M
The Hebrew is pronounced, Mem,
which signifies water in motion, having for its hieroglyph a waving line,
referring to the surface of the water. As a numeral, M stands for 1000. In
Hebrew its numerical value is 40. The sacred name of Deity, applied to this
letter, is Meborach, and in Latin Benedictus, meaning that Blessed One.
*
MAACHA
In the Tenth Degree of the
Ancient and Accepted Scottish Rite we are instructed that certain traitors
fled to "Maacha, King of Cheth," by whom they were delivered up to King
Solomon on his sending for them. In First Kings ii, 39, we find it recorded
that two of the servants of Shimei fled from Jerusalem to "Achish, son of
Maachah king of Gath." There can be little doubt that the carelessness of the
early copyists of the Ritual led to the double error of putting Cheth for Gath
and of supposing that Maacha was its king instead of its king's father.
The manuscripts of the Ancient
and Accepted Scottish Rite, too often copied by unlearned persons, show many
such corruptions of Hebrew names, which modern researches must eventually
correct. Delaunay, in his Thuileur, 1813, makes him King of Tyre, calls him
Mahakah, and adds a Latin word, Compressus, as further explanation, the
meaning evidently being to bring together.
*
MAC
Masonic writers have generally
given to this word the meaning of "is smitten," deriving it probably from the
Hebrew verb macha, to smite. Others, again, think it is the word mak,
rottenness, and suppose that it means "he is rotten." Both derivations are, in
Brother Mackey's opinion, incorrect. Mac is a constituent part of the word
macbenac, which is the substitute Master's Word in the French Rite, and which
is interpreted by the French ritualists as meaning "he lives in the son." But
such a derivation can find no support in any known Hebrew root. Another
interpretation must be sought. Doctor Mackey believed there is evidence,
circumstantial at least, to show that the word was, if not an invention of the
Sentient or Dermott Freemasons, at least adopted by them in distinction from
the one used by the Moderns, which latter is the word now in use in the United
States of America.
Brother Mackey was disposed to
attribute the introduction of the word into Freemasonry to the adherents of
the House of Stuart, who sought in every way to make the Institution of
Freemasonry a political instrument in their schemes for the restoration of
their exiled monarch. Thus the old phrase, "the Widow's Son," was applied by
them to James II, who was the son of Henrietta Maria, the widow of Charles I.
So, instead of the old Master's word which had hitherto been used, they
invented macbenac out of the Gaelie, which to them was, on recount of their
Highland supporters, almost a sacred language in the place of Hebrew. Now, in
Gaelic, Mac is son, and benach is blessed, from the active verb oeannaichy to
bless.
The latest dictionary pushed
by the Highland Society give this example:
"Benach De Righ Albane, Alexander, Mac Alexander," etc., that is, Bless the
King of Scotland, Alexander, son of Alexander, etc. Therefore we find, without
any of those distortions to which etymologists so often recur, that macbenac
means in Gaelic the blessed son. This word the Stuart Freemasons applied to
their idol, the Pretender, the son of Charles I.
*
MACBENAC
This word is capable of at
least two interpretations.
1. A significant word in the Third Degree according to the French Rite and
some other Rituals (see Mac).
2. In the Order of the Beneficent Knights of the Holy City, the Recipiendary,
or Novice, is called Macbenac.
*
MACCABEES
A heroic family, whose
patriotism and valor form bright pictures in the Jewish annals. The name is
generally supposed to be derived from the letters M. C. B. I. which were
inscribed upon their banners Wng the initials of the following words in the
Hebrew sentence, Mi Camocha, Baalim, Jehovah, meaning, Who is like unto thee
among the gods, O Jehovah. The Hebrew sentence has been appropriated in some
of the advanced Degrees as a significant term.
*
MACCALLA, CLIFFORD P.
Initiated in Concordia Lodge
No. 67 at Philadelphia, 1869; was Worshipful Master in 1874; accepted position
of Secretary in 1876 and served twelve years. Brother MacCalla was elected
Junior Grand Warden of Pennsylvania in 1882, Senior Grand Warden in 1884,
Deputy Grand Master in 1886 and Grand Master in 1888. For many years he was
Editor of the Reystone, a Masonic journal. He wrote a historical sketch of
Concordia Lodge in Philadelphia, a Life of Daniel Coxe and many essays on
Freemasonry in America. He discovered the Secretary's ledger of Saint John's
Lodge dating from June 24, 1731, to June, 1738 (see Transactionz, Quatuor
Coronati Lodge, volume iii, page 134).
*
MACERIO
Du Cange (in his Glossarium)
gives this as one of the Middle Age Latin words for orison, deriving it from
maceria, a wail The word is now never employed.
*
MACHIO
See Macio
*
MACIO
Du Cange, Slossarzum, defines
Macio, Mario, or Machio, on the authority of Isidore, as Maçon, latomus, a
mason, a constructor of walls, from machina, the machines on which they stood
to work on account of the height of the walls. He gives Maço also.
*
MACKENZIE, KENNETH R. H.
His favorite pen name was
Cryptonymus, a Latin word meaning One whose name is hidden. Editor of The
Royal Masonic Cyclopedia of History, Rites, Symbolism, and Biography,
published in London in 1877, by Brother John Hogg, Paternoster Row. He was one
of the founders of the Rosicrucian Society in England (see Rosicrucianism).
*
MACKEY, ALBERT GALLATIN
The American Masonic
historian. He was born at Charleston, South Carolina, March 12, 1807. This
scholarly Brother lived to the age of seventy-four years. He died at Fortress
Monroe, Virginia, June 20, 1881, and was buried at Washington, District of
Columbia, Sunday, June 26, with all the solemnity of the Masonic Rites wherein
he had long been an active leader. From 1834, when he was graduated with
honors at the Charleston Medical College, until 1854 he gave attention to the
practice of his profession, but from that time on literary and Masonic labors
engrossed his efforts. Doctor Mackey was a Union adherent during the Civil War
and in July, 1865, President Johnson appointed him Collector of the Port. In a
contest for senatorial honors Brother Mackey was defeated by Senator Sawyer.
Doctor Mackey removed to Washington. District of Columbia, in l870.
Doctor Mackey was Initiated,
Passed and Raised in Saint Andrews Lodge No. 10, Charleston, South Carolina,
in 1841. Shortly thereafter he affiliated with Solomon's Lodge No. 1, also of
Charleston, and was elected Worshipful Master in December, 1842. From 1842
until 1867 he held the office of Grand Secretary and during this period
prepared all the reports of the Foreign Correspondence Committee of the Grand
Lodge. In 1851 he was a founder member of Landmark Lodge No. 76. During the
winter of 1841-2 he was advanced and exalted in Capitular Freemasonry; elected
High Priest in December, 1844; and also elected Deputy Grand High Priest in
1848 and successively re-selected until 1855. From 1855 to 1867 he was each
year elected as Grand High Priest of his State. Elected in 1859 to the office
of General Grand High Priest, he continued in that position until 1868.
Created a Knight Templar in South Carolina Commandery No. 1, in 1842, he was
elected Eminent Commander in 1844, later being honored as a Past Grand Warden
of the Grand Encampment of the United States. Crowned a Sovereign Grand
Inspector General of the Thirty-third and last Degree in 1844, he was for many
years Secretary-General of the Supreme Council, Southern Jurisdiction of the
Ancient and Accepted Scottish Rite.
As a contributor to the
literature and science of Freemasonry, Doctor Mackey's labors have been more
extensive than those of any other in America or in Europe. In 1845 he
published his first Masonic work, entitled A Lexicon of Freemasonry; in 1851
he published his second work entitled Tame True Mystic Tie. Then followed The
A11iman Rezon of South Carolina, 1852; Principles of Masonic Laun, 1856; Book
of tile Chapter, 1858; Text-Book of Masonic Jurisprudence; 1859; History of
freemasonry in South Carolina, 1861, Manual of the Lodge, 1869; Cryptic
Masonry, 1877; Symbolism of Freemasonry, and Masonic Ritual, 1869;
Encyclopedia of Freemasonry, 1874; and Masonic Parliamentary Law, 1875. Doctor
Mackey also contributed freely to Masonic periodicals and edited several of
them with conspicuous ability. In 1849 he established and edited the Southern
and Western Masonic Miscellany for five years. In 1857 he undertook the
publication of the Masonic Quarterly Review which continued for two years.
Then he was invited to assume editorial charge of a department in the American
Freemason which he accepted in July, 1859, and he held this position for one
year. He was solicited to take charge of a department in the Masonic Trowel,
his first article appearing in the September number of 1865, and he wrote for
this publication for nearly three years. In October, 1871, Doctor Mackey again
published a Masonic magazine of his own, Mackey's Nationd Freemason. Although
a periodical of great merit, after three years it was discontinued. In
January, 1875, Doctor Mackey became one of the editors of the Voice of
Masonry, and for over four years was a constant contributor to that
periodical, when failing health necessitated his giving up this work.
After Doctor Mackey located at
Washington, District of Columbia, he affiliated with Lafayette Lodge No. 19,
Lafayette Chapter No. 5, and Washington Commandery No. 1.
The funeral services in
Washington in 1881 were begun at All Souls Church, Unitarian, of which Doctor
Mackey was a member, by the pastor and were followed by the ceremonies of a
Lodge of Sorrow, Rose Croix Chapter, Ancient and Accepted Scottish Rite,
Southern Jurisdiction, and were in charge of the venerable General Albert Pike
and his associate officers. General Albert Pike wrote a touching and ape
precative message at the time of the death of Doctor Mackey, which was sent
out officially by the Sovereign Grand Commander of the Southern Jurisdiction
in which the various Masonic Bodies were instructed to "drape in black the
altars and working tools and the Brethren will wear the proper badge of
mourning during the space of sixty days."
The following Memorial was
presented by a Committee headed by Brother Charles F. Stansbury at a Special
Communication of the Grand Lodge of the District of Columbia:
Our illustrious Brother,
Albert Gallatin Mackey, is no more! He died at Fortress Monroe, Virginia, on
the 20th day of June, 1881, at the venerable age of 74, and was buried at
Washington on Sunday June 26, 1881, with the highest honors of the Craft, ah
Rites and Orders of Masonry uniting in the last sad services over his remains.
The announcement of his death has carried a genuine sentiment of sorrow
wherever Freemasonry is known. His ripe scholarship, his profound knowledge of
Masonic law and usage, his broad views of Masonic philosophy, his ceaseless
and invaluable literary labors in the service of the Order, his noble ideal of
its character and mission, as well as his genial personal qualities and his
lofty character, had united to make him personally known and vividly respected
and beloved by the Masonic world. While this Grand Lodge shares in the common
sorrow of the Craft everywhere at this irreparable loss she can properly lay
claim to a more intimate and peculiar sense of bereavement, inasmuch as our
illustrious Brother had been for many years an active member of this Body
Chairman of the Committee on Jurisprudence, and an advisor ever ready to
assist our deliberations with his knowledge and counsel. In testimony of our
affectionate respect for his memory the Grand Lodge jewels, and insignia will
be appropriately draped, and its members near the usual badge of mourning for
thirty days.
A memorial page of our
proceedings will also be dedicated to the honor of his name. We extend to his
family the assurance of our sincere and respectful sympathy, and direct that
an attested copy of this Minute be transmitted to them.
In the eulogy over Doctor
Mackey, delivered by Past Grand Master Henry Buist, of Georgia, before the
Supreme Council for the Southern Jurisdiction, he said of the Doctor: He was a
fearless and gifted speaker; his language was courteous and manner dignified;
and occasionally, in his earnestness to maintain what he conceived to be
right, he became animated and eloquent. Positive in his convictions, he was
bold in their advocacy. His course of action once determined on, supported by
an approving conscience no fear or disfavor or discomfiture could swerve him
from his fixed purpose. Whatever was the emergency, he was always equal to it.
Where others doubted. he was confident; where others faltered, he was
immovable; where others queried, he affirmed. He was faithful to every public
and Masonic duty. Treachery found no place in his character. He never betrayed
a trust. He was eminently sincere and loyal to his friends, and those who were
most intimately associated with him learned to appreciate him the most. He was
generous and frank in his impulses, and cherished malice toward none, and
charity for all. His monument is in the hearts of those who knew him longest
and best. He is no longer of this earth. His work among men is ended; his
earthly record is complete.
*
MACO
See Macio
The following is substantially
from Renning's Cydopedia of Freemasonry: The Norman-French word for mason as
the Operative Mason in early days was called "le rnaçon and this was corrupted
into maccon, maccouyn, masoun, masouyn, messouyn, and even mageon. The word
seems to come from maçonner, which had both its operative meaning and
derivative meaning of conspiring, in 1238, and which again comes from mansio,
a word of classic use. The word mason, as it appears to us, is clear evidence
of the development of the operative Gilds through the Norman-French artificers
of the Conquest, who carried the Operative Gilds, as it were, back to Latin
terminology, and to a Roman origin,
In addition to the above
paragraph by the Rev. A. F. A. Woodford, see Mason, Macemo and Macio.
*
MAÇON DANS LA VOIE DROITE
French, meaning The Mason in
the Right Way. The second grade of the Hermetic system of Montpellier (Thory,
ActaLatomorum i, page 321).
*
MAÇON DU SECRET
French, meaning The Mason of
the Secret. The sixth grade of the reformed Rite of Baron Tschoudy, and the
seventh in the reformed rite of Saint Martin (Thory, ActaLatomorum i, page
321).
*
MAÇON, ECOSSAIS, MAITRE
These French words are
explained under their English equivalents (see Mason, Scottish Master).
*
MAÇONETUS
Low Latin, signifying a Mason,
and found in documents of the fourteenth century.
*
MAÇONNE
A French word signifying a
Female Mason, that is to say, a woman who has received the Degrees of the Rite
of Adoption. It is a very convenient word. The formation of the English
language might permit the use of the equivalent word Masoness, if custom would
sanction it.
*
MAÇONNE EGYPTIENNE
The Third Degree in
Cagliostro's Egyptian Rite of Adoption.
*
MAÇONNE MAITRESSE
Third grade of the Maçonnerie
d' Adoption.
*
MAÇONNER
Du Cange gives citations from
documents of the fourteenth century, where this word is used as signifying to
build.
*
MAÇONNERIE ROUGE
French for Red Freemasonry.
The designation of the four advanced grades of the French Rite. Bazot says
that the name comes from the color worn in the fourth grade.
*
MAÇONNIEKE SOCIETEITEN
Dutch Masonic Clubs, somewhat
like unto the English Lodges of Instruction with more, perhaps, of the
character of a Club. Renning's Cyclopedia says "there were about nineteen of
these associations in the principal towns of Holland in 1860."
*
MACOY'S CYCLOPEDIA
"A General History,
Cyclopedia, and Dictionary of Freemasonry," containing some 300 engravings, by
Robert Macoy, 33 , published in New York, which has passed through a number of
editions. It was originally founded on A Dictionary of Symbolical Masonry, by
Dr. George Oliver. Brother Macoy has occupied the prominent position of Deputy
Grand Master of the Grand Lodge of New York, and that of Grand Recorder of the
State Grand Commandery of the Order of the Temple, Knights Templar.
*
MACROCOSM
Greek, she great world. The
visible system of worlds; the outer world or universe. It is opposed to
Microcosm, the little world, as in man. It has been used as the Macric soul in
opposition to the Micric animal life, and as the soul of the universe as
opposed to the soul of a single world or being. A subject of much note to the
Rosicrucians in the study of the Mysterium Magnum.
*
MACZO
Latin of the Middle Ages for a
mason. Du Cange quotes a Computum of the year 1324, in which it is said that
the work was done "per manum Petri, maczonis de Lagnicio," meaning "by the
hand of Peter, a mason of Lagnicio,"
*
MADAGASCAR
L'Action Républicaine Lodge,
from June 25,1913, at Diego Suarez, and La France Australe, from July 20,
1903, at Tananarivo, are subject both to the Grand Orient of France. Three
others, La Fraternite Universale, from 1917, at Ambositra, Imerina, from 1903,
at Tananarivo and Les Trois Freres, The Three Brothers, at Majungo, are
controlled by the Grand Lodge of France. Madagascar is an island, under the
French Government, is 975 miles long, with some three million inhabitants, and
is in the Indian Ocean, 230 miles from the east coast of Africa.
*
MADE
A technical word signifying
initiated into Freemasonry (see Make).
*
MADMAN
Madmen are specially
designated in the oral law as disqualified for initiation (see
Qualifications).
*
MADRAS
A presidency of British India.
The first Lodge in Southern India was established at Madras. Others were
opened in 1765 and in the following year Captain Edmond Pascal was appointed
Provincial Grand Master for Madras and its Dependencies. A Provincial Grand
Lodge was established in 1781 by the Athol Grand Lodge of England but after
about seven years the state of warfare round about Madras caused its decline.
Unity among the Brethren in Southern India was finally achieved by the
appointment of Brigadier-General Horn as "Provincial Grand Master for the
Coast of Coromandel, the Presidency of Madras and parts adjacent." The older
Lodges had all ceased work when in 1786 the Carnatic Military Lodge was
established at Arcot. The early attempts of the Freneh to plant Freemasonry in
Madras were even less successful than those of the English. The first Lodge,
La Fraternite Cosmopolite, meaning in French World wide Fraternity, was
chartered in 1786, but after Iying dormant for some time finally ceased to
exist. The Grand Lodge of Scotland has chartered many surviving and successful
Lodges in Madras and other parts of India (see Bombay and India).
*
MAFIA
Sometimes spelled Maffia, a
name for a Sicilian secret society active early in the nineteenth century,
perhaps more usually the title is employed to mean the persons impatient and
contemptuous of constitutional processes of law who reserve vengeance for
execution by themselves. The Chief of Police of New Orleans was killed,
following the severity of his course in hunting the murderers of an Italian.
Several Mafiusi were implicated, six were acquitted but the verdict was
credited to the fears of the jury, and the gaol was entered by a mob and
eleven prisoners were lynched, March 14, 1891 (see Carbonari, Camorra, and
Secret Societies).
*
MAGAZINE, MASONIC
The earliest Masonic magazine
was published at Leipsic in 1738 and named Der Freimaurer. The second, in
1742, was Der bedachtiae Frei7naurer, at Hamburg, and then the Aufmerksamn
Freimaurer, 1743, at Gorlitz, according to Brother Woodford (Renning's
CycZopedia). In 1783 theFreimaurerzeitung appeared at Berlin, having only a
short existence of six numbers. The Journal fur Freimaurer, which appeared in
1784 at Vienna, had a longer life of some three years. In England, the first
work of this kind was The Freemasons Magazine or General and Complete Library,
begun in 1793, and continued until 1798. In Ireland, in 1792, the Sentimental
and Masonic Magazine appeared and ran to seven volumes (1792-5). In France the
Miroir de laverite seems to have been issued 1800-2, followed by Nermes in
1808. In England the Free7naso7~s Quarterly Review commenced in 1834 and was
continued until 1849, followed by the Freemasons Quarterly Magazine in 1853,
which lived until 1858. In 1873 a new Masonic Mapazine was issued, but it had
not a very long existence. Of American Masonic magazines the earliest is the
Freemasons Magazine and General Miscellany, published at Philadelphia in 1811.
An old and constant periodical devoted to Freemasonry was the Freemasonry's
Monthly Magazine, published by Charles W. Moore, at Boston. It was established
in the year 1842 (see Literature).
*
MAGI
The ancient Greek historians
so term the hereditary priests among the Persians and Medians. The word is
derived from mog or amp, signifying Priest in the Pehlevi language. The
Illuminati first introduced the word into Freemasonry, and employed it in the
nomenclature of their Degrees to signify men of superior wisdom.
*
MAGI, THE THREE
The "Wise Men of the East" who
came to Jerusalem, bringing gifts to the infant Jesus. The traditional names
of the three are Melchior, an old man, with a long beard, offering gold;
Jasper, a beardless youth, rho offers frankincense; Balthazar, a black or
Moor, with a large spreading beard, who tenders myrrh. The patron saints of
travelers. "Tradition fixed their number at three, probably in allusion to the
three races springing from the sons of Noah. The Empress Helena caused their
corpses to be transported to Milan from Constantinople. Frederick Barbarossa
carried them to Cologne, the place of their special glora as the Three Kings
of Cologne." Yonge. The three principal officers ruling the Society of the
Rosicrucians are styled Magi.
*
MAGIC
The idea that any connection
exists between Freemasonry and magic is to be attributed to the French
writers, especially to Ragon, who gives many pages of his Masonic Orthodozy to
the subject of Masonic magic; and still more to Alphonse Louis Constant, who
has written three large volumes on the History of Magic, on the Ritual and
Dogma of the Higher Magic, and on the Key of the Grand Mysteries, in all of
which he seeks to trace an intimate connection between the Masonic mysteries
and the science of magic (see Levi, Eliphas). Ragon designates this sort of
Freemasonry by the name of Occult Freemasonry But he loosely confounds magic
with the magism of the ancient Persians, the medieval philosophy and modern
magnetism, all of which, as identical sciences, were engaged in the
investigation of the nature of man. the mechanism of his thoughts, the
faculties of his soul, his power over nature, and the essence of the occult
virtues of all things.
Magism, he says, is to be
found in the Sentences of Zoroaster, in the Hymns of Orpheus, in the
Invocations of the Hierophants, and in the Symbols of Pythagoras; it is
reproduced in the Philosophy of Agrippa and of Cardan, and is recognized under
the name of Magic in the marvelous results of magnetism. Cagliostro, it is
well known, mingled with his Spurious Freemasonry the Superstitions of Magic
and the Operations of Animal Magnetism. But the writers who have sought to
establish a scheme of Magical Freemasonry refer almost altogether to the
supposed power of mystical names or words, which they say is common to both
Freemasonry and magic. It is certain that on omatology, or the science of
names, forms a very interesting part of the investigations of the higher
Freemasonry, and it is only in this way that any connection can be created
between the two sciences. Much light, it must be confessed, is thrown on many
of the mystical names in the advanced Degrees by the dogmas of magic; and
hence magic furnishes a curious and interesting study for the Freemason (see
Magic Squares and Alchemy).
*
MAGIAN SOCIETY
Founded in New York City on
September 29, 1913, by Brother Frank C. Higgins, for the study of Masonic
symbolism (see American Freemason, November, 1913, and Miscellanea Latomorum,
volume i, pages 63 and 128, new series).
*
MAGICIANS, SOCIETY OF THE
A society founded at Florence,
which became a division of the Brothers of Rose Croix. They wore in their
Chapters the habit of members of the Inquisition. This must not be confused
with a society of the same na ne but not claiming to be exclusively Masonic in
the United States.
*
MAGIC SQUARES
A magic square is a series of
numbers arranged in an equal number of cells constituting a square figure, the
enumeration of all of whose columns, vertically, horizontally and diagonally,
wilt give the same sum. The Oriental philosophers, and especially the Jewish
Talmudists, have indulged in many fanciful speculations in reference to these
magic squares, many of which were considered as talismans. The accompanying
figure of nine squares containing the nine digits so arranged as to make
fifteen when counted in every way, was of peculiar import.
There was no talisman more
sacred than this among the Orientalists, when arranged as in Figure 1-6. Thus
designed, they called it by the name of the planet Saturn, ZaHaL, because the
sum of the 9 digits in the square was equal to 45 (1+2+3+4+5+6+7+8 +g) which
is the numerical value of the letters in the word ZaHaL, in the Arabic
alphabet. The talmudists also esteemed it as a sacred talisman because 15 is
the numerical value of the letters of the word JaH, which is one of the forms
of the Tetragrammaton.
The Hermetic Philosophers
called these magic squares Tables of the Planets, and attributed to them many
occult virtues. The Table of Saturn consisted of 9 squares, and has Just been
given. The Table of Jupiter consisted of 16 squares of numbers, whose total
value is 136, and the sum of them added, horizontally, perpendicularly, and
diagonally, in rows, is always 34; as in Figure 3. So the Table of Mars
consists of 25 squares, of the Sun of 36, of Venus of 49, of Mercury of 64,
and of the Moon of 81. These magic squares and their values have been used in
the symbolism of numbers in some of the advanced Degrees of Freemasonry.
This subject should not be
dismissed as a purely imaginative study. The matter has for many years engaged
the attention of mathematicians of the highest quality. The Magic Square has
been worn as an emblem or talisman insuring good luck to the possessor and
evidently it formed an essential part in the early symbolism connected with
the Craft. That singular picture by Albrecht Durer of the sixteenth century,
Malancolia, shows a Magic Square with many other symbols easily recognized by
members of the Masonic institution. The history of the Magie Square goes back
hundreds of years and there has been undoubtedly through this period a
superstitious, as vrell as a scientific, esteem for this device. They have not
been worked out to their present perfection in any other than by systematic
methods. The earliest known writer on the subject was a Greek, Emanuel
Moscopulus, who flourished in the fourth or fifth century. Since that time
there have been many laborers upon this work.
One of the very interesting of
these Magic Squares is referred to above by Doctor Mackey. This occurs in a
book by Agrippa (De Occulta Philosophie, logo) and is quoted on page 279 of
George Falkener's Gaines Ancient arid Moderns By first arrangement the
numerals from 1 to 16 in four rows as in Figure 4 it will be seen that by
leaving the numerals unchanged at each corner of the large square, namely 1,
4, 16, and 13, and also at the inner square of 6, 7, 10, and 11, and
substituting the other pairs of numerals, reversing them at the time, we have
in Figure 5, this remarkable Magic Square reversed, which Brother Mackey has
called the Table of Jupiter. The combinations of this figure are surprising,
amounting to fifty-six arrangements, each totaling thirty-four. The four
horizontals, as 1+15+14+4=34, 12+6+7+9=34, etc; and the four perpendicular
columns, as 1+12+8+13 = 34, and 15+6+10+3=34, etc.; the diagonals,1+6+11+16=
34, and4+7+10+13=34; the diamonds, 1+7+16+ 10=34, and 4+11+13+6=34; the
squares, 1+4+ 16+13=34, and 6+7+11+10=34; the oblongs, 15+ 14+2+3 =34,
12+9+5+8=34, and the romboids, 1+15+16+2=34, and 4+9+13+8=34, etc.
The method of working out a
Magic Square with an uneven number of cells was suggested by De la Loubere.
The several steps may be considered as follows: In assigning consecutive
numbers, proceed in an oblique direction up and to the right as 4, 5, 6, as in
Figure 6. When this would carry a number out of the Magic Square, write that
number in the cell at the opposite end of the column or row, as shown by the
numbers in the margin of Figure 6. When the application of the first of these
rules in the present paragraph would place a number in a cell already
occupied, write the new number in the cell beneath the one last filled. For
instance, the cell above and to the right of 3 being occupied, 4 is written
under 3. Treat the marginal square at the upper nght-hand corner marked x as
an occupied cell and apply the rule given in the last sentence. Begin by
putting 1 in the top cell of the middle column. A comparison of Figure 6 will
show that it is a reflection of Figure 1 given by Doctor Mackey.
One of the most successful of
all students of the subject unquestionably was Brother Benjamin Franklin. Two
of his efforts, an 8xS and a 16x16, are today unsurpassed as purely remarkably
successful attempts at the making of Magic Squares. A communication to an
English friend by Brother Franklin appears in the work entitled Letters and
Papers on Philosophical Subjects by Benjamin Franklin, printed in 1769. This
letter is in part as follows:
According to your request I
now send you the arithmetical curiosity of which this is the history. Being
one day in the country at the house of our common friend, the late learned Mr.
Logan, he showed me a folio French book filled with magic squares, wrote, if I
forget not by one Mr. Frenicle, in which he said the author had discovered
great ingenuity and dexterity in the management of numbers; and though several
other foreigners had distinguished themselves in the same way, he did not
recollect that any one Englishman had done anything of the kind remarkable.
I said it was perhaps a mark
of the good sense of our mathematicians that they would not spend their time
in things that were merely domiciles novae, incapable of any useful
application. He answered that many of the arithmetical or mathematical
questions publicly proposed in England were equally trifling and useless.
Perhaps the considering and answering such questions, I replied, may not be
altogether useless if it produces by practice an habitual readiness and
exactness in mathematical disquisitions, which readiness may, on many
occasions be of real use. In the same way, says he, may the making of these
squares be of use. I then confessed to him that in my younger days, having
once some leisure (which I still think I might have employed more usefully) I
had amused myself in making this kind of magic squares, and, at length had
acquired such a knack at it, that I could fill the cells of any magic square
of reasonable size with a series of numbers as fast as I could write them,
disposed in such a manner that the sums of every row, horizontal,
perpendicular, or diagonal, should be equal; but not being satisfied with
these, which I looked on as common and easy things, I had imposed on myself
more difficult tasks, and succeeded in making other magic squares with a
varietal of properties, and much more curious. He then showed me several in
the same book of an uncommon and more curious kind, but as I thought none of
them equal to some I remembered to have made, he desired me to let him see
them; and accordingly the next time I visited him, I carried him a square of 8
which I found among my old papers, and which I will now give you with an
account of its properties Figure 7-9. The properties are:
1. That every straight rov.,
horizontal or vertical, of 8 numbers added together, make 260, and half of
each row, half of 260.
2. That the bent row of 8
numbers ascending and descending diagonally, viz., from 16 ascending to 10 and
from 23 descending to 17 and every one of its parallel bent rows of 8 numbers
make 260, etc., etc. And lastly the four corner numbers with the four middle
numbers make 260. So this magical square seems perfect in its kind, but these
are not all its properties, there are five other curious ones which at some
time I will explain to you.
This Magic Square by Franklin
is given here as Figure 7.
Brother Paul Carus has
investigated the means by which Brother Franklin may have worked out his
system of Magic Squares but it is really somewhat a question even now with all
the later studies that have been given to the subject whether any one has
perfected an ability capable of preparing a means of producing these designs
with the facility that Brother Franklin mentions. Those who wish to examine
the subject further will find it discussed in the Encyclopedia Britannica, in
Magic Squares and Cubes, by W. S. Andrews, containing chapters by Brother Paul
Carus and others, and in a Scrap Book of Elementary Mathematics by William F.
White, as well as in Mathematical Recreations by Professor W. W. R. Ball.
This subject is somewhat
allied as a mathematical curiosity with two other figures which come down to
us through the Middle Ages, the Magic Pentagon or the Five Pointed Star, as a
symbol of the School of Pythagoras, as in Figure 8, and the Magic Hexagram,
Figure 9, commonly called the Shield of David and frequently used on
synagogues, as Brother Carus points out. these two designs, Figures 8 and 9,
have a peculiarity that is not perhaps noticed at the first glance- They can
be drawn by one stroke of the pencil, beginning at any point. If they be
compared in this respect with any square having two diagonals the difference
can soon be tested as the square is not capable of being drawn as a complete
figure, including the two diagonals, with one stroke. In order to better
illustrate the operation of drawing Figures 8 and 9, numerals have been
attached to illustrate the movement of the pencil in tracing them out. Of
course, they can be begun at any place in any one of the lines composing the
figures.
*
MAGISTER CAEMENTARIORUM
A title applied in the Middle
Ages to one who presided over the building of edifices, and means Master of
the Masons.
*
MAGISTER HOSPITALIS
See Master of the Hospital
*
MAGISTER LAPIDUM
Du Cange (Glossiarum) defines
this as Master Meson; and he cites the statutes of Marseilles as saying: "Tres
Magistros Lapidis bonos et legates, " that is, three good and lawful Master
Masons "shall be selected to decide on all questions about water in the city."
*
MAGISTER MILITIAE CHRISTI
Latin, meaning Master of the
Chivalry or Knight of Christ which see under this title.
*
MAGISTER PERRERIUS
A name given in the Middle
Ages to a Mason; literally, a Master of Stones, from the French pierre, a
stone.
*
MAGISTER TEMPLI
See Master of the Temple
*
MAGISTRI COMACINI
SeeComacxneMasters; bo Como
*
MAGNA EST VERITAS ET
PRAEVALEBIT
Istin, meaning The Truth is
mighty, and will prevail. The motto of the Red Cross Degree, or Knights of the
Red Cross.
*
MAGNAN, B. P.
A Marshal of France, nominated
by Napoleon III, Emperor, as Grand Master of the Grand Orient of France, in
1862, and, though not a member of the great Fraternity at the time, was
initiated and installed Grand Master, February 8, 1862, and so remained until
May 29, 1865.
*
MAGNANIMOUS
The title applied in modern
usage to the Order of Knights Templar. Well does John Ruskin say (sesame and
Lilies, 1865, page 65), "Mighty of heart, mighty of mind -magnanimous to be
this, is indeed to be great in life." The word is compounded from the Latin
magnus, great, and animus, soul, signifying Great of Soul.
*
MAGNETIC FREEMASONRY
This is a form of Freemasonry which, although long ago practiced by Cagliostro
as a species of charlatanism, in the opinion of Brother Mackey was first
introduced to notice as a philosophic system by Ragon in his treatise on
Uafonnerie Occulte.
"The occult sciences," says
this writer, "reveal to man the mysteries of his nature, the secrets of his
organization, the means of attaining perfection and happiness; and, in short,
the decree of his destiny. Their study was that of the high initiations of the
Egyptians; it is time that they should become the study of modern Masons." And
again he Id "A Masonic society which should establish in its bosom a magnetic
academy would soon find the reward of its labors in the good that it would do,
and the happiness which it would create." There can be no doubt that the
Masonic investigator has a right to search everywhere for the means of moral,
intellectual, and religious perfection; and if he can find anything in
magnetism which would aid him in the search, it is his duty and wisest policy
to avail himself of it. But, nevertheless, Magnetic Freemasonry, as a special
regime, or Rite, will hardly ever be adopted by the Fraternity.
*
MAGUS
This word has at least two
important references.
1. The Fourteenth Degree, and the first of the Greater Mysteries of the system
of Illuminism.
2. The Ninth and last Degree
of the German Rosicrucians. It is the singular of Magi, which see.
*
MAH
The Hebrew interrogative
pronoun me, signifying What? It is a component part of a significant word in
Freemasonry. The combination Mahhah, literally "Thatt the," is equivalent,
according to the Hebrew method of ellipsis, to the question, "What! is this
the ?"
*
MAHABHARATA
A Sanskrit poem, recounting
the rivalries of the descendants of King Bharata, and occupying a place among
the Masters of the Hindus. It contains many thousand verses, written at
various unknown periods since the completion of the Ramayana.
*
MAHADEVA
Meaning the great god. one of
the common names by which the Hindu god Siva is called. His consort, Durga, is
similarly styled MahAdevi, the great goddess. In Buddhistic history, Mahadeva,
who lived two hundred years after the death of the Buddha Sakyamuni, or 343,
is a renowned teacher who caused a schism in the Buddhistic Church.
*
MAHAKASYAPA
The renowned disciple of
Buddha Sakyamuni, who arranged the metaphysical portion of the sacred writings
called Abhidharma.
*
MAHER-SHALAL-HASH-BAZ
Hebrew. Four Hebrew words
which the prophet Isaiah was ordered to write upon a tablet, and which were
afterward to be the name of his son. They signify, "make haste to the prey,
fall upon the spoil," and were prognostic of the sudden attack of the
Assyrians. They may be said, in their Masonic use, to be symbolic of the
readiness for action which should distinguish a warrior, and are therefore of
significant service in the system of Masonic Templarism.
*
MAIER, MICHAEL
A celebrated Rosicrucian and
interpreter and defender of Rosicrueianism. He was born at Resinsburg, in
Holstein, in 1568, and died at Magdeburg in 1620, Spence says 1622 (EncycZopsedia
of Occultism, 1920) though the former figure is usually given. He is said to
have been the first to introduce Rosicrucianism into England. He wrote many
works on the system, among which the most noted are Atlanta Fugiens, 1618;
Septimana Philosophica, 1620; De Fraternitate Rosoe Crucis, 1618; and Lusus
Serius, 1617. Some of his contemporaries having denied the existence of the
Rosicrucian Order, Maier in his writings has refuted the calumny and warmly
defended the Society, of which, in one of his works, he speaks thus: "Like the
Pythagoreans and Fgyptians, the Rosicrucians exact vows of silence and
secrecy. Ignorant men have treated the whole as a fiction; but this has arisen
from the five years probation to which they subject even well-qualified
novices before they se admitted to the higher mysteries, and within this
period they are to learn how to govern their own tongues."
*
MAINE
Jeremy Gridley, Provincial
Grand Master for Massachusetts, granted authority to Alexander Ross to
constitute the first Lodge in Maine at Falmouth, afterwards Portland. Ross
died November 24, 1768, and a petition signed by eleven Brethren was sent to
John Rowe who succeeded Gridley. On March 30, 1769, he granted a new Charter,
deputizing William Tyng to act as Master. In 1772 this Lodge resolved, as
there was some dispute about the matter, to use the Ancient and Modern Rituals
on alternate evenings. Maine was admitted into the Union of the States in
1819, at which time there were thirty-one Lodges in the new State. Twenty-nine
of these at a meeting called by Simon Greenleaf agreed to constitute a Grand
Lodge. On June 1, 1820, twenty-four Bodies were represented and chose their
Grand Officers.. William King, Governor of the State, was elected the first
Grand Master. The disappearance of Morgan in 1826 and the consequent
anti-Masonic feeling caused a great number of the Lodges in Maine as in New
York and Pennsylvania to cease work for a considerable period. In 1870,
however, the Craft had grown so strong again that there were one hundred and
fifty-four Lodges at work in the State.
The Grand Chapter of
Massachusetts granted a Warrant to organize a Chapter in Portland, February
13, 1805, as Mount Vernon Chapter. Montgomery, New Jerusalem, Jerusalem and
Mount Vernon Chapters met in convention at Portland on February 7, 1821, and
adopted provisionally the Constitution of the Grand Chapter of Massachusetts.
Companion Charles Fox of Portland was elected Grand High Priest and Companion
James Lorin Child of Augusta, Grand Secretary. The Grand Royal Arch Chapter of
Maine, thus constituted, was incorporated by special Act of the State
Legislature, approved by the Governor, January 22, 1822.
In the early days of Select
Freemasonry in Maine a Council was organized, and worked under the General
Grand Chapter. Later, when the General Grand Chapter gave up control of the
Degrees, the Brethren organized three Councils King Solomon, Mount Vernon and
Jerusalem all chartered by the Grand Council of Massachusetts and Rhode
Island. Three representatives of each of these Councils with twenty other
Companions met in Convention at Portland, May 3, 1855, to organize a Grand
Council. Companion Robert P. Dunlap of Brunswick was chosen chairman and
elected Grand Puissant.
The date of Maine Commandery,
No. 1, at Gardiner, is recorded in the Proceedings of 1856 as March 17, 1827,
but in the Proceedings of 1916 it appears as May 14, 1821. Maine, No. 1;
Portland, No. 2, and Saint John's, No. 3, met in Convention and constituted on
May 5, 1852, the Grand Commandery of Maine.
Portland saw the first
introduction of the Ancient and Accepted Scottish Rite to the State. On May
14, 1857, were chartered the Yates Lodge of Perfection, the Portland Council
of Princes of Jerusalem. and the Dunlap Chapter of Rose Croix. The Maine
Consistory, Portland was chartered May 22, 1862.
*
MAINWARING, COLONEL
Initiated into Freeze masonry
at Warrington, 1646, with his brother-inlaw, Elias Ashmole.
*
MAISTRE, JOSEPH DE
Born at Chamberg, France,
April 1, 1754; died February 2Gr 1821. Diplomat and man of letters. A Roman
Catholic of orthodox extremes against the Revolution in France and supporting
the infallibility of the Pope. He is mentioned in Albert Lantoine's Histoire
de la FrancMagonnerie, 1925, as a Freemason (see page 179 and other references
in above work; also Joseph de Maistre, franc-mason, Paul Vulliaud, Paris,
1926).
*
MAITRE
The French word meaning Master
and freely used as a part of many names of Degrees (see Master) .
*
MAITRE MAÇON
The name of the Third Degree in French
*
MAITRESSE AGISSANTE
French, meaning Ading
Mistress. The title of the presiding officer of a female Lodge in the Egyptian
Rite of Cagliostro.
*
MAITRESSE MAÇON
The Third Degree of the French
Rite of Adoption. We have no equivalent word in English. It signifies a
Mistress in Freemasonry.
*
MAÎTRISE
This expressive word wants an
equivalent in English, Preeman's Right and Mastership come nearest. The French
use La Maîtrise to designate the Third or Master's Degree.
*
MAJOR
The Sixth Degree of the German Rose Croix.
*
MAJOR ILLUMINATE
The Latin term is Illuminatus
Major. The Eighth Degree of the Illuminati of Bavaria.
*
MAJORITY
Elections in Masonic Bodies
are as a general rule decided by a majority of the votes cast A plurality vote
is not admissible unless it has been provided for by a special by-law.
*
MAKE
"To make Masons" is a very
ancient term; used in the oldest Charges extant as synonymous with the verb to
initiate or receive into the Fraternity. It is found in the Larzsdowree
Manuscript, whose date is the latter half of the sixteenth century. "These be
all the charges . . . read at the making of a Mason."
*
MALACH
Hebrew word, meaning an angel.
A significant word in the advanced Degrees. Lenning gives it as Melek or
Melech.
*
MALACHI or MALACHIAS
The last of the prophets. A
significant word in the Thirty-second Degree of the Ancient and Accepted
Scottish Rite.
*
MALAY PENINSULA
The most southern part of
continental Asia. The Grand Lodges of England and Scotland have each chartered
several Lodges in this district, and Freemasonry flourishes in Singapore,
Selangor, Penang, Ipoh, Malacca, Seremban, Taiping Perak, and Teluk Anson. The
first Lodge ever established here was the Neptune Lodge at Penang, warranted
September 6, 1809, but, after becoming dormant and then reviving, it finally
became extinct in 1862.
*
MALCOLM CANMORE CHARTER
See Manuscripts, Aprocriphal
*
MALCOLM III
King of Scotland. Reported to
have chartered the Lodge of Saint John of Glasgow in the year 1051.
*
MALLET
One of the Working-Tools of a
Mark Master, having the same emblematic meaning as the Common Gavel in the
Entered Apprentice's Degree.
It teaches us to correct the
irregularities of temper, and, like enlightened reason, to curb the
aspirations of unbridled ambition, to depress the malignity of envy, and to
moderate the ebullition of anger. It removes from the mind all the
excrescences of nce, and fits it, as a well-wrought stone, for that exalted
station in the great temple of nature to which, as an emanation of the Deity,
it is entitled.
The Mallet or Setting Maul is
also an emblem of the Third Degree, and is said to have been the implement by
which the stones were set up at the Temple. It is often improperly confounded
with the Common Gavel.
The French Freemasons, to whom
the word Gavel is unknown, uniformly use maillet, or mallet, in its stead, and
confound its sym bolic use, as the implelnent of the presiding officer, with
the mallet of the English and American Mark Master.
*
MALTA
Anciently known as Melita (see
Acts xxviii, 1). A small island in the Mediterranean Sea, which, although
occupying only about 91 square miles, possessed for several centuries a
greater degree of celebrity than was attached to any other territory of so
little extent. It is now a possession of the British Government, but was
occupied from 1530 to 1798 by the Knights Hospitalers, then called Knights of
Malta, upon whom it was conferred in the former year by Charles V.
The Saint John's Lodge of Secrecy and Harmony is claimed to "have assembled as
a Lodge since 30 June 1788" (see Lane's Masonic Record, page 220).
On July 2, 1788, Secrecy and
Harmony Lodge was reopened and on March 30 the following year it was warranted
as No. 539 by the Grand Lodge of England. In 1815 Brother Waller R. Wright was
appointed Provincial Grand Master.
Gibraltar was at one time part
of the Malta Masonic territory and in 1914 there were five English Lodges
located there.
Tunis became part of the Malta
District in 1869.
*
MALTA, CROSS OF
See Cross, Maltese
*
MALTA, KNIGHT OF
See Knight of Malta
*
MALTESE CROSS
See Cross, Maltese
*
MAN
Among the several significance
of word are the following:
1. Man has been called the
Microcosm, or little world, in contradistinction to the Macrocosm, or great
world, by some fanciful writers on metaphysics, by reason of a supposed
correspondence between the different parts and qualities of his nature and
those of the universe. But in Masonic symbolism the idea is borrowed from
Christ and the Apostles, who repeatedly refer to man as a symbol of the
Temple.
2. A man was inscribed on the
standard of the Tribe of Reuben, and is borne on the Royal Arch banners as
appropriate to the Grand Master of the Second Veil. It was also the charge in
the third quarter of the arms of the Atholl Grand Lodge.
3. Der Mann, or the 7nan, is
the Second Degree of the German Union.
4. To be "a man, not a woman," is one of the qualifications for Masonic
initiation. It is the first, and therefore the most important, qualification
mentioned in the ritual.
*
MAN or PERFECTED CREATION
The symbol representing
perfected creation, which is very common on ancient Hindu monuments in China,"
embraces so many of the Masonic emblems, and so directly refers to several of
the elementary principles taught in philosophic Freemasonry, that it is here
introduced with its explanations. Forlong, in his Faiths of Man, gives this
arrangement:
A—is the Earth, or foundation
on which all build.
Wa—Water, as in an egg, or as condensed fire and ether.
Ra—Flie, or the elements in motion.
Ka—Air, or wind—Juno. or Io ni; a condensed element.
Cha—Ether, or Heaven, the cosmical Fermer
The accompanying illustration
sholvs a design that is frequently found in India. As these symbols are
readily interpretable by those conversant with Masonic hieroglyph it may be
seen that the elements, in their ascending scale, show the perfected creation.
Forlong remarks that:
As it was difficult to show
the All-pervading Ether Egypt for this purpose. surrounded her figures with a
powder of stars instead of flame, which on Indra's garments were Yonis. This
figure gradually developed, becoming in time a very concrete man, standing on
two legs instead of a square base—the horns of the crescent Air, being
outstretched. formed the arms, and the refulgent Flame. the head, which, with
the Greeks and Romans, represented the Sun, or Fire, and gives Light to all.
To this being, it was claimed, there were given seven senses; and thus,
perfect and erect, stood Man, rising above the animal state.
A discussion of the subject is
to be found in Chinese Thought, by Brother Paul Carus, a treatise of decided
interest.
The seven senses were seeing,
hearing, tasting, feeling, smelling, understanding, and speech (see
Ecclesiasticus, in the Apocrypha xvii, 1-5):
"The Lord created man," and
"They received the use of the five operations of the Lord; and in the sixth
place he imparted (to) them understanding, and in the seventh speech, an
interpreter of the cogitations thereof."
The words "seven senses" also
occur in the poem of Taliesin, called Y Bid Mavrr, or the Macrocosm (British
Magazine, volume xxi, page 30). See further the Mysterium Magnum of Jacob
Boehmen, which teaches "how the soul of man, or his inward holy body," was
compounded of the seven properties under the influence of the seven planets:
I will adore my Father,
My God, my Supporter,
Who placed, throughout my head,
The soul of my reason,
And made for my perception
My seren faculties
Of Fire, and Earth, and Water, and Air
And mist, and flowers, And the southerly wind,
As it were seven senses of reason
For my Father to impel me:
With the first I shall be animated
With the second I shall touch,
With the third I shall cry out,
With the fourth I shall taste
With the fifth I shall see,
With the sixth I shall hear,
With the seventh I shall smell.
*
MANDATE
From the Latin, meaning That
which is commanded. The Benedictine editors of Du Cange define mandatum as "Breve
aut Edictum Regium," that is, a Royal Brief or Edict, and mandamentum as "literae
quibus magistratus aliquid mandat," meaning, letters in which a magistrate
commands anything. Hence the orders and decrees of a Grand Master or a Grand
Lodge are called Mandates, and implicit obedience to them is a Masonic
obligation. There is an appeal, yet not a suspensive one, from the Mandate of
a Grand Master to the Grand Lodge, but there is none from the latter.
*
MANGO
The branches of this tree are
a prominent feature in all Eastern religious ceremonies. The mango is the
apple-tree of India, with which man, in Indian tale, tempted Eve.
*
MANGOURIT, MICHELANGE BERNARD
DE
A distinguished member of the
Grand Orient of France. He founded in 1776, at Rennes, the Rite of Sublimes
Elus de la Vérité, or Sublime Elects of Truth, and at Paris the androgynous,
both sexes, society of Dames of Mount Thabor. He also created the Masonic
Literary Society of Free Thinkers, which existed for three years. He delivered
lectures which were subsequently published under the title of Cours de
Philosophic Maçonnique, in 500 pages, quarto. He also delivered a great many
lectures and discourses before various Lodges, several of which were
published. He died, after a long and severe illness, February 17, 1829.
*
MANICHAEANS
Also termed Gnostics. A sect
taking its rise in the middle of the third century, whose belief was in two
eternal principles of good and evil. They derived their name from Manes, a
philosopher of Persian birth, sometimes called Manichaeus. Of the two
principles, Ormudz was the author of the good, while Ahriman was the master
spirit of evil. The two classes of neophytes were, the true, siddi kun; the
listeners, Samma un.
*
MANICHEENS, LES FRERES
A secret Italian Society,
founded, according to Thory (Acta Latomorum i, 325), and Clavel (Histoire
Pittoresque, page 407) in the eighteenth century, at which the doctrines of
Manes were set forth in several grades.
*
MANITOBA
Northern Light Lodge was
granted a Dispensation in 1864 by Brother A. T. Pierson, then Grand Master in
Minnesota. The new Lodge was organized at Fort Garry (Winnipeg) with Brother
Dr. John Schultz as Worshipful Master but it ceased to exist after a few
years' work. When Red River Settlement, as it was then called, became the
Province of Manitoba the Grand Lodge of Canada assumed Jurisdiction and
chartered Prince Rupert's Lodge, Winnipeg, in December, 1870. Prince Rupert,
Lisgar, and Ancient Landmark Lodges held a Convention on May 12, 1875, and
formed the Grand Lodge of Manitoba with the Rev. Dr. XV. C. Clarke as Grand
Master. Until the Provinces of Alberta and Saskatchewan were established and
created Grand Lodges of their own the Grand Lodge of Manitoba controlled the
Craft in the Northwest Territories and the Yukon Territory as well as in
Manitoba
*
MANN, DER
German, meaning the Man, the
second grade of the Deutsche Union.
*
MANNA, POT OF
Among the articles laid up in
the Ark of the Covenant by Aaron was a Pot of Manna. In the Substitute Ark,
commemorated in the Royal Arch Degree, there was, of course, a representation
of it. Manna has been considered as a symbol of life; not the transitory, but
the enduring one of a future world. Hence the Pot of Manna, Aaron's Rod that
budded anew, and the Book of the Law, which teaches Divine Truth, all found
together, are appropriately considered as the symbols of that eternal life
which it is the design of the Royal Arch Degree to teach.
*
MANNINGHAM, THOMAS
Dr. Thomas Manningham was a
physician, of London, of much repute in the eighteenth century. He took an
active interest in the concerns of Freemasonry, being Deputy Grand Master of
England, 1752-6. According to Oliver ( Revelations of a Square, page 86), he
was the author of the prayer now so well known to the Fraternity, which was
presented by him to the Grand Lodge, and adopted as a form of prayer to be
used at the initiation of a candidate. Before that period, no prayer was used
on such occasions, and the one composed by Manningham, Oliver says with the
assistance of Anderson, which is doubtful, as Anderson died in 1739, is here
given as a document of the time. It will be seen that in our day it has been
somewhat modified, Preston making the first change; and that, originally used
as one prayer, it has since been divided, in this country at least, into two,
the first part being used as a prayer at the opening of a Lodge, and the
latter at the initiation of a candidate.
Most Holy and Glorious Lord
God, thou Architect of Heaven and Earth, who art the Giver of all good Gifts
and Graces- and hath promised that where two or three are gathered together in
thy Name, thou wilt be in the Midst of them- in thy Name we assemble and meet
together, most humbly beseeching thee to bless us in all our Undertakings: to
give us thy Holy Spirit to enlighten our minds with Wisdom and Understanding-
that we may know and serve thee aright, that all our Doinhs may tend to thy
Glory and the Salvation of our Souls. And we beseech thee, O Lord God, to
bless this our present Undertaking, and to grant that this our Brother may
dedicate his Life to thy Service, and be a true and faithful Brother amongst
us. undue him with Divine Wisdom, that he may, with the secrets of Masonry, be
able to unfold the Mysteries of Godliness and Christianity This we humbly beg,
in the Name and for the Sake of Jesus Christ our Lord and Savior, Amen.
Doctor Manningham rendered
other important services to Freemasonry by his advocacy of healthy reforms and
his determined opposition to the schismatic efforts of the Ancient Freemasons.
He died February 3, 1794. The third edition of the Boot; of Constitutions
(1756, page 258) speaks of him in exalted terms as "a diligent and active
officer." Two interesting letters written by Doctor Manningham are given at
length in Gould's Concise History of Freemasonry (pages 328-34); one dated
December 3, 1756, and addressed to what was then the Provincial Grand Lodge of
Holland, refusing leave for the holding of Scotch Lodges and pointing out that
Freemasonry is the same in all parts of the world; and another dated July 1,
1757, also dealing with the so-called Scotch Freemasonry, and explaining that
its orders of Knighthood were unknown in England, where the only Orders known
are those of Masters, Fellow Crafts, and Apprentices.
We may add to the above
article, written by Brother Hawkins, retarding the prayer, a further comment
upon its age with the addition of the word new preceding Brother it is found
in the edition of the Constitutions printed at Dublin, 1730, and reprinted by
Brother Richard Spencer, 1870. This seems to antedate the activity of Doctor
Manningham.
*
MANTLE
A dress placed over all the
others. It is of very ancient date, being a part of the costume of the
Hebrews, Greeks, and Romans. Among the Anglo-Saxons it was the decisive mark
of military rank, being confined to the cavalry. In the medieval ages, and on
the institution of chivalry, the long, trailing mantle was especially reserved
as one of the insignia of knighthood, and was worn by the knight as the most
August and noble decoration that he could have, when he was not dressed in his
armor.
The general color of the
mantle, in imitation of that of the Roman soldiers, was scarlet, which was
lined with ermine or other precious furs. But some of the Orders wore mantles
of other colors. Thus the Knights Templar were clothed with a white mantle
having a red cross on the breast, and the Knights Hospitaler a black mantle
with a white cross. The mantle is still worn in England and other countries of
Europe as a mark of rank on state occasions by peers, and by some magistrates
as a token of official rank.
*
MANTLE OF HONOR
The mantle worn by a knight
was called the Mantle of donor. This mantle was presented to a knight whenever
he was made by the king.
*
MANU
By reference to the Book of
the Dead, it will be found that this word covers an ideal space corresponding
to the word West, in whose bosom is received the setting sun (see Truth).
*
MANUAL
Relating to the hand, from the Latin manus, a hand. see the Masonic use of the
word in the next two articles.
*
MANUAL POINT OF ENTRANCE
Freemasons are, in a peculiar
manner, reminded, by the hand, of the necessity of a prudent and careful
observance of all their pledges and duties, and hence this organ suggests
certain symbolic instructions in relation to the virtue of prudence.
*
MANUAL SIGN
In the early English lectures
this term is applied to what is now called the Manual Point of Entrance.
*
MANUSCRIPTS
Anderson tells us, in the
second edition of his Constitutions, that in the year 1717 Grand Master Payne
"desired any Brethren to bring to the Grand Lodge any old writings and records
concerning Masons and Masonry, in order to show the usages of ancient times,
and several old copies of the Gothic Constitutions were produced and collated"
(constitutions 1738, page 110); but in consequence of a jealous supposition
that it would be wrong to commit anything to print which related to
Freemasonry, an act of Masonic vandalism was perpetrated.
For Anderson further informs
us (page 111D, that in 1720, "at some private Lodges, several very valuable
manuscripts, for they had nothing yet in print, concerning the Fraternity,
their Lodges, Regulations, Charges, Secrets, and Usa yes, particularly one
written by Mr. Nicholas Stone, the Warden of Inigo Jones, were too hastily
burnt by some scrupulous Brothers, that those papers might not fall into
strange hands." The recent labors of Masonic scholars in England, among whom
the late William James Hughan deserves especial notice, have succeeded in
rescuing many of the old Masonic manuscripts from oblivion, and we are now
actually in possession of more of these heretofore unpublished treasures of
the Craft than were probably accessible to Anderson and his contemporaries
(see Records, Old, and Manuscripts, Old).
*
MANUSCRIPTS, APOCRYPHAL
There are certain documents
that at various times have been accepted as genuine, but which are now
rejected, and considered to be fabrications, by most, if not by all, critical
Masonic writers. The question of their authenticity has been thoroughly gone
into by Brother R. F. Gould History of Freemasonry, chapter xi and he places
them all "within the category of Apocryphal Manuscripts."
The first is the Leland-Locke
Manuscript (see Leland Manuscript) .
The second is the Steinmetz
Catechism, given by Krause as one of the three oldest documents belonging to
the Craft, but of which Gould says, "there appears to me nothing in the
preceding 'examination' (or catechism) that is capable of sustaining the
claims to antiquity which have been advanced on its behalf."
The third is the Malcolm
Canmore Charter, which came to light in 1806, consequent upon the "claim of
the Glasgow Freemen Operatinc Saint John's Lodge to take precedence of the
other Lodges in the Masonic procession, at the Saving of the foundation-stone
of Nelson's Monument on Glasgow Green, although at that time it was an
independent organization According to the Charter, the Glasgow Saint John's
Lodge was given priority over all the other Lodges in Scotland by Malcolm III,
King of Scots, in 1051. The controversy as to the document was lively, but
finally it was pronounced to be a manufactured parchment, and the Grand Lodge
of Scotland declined to recognize it of value.
The fourth is that of Krause,
known as Prince Edwin's Constitution of 926. Upon this unquestioned reliance
had for decades been placed, then it came to be doubted, and is now little
credited by inquiring Freemasons. Brother Gould closes with the remark:
The original document, as
commonly happens in forgeries of this description, is missing; and how, under
all the circumstances of the case Krause could have constituted himself the
champion of its authenticity, it is difficult to conjecture. Possibly,
however, the explanation may be, that in impostures of this character,
credulity, on the one part, is a strong temptation to deceit on the other,
especially to deceit of which no personal injury is the consequence and which
flatters the student of old documents with his own ingenuity.
These remarks, says Brother
Hawkins, who prepared this article, are specially quoted as relating to almost
all apocryphal documents.
The fifth is the Charter of
Cologne, a document in cipher. bearing the date June 24, 1535, as to which see
Cologne, Charter of.
The sixth is the Larmenius
Charter, or The Charter of Transmission, upon which rests the claims of the
French Order of the Temple to being the lineal successors of the historic
Knights Templar, for which see Temple, Order of the.
*
MANUSCRIPTS, OLD
The following is a list,
arranged as far as possible in sequence of age, of the old Masonic
Manuscripts, now usually known as the Old Charges. They generally consist of
three parts— first, an opening prayer or invocation; secants, the legendary
history of the Craft; third, the peculiar statutes and duties, the regulations
and observances, incumbent on Freemasons. There is no doubt that they were
read to candidates on their initiation, and probably each Lodge had a copy
which was used for this purpose. The late Brother W. J. Hughan made a special
study of these old Manuscripts, and was instrumental in discovering a great
many of them; and his book The Old Charges of British Freemasons published in
1895, has long been a standard work on the subject.
No.......Name.................................Date............Owner.................When
and Where Published.
1.Regius (also Halliwell)
about 1390. British Museum By James O. Halliwell in 1840 and 1844 by H. J
Whymper in 1889; by the Quatuor Coronati Lodge in 1889.
2.Cooke about 1450 British Museum By Matthew Cooke in 1861-
by the Quatuor Coronati Lodge in 1890
3.Dowland. 1550 Unknown By James Dowland, in Gentleman's Magazine, May, 1815,
W. J. Hughan, Old Charges, 1872.
4.Grand Lodge No. 11583.Grand Lodge of England By W. J. Hughan, in Old
Charges,1872; by H. Sadler, in Masonic Facts and Fictions 1887; in History of
Freemasonry and Concordant Orders, 1891; by the Quatuor Coronati Lodge in
1892.
5.Lansdowne./.about 1600 British Museum In Freemasons' Quarterly Retried 1848-
in Freemasons' Magazine, l558; in Hughan's Old Charges, 1872- by the Quatuor
Coronati Lodge in 1890.
6.York, No. 1about 1600 York Lodge, No. 236 In Hughan's Old Charges, 1872; in
Masonic Magazine, 1873; in Ancient York Masonic Rolls 1894
7.Wood1610 Prov. G. Lodge of Worcester In Masonic Magazine, 1881- by the
Quatuor Coronati Lodge in 1895
8.John T. Thorp 1629 J. T. Thorp, Leicester In Ars Quatuor Coronatorum, volume
ix, 1898, in Lodge of Research Transactions, 1898-99
9.Sloane,3848 1646 British Museurn In Hughan's Old Charges 1872- in Masonic
Magazine, 1873; by the Quatuor Coronati Lodge in 1891
10.Sloane, 3323 1659 British Museum In Hughan's Masonic Sketches and Reprints,
1871; by the Quatuor Coronati Lodge in 1891.
11.Sloane, 3329 1640-1700 British Museum Voice of Masonry, 1872.
12.Grand Lodge, No. 2 about 1650 Grand Lodge of England By the Quatuor
Coronati Lodge in 1892.
13. Harleian,1942 about 1650 British Museum. In Freemasons' Quarterly Review,
1836, in Hughan's Old Charges, 1872; by the Quatuor Coronati Lodge in 1890.
14. G. W. Bain. about 1650 R- Wilson, Leeds. In Ars Quatuor Coronatorum,
volume xx, 1907.
15. Harleian, 2054 about 1660 British Museum In Hughan's Masonic Sketches and
Reprints, 1871; in Masonic Magazine, 1873; by the Quatuor Coronati Lodge in
l591.
16.Phillipps, No. 1 about l777 Rev. J. E. A. Fenwick,Cheltenham. By the
Quatuor Coronati Lodge in 1894.
17.Phillipps, No. 2 about 1677 Rev- J- E- A. Fenwick. In Masonic Magazine,
1876, in Archaelogical Library, 1878; by the Quatuor Coronati Lodge in l594.
18.Lochmore. 1650-1700 Prov G- Lodge of Worcester. In Masonic Magazine, 1882.
19. Buchanan. 1650-1700. Grand Lodge of England. ln Gould's History of
Freemasonry, by Quatuor Coronati Lodge in 1892.
20.Kilwinning. about 1665. Mother Kilwinning Lodge Scotland . In Hughan's
Masonic Sketches and Reprints, 1871; in Lyon's History of the Lodge of
Edinburch, 1873.
21.Ancient Stirling 1650-1700 Ancient Stirling Lodge, Scotland By Hughan in
1893.
22.Taylor. about 1650 Prov. G. Lodge of West Yorkshire. In Ars Quatuor
Coronatorum, volume xxi, 1908
23. Atcheson Haven. 1666. G. Lodge of Scotland. In Lyon's History of the Lodge
of Edinburph. 1873
24. Aberdeen. 1670. Aberdeen Lodge, No. 1 tris. In Foice of Masonry, Chieago,
U. S. A., 1874- in Freemason, 1895.
25. Melrose, No. 2. 1674. Melrose Saint John Lodge, No. 1 bis, Scotland. In
Masonic Magazine, 1880- in Vernon's History of FreeMasonry in Roxburgh etc.,
1893.
26. Henery Heade. 1675. Inner Temple Library, London . In Ars Quatuor
Coronatorum, volume xxi
27. Stanley. 1677. West Yorkshire Masonnic Librari. In West Yorkshire Masonic
Reproductions, Freemason's Chronicle , 1893
28. Carson. 1677. E. T. Carson, Cincinnati . In Masonic Review (Cincinnati),
1890: in Freemasons' Chronicle, 1890.
29. Antiquity. 1686 Lodge of Antiquity, No. 2, London In Hughan's Old Charges,
1872.
30. Col. Clerke. 1686. Grand Lodge of England. In Freemason, 1888; in Conder's
Hole Crafte, etc., 1894.
31. William Watson. 1687. West Yorkshire Masonic Library In Freemason, 1891;
in West Yorkshire Masonic Reprints, 1891; by the Quatuor Coronati Lodge in
1895.
32. T. W. Tew. about 1680. West Yorkshire Masonic Library In Christmas
Freemason, 1888; in West Yorkshire Masonic Reprints, 1889 and 1892
33. Inigo Jones about 1680. Worcestershire Masonic Library In Masonic
Magazine, 1881; by the Quatuor Coronati Lodge in 1895.
34. Dumfries, No. 1 1675-1700 Dumfries Kilwinning Lodge No. 53, Scotland. In
Smith's History of the Old Lodae of Dumfries, 1892
35. Dumfries, No. 2 1675-1700 Dumfries Kilwinning Lodge No. 53, Scotland . In
Christmas Freemason, 1892; by Hughan 1892
36. Beaumont. 1675-1700 Prov. G. Lodge, West Yorkshire. In Freemasons 1894.
37. Dumfries, No. 3 1675-1700. Prov. G. Lodge, West Yorkshire. In Smith's
History of the Old Lodge of Dumfries 1892
38. Hope. 1675-1700. Lodge of Hope, No. 302 Bradford, Yorkshire. In Hughan's
Old Charges. 1872: in West Yorkshire Masonic Reprints, 1892
39.T. W. Embleton. 1675-1700 West Yorkshire Masonic Library . In Christmas
Freemason, 1889 - in West Yorkshire Masonic Reprints, 1893.
40. York, No. 5 about 1670 . York Lodge, No. 236 . In Masonic Magazine, 1881;
in Ancient York Masonic Constitutions, 1894
41. York, No. 6 1675-1700 York Lodge, No. 236. In Masonic Magazine, 1880- in
Ancient York Masonic Constitutions, 1894
42. Colne, No. 1 1675-1700 Royal Lancashire Lodge, No.116, Colne, Lancashire.
In Christmas Freemason, 1887.
43. Clapham about 1700. West Yorkshire Masonic Library. In Freemason, 1890; in
West Yorkshire Masonic Reprints, 1892.
44. Hughan. 1675-1700 West Yorkshire Masonic Library. In West Yorkshire
Masonic Reprints, 1892 in Freemason, 1892 and 1911
45. Dauntesey. about 1690. R. Dauntesey, Manehester. In Keystones
Philadelphia, 1886.
46. Harris, No. 1. about 1690. Bedford Lodge, No. 157 London . In Freemasons'
Chronicle, 1882.
47. David Ramsey. about 1690. The Library, Hamburg. In Freemason, 1906.
48. Langdale. about 1690. G. W. Bain. Sunderland. In Freemason, 1895
49. H. F. Beaumont. 1690 . West Yorkshire Masonic Library . In Freemason,
1894; in West Yorkshire Masonic Reprints, 1901.
50. Waistell 1693. West Yorkshire Masonic Library. In West Yorkshire Masonic
Reprints, 1892.
51. York, No. 4. 1693 York Lodge, No. 236 In Hughan's Masonic Sketches and
Reprints, 1871; in Ancient York Masonic Rolls, 1894.
52. Thomas Foxeroft. 1699. Grand Lodge of England In Freemason, 1900
53. Newcastle College Roll. about 1700. Neweastle College of Rosicrucians. By
F. F. Schnitger in 1894
54. John Strachan. about 1700. Quatuor Coronati Lodge, No.2076. In the
Transactions of the Lodge of Research 1899-1900
55. Alnwick. 1701. Formerly Edwin T. Turnbull Alnwick, now Newcastle College
./. In Hughan's Masonic Sketches and Resprints, 1871, and Old Charges, 1872,
by the Newcastle College of Rosicrucians in 1895
56. York, No. 2 . 1704 . York Lodge, No. 238 . In Hughan's Masonic Stsetches
and Reprints, 1871; in Ancient York Masonic Rolls, 1894.
57. Scar borough . 1705. Grand Lodge of Canada .In Philadelphia Mirror
arusKeystoree, 1860; in Canadian Masonic Record, 1874; in Masonic Magazine,
1879- by the Quatuor Coronati Lodge in 1894; in Ancient York Masonic Rolls,
1894
58. Wallace Heaton .1695-1715. Grand Lodge of England. In Masonic Record,
London, July, 1927.
59. Colne, No. 2 1700-25 Royal Lancashire Lodge, No.116, Colne, Lancashire.
Has not been reproduced
60. Papworth about 1720 W. Papworth, London In Hughan's Old Charoes, 1872
61. Macnab 1722 West Yorkshire Masonic Library. In West Yorkshire Masonic
Reprints, 1896.
62. Haddon. 1723 J. S. Haddon, wellington. ln siughan's Old Charges, 1895.
63. Phillipps, No. 3.. 1700-25. Rev. J. E. A. Fenwick, Cheltenham By the
Quatuor Coronati Lodge in 1894
64. Dumfries, No. 4 1700-25 Dumfries Kilwinning Lodge,No. 53, Scotland. In Ars
Quatuor Coronatorum, volume v, 1893.
65. Cama . 1700-25 . Quatuor Coronati Lodge, No.2076, London. By the Quatuor
Coronati Lodge in 1891.
66. Songhurst about 1725. Quatuor Coronati Lodge, No.207G, London. Has not
been reproduced.
67. Spencer 1726. E. T. Carson, Cincinnati.. In Spencer's Old Constitutions,
1871.
68. Tho. Carmick . 1727. P. F. Smith, Pennsylvania. In Ars Quatuor Coronatorum,
volume xxii,1909.
69. Woodford. 1728. Quatuor Coronati Lodge, No.2076, London . A copy of the
Cooke Manuscript.
70. Supreme Council.. 1728. Supreme Council, 33 , London. A copy of the Cooke
Manuscript
71. Gateshead . about 1730. Lodge of Industry, No. 48,Gateshead, Durham./. In
Masonic Magazine, 1575
72. Rawlinson .1725-50 . Bodleian Librara, Oxford..ln Freemasons' Monthly
Magazine, 1855- in Masonic Magazine, 1876- in Ars Quatuor Coronatorum, volume
xi, 1898
73. Probite. about 1736.Probity Lodge, No. 61, Halifax, Yorkshire. In
Freemason, 1886, in West Yorkshire Masonic Reprints, 1892.
74. Levander-York . about1740. F. W. Levander, London. In Ars QuaJuor
CororLatorum, volume xviii, 1905.
75. Thistle Lodge . 1756..Thistle Lodge, No. 62, Dumfries, Scotland . Has not
been reproduced.
76. Melrose, No. 3. 1762. Melrose Saint John, No.1 his, Scotland . Has not
been reproduced.
77. Crane, No. 1. 1781. Cestrian Lodge, No. 425,Chester. In Freemason, 1884.
78. Crane, No. 2. 1770-1800. Cestrian Lodge, No. 425,Chester. In Freemason,
1884.
79. Harris No. 2. about 1781. British Museum. By the Quatuor Coronati Lodge in
1892.
80. Tunnai. about 1828 . Quatuor Coronati Lodge, No.2076, London. Has not been
reproduced.
81. Wren . 1852 . Unknown.. In Masonic Magazine, 1879.
There are a number of
manuscripts not included in the above list but which will be found under their
respective titles elsewhere in this Encyclopedia. Some of these manuscripts
are known only by copies or by references of one kind or another in various
documents and publications. Of these we may here enumerate the Wilson, Nos. 1
and 9, of either the sixteenth or seventeenth century; the Dermott and Morgan
of the sixteenth century; the York, No. 3, Doctor Plot, Supreme Council, No.
1, Hargrove, Masons Company, Roberts, Briscoe, Baker, Colc, Dodd, of probably
the seventeenth century, and the Batty Langley and the Krause of the
eighteenth.
*
MARCHESHVAN
The second month of the Jewish
civil year. It begins w ith the new moon in November, and corresponds,
therefore, to a part of that month and of December.
*
MARCONIS, GABRIEL MATHIEU
more frequently known as De
Negre, from his dark complexion, was the founder and first Grand Master and
Grand Hierophant of the Rite of Memphis, brought by Sam'l Honis, a native of
Cairo, from Egypt, in 1814, who with Baron Dumas and the Marquis de la Rogne,
founded a Lodge of the Rite at Montauban. France, on April 30, 1815, which was
closed March 7, 1816. In a work entitled The Sanctuary of Memphis, by Jacques
Etienne Marconis, the author presumptively the son of G. M. Marconis who
styles himself the founder of the Rite of Memphis, thus briefly gives an
account of its origin: "The Rite of Memphis, or Oriental Rite, was introduced
into Europe by Ormus, a seraphic priest of Alexandria and Egyptian sage, who
had been converted by Saint Mark, and reformed the doctrines of the Egyptians
in accordance with the principles of Christianity. The disciples of Ormus
continued until 1118 to be the sole guardians of ancient Egyptian wisdom, as
purified by Christianity and Solomonian science. This science they
communicated to the Templars. They were then known by the title of Knights of
Palestine, or Brethren Rose Croix of the East. In them the Rite of Memphis
recognizes its immediate founders."
The above, coming from the
Grand Hierophant and founder, should satisfy the most scrupulou6 as to the
conversion of Ormus by Saint Mark, and his then introducing the Memphis Rite.
But Marconis continues as to the main object and the underlying intention of
his Rite: The Masonic Rite of Memphis is a combination of the ancient
mysteries; it taught the first men to render homage to the Deity. Its dogmas
are bared on the principles of humanity; its mission is the study of that
wisdom which serves to discern truth; it is the beneficent dawn of the
development of reason and intelligence; it is the worship of the qualities of
the human heart and the impression of its aces: in fine, it is the echo of
religious toleration. the union of all belief, the bond between all men, the
symbol of sweet illusions of hope, preaching the faith in God that saves, and
the charity that blesses.
We are further told by the
Hierophant founder that:
The Rite of Memphis is the
sole depository of High Masonry the true Primitive Rite. the Rite par
excellence which has come down to us without any alteration, and is
consequently the only Rite that can justify its origin and the combined
exercise of its rights by constitutions the authenticity of which cannot be
questioned. The Rite of Memphis. or Oriental Rite, is the veritable Masonic
tree and all systems, whatsoever they be, are but detached branches of this
institution, venerable for its great antiquity, and born in Egypt. The real
deposit of the principles of Freemasonry, written in the Chaldee language. is
preserved in the sacred ark of the Rite of Memphis and in part in the Grand
Lodge of Scotland at Edinburgh, and in the Maronite Convent on Mount
Lebanon.... Brother Marconis de Negre, the Grand Hierophant, is the sole
consecrated depositary of the traditions of this Sublime Order.
The above is enough to reveal
the character of the father and reputed son for truth, as also of the
institution founded by them, which, like the firefly, is seen now here, now
there, but with no steady beneficial light (see Memphis, Rite of ).
*
MARCONIS, JACQUES ETIENNE
MARCONIS DE NÉGRE JACQUES - ETIENNE
Born at Montauban, January 3,
1795; died at Paris, November 21, 1868 (see the preceding article, also
Memphis, Rite of).
*
MARDUK
A victorious warrior-god,
described on one of the Assyrian clay tablets of the British Museum, who was
said to have engaged the monster Tiamat in a cosmogonic struggle. He was armed
with a namzar, grappling-hook; ariktu, lance; shibbu, lasso; qashtu, bow;
zizpau, club; and kabab, shield, together with a dirk in each hand.
*
MARIA ORDER
A Norwegian secret society
exclusively for women. The avowed purpose is to bind the members in a strong
faithful body, to improve the consciousness of self, and to use familiar
symbols for the furtherance of common ideals. The Freemasonry of Norway has
had a friendly attitude toward this organization which was started officially
in January, 1917, when the first Lodge was consecrated in Christiania; the
second was dedicated in Bergen in April, 1922, and the third in Stavenger, in
October, 1924. above translated from the Norwepan, for Palmer Templegram,
Milwaukee, Wisconsin, March, 1925.
*
MARIA THERESA
Empress of Austria, who showed
great hostility to Freemasonry, presumably from religious leanings and
advisers. Her husband was Francis I, elected Emperor of Germany in 1745. He
was a zealous Freemason, and had been initiated at The Hague in 1731, at a
Special Lodge, at which Lord Chesterfield and Doctor Desaguliers were present.
He was raised at Houghton Hall, the same year, while on a visit to England. He
assisted to found the Lodge Drei Kanonen, at Vienna, constituted in 1742.
During the forty years' reign of Maria Theresa, Freemasonry was tolerated in
Vienna doubtless through the intercession of the Emperor. It is stated in the
Pocket Companion of 1754, one hundred grenadiers were sent to break up the
Lodge, taking twelve prisoners, the Emperor escaping by a back staircase. He
answered for and freed the twelve prisoners. His son, Emperor Joseph,
inherited good-will to Freemasonry. He was Grand Master of the Viennese
Freemasons at the time of his death.
*
MARK
The appropriate jewel of a
Mark Master. It is made of gold or silver, usually of the former metal, and
must be in the form of a keystone. On the obverse or front surface, the device
or Mark selected by the owner must be engraved within a circle composed of the
following letters: H. T. W. S. S. T. K. S. On the reverse or posterior
surface, the name of the owner, the name of his Chapter, and the date of his
advancement, may be inscribed, although this is not absolutely necessary. The
Mark consists of the device and surrounding inscription on the obverse. The
Mark jewel, as prescribed by the Supreme Grand Chapter of Scotland, is of
mother-of-pearl. The circle on one side is inscribed with the Hebrew letters
fast n, and the circle on the other side with letters containing the same
meaning in the vernacular tongue of the country in which the Chapter is
situated, and the wearer's mark in the center. The Hebrew letters are the
initials of a Hebrew sentence equivalent to the English one familiar to Mark
Masons. It is but a translation into Hebrew of the English mystical sentence.
It is not requisite that the
device or Mark should be of a strictly Masonic character, although Masonic
emblems are frequently selected in preference to other subjects. As soon as
adopted it should be drawn or described in a book kept by the Chapter for that
purpose, and it is then said to be "recorded in the Mark Book or Book of
Marks," after which time it can never be changed by the possessor for any
other, or altered in the slightest degree, but remains as his Mark to the day
of his death.
This Mark is not a mere
ornamental appendage of the Degree, but is a sacred token of the rites of
friendship and brotherly love, and its presentation at any time by the owner
to another Mark Master, would claim, from the latter, certain acts of
friendship which are of solemn obligation among the Fraternity. A Mark thus
presented, for the purpose of obtaining a favor, is said to be pledged; though
remaining in the possession of the owner, it ceases, for any actual purposes
of advantage, to be his property; nor can it be again used by him until,
either by the return of the favor, or with the consent of the benefactor, it
has been redeemed; for it is a positive law of the Order, that no Mark Master
shall "pledge his Mark a second time until he has redeemed it from its
previous pledge. " By this wise provision, the unworthy are prevented from
making an improper use of this valuable token, or from levying contributions
on their hospitable Brethren.
Marks or pledges of this kind
were of frequent use among the ancients, under the name of tessera hospitals
and arrhabo. The nature of the tessera hospitalis, or, as the Greeks called
it, XuSoXor, cannot be better described than in the words of the Scholiast on
the Medea of Euripides (v 613), where Jason promises Medea, on her parting
from him, to send her the symbols of hospitality which should procure her a
kind reception in foreign countries. It vas the custom, Eays the Scholiast,
when a guest had been entertained, to break a die in two parts, one of which
parts was retained by the guest, so that if, at any future period he required
assistance, on exhibiting the hroken pieces of the die to each other, the
friendship was renewed.
Plautus, about two hundred
years before Christ, in one of his comedies, gives us an exemplification of
themanner in which these tesseToe or pledges of friendship were used at Rome,
whence it appears that the privileges of this friendship were extended to the
descendants of the contracting parties. Poenulus is introduced, inquiring for
Agorastocles, with whose family he had formerly exchanged the tessera.
Ag. Siquidem Antidimarchi
quaeris adoptatitium.
Ego sum ipsus quem tu quaeris.
Poen. Hem! quid ego audio?
Ag. Antidamae me gnatum esse.
Poen. Si its est. tesseram Conferre Ei vis hospitalem, eccam, attuli.
Ag. Agedum huc ostende; est par probe; nam habeo domum.
Poen. O mi hospes, salve multum; nam mihi tuus pater
Pater tuus ergo hospes, Antidamas fuit:
Haec mihi hospitalis tessera cum illo fuit.
Poenuul., acs. v, sc. 2, rer. 85.
Ag. Antidimarchus' adopted son,
If vou do seek, I am the vers man.
Poen. Ah! Do I hear aright?
Ag. I am the son oi old Antidamus.
Poen. If so, I pray you Compare with me the hospitable die I've brought this
with me.
Ag. Prithee, let me see it.
It is, indeed, the very counterpart
of mine at home.
Poen. All hail, my welcome guest
Your father was my guest, Antidamus.
Your father was my honored guest, and then
This hospitable die with me he parted.
These tesseroe, thus used,
like the Mark Master's Mark, for the purposes of perpetuating friendship and
rendering its union more sacred, were constructed in the following manner:
they took a small piece of bone, ivory, or stone, generally of a square or
cubical form, and dividing it into equal parts, each wrote his own name, or
some other inscription, upon one of the pieces; they then made a mutual
exchange, and, lest falling into other hands it should give occasion to
imposture, the pledge was preserved with the greatest secrecy, and no one kneu
the name inscribed upon it except the possessor.
The primitive Christians seem
to have adopted a similar practice, and the tessera was carried by them in
their travels, as a means of introduction to their fellow Christians. A
favorite inscription with them were the letters II. T. A. II., being the
initials of Father, Son, and Holy Ghost. The use of these tessarae, in the
place of written certificates, continued, says Doctor Harris (Dissertations on
the Tesserae Hospitalis), until the eleventh century, at which time they are
mentioned by Burchardus, Archbishop of Worms, in a visitation charge.
The arrhabo was a similar
keepsake, formed by breaking a piece of money in two. The etymology of this
word shows distinctly that the Romans borrowed the custom of these pledges
from the ancient Israelites,
for it is derived from the Hebrew arabon, meaning a pledge.
With this detail of the
customs of the ancients before us, we can easily explain the well-known
passage in Revelation ii, 17: "To him that overcometh will I give a white
stone, and in it a new name written, which no man knoweth saving he that
receiveth it." That is, to borrow the interpretation of Harris, "To him that
overcometh will I give a pledge of my affection, which shall constitute him my
friend, and entitle him to privileges and honors of which none else can know
the value or the extent." The White Storze of Revelation ii, 17, has been
understood as perhaps referring to the Tessara Gladiatoria given to the victor
in the arena.
*
MARKHAM, EDWIN
Poet, born at Oregon City,
Oregon, April 23, 1852, initiated, passed and raised in Acacia Lodge, No. 92,
at Coloma, California, was in 1924 nominated in the Grand Lodge of Oregon for
the position of Poet Laureate of the United States. Brother Markham has been
farmer, sheep-herder, blacksmith, and superintendent of public schools. His
splendid poem, The Man with the Hoe, made him internationally famous in 1899
though he already had written verses for years and has published books of
poetry, essays, and other works.
*
MARK MAN
According to Masonic
tradition, the Mark Men were the Wardens, as the Mark; Masters were the
Masters of the Fellow Craft Lodges, at the building of the Temple. They
distributed the marks to the workmen, and made the first inspection of the
work, which was afterward to be approved by the overseers. As a Degree, the
Mark Man is not recognized in the United States. In England it is sometimes,
but not generally, worked as preparatory to the Degree of Mark Master. In
Scotland, in 1778, it was given to Fellow Crafts, while the Mark Master was
restricted to Master Masons. It was not recognized in the regulations of the
Supreme Grand Chapter of Scotland. Much of the esoteric ritual of the Mark Man
has been incorporated into the Mark Master of the American System.
*
MARK MASTER
The Fourth Degree of the
American Rite. The traditions of the Degree make it of great historical
importance, since by them we are informed that by its influence each Operative
Mason at the building of the Temple was known and distinguished, and the
disorder and confusion which might otherwise have attended so immense an
undertaking was completely prevented. Not less useful is it in its symbolic
signification. As illustrative of the Fellow Craft, the Fourth Degree is
particularly directed to the inculcation of order, regularity, and discipline.
It teaches us that we should discharge all the duties of our several stations
with precision and punctuality; that the work of our hands and the thoughts of
our hearts should be good and true not unfinished and imperfect, not sinful
and defective but such as the Great Overseer and Judge of heaven and earth
will see fit to approve as a worthy oblation from his creatures.
If the Fellow Craft's Degree
is devoted to the inculcation of learning, that of the Mark Master is intended
to instruct us how that learning can most usefully and judiciously be employed
for our own honor and the profit of others. And it holds forth to the
desponding the encouraging thought that although our motives may sometimes be
misinterpreted by our erring fellow mortals, our attainments be underrated,
and our reputations be traduced by the envious and malicious, there is one, at
least, who sees not with the eyes of man, but may yet make that stone which
the builders rejected, the head of the corner. The intimate connection then,
between the Second and Fourth Degrees of Freemasonry, is this, that while one
inculcates the necessary exercise of all the duties of life, the other teaches
the importance of performing them with systematic regularity. The true Mark
Master is a type of that man mentioned in the sacred parable, "Well done, thou
good and faithful servant: thou hast been faithful over a few things, I will
make thee ruler over many things: enter thou into the joy of thy lord"
(Matthew xxv, 21).
In America, the Mark Master's
is the first Degree given in a Royal Arch Chapter. Its officers are a Right
Worshipful Master, Senior and Junior Wardens, Secretary, Treasurer, Senior and
Junior Deacons, Master, Senior and Junior Overseers The Degree cannot be
conferred when less than six are present, who, in that case, must be the first
and last three officers above named. The working tools are the Mallet and
Indenting Chisel, which see. The symbolic color is purple. The Mark Master's
Degree is now given in England under the authority of the Grand Lodge of Mark
Masters, which was established in June, 1856 and is a Jurisdiction independent
of the Grand Lodge. The officers are the same as in America, with the addition
of a Chaplain, Director of Ceremonies, Assistant Director, Registrar of Marks,
Inner Guard or Time Keeper, and two Stewards. Master Masons are eligible for
initiation. Brother Hughan says that the Degree is virtually the same in
England, Scotland, and Ireland. It differs, however, in some respects from the
American Degree.
In a letter to the Masonic
Home Journal, Louisville, Kentucky (see Proceedings, Grand Chapter, Royal Arch
Masons, Michigan, 1920), Companion Alfred A. A. Murray offers the following
note to correct an error relating to the Mark Degree in Scotland
As regards the Mark Degree
itself it was not worked in the Fellow Craft Lodges, but there were really two
Degrees, namely, that of Mark Man, which was given to a Fellow Craft, and that
of Mark Master, which was given to a Master Mason. The Degree of Mark Man was
worked down to within fifty years ago by various Craft lodges, and given to
Fellow Crafts. The Degree of Mark Master was conferred as a separate Degree in
the same way as the Royal Arch, and was expressly cut off by the Grand Lodge
of Scotland, about 1800, in the same way that the Royal Arch and the Temple
were cut off. Before that date they used to be worked by an inner circle of
the Lodge as a sort of side issue not under the Grand Lodge of Scotland at
all.
The Royal Arch and the Temple
wore, after 1800, organized as governing Bodies, and then the Mark Master
Degree was taken under the sole control of the Supreme Grand Chapter, and
continued so 'til, as I say, about fifty years ago, then an agreement was made
between the Grand Lodge and the Supreme Chapter that the two Degrees of Mark
Man and Mark Master were to be amalgamated, and were to be conferred under the
authority of either Body but only upon Master Masons. It is wise to get a
clear statement made upon this point, because I observe a very large amount of
mistaken information is being granted from time to time, which is derived from
conuson. of thought and want of knowledge, and results roanetunes in mistaken
action.
Brother W. J. Hughan (Trestle Board, California, volume xxnii, No. 4, October,
1919) wrote:
During the centuries which
immediately preceded the establishment of the premier Grand Lodge of England
and the World, the mark was directly connected with operative and speculative
Freemasonry, and from time immemorial, it has been the custom for the skilled
Craftsman to chisel his distinctive Mark on the stones he fashioned, so as to
indicate his workmanship. It is this fact that differentiates the Mark Degree
from all other ceremonies additional to the first three, and justified the
formation of the Mark Grand Lodge, nearly fifty years ago, so as to take under
its wing those lodges which worked with interesting and suggestive ceremony
the English Craft agreement excluding it from the formally recognized series,
according to the Articles of Union of A.D. 1813-4.
The antiquity of Mark Masonry
cannot be doubted. Operatively considered and even speculatively, it has
enjoyed special prominence for centuries; records of the custom being followed
by speculative Brethren, according to existing records, dating back to 1600,
in which year, on June 8, "Ye principal warden and chief master of maisons,
Wm. Schaw, master of work to ye Kingis Maistie," met members of the Lodge of
Edinburgh-- now No. 1--at Holyrood House, at which meeting the Laird of
Auchinleck was present, and attested the Minutes of the Assembly by his Mark
as did the Operatives, in accordance with the Schaw Statutes of December 28,
1598, which provided: "That the day of reassauying, or receiving, of said
fallow of craft or master be ord'lie buikit and his name and Mark insert in
the said buik."
That theoretical Masons
selected their Marks just as the Operatives did. during the seventeenth
century is abundantly manifest, by an examination of the old Scottish records
of that period. One of the most noteworthy instances out of many is the Mark
Book of the Lodge of Aberdeen--now No. 1 tri-which started in l670 A.D., and
is signed by forty-nine members, all of whom but two have their Marks inserted
opposite their names. The Master of the 'Honorable Lodge of Aberdeen' in that
year was Harrie Elphingston, Tutor of Airth and Collector of the King's
Customs, and only a fourth part of the members were Operative Masons, the roll
of Brethren including the Earl of Findlater, the Earl of Dumferline, Lord
Pitsligo, the Earl of 'Errolle, a professor of mathematics, several ministers,
doctors and other professional men and tradesmen, such as wrights, or
carpenters, plaiters, glaziers, ete. The names of the apprentices were entered
in another list, the Marks chosen by such being evidently similar to the
fathers in several instances (see Marks of the Craft).
When the special and elaborate
ceremony, with a distinctive legend, was first used it is not possible to
decide, but probably about the middle of the eighteenth century, soon after
the arrangement of the Royal Arch as a separate Degree. The oldest preserved
records date from the year 1769, and there is no lack of evidence as to the
observance of the custom in Speculative Lodges during that century and later
either in separate Lodges or under the wing of the Royal Arch. The Mark
continued to be worked in England as an unauthorized ceremony until the year
1856, when the Mark Grand Lodge was founded and has proved a conspicuous
success, having ultimately secured the support of all the ' time immemorial '
and other Lodges in the country, besides having warranted several hundreds of
Lodges to work the Degree in England and the Colonies and dependencies of the
British Crown.
The ceremony is very popular,
especially in North America, and is recognized by all Grand Chapters of Royal
Arch Masons there and elsewhere, excepting in England. The Grand Lodge of
Ireland includes it with the additional Degrees belonging to the other Masonic
Grand Bodies recognized in it and acting in union with it, and the Grand Lodge
of Scotland authorizes the Mark to be conferred on Master Masons. and the
secrets only to be communicated in presence of those who have taken the step
in a Lodge entitled to grant it. The Mark Grand Lodge in recent years has
incorporated the Mark Man with the Mark Master; and wisely so, as it was the
former that was conferred on yellow Crafts, and the latter on Master Masons
during the eighteenth century.
*
MARK MASTER'S WAGES
Companion George W. Warvelle
commented thus upon the longestablished custom of a penny a day paid as the
wages of a Mark Master:
This ridiculously low wage
scale seems to have been the work of the early American Titualists. I have in
my possession two old English rituals, of Mark Man and Mark Mason, in both of
which there is a specification of wages. In the former the rate was ' nine
shekels, equal to one pound, two shillings, six pence of our money,' and in
the latter it gas 'twenty-five shekels, equal to three pounds, two shillings,
six pence of our money.' What the present rate may be in England I am unable
to say, but no Englishman would work for the beggarly stipend paid in the
American Mark Lodges. I am inclined to believe, however, that our English
Brethren have fixed these abnormally high prices to make up for t
