Enciclopédia Mackey – DEISM ~ DEVICE




In an abstract sense, Deism, or Theism, is the belief in God, but the word is generally used to designate those who, believing in God, reject a belief in the Scriptures as a revelation. The sect of Deists which, in the seventeenth and eighteenth centuries, enrolled among its followers many great intellects, such as Toland, Collins, Lord Herbert of Cherbury, Fume, Gibbon, and Voltaire-is said by Findel (History of Freemasonry, page 126) to have “necessarily exercised an important influence on the Fraternity of Masons”; and, he adds, that “we cannot doubt that it contributed essentially to its final transformation from an Operative to a universal Speculative Society.” The refutation of this remarkable assertion is best found in the first of the Charges adopted at the revival in 1717, and which was published in the Constitutions of 1793. A Mason is obliged, by his tenure, obey the moral law; and if he rightly understands the art, he will never be a stupid atheist nor an irreligious libertine,” where the words irreligious libertine refer to the Freethinkers or Deists of that period. It is evident, then, that the Deists could have had no influence at that time in molding the Masonic organization.

There is still better evidence to be found in the old records of Freemasonry during several preceding centuries, when the Operative was its dominant character, and when the dogmas of Christianity were fully recognized, which must necessarily have been the case, since Freemasonry during that period was under the patronage of the Church. There is, in fact, no evidence to sustain Findel’s theory, that in the transition stage from the Operative to the Speculative, when such men as the deeply religious Ashmole were among its members, the Deists could have infused any If their principles into its organization or exercised any influence in changing its character.

Freemasonry, at that time sectarian, demanded almost a Christian belief-at all events, a Christian allegiance-from its disciples. It is now more tolerant, and Deism presents no disqualification for initiation. An atheist would be rejected, but none would now be refused admission on religious grounds who subscribed to the dogmas of a belief in God and a resurrection to eternal life.


See Great Architect of the Universe


See Kalb Johann


A French litterateur of the last century, who was the author of many didactic and poetic articles on freemasonry inserted in the Mirror de la Vérité, the Annales Maçonniques, and other collections. He was also the author of the Defense et Apologia de la Franche-Maconnerie, ou Refutation des accusations dirigées contre elle à différentes Epoques et par divers Auteurs, meaning the Defense and Apology of Freemasonry, or Refutation of the Accusations directed against Her at several periods and by various Writers, a prize essay before a Lodge in Leghorn, published in 1814. He founded the archives of the Lodge of the Philosophic Rite at Douay, France.


One of the most distinguished French astronomers of the eighteenth century. His name was Joseph Jérome Lefrançais but when quite a young man he was received at the Court of King Frederic II he called himself Lefrançais de la Lande, which has often been written as a surname Delalande and Lalande, the latter being used by his biographers Brother Louis Amiable. Delalande was born at Bourg-en-Bresse, France, July 11, 1732, and died at Paris, April 4, 1807. He founded a Lodge of the Sciences for uniting Freemasons especially devoted to scientific study and research. At the suggestion of Helvetius this scope was enlarged to those occupied with literature, science and the fine arts. The Lodge bore the name of the Nine Sisters, referring to the Muses, the Greek goddesses presiding over the arts and sciences. Of this Lodge Benjamin Franklin became Worshipful Masters Delalande was one of the founders of the Grand Orient of France and published. in 17~ n able memoir upon the History of Freemasonry, which was subsequently incorporated in the twentieth volume of the Encyclopedie Méthodique.


A French litterateur and historian, and author of many works on Freemasonry, the principal of which is the Tuileur des trente-trois degrés de l’Ecossisme du Rite Ancien et Accepts meaning Handbook of the Thirty-three Degrees of the Ancient and Accepted Scottish Rite. This is a work of great erudition, and of curious research in reference to the etymology of the words of the Rite. These etymologies, however, are not always correct; and, indeed, some of them are quite absurd, betraying a want of the proper appreciation of the construction of Hebrew, from which language all of the words are derived.


There is some uncertainty about the first Lodge established in Delaware. The Grand Lodge of Scotland in 1764 is said to have issued a warrant to Union Lodge, No. 191, at Middletown, for General Marjoribank’s Regiment. Failing this, Lodge No. 5, at Cantwell’s Bridge, warranted on June 4, 1765, by the Grand Lodge of Pennsylvania, was the pioneer Lodge of the State. The Grand Lodge of Delaware was established under rather unusual circumstances. Nine Brethren. said to re represent Lodge No. 31, Grand Lodge of Maryland and Nos. 33, 96, and 14, Grand Lodge of Pennsylvania resolved to form a Grand Lodge. On June 7, 1806. Grand Officers were appointed and, without any previous installation, opened the Grand Lodge. The Grand Lodge of Pennsylvania refused to recognize it as five Lodges were deemed necessary to form a Grand Lodge and three of the Lodges taking part were indebted to the Grand Lodge of Pennsylvania for fees and dues. Not until 1816, when Lodge No. 5, at Cantwell’s Bridge, joined it by permission of the Grand Lodge of Pennsylvania, and made up the number of five constituent Lodges, was the new Grand Lodge fully recognized.

The first Chapter in the State was opened on January 24, 1806, by a Convention at which were present Charles Mareighny of New York; John Sellers, Wilmington; George Monroe, Edinburgh, James Jefferis, Belfast; Evan Thomas, Santa Cruz; and Edwin Roche, Virginia. In 1831, this Chapter amalgamated with Hiram, No. 6, as Washington and Lafayette Chapter, No. 1. On June 24, 1817, delegates from the seven Chapters in Delaware, namely Hope, No. 4; Union, No. 7; Temple, No. 3; Washington, No. 1; Hiram, No. 6; Washington, No. 5, and one at Newcastle, held a Convention at Wilmington and established a Grand Holy Royal Arch Chapter. About the year 1856, however, it ceased to meet and, except for an irregular Convocation held in 1859, nothing more was heard of a Grand Chapter of Delaware until January, 1868. A meeting of Royal Arch Masons was then held which finally- proceeded to eject Grand Officers and adopt a Constitution. A Charter was issued by the General Grand High Priest, and at a meeting on January 20, 1869, the Grand Chapter of Delaware was organized and the Officers installed. Delaware is one of the States which make the Order of High Priesthood an essential qualification to the installation of the High Priest elect.

Gunning Bedford Council, No. 1, at Wilmington, was granted a Dispensation on February 10, 1917, and a Charter on September 30, 1918. It has been said that Jeremy L. Cross, while on a lecture tour, conferred the Degrees on some of the Brethren in Wilmington and Newcastle, but of this there is no evidence.

A Commandery was organized in Delaware by the Grand Encampment of the United States at Wilmington. namely, Saint Johns? No. 1, which was chartered on September 18 1868. Delaware Lodge of Perfection, chartered on September 2, 1910; Wilmington Council of Princes of Jerusalem, chartered on September 91, 1911; Wilmington Chapter of Rose Croix. chartered on September 21, 1911, and Delaware Consistory, chartered on October 3, 1912 are all at Wilmington, under the Supreme Council, Ancient and Accepted Scottish Rite. Northern Masonic Jurisdiction.


Past Masters or others, sent, by a Lodge to represent it in the Grand Lodge, in place of the Master and Wardens, if these are absent. have been in some of the American Jurisdictions called delegates. The word is a modern one, and without good authority. Those who represent a Lodge in the Grand Lodge, whether the Master and Wardens or their proxies, are properly representatives.


See Grand Consistory


A triangle. The name of a piece of furniture in a Commandery of Nights Templar, which, being of a triangular form, derives its name from the Greek letter delta. It is also the title given, in the French and Scottish Rites, to the luminous triangle which encloses the Ineffable Name (see Triangle).


The Greek name of Ceres, which see


A Freemason is said to DEBIT from his Lodge when he withdraws his membership; and a DEBIT is a document granted by the Lodge which certifies that, that decision has been accepted by the Lodge, and that the demitting Brother is clear of the books and in good standing as a Freemason. To demit, which is the act of the member, is, then to resign; and to grant a demit, which is the act, of the Lodge, is to grant a certificate that the resignation has been accepted. lt. is derived from the French reflective verb se démettre, which. according to the dictionary of the Academy, means to withdraw’ from an office, to resign an employment. Thus it gives as an example. Il s`est démis de la charge en faveur d`un tel. meaning that he resigned (demitted) his office in favor of such a one.

The application for a demit is a matter of form, and there is no power in the Lodge to refuse it, if the applicant. has paid all his dues and is free of all charges.. It is true that a regulation of 1722 says that no number of Brethren shall withdraw or separate themselves from the Lodge in which the were made, without, a dispensation; vet it is not plane how the la v can be enforced, for Freemasonry being a voluntary association, there is no power in any Lodge to insist on any Brother continuing a connection with it which he desires to sever (see, on this subject, Doctor Mackey’s Jurisprudence of Freemasonry).

The usual object in applying for a DEBIT is to enable the Brother to join some other Lodge, into which he cannot be admitted without some evidence that he was in good standing in his former Lodge. This is in accordance with an old law found in the Regulations of 1663 in the following; words: “No person hereafter who shall be accepted a Freemason, shall be admitted into any Lodge or Assembly until he has brought a certificate of the time and place of his acceptation from the Lodee that accepted him unto the Master of that limit or division where such Lodge is kept.”

Brother Hunt, Grand Secretary of Iowa, wrote to us (March 21, 1923) as follows: The word dimit I believe has never been used in England. and the word DEBIT is seldom used there the words withdrawal or resignation being the most common ones used. In the Regulations of 1723 the only restriction on the right of a Brother to withdraw is found in Section 8 of the General Regulations which provides that they should not withdraw in numbers unless the Lodge becomes too numerous etc. This restriction was later withdrawn, and at the present time the rule is that Freemasonry being quite voluntary a member of a Lodge may server his connection with it any moment he pleases even though his dues are unpaid or he is under charges.

When a Brother leaves a Lodge he is entitled to a certificate stating the circumstances under which he so left. This is provided by Section 213 of the Grand Lodge Constitution. It has been held that if a Brother leaves under a cloud whether this cloud be unpaid dues or charges that the Lodge issuing the certificate should state the circumstances under which he left but Section 212 provides that one who has been excluded or voluntarily withdraws from a Lodge without having complied with its By-laws or the General Regulations of the Craft shall not he eligible to Join any other Lodge until that Lodge shall be made acquainted with his former neglect. If any Lodge receives a petition and accepts him and fails to make due inquiry as to the conditions under which the Brother left his former Lodge they are liable to his former Lodge for any arrearages which he may have owed them at the time of his withdrawal or exclusion.

This practice seems rather strange to us in this country but I believe that in the early days the duty- of a Freemason to become affiliated with some Lodge was not emphasized as it was later or as it is at the present time. A Brother had a right to resign membership, or as it was usually called DEBIT from his Lodge at any time he pleased, and his letter of resignation had much the same effect as a request for a DEBIT does at the present time except that the moment this letter was filed with the Secretary the act became irrevocable and if he repented and desired to withdraw the letter. he could not do so but must petition for membership, the same as another non-affiliate.

In the Grand Lodge of England there is the case of a Brother who wrote to his local Lodge Secretary resigning membership in the Lodge The next day he changed his mind and asked to be allowed to withdraw the resignation. Both letters were received by the Secretary before the next meeting of the Lodge but the letter of resignation was held to be final. The Grand Lodge held that there was no other way in which the fact of the resignation could be undone except as a joining member. This decision also seems strange to us , because we hold that a request for a DEBIT is inoperative until it has been read to the Lode, and there would be nothing to prevent a secretary from returning a request for a dimit to a Brother requesting it provided such request was made before it had been read to the Lodge.

However it all goes to show that Masonically the term DEBIT is the same as a resignation of membership. The verb DEBIT denotes the act of the Brother and not the act of the Lodge the noun DEBIT is a Certificate issued by the Lodge, certifying that the brother’s membership has terminated. at his own request. Therefore, there is practically no difference between a DEBIT and a resignation of membership (see dignity).


A ruined town of Upper Egypt, of great interest in consequence of its astronomical allusions on the ceiling of the main portico supported on twenty-four columns which is covered with figures and hieroglyphies. This is in the principal temple, which is 220 by 50 feet. The numerous mythological figures are arranged in zodiacal fashion. Recent archeological travelers doubt the reference to astronomy, in Consequence of the absence of the Crab. The temple dates from the period of Cleopatra and the earlier Roman emperors and is one of the finest and best preserved structures or the kind in Egypt. The chief deity was Athor, the goddess of night, corresponding with the Greek Aphrodite (see Zodiac).


The first Masonic Lodge in Denmark was opened in Copenhagen, by Baron G. O. Munnich. on the 11th of November, 1743, umber a Charter, as he climbed from the Lodge of the Three Globes in Berlin. In the next year a new Lodge named Zerubbabel was formed by three members separating from the former Lodge. Both of these Bodies, Saint Martins received as No. 204, on October 9, 1749 a Warrant from Lord Byron, Grand Master of England. granted a Warrant to the second Lodge as No. 197 on the English Register. The two Lodges united in 1767 under the name of Zerubbabel of the North Star and worked alternately in Danish and in German. When a purely Danish Lodge was instituted in 1778, Zerubbabel Lodge confined itself entirely to the use of the German language. In 1749 Lord Byron granted a Patent to Count Danneskiold Laurvig as Provincial Grand Master of Denmark and Norway. A Lodge had been established at Copenhagen, by the Grand Lodge of Scotland under the name of Le petit Nombre, meaning the little number. and in 1703 its Master was elevated by that body to the rank of a Provincial Grand Master. In 1792 Prince Charles became the sole head of the Danish Lodges, and the Grand Lodge of Denmark may be considered to have been then established. He died in 1836, and the Crown Prince, afterward Christian VIII, became the Protector of the Danish Lodges. and his son and Successor Frederick VII, became Grand Master of the Grand Master. It was decreed on January 6, 1850, bv the Grand Master that the Swedish Rite should he used thenceforward in all Lodges. The Crown in Denmark is well disposed to the Craft, the King being Grand Master (see Norway and Sweden).


Born October 5, 1728, at Tonnerre in Burgundy, and christened Charles Genevieve Louise Auguste André Timothée Déon De Beaumont. Led most singular career. After living nearly forty years an active life as a man the Chevalier voluntarily testified in an English Court that he had been masquerading during this entire period and that he was actually a woman. After his death this testimony was found to be untrue. The Chevalier was born of parents who stood high among the nobility. His baptismal certificate asserts that the above names were those given the child in regular and usual form. The family name was Deon but King Louis XV in 1757 addressed a communication to the Chevalier as D’Eon.

D’Elon studied law and literature in Paris at the College Mazarin. Admitted an advocate after securing the License in Canon and Civil Law. A brilliant student, he was made a Censor Royal of works on history and letters. Even at this early age he published a book on Historical Finance. D’Eon took up fencing and it was said only five could hold their own against him in all Europe. The French King honored D`Eon with a commission in a cavalry regiment about 175 when the Chevalier rode from Vienna to Paris with important dispatches to the King in thirty-six hours less time than it took the special Austrian couriers and this notwithstanding the misfortune to break his leg while on the road. His Physical endurance proved rugged and masculine. Louis XV, who sent Chevalier Douglas and his young secretary, D’Eon after his twenty-sixth year, to Russia as confidential envoys to protect Louis’ interests there as a keen rivalry existed between France and England for the support of Russia. So ably did D’Eon serve that he was openly made Secretary to the Embassy and privately admitted to the inner circle of the Secret Service. This he gave up in 1760, when he left Russia. Probably he used his effeminate appearance in secret service work which enabled him to assume the disguise of a woman. Many stories were told of his experiences although the Chevalier’s personal conduct was not Subject to reproach. He left Russia in 1760 to join his regiment in the Seven Years War. D’Eon was wounded in head and thigh at Ultrop and rendered distinguished Service. The Treaty of 1763 ended the Seven Years War and was largely negotiated by D’ Eon who went to England. The French ambassador soon returned to France and D’Eon was first appointed Chargé d’Affaires and later Minister Plenipotentiary. When he returned to France England entrusted to him its official ratification to the Court of Versailles. King Louis XV gave him the Royal and Military order of Saint Louis. and his proper title became the Chevalier D’Eon. He was superseded in the Embassy by an enemy, Count de Guerchy. The Chevalier refused to turn over some secret papers said to include charges of corruption against the Ministers who had concluded the Treaty and plans for the invasion of England. D’Eon retained the papers, but the death of Louis XV, 1774, put an end to the invasion of England and the documents lost their value. During this period of intrigue the Chevalier never lost the confidence of Louis XV although from the time the difficulty commenced in 1763 the question was constantly propagated as to the true sex of D’Eon.

A pamphlet in the interests of De Guerchy was the first to print scurrilous statements reflecting upon D’Eon. Eliot Hodgkin, Richmond, Surrey, possessed the original manuscripts of D’Eon’s account of his current expenditures from day to day. Several items clearly appear indicating his acceptance into the Masonic Fraternity and his receiving the first Three Degrees. Although the question of his sex had already begun to be discussed, he was admitted to the French Lodge, No. 376, on the Roll of the Grand Lodge of England, known as La loge de l’Immortalité, formed June 16, and formally constituted September 8, in 1766, at the Crown and Anchor in the Strand, London. Probably Worshipful Master M. de Vignoles presided at D’Eon’s initiation and the first entry showing disbursement of funds on Freemasonry is dated May 18, 1768. In January, 1769, an item appears covering four shillings seven pence paid at time of receiving the Third Degree. Although this Lodge did not register in the Grand Lodge Books any members after 1767 and therefore the Chevalier’s name does not appear on the records of the Grand Lodge, Brother Henry Sadler located in the old archives of Grand Lodge a document which supplies authoritative evidence that Chevalier D’Eon served as Junior Warden of this Lodge between 1769 and 1770. The number of the Lodge, originally 376, was about this same time changed to 303, and the records of the Grand Lodge show it was erased from the books in 1775 due to “not having contributed,” etc. D’Eon, an exile from France then resided in England and was fortunate to have a sincere friend in Earl Ferrers, in 1762 to 1763 Grand Master of the Moderns in England, who offered shelter to the Chevalier which he gratefully accepted as he was subject to annoyance due to the notoriety given the question of his sex and the danger of kidnaping by persons financially interested. Betting on the question of the Chevalier’s sex came to such a stage that a scheme of Insurance on the sex of M. Le Chevalier, or Mlle. La Chevaliere, D’Eon, resulted in the policies being taken up to the amount of 120,000 pounds. It was a practice, in the endeavor to put a legal aspect on certain forms of gambling, for the speculators to issue a sort of Insurance Policy covering certain mooted questions.

Until 1845 the English courts held wagers as contracts and the winner of a bet could enforce payment through a Court of Law. So much money became involved about D’Eon and 80 many lawsuits were imminent that it was decided to bring the case to trial. In 1777, therefore, one of the insurance brokers presented two witnesses, one a doctor named Le Goux, and the other a journalist, M. de Morande, who swore that of their own personal knowledge D’Eon was a woman. Had the English Court, presided over by Lord Mansfield, been familiar with the history of these two witnesses, it would no doubt have returned a different verdict. The verdict by the jury was that the unfortunate Chevalier was a woman and, surprisingly, just at this time D’Eon himself, who had been negotiating through Beaumarchais for the restoration of the secret papers, made an official declaration to the French Ministers that he actually was a woman. He had also been negotiating with France for a pension and Louis XVI, then King, agreed to increase the pension and permit the return to France of the Chevalier only on the condition that “she resume the garments of her sex” and never appear in any part of the kingdom except in garments befitting a female. D’Eon, for some reason no one has been able to explain satisfactorily, accepted the condition without argument and thenceforward became La Chevaliere D’Eon.

The two contending Grand Lodges in England at that time. known as the Ancient and the Moderns, made much of this issue. The Ancient claimed that here was an evidence of modern laxity which permitted the admittance into the Masonic Order of a person not fulfilling all the physical requirements of the Old Charges and the controversy subjected the Fraternity to no little criticism and satire. The Chevalier, after accepting the condition that he discard male attire, never again attempted to enter a Masonic Lodge although, during the period from 1769 to 1774 at which time he spent twelve to fifteen hours a day at his desk and produced scores of Lettres, Piecés Justificatives, Memoires pour seruir, Documents Authentiques, and a thirteen-volume book entitled Les Loisirs do Chevalier de Beaumont, he also wrote a rough draft of an essay attempting to compare the merits of the Society of Freemasons and the Society of Friends. This manuscript is included in the collection owned by J. Eliot Hodgkin, from which the following is quoted:

Freemasonry and Quakerism. What I say here about Masonry is not meant to win the Gold or Silver Medal, advertised in the London Courier Français, No……..of ….page ……. , but only to win, in my heart, a prize graven on the Masonic Compass and Triangles each point of which, like the Trinity, rests on Truth Virtue, and Benevolence, common foundations of Equality and Justice between Brothers by birth and by Christianity, as between Brethren by Mason, enlightened by the Sun of Truth, inasmuch as this is the Truth held by the primitive Christians of Jerusalem and Antioch. But since the Greek, Latin, Gallican, and Anglican Churches have organized themselves into formidable bodies, they deride, individually and collectively, the sombre Society of good Quakers, who are good only at whining, sniveling, and having no poor among them while the Freemasons have established themselves in Worshipful Lodges, in order to laugh, drink, sing at their ease, and display benevolence towards their Brethren and Fellows dispersed over the Earth, without (infringing) the Laws of Moses or of the Paschal (Covenant). They spread sunshine, God’s consolation, and true happiness m the heart of all human beings capable of appreciating simple Virtue. The happiness of man kind and the well-being of the Material World are to be found in Nature, Reason, Truth, Justice, and Simplicity, and not in huge books compiled by Philosophy and Divinity. All the State-craft of Machiavelli is only fit to drag man to . . . to the cells at Bedlam- or to lead him to Montfaucon, to Tyburn, or to the underground Pantheodemonium of the Lower Empire of Pluto. Lord Chancellor Bacon, who, of all England, was the Doctor most stuffed with Greek, Latin and Law, was right when he said “Honesty best Policy.” These two words em body all that is good. I hold the religion of the Quakers very beautiful, because it is so simple.

August 6, 1777, D’Eon for the first time in London appeared dressed as a woman and exactly a week later he donned his uniform as Captain of Dragoons for convenience in traveling, the last time he appeared in London in the garb of a man. He went to France immediately, was presented to Marie Antoinette, and took up residence with his mother in Tonnerre. It is said that he retired for a time to the Convent of Les Filles de Ste Marie and actually resided at La Maison des demoiselles de Saint Cyr. However, he tendered his services to the French Fleet when the American Revolution broke out, which offer the French Government hastily declined. He returned to England in November, 1785, to settle come financial affairs and resided there until his death, never discarding his feminine garb. The French Revolution stopped his pension and it is said that he received a small pension in England from George III but he was in straitened circumstances and maintained himself by his skill in fencing, but was compelled to sell his jewels, then his library, and other possessions. He died May 21, 1810, in seclusion and penury. After his death an autopsy was made by a celebrated surgeon, Thomas Copeland, who gave a professional certificate stating without question that the deceased had been of the male sex. This fact was confirmed by Pére Elisée, a surgeon of renown who had belonged to the Fathers of Charity at Grenoble but left France when his confreres emigrated and at the death of the Chevalier attended the Duke of Queensberry. In later years Pére Elisée became King’s Surgeon to Louis XVIII. The Earl of Yarborough, Sir Sidney Smith and a number of friends inspected the body, and the question as to the sex of the Chevalier D’Eon was finally settled. Several authors have discussed this remarkable personage, as Andrew Lang, Historical Mysteries, and the encyclopedias devote space to him; but the most satisfactory account for Freemasons is a paper by Brother W. J. Chetwode Crawley transactions, Quatuor Coronati Lodge, volume xvi, 1903, pages 229-59).


The deposit of the Substitute Ark is celebrated in the Degree of Select Master, and is supposed to have taken place in the last year of the building of Solomon’s Temple, or 1000 B.C. This is therefore adopted as the date in Cryptic Freemasonry. In the legendary history of Freemasonry as preserved in the Cryptic Degrees, two deposits are spoken of; the deposit of the Substitute Ark, and the deposits of the Word, both being referred to the same year and being different parts of one transaction. They have, therefore, sometimes been confounded. The deposit of the Ark was made by the three Grand Masters; that of the Word by Hiram Abif alone.


See Anno Depositionu


This is said to be from the surface to the center, and is the expression of an idea connected with the symbolism of the form of the Lodge as indicating the universality of Freemasonry. The oldest definition was that the depth extended to the center of the earth, which, says Dr. Oliver, is the greatest extent that can be imagined (see Form of the Lodge).


The authority granted by the Grand Master to a Brother to act as Provincial Grand Master was formerly called a deputation. Thus, in Anderson’s Constitutions (second edition, 1738, page 191) it is said, “Lovel, Grand Master, granted a Deputation to Sir Edward Matthews to be Provincial Grand Master of Shropshire.” It was also used in the sense in which Dispensation is now employed to denote the Grand Master’s authority for opening a Lodge. In German Freemasonry, a deputation is a committee of one Lodge appointed to visit and confer with some other Lodge.


Depute is a Scotticism used in the Laws and Regulations of the Grand Lodge of Scotland to designate the officer known in England and America as Deputy Grand Master. The word comes from the Latin deputo, meaning to cut off or select.


In French Freemasonry, the officers who represent a Lodge in the Grand Orient are called its deputies. The word is also wed in another sense. When two Lodges are affiliated, that is, have adopted a compact of union, each appoints a deputy to represent it at the meetings of the other. He is also called garant d’amitie, meaning in French the pledge of friendship, and is entitled to a seat in the East.


In the Constitution adopted in January, 1798, by the Grand Royal Arch Chapter of the Northern States of Americans which afterward became the General Grand Chapter, it was provided that Grand Bodies of the system should be established in the several States, which should be known as Deputy Grand Royal Arch Chapters. But in the succeeding year, on the adoption of a new Constitution, the title was changed to State Grand Chapters.


The assistant and, in his absence, the representative of the Grand Master. The office originated in the year 1720, when it was agreed that the Grand Master might appoint both his Grand Wardens and a Deputy Grand Master (see Constitutions, 1738, page 111).

The object evidently was to relieve a nobleman, who was Grand Master, from troublesome details of office. The Constitutions give a Deputy Grand Master no other prerogatives than those which he claims in the Grand Master’s right. He presides over the Craft in the absence of the Grand Master, and, on the death of that officer, succeeds to his position until a new election. In England, and the custom has been followed in a few States of America, he is appointed by the Grand Master; but the general usage in the United States of America is to elect him.


In Germany, a Deputations-Loge, or Deputy Lodge, was formed by certain members of a Lodge who lived at a remote distance from it, and who met under the name and by the authority of the mother Lodge, through whom alone it was known to the Grand Lodge, or the other Lodges. Such Bodies are not known in England or America, and have not been so common in Germany as formerly.


In England, when a Prince of the Blood Royal is Master of a Private Lodge, his functions are performed by an officer appointed by him, and called a Deputy Master, who exercises all the prerogatives and enjoys all the privileges of a regular Master. In Germany, the Master of every Lodge is assisted by a Deputy Master, who is either appointed by the Master, or elected by the members, and who exercises the powers of the Master in the absence of that officer.


He was at first the Grand Secretary, and afterward the Deputy Grand Master, of that body of Freemasons who in 1751 formed the Grand Lodge of the Ancient, which see, stigmatizing the regular Freemasons as Moderns. In 1756, Dermott published the Book of Constitutions of his Grand Lodge, under the title of Ahiman Rezon; or a help to ad that are or would be Free and Accepted Masons, containing the quintessence of ad that has been published on the subject of Freemasonry. This work passed through several editions, the last of which was edited, in 1813, by Thomas Harper, the Deputy Grand Master of the Ancient Masons, under the title of The Constitutions of Freemasonry or Ahiman Rezon.

Dermott was undoubtedly the moving and sustaining spirit of the great conflict which, from the middle of the eighteenth to the beginning of the nineteenth century, divided the Freemasons of England; and his reputation has not been spared by the adherents of the constitutional Grand Lodge. Lawrie (History of Freemasonry, page 117) says of him: “The unfairness with which he has stated the proceedings of the moderns, the bitterness with which he treats them, and the quackery and vainglory with which he displays his own pretensions to superior knowledge, deserve to be reprobated by every class of Masons who are anxious for the purity of their Order and the preservation of that charity and mildness which ought to characterize all their proceedings.”

There is perhaps much truth in this estimate of Dermott’s character. As a polemic, he was sarcastic, bitter, uncompromising, and not altogether sincere or veracious. But in intellectual attainments he was inferior to none of his adversaries, and in a philosophical appreciation of the character of the Masonic Institution he was in advance of the spirit of his age. It has often been asserted that he invented the Royal Arch Degree by dismembering the Third Degree, but that this is entirely unfounded is proved by the fact that he was Exalted to the Royal Arch Degree in 1746, while the Degree was being conferred in London before 1744 (see Royal Arch Degree). Dermott was born in Ireland in 1720, initiated in 1740, installed Worshipful Master of Lodge No. 26 at Dublin in 1746, was Grand Secretary of the Ancient from 1752 to 1771 at London, the Deputy Grand Master from that year until 1771, then once more Deputy from 1782 to 1787, dying in 1791 An excellent, if brief, biography of his Masonic career has been written by Brother W. M. Bywater and was privately printed in 1884 at London under the title of Notes on Law: Dermott G. S. and His Work. Another essay, equally delightful, on Laurence Dermott, is by Brother Richard J. Reece, Secretary of the Grand Masters Lodge, No. 1, of England.

Brother Arthur Heiron’s pamphlet, the Craft in the Eighteenth Century, says that “Dermott was musically inclined, and very fond of singing at the meetings of his Grand Lodge but that he was not always popular amongst the Ancient is proved by the fact that in 1752 four of their members accused him of having ‘actually sung and lectured the Brethren out of their senses,’ but in 1753 the W. M. in the chair at an Emergency held at the King and Queen, Cable Street, Rosemary Lane, thanked him for his last new song and ‘hoped that the applause of his Brethren would induce Brother Dermott, G. S., to compose another against the next St. John’s Day.”‘


Charles Radcliffe, titular Earl of Derwentwater, which title he assumed on the death of the unmarried son of his brother, James Radcliffe, Earl of Derwentwater, who was executed for rebellion in 1716, in London, was the first Grand Master of the Grand Lodge of France, to which office he was elected on the organization of the Grand Lodge in 1725. Charles Radcliffe was arrested with his brother, Lord Derwentwater, in 1715, for having taken part in the rebellion of that year to restore the house of Stuart to the throne. Both were convicted of treason, and the Earl suffered death, but his brother Charles made his escape to France, and thence to Rome, where he received a trifling pension from the Pretender.

After a residence at Rome of some few years, he went to Paris, where, with the Chevalier Maskelyne, Heguetty, and some other Englishmen, he established a Lodge in the Rue des Boucheries, which was followed by the organization of several others, and Radcliffe who had taken the title of Earl of Derwentwater on the death of his youthful nephew, the son of the last Earl, was elected Grand Master. Leaving France for a time, in 1736 he was succeeded in the Grand Mastership by Lord Harnouester.

So far we follow Brother Mackey but Brother Hawkins adds the substance of this paragraph: Such is the statement usually made, but R. F. Gould, in his Concise History of Freemasonry, suggests that Harnouester is a corruption of Darwentwater and that the two persons are identical, the Earl of Derwentmater being really elected Grand Master in 1736.

Radcliffe made many visits to England after that time in unsuccessful pursuit of a pardon. Finally, on the attempt of the young Pretender to excite a rebellion in 1745, he sailed from France to join him, and the vessel in which he had embarked having been captured by an English cruiser, he was carried to London and beheaded on December 8, 1746.


Of all those who were engaged in the revival of Freemasonry in the beginning of the eighteenth century, none performed a more important part than he to whom may be well applied the epithet of the Father of Modern speculative Freemasonry, and to whom, perhaps, more than any other person, is the present Grand Lodge of England indebted for its existence. A sketch of his life, drawn from the scanty materials to be found in Masonic records, and in the brief notices of a few of his contemporaries, cannot fail to be interesting to the student of Masonic history.

The Rev. John Theophilus Desaguliers, LL.D., F.R.S., was born on March 12, 1683, at Rochelle, in France. He was the son of a French Protestant clergyman; and, his father having removed to England as a refugee on the revocation of the Edict of Nantes, he was educated at Christ Church, Oxford, where he took lessons of the celebrated Keill in experimental philosophy. In 1719 he received the Degree of Master of Arts, and in the same year succeeded Doctor Keill as a lecturer on experimental philosophy at Hert Hall (now Hertford College). In the year 1713 he removed to Westminster, where he continued his course of lectures, being the first one, it is said, who ever lectured upon physical science in the metropolis. At this time he attracted the notice and secured the friendship of Sir Isaac Newton. His reputation as a philosopher obtained for him a Fellowship in the Royal Society. He was also about this time admitted to clerical orders, and appointed by the Duke of Chandos his Chaplain, who also presented him to the living of Whitchurch. In 1718 he received from the University of Oxford the degree of Doctor of Civil Law, and was presented by the Earl of Sunderland to a living in Norfolk, which he afterward exchanged for one in Essex. He maintained, however, his residence in London, where he continued to deliver his lectures until his death in 1744.

His contributions to science consist of a Treatise on the Construction of Chimneys translated from the French, and published in 1716; A System of Experimental Philosophy, of which a second edition was issued in 1719; .4 Course of Experimental Philosophy, in two volumes, published in 1734; and in 1735 he edited an edition of Gregory’s Elements of Catoptrics and Dioptrics. He also translated from the Latin Gravesandes Mathematical Elements of Natural Philosophy.

In the clerical profession he seems not to have been an ardent worker, and his theological labors were confined to the publication of a single sermon unrepentance. He was in fact more distinguished as a scientist than as a clergyman, and Priestly calls him “an indefatigable experimental philosopher.”

It is, however, as a Freemason that Doctor Desaguliers will most attract our attention. But nothing is known as to his connection with Freemasonry until 1719, when he was elevated to the throne of the Grand Lodge, succeeding George Payne, and being thus the third Grand Master after the revival. He paid much attention to the interests of the Fraternity, and so elevated the character of the Order, that the records of the Grand Lodge show that during his administration several of the older Brethren who had hitherto neglected the Craft resumed their visits to the Lodges, and many noblemen were initiated into the Institution.

Doctor Desaguliers was peculiarly zealous in the investigation and collection of the old records of the society, and to him we are principally indebted for the preservation of the Charges of a Freemason and the preparation of the General Regulations, which are found in the first edition of the Constitutions; which, although attributed to Doctor Anderson, were undoubtedly compiled under the supervision of Desaguliers. Anderson, we suppose, did the work, while Desaguliers furnished much of the material and the thought. One of the first controversial works in favor of Freemasonry, namely, A Detection of Dr. Plots’ Account of the Freemasons, was also attributed to his pen; but he is said to have repudiated the credit of its authorship, of which indeed the paper furnishes no internal evidence.

In 1721 he delivered before the Grand Lodge what the records call “an eloquent oration about Masons and Masonry.” It does not appear that it was ever published, at least no copy of it is extant, although Kloss puts the title at the head of his Catalogue of Masonic Orations. It is indeed, the first Masonic address of which we have any notice, and would be highly interesting, because it would give us, in all probability, as Kloss remarks, the views of the Freemasons of that day in reference to the design of the Institution.

After his retirement from the office of Grand Master, in 1720, Desaguliers was three times appointed Deputy Grand Master: in 1723, by the Duke of Wharton; in June of the same year, by the Earl of Dalkeith; in 1725, by Lord Paisley; and during this period of service he did many things for the benefit of the Craft; among others, initiating that scheme of charity which was subsequently developed in what is now known in the Grand Lodge of England as the Fund of Benevolence.

After this, Doctor Desaguliers passed over to the Continent, and resided for a few years in Holland. In 1731 he was at The Hague, and presided as Worshipful Master of a Lodge organized under a special Dispensation for the purpose of initiating and passing the Duke of Lorraine, who was subsequently Grand Duke of Tuscany, and then Emperor of Austria as well as of Germany. The Duke was, during the same year, made a Master Mason in England.

On his return to England, Desaguliers was considered, from his position in Freemasonry, as the most fitting person to confer the Degrees on the Prince of Wales, who was accordingly entered, passed, and raised in an Occasional Lodge, held on two occasions at Kew, over which Doctor Desaguliers presided as Master.

Doctor Desaguliers was very attentive to all his Masonic duties, and punctual in his attendance on the Communications of the Grand Lodge. His last recorded appearance by name is on the 5th of February, 1742, but a few years before his death.

Of Desaguliers’ Masonic and personal character, Doctor Oliver gives, from tradition, the following description:

There were many traits in his character that redound to his immortal praise. He was a grave man in private life, almost approaching to austerity; but he could relax in the private recesses of a Tyled Lodge, and in company with brothers and fellows where the ties of social intercourse are not particularly stringent. He considered the proceedings of the Lodge as strictly confidential; and being persuaded that his brothers by initiation actually occupied the same position as brothers by blood, he was undisguisedly free and familiar in the mutual interchange of Unrestrained courtesy. In the Lodge he was jocose and free-hearted, sang his song, and had no objection to his share of the bottle, although one of the most learned and distinguished men of his day (see Revelations of a Square, page 10).

In 1713, Desaguliers had married a daughter of William Pudsey, Esq., by whom he had two sons Alexander, who was 3 clergyman, and Thomas, who went into the army, and became a colonel of artillery and an equerry to George III.

The latter days of Doctor Desaguliers are said to have been clouded with sorrow and poverty. De Feller, in the Biographic Universelle, says that he became insane, dressing sometimes as a harlequin, and sometimes as a clown, and that in one of these fits of insanity he died. Cawthorn, in a poem entitled The Vanity of Human Enjoyments, intimates, in the following lines, that Desaguliers was in very necessitous circumstances at the time of his death:

How poor, neglected Desaguliers fell!
How he who taught two gracious kings to view
All Boyle ennobled and all Bacon knew,
Died in a cell. without a friend to save
Without a guinea, and without a grave.

But the accounts of the French biographer and the English poet are most probably both apocryphal, or, at least, much exaggerated; for Nichols, who knew him personally, and has given a fine portrait of him in the ninth volume of his Literary Anecdotes, says that he died on February 29, 1744, at the Bedford Coffee House, and was buried in the Savoy.

To few Freemasons of the present day, except to those who have made Freemasonry a subject of especial study, is the name of Desaguliers very familiar.

But it is well they should know that to him, perhaps, more than to any other man, are we indebted for the present existence of Freemasonry as a living institution, for it was his learning and social position that gave a standing to the Institution, which brought to its support noblemen and men of influence, so that the insignificant assemblage of four London Lodges at the Apple-Tree Tavern has expanded into an association which now shelters the entire civilized world. And the moving spirit of all this was John Theophilus Desaguliers.

The sounds in the French name Desaguliers as pronounced by Brother McClenachan will be found in the list of words printed at the end of the second volume of this work. A few comments may be made here upon the matter. All that can well be done is to indicate accepted custom. Doctor E. B. de Sauzé, the leading American authority on modern languages, prefers the following from a French point of view: De, as in desecrate; sa, as za, the short a as in lateral; gu, as gu, the French or German u (the sound best imitated by shaping the lips as if to whistle and then uttering the u); li, as in lid or lit, and ers, as the French é, shorter than the first e in desecrate. The reader will note that the final letters rs are not pronounced. Another and a fairly common pronunciation of the name among English-speaking Brethren is heard thus: Des, as in days or pays; ag, as in lag or tags u, as in mute or lute; li, as in lid or lit, and ers, as in pears or bears. A French naturalist of the same name is listed with the indicated pronunciation in Spiers’ and Surenne’s Dictionary (page 175) and as nearly as we can reproduce the sounds by English words may be illustrated thus: De, as in pay and way; sa, as 20 in zone; gu, as in gulf or gum, the French or German u sound being understood; li, as in lit or listen, and ers, as the a in cat or mat. Practically there is no tonic accent in French beyond a slight stress on the final syllable pronounced.


The outer court of a tent in the Order of Ishmael, or of Esau and Reconciliation.


A Masonic reformer, who was born at Allichamps, in France, on the 7th of September, 1766, and died at Paris on the 6th of May, 1847. He was initiated, in 1797, into Freemasonry in the Lodge l’Heureuse Rencontre, meaning in French of the Happy Meeting. He subsequently removed to Paris, where, in 1822, he became the Master of the Lodge of Trinosophs, which position he held for nine years. Thinking that the ceremonies of the Masonic system in France did not respond to the dignity of the Institution, but were gradually being diverted from its original design, he determined to commence a reform in the recognized dogmas, legends, and symbols, which he proposed to present in new forms more in accord with the manners of the present age.

There was, therefore, very little of conservation in the system of Des Etangs. It was, however, adopted for a time by many of the Parisian Lodges, and Des Etangs was loaded with honors. His Rite embraced five Degrees, viz., 1, 2, 3, the Symbolic Degrees; 4, the Rose Croix Rectified; 5, the Grand Elect Knight Kadosh. He gave to his system the title of Freemasonry Restored to Its True Principles, and fully developed it in his work entitled veritable Lien; des Peuples, meaning True Bond of the Peoples, which was first published in 1823. Des Etangs also published in 1825 a very able reply to the calumnies of the Abbé Barruel, under the title of La Franc-Maçonnerie justifiée de toutes les calomnies répandues contre elle, meaning Freemasonry justified against all the falsehoods spread against her. In the system of Des Etangs, the Builder of the Temple is supposed to symbolize the Good Genius of Humanity destroyed by Ignorance, Falsehood, and Ambition; and hence the Third Degree is supposed to typify the battle between Liberty and Despotism in the same spirit, the justness of destroying impious kings is considered the true dogma of the Rose Croix. In fact, the tumults of the French Revolution, in which Des Etangs took no inconsiderable share, had infected his spirit with a political temperament, which unfortunately appears too prominently in many portions of his Masonic system. Notwithstanding that he incorporated two of the high Degrees into his Rite, Des Etangs considered the three Symbolic Degrees as the only legitimate Freemasonry, and says that all other Degrees have been instituted by various associations and among different peoples on occasions when it was desired to revenge a death, to re-establish a prince, or to give success to a sect.


The purpose of Freemasonry is neither charity nor almsgiving, nor the cultivation of the social sentiment; for both of these are merely incidental to its organization; but it is the search after truth, and that truth is the unity of God and the immortality of the soul. The various Degrees or grades of initiation represent the various stages through which the human mind passes, and the many difficulties which men, individually or collectively, must encounter in their progress from ignorance to the acquisition of this truth.


The Temple of King Solomon was destroyed by Nebuchadnezzar, King of the Chaldees, during the reign of Zedekiah, 3416 A.M., 588 B.C. and just four hundred and sixteen years after its dedication. Although the city was destroyed and the Temple burnt, the Masonic legends state that the deep foundations of the latter were not affected. Nebuchadnezzar caused the city of Jerusalem to be leveled to the ground, the royal palace to be burned, the Temple to be pillaged as well as destroyed, and the inhabitants to be carried captive to Babylon. These events are symbolically detailed in the Royal Arch, and, in allusion to them, the passage of the Book of Chronicles which records them is appropriately considered during the ceremonies of this part of the Degree.


Side or honorary Degrees outside of the regular succession of Degrees of a Rite, and which, being conferred without the authority of a supreme controlling Body, are said to be to the side of or detached from the regular regime or customary work. The word detached is peculiar to the Ancient and Accepted Scottish Rite. Thus, in the Circular of the Southern Supreme Council, October 10, 1802, is the following: “Besides those degrees which are in regular succession, most of the Inspectors are in possession of a number of detached degrees, given in different parts of the world, and which they generally communicate, free of expense, to those brethren who are high enough to understand them.”


Warrants, some of which are still in existence in Scotland, and which are used to authorize the working of the Knights Templar Degree by certain Encampments in that country. They were designated Deuchar Charters, on account Alexander Deuchar, an engraver and heraldic writer, having been the chief promoter of the Grand Conclave and its first Grand Master. To his exertions, also, the Supreme Grand Royal Arch Chapter of Scotland may be said to have owed its origin.

He appears to have become acquainted with Knight Templarism early in the nineteenth century through Brethren who had been dubbed under a Warrant emanating from Dublin, which was held by Fratres serving in the Shropshire Militia. This corps was quartered in Edinburgh in 1798; and in all probability was through the instrumentality of its members that the first Grand Assembly of Knights Templar was first set up in Edinburgh. Subsequently, this gave place to the Grand Assembly of High Knights Templar in Edinburgh, working under a Charter, No. 31, of the Early Grand Encampment of Ireland, of which in 1807 Deuchar was Grand Master. The Deuchar Charters authorized Encampments to install “Knights Templar and Knights of Saint John of Jerusalem” one condition on which these Warrants were held being “that no communion or intercourse shall be maintained with any Chapter or Encampment, or body assuming that name, holding meetings of Knights Templar under a Master Mason’s Charter.” In 1837 the most of these Warrants were forfeited, and the Encampments erased from the roll of the Grand Conclave, on account of not making the required returns.


Latin, meaning God and my right. The motto of the Thirty-third Degree of the Ancient and Accepted Scottish Rite, and hence adopted as that also of the Supreme Council of the Rite. It is a Latin translation of the motto of the royal arms of England, which is the French expression Dieu et mon droit, and concerning which we have the following tradition: Richard Coeur de Leon, besieging Gisors, in Normandy, in 1198, gave, as a parole or watchword, Dieu et man droit, because Philip Augustus, King of France, had, without right, taken that city, which then belonged to England. Richard, having been victorious with that righteous parole, hence adopted it as his motto; and it was afterward marshaled in the arms of England.


The ancients often wrote their books on parchment, which was made up into a roll, hence called a volume, from cohere, the Latin word meaning to roll up. Thus, he who read the book commenced by unrolling it, a custom still practiced by the Jews in reading their Sacred Law, and it was not until the whole volume had been unrolled and read that he became master of its contents. Now, in the Latin language, to unfold or to unroll was devolvere, whence we get our English word to develop. The figurative signification thus elicited from etymology may be well applied to the idea of the development of Freemasonry. The system of Speculative Freemasonry is a volume closely folded from unlawful eyes, and he who would understand its true intent and meaning must follow the old proverb, and “commence at the beginning.” There is no royal road of arriving at this knowledge. It can be attained only by laborious research. The student must begin as an Apprentice, by studying the rudiments that are unfolded on its first page. Then as a Fellow Craft still more of the precious writing is unrolled, and he acquires new ideas. As a Master he continues the operation, and possesses himself of additional material for thought.

But it is not until the entire volume lies unrolled before him, in the highest Degree, and the whole speculative system of its philosophy is Lying outspread before him, that he can pretend to claim a thorough comprehension of its plan. It is then only that he has solved the problem, and can exclaim, “The end has crowned the work.”

The superficial Freemason who looks only on the ornamental covering of the roll knows nothing of its contents. Freemasonry is a scheme of development; and he who has learned nothing of its design, and who is daily adding nothing to his stock of Masonic ideas, is simply one who is not unrolling the parchment. It is a custom of the Jews on their Sabbath, in the synagogue, that a member should pay for the privilege of unrolling the Sacred Law. So, too, the Freemason, who would uphold the law of his Institution, must pay for the privilege, not in base coin, but in labor and research, studying its principles, searching out its design, and imbibing all of its symbolism; and the payment thus made will purchase a rich jewel.


A term in heraldry signifying any emblem used to represent a family, person, nation, or society, and to distinguish such from any other. The device is usually accompanied with a suitable motto applied in a figurative sense, and its essence consists in a metaphorical similitude between the thing representing and that represented. Thus, the device of a lion represents the courage of the person bearing it. The oak is the device of strength; the palm, of victory; the sword, of honor; and the eagle, of sovereign power. The several sections of the Masonic sodality are distinguished by appropriate devices.

  1. Ancient Craft Masonry. Besides the arms of Speculative Freemasonry, which are described in this work under the appropriate head, the most common device is a square and compass.
  2. Royal Arch Masonry. The device is a triple tau within a triangle.
  3. Knight Templarism. The ancient device, which was borne on the seals and banners of the primitive Order, was two knights riding on one horse, in allusion to the vow of poverty taken by the founders. The modern device of Masonic Templarism is a cross pattée.
  4. Scottish Rite Masonry. The device is a double headed eagle crowned. holding in his claws a sword.
  5. Royal and select Masters. The device is a trowel suspended within a triangle, in which the allusion is to the tetragrammaton symbolized by the triangle or delta and the workmen at the first Temple symbolized by the trowel
  6. Rose Croix Masonry. The device is a cross charged with a rose- at its foot an eagle and a pelican.
  7. Knight of the Sun. This old Degree of philosophical Freemasonry has for its device rays of light issuing frown a triangle inscribed within a circle of darkness, which “teaches us,” says Oliver, ” that when man was enlightened by the Deity with reason, he became enabled to penetrate the darkness and obscurity which ignorance and superstition had spread abroad to allure men to their destruction.”

Each of these devices is accompanied by a motto which properly forms a part of it. These mottoes will be found under the head of Motto.

The Italian heralds have paid peculiar attention to the subject of devices, and have established certain laws for their construction, which are generally recognized in other countries. These laws are: That there be nothing extravagant or monstrous in the figures.. That figures be never jointed together which have no relation or affinity with one another. That the human body should never be used. That the figures should be few in number, and that the motto should refer to the device, and express with it a common idea. According to P. Bouhours, the figure or emblem was called the today, and the motto the soul of the device.

arrow_l arrow_r

related posts y6t5768g