Royal Secret at Paris. Bro. Albert Pike, who has very elaborately investigated the question, says that the authority of Morin was ‘‘a joint authority ” of the two then contending Grand Lodges of France and the Grand Council, which is, I suppose, what Dalcho and the Supreme Council of Charleston call the Grand Consistory. From the Grand Lodge he re- ceived the power to establish a Symbolic Lodge, and from the Grand Council or Consistory the power to confer the higher degrees.
Not long after receiving these powers, Morin sailed for America, and established Bodies of the Scottish Rite in St. Domingo and Jamaica. He also appointed M. M. Hayes a Deputy Inspector-General for North America. Hayes, subsequently, appointed Isaac da Costa a Deputy for South Carolina, and through him the Sublime degrees were disseminated among the Masons of the United States. (See Scottish Rite.) After appointing several Deputies and establishing some Bodies in the West India Islands, Morin is lost sight of. We know not anything of his subsequent history, or of the time or place of his death. Ragon, Thory, and Clavel say that Morin was a Jew; but as these writers have judaized all the founders of the Scoitish Rite in America,
MORITZ
we have no right to place any confidence in their statements. The name of Morin has been borne by many French Christians of lit- erary reputation, from Peter Morin, a learned ecclesiastical writer of the sixteenth century, to Stephen Morin, an antiquary and Protes- tant clergyman, who died in 1700, and his son nay, who became a Catholic, and died in
Moritz, Carl Philipp. A Privy Council- lor, Professor, and Member of the Academy of Sciences in Berlin, was born at Hameln on the 15th of September, 1757, and died the 26th of June, 1793. Giidicke says that he was one of the most celebrated authors of his age, and distinguished by his works on the German language. He was the author of several Ma- sonic. works, among which are his Contribu- tions to the Philosophy of Life and the Diary of a Freemason, Berlin, 1793, and a Book of Masonic
Songs. Mormon Faith. See Book of Mormon. Morphey. The name of one of the twelve
Inspectors in the Eleventh Degree of the An- cient and Accepted Scottish Rite. This name, like the others in the same catalogue, bids defiance to any Hebraic derivation. They are all either French corruptions, worse even than Jakinai for Shekinah, or they have some allusion to names or events connected with the political intrigues of the exiled house of Stuart, which had, it is known, a connection with some of the higher degrees which sprang up at Arras, and other places where Masonry is said to have been patronized by the Pretender. This word Morphey may, for instance, be a cor- ruption of Murray. James Murray, the second son of Lord Stormont, escaped to the court of the Stuarts in 1715. He was a de- voted adherent of the exiled family, and be- came the governor of the young prince and the chief minister of his father, who conferred upon him the empty title of Earl of Dunbar. He died at Avignon in 1770. But almost every etymology of this kind must be entirely conjectural.
Morris, Robert, LL.D. Born August 31, 1818. Was first brought to Masonic light March 5, 1846, in Oxford Lodge, at a place of the same name in Mississippi. The life of Bro. Morris was so active and untiring for the benefit of the Institution of Masonry, that he had the opportunity of filling very many posi- tions in all the departments of Masonry, and was Grand Master of Masons of the Grand Lodge of Kentucky in 1858-59. His writings cover Masonic jurisprudence, rituals and handbooks, Masonic belles-lettres, history and biography, travels, and contributions to The Review, Keystone, Advocate, N. Y. Dis- patch, and other papers and periodicals. His Masonic songs and poetic effusions stand out in prominent volumes. He was the author of We Meet upon the Level, which is sufficient to render his name immortal. A complete biography of Bro. Robert Morris would fill volumes. He died in 1888. :
Mortality, Symbol of. The ancient Egyptians introduced a skeleton at their
MOSAIC 493
feasts, to impress the idea of the evanescence of all earthly enjoyments; but the skeletons or deaths’ heads did not make their appearance in Grecian art, as symbols of mortality, until later times, and on monuments of no artistic importance. In the earliest periods of ancient art, the Greeks and Romans employed more pleasing representations, such as the flower plucked from its stem, or the inverted torch. The moderns have, however, had recourse to more offensive symbolization. In their hatch- ments or funeral achievements the heralds employ a death’s head and crossed bones, to denote that the deceased person is the last of his family. The Masons have adopted the same symbol, and in all the degrees where it is necessary to impress the idea of mortality, a skull, or a skull and crossed bones, are used for that purpose.
Mortar, Untempered. Mortar.
Mosaic Pavement. Mosaic work consists properly of many little stones