Enciclopédia Mackey – DEVOIR ~ DOG

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The gilds or separate communities in the system of French compagnonage are called devoirs (see Compagnonage).


The original meaning of devoir is duty; and hence, in the language of chivalry, a knight’s devoir comprehended the performance of all those duties to which he was obligated by the laws of knighthood and the vows taken at his creation. These were: The defense of widows and orphans, the maintenance of justice, and the protection of the poor and weak against the oppressions of the strong and great. Thus, in one of Beaumont and Fletcher’s plays (knight of the Burning Pestle. Act II, Scene 1), the knight says to the lady Madame if any service or devoir of a poor errant knight may right your wrongs, command it, I am pressed to give you succor, For to that holy end I bear my armor. The devoir of a Knight Templar was originally to protect pilgrims on their visit to the Holy Land, and to defend the holy places. The devoir of a modern Knight Templar is to defend innocent virgins, destitute widows, helpless orphans, and the Christian religion.


The prayers in a Commandery of Knights Templar are technically called the devotions of the knights.


An eloquent and much admired elaboration of the monitorial charge appropriate for the Fellow Craft. This fine composition has been ascribed to the gifted General Albert Pike. Geometry, the first and noblest of sciences, is the basis Upon which the superstructure of Freemasonry is erected. Regarding man as a rational and intelligent being, capable of enjoyment and pleasure to an extent limited only by the acquisition of useful knowledge, our Order points him to the studio of the Liberal Arts and Sciences and to the possession of knowledge as the most befitting and proper occupation for the God-like endowments with which he is gifted. Indeed, all who frequent our Masonic Temple, are charged to labor faithfully in the wide and unbounded field of human improvement, from which they are assured of reaping a most glorious harvest, a harvest rich in happiness to the whole family of man, and in manifestation of the goodness of God. Your attention is especially directed to the science of Geometry. no royal road, is true, but to one prepared with an outfit it must prove more attractive than palace walks by regal taste adorned.

The ancient philosophers placed such a high estimate upon this science that all who frequented the groves of the Sacred Academy, were compelled to explore its heavenly paths, and no one whose mind was unexpended be its precepts was intrusted with the instruction of the young. Even Plato. justly deemed the first of the philosophers when asked as to the probable occupation of Deity, replied, “He geometries continually.”

If we consider the symmetry and order which govern all the works of creation, we must admit that Geometry pervades the universe. If, by the aid of the telescope, we bring the planets within the range of our observation and by the microscope, view particles too minute for the eye, unaided, to behold, we find them all pursuing the several objects of their creation, in accordance with the fixed plan of the Almighty.

By Geometry we may curiously trace nature through her various windings to her most concealed recesses. By it we discover how the planets move in their respective orbits and demonstrate their various revolutions; by it we account for the return of the seasons and the variety of scenes which each season displays to the discerning eye; by it we discover the power, wisdom and goodness of the Grand Artificer of the Universe. and view with delight the proportions which connect the vast machine. Numberless worlds are around us, all framed by the same Divine Artist, which roll through the vast expanse and are all governed by the same unerring law of nature. Is there not more truth than fiction in the thought of the ancient philosopher, that God geometries continually?

By geometry He rounds the dew drop- points the pyramidal icicle that hangs from thatch-bound roof; bends into a graceful curve the foaming cataract; paints His bow of beauty upon the canvas of a summer shower; assimilates the sugar to the diamond, and in the fissures of the earth-bound rocks, forms gorgeous caverns, thickset with starry gems. Is it He taught the bee to store its honey in prismatic cells; the wild goose to range her fight, and the noble eagle to wheel and dart upon its prey, and the wakesome lark, God’s earliest worshiper, to hymn its matin song in spiral flight. By it He forms the tender lens of the delicate eye, rounds the blushing cheek of beauty, curves the ruby lip and fashions the swelling breast that throbs in unison with a gushing heart. By it he paints the cheek of autumn’s mellow fruit, forms in molds of graceful symmetry the gentle dove, marks the myriad circles on the peacock’s gaudy train and decks the plumage of ten thousand warblers of His praise that animate the woody shade. By it He fashions the golden carp, decks the silvery perch, forms all fish of every fin and tribe that course the majestic ocean, cut the placid lake or swim in gentle brook. Nay, more, even the glassy element in which they dwell, when by gentle zephyrs stirred, sends its chasing waves in graceful curves by God’s own finger traced in parallel above, beneath, around us, all the works of His hands, animate and inanimate, but prove that God geometries continually.

But if man would witness the highest evidence of geometer leal perfection, let him step out of the rude construction of his own hands and view the wide overspreading canopy of the stars, whether fixed as centers of vast systems or all noiselessly pursuing their geometrical paths in accordance with the never-changing laws of nature. Nay more, the vast fields of illimitable space are all formed of an infinitude of circles traced by the compass of the Almighty Architect, whose every work is set by the Level, adjusted by the Plumb, and perfected by the Square. Do this, my Brother, and you must admits with Plato, that God geometrizes continually, and be assured with Job, that He who stretcheth the earth upon emptiness and fixeth the foundation thereof upon nothing, so it cannot be moved, can bind the sweet influence of Pleiades or loose the bands of Orion.

A survey of Nature, and the observation of her beautiful proportions, first determined man to imitate the Divine plan, and study symmetry and order. This gave rise to societies, and birth to every useful art. The architect began to design, and the plans which he laid down, being improved by experience and time, have produced works which are the admiration of every age. The lapse of time, the ruthless hand of ignorance, and the devastations of war, have laid waste and destroyed many valuable monuments of antiquity on which the utmost exertions of human genius have been employed. Even the temple of Solomon, so spacious and magnificent, and constructed by so many artists, escaped not the unsparing ravages of barbarous force. Freemasonry, notwithstanding, has still survived. The attentive ear receives the sound from the instructive tongue, and the mysteries of Freemasonry are safely Lodged in the repository of faithful breasts. Tools and instruments of architecture, and symbolic emblems, most expressive, are selected by the Fraternity to imprint on the mind wise and serious truths; and thus, through a succession of ages, are transmitted, unimpaired, the most excellent tenets of our Institution.


That branch of logic which teaches the rules and modes of reasoning. Dialecticke and dialecticus are used as corruptions of the Latin dialectica in some of the old manuscript Constitutions, instead of logic, in the enumeration of the seven liberal arts and sciences.


A precious stone; in Hebrew, om. It was the third stone in the second row of the high Priest’s breastplate, according to the enumeration of Aben Ezra, and corresponded to the tribe of Zebulun. But it is doubtful whether the diamond was known in the time of Moses; and if it was. its great value and its insusceptibility to the impression of a graving-tool would have rendered it totally unfit as a stone in the breastplate. The Vulgate more properly gives the jasper.


Hemming is credited with naming the fourth section of the first Masonic lecture, didactical, perceptive or instructive and he says that “‘the virtuous Mason, after he has enlightened his own mind by those sage and moral precepts, is the more ready to enlighten and enlarge the understanding of others.”


French encyclopedist. Born October 5, 1713; died July 30, 1784. Credited with an address at Paris in 1778 before the famous Lodge of Nine Sisters, mentioned in the correspondence, published at Paris in 1812, between Grimm and Diderot. But the Histoire de la Franc-Masonnerie Française (Albert Lantoine, 1925, Paris, page 360) says Diderot was not a Freemason.


A term used by the Druids to designate the circumambulation around the sacred cairns, and is derived from two words signifying on the right of the sun, because the circumambulation was always in imitation of the course of the sun, with the right hand next to the cairn or altar (see Circumambulation and Deiseil).


French, meaning God and my Right (see Deus Meunque Jus).


A French expression for God wills it. The war-cry of the opal Crusaders, and hence adopted as a motto in the Degrees of Templarism.


The Master, the Wardens, the Orator, and the Secretary in a French Lodge are called dignitaries. The corresponding officers in the Grand Orient are called Grand Dignitaries. In English and American Masonic language the term is usually restricted to high officers of the Grand Lodge


In Brother Mackey’s opinion this is a modern, American, and wholly indefensible corruption of the technical word Demit. As the use of this form is very prevalent among American Masonic writers, he considered it proper that we should inquire which is the correct word, Demit or Dimit, and so he continues thus:

The Masonic world had been content, in its technical language, to use the word demit. But within a few years, a few admirers of neologisms-men who are always ready to believe that what is old cannot be good, and that new fashions are always the best-have sought to make a change in the well-established word, and, by altering the e in the first syllable into an i, they make another word dimit, which they assert is the right one. It is simply a question of orthography, and must be settled first by reference to usage, and then to etymology, to discover which of the words sustains, by its derivation, the true meaning which is intended to be conveyed.

It is proper, however, to premise that although in the seventeenth century Sir Thomas Browne used the word DEBIT as a verb, meaning to depress, and Bishop Hall used dimit as signifying to send away, yet both words are omitted by all the early lexicographers. Neither of them is to be found in Phillips, in 1706, nor in Blunt, in 1707, nor in Bailey, in 1739. Johnson and Sheridan, of a still later date, have inserted in their dictionaries DEBIT, but not dignity but Walker. Richardson, and Webster give both words, but only as verbs. The verb to DEBIT or to dimit may be found, but never the noun a DEBIT or a dimit. As a noun substantive, this word, however it may be spelled, is unknown to the general language, and is strictly a technical expression peculiar to Freemasonry. As a Masonic technicality we must, then, discuss it. And, first, as to its meaning:

Doctor Oliver, who omits dimit in his Dictionary of Symbolical Masonry, defines remit thus: “A Mason is said to DEBIT from the Order when he withdraws from all connection with it.” It will be seen that he speaks of it here only as a verb, and makes no reference to its use as a noun. Macoy, in his Cyclopaedia, omits DEBIT, but defines dimit thus: “From the Latin dimitto, to permit to go. The act of withdrawing from membership.” To say nothing of the incorrectness of this definition, to which reference will hereafter be made, there is in it a violation of the principles of language which is worthy of note. No rule is better settled than that which makes the verb and the noun derived from it have the same relative signification. Thus, to discharge means to dismiss; a discharge means a dismission; to approve means to express liking; an approval means an expression of liking; to remit means to relax; a remission means a relaxation, and so with a thousand other instances. Now, according to this rule, if to demit means to permit to go, then a remit should mean a permission to go. The withdrawal is something subsequent and Consequent, but it may ever take place.

According to Macoy’s definition of the verbs the granting of a limit does not necessarily lead to the conclusion that the Freemason who received it has left the Lodge. He has only been permitted to do so. This is contrary to the universally accepted definition of the word. Accordingly, when he comes to define the word as a noun, he gives it the true meaning, which, however, does not agree with his previous definition as a verb.

To instituting the inquiry which of these two words is the true one, we must first look to the general usage of Masonic writers; for, after all, the rule of Horace holds good, that in the use of words we must be governed by custom or usage, whose arbitrary sway.

Words and the forms of language must obey.

If we shall find that the universal usage of Masonic writers until a comparatively recent date has been to employ the form demit, then we are bound to believe that it is the correct form, notwithstanding a few writers have more recently sought to intrude the form dimit upon us. Now, how stands the case? The first time that we find the word demit used is in the second edition of Anderson’s Constitutions, 1738, page 153. There it is said that on the 25th of November, 1723, “it was agreed that if a Master of a particular Lodge is deposed, or demits, the Senior Warden shall forthwith fill the Master’s Chair.”

The word continued in use as a technical word in the Freemasonry of England for many years. In the editions of the Constitution published in 1756, page 311, the passage just quoted is again recited, and the word DEBIT is again employed in the fourth edition of the Constitutions published in 1767, page 345. In the second edition of Dermott’s Ahiman Rezon, published in 1764, page 52, and in the third edition, published in 1778, page 58, the word DEBIT is employed. Oliver, it will be seen, uses it in his Dictionary, published in 1853. But the word seems to have become obsolete in England, and to resign is now constantly used by English Masonic writers in the place of to DEBIT.

In America, however, the word has been and continues to be in universal use, and has always been spelled, until recently, DEBIT. Thus we find it used by Tannehill, Manual, 1845, page 59; Morris, Code of Masonic Law, 1856, page 289; Hubbard, in 1851; Chase, Digest, 1859, page 104; Mitchell, Masonic History, volume ii, pages 556, 592, and by all the Grand Lodges whose proceedings Brother Mackey examined up to the year 1860. On the contrary, the word dimit is of recent origin. Usage, therefore, both English and American, is clearly in favor of demit, and dimit must be considered as an interloper, and ought to be consigned to the tomb of the Capulets. And now we are to inquire whether this usage is sustained by the principles of etymology. First, let us obtain a correct definition of the word. To demit, in Masonic language, means simply to resign. The Freemason who demits from his Lodge resigns from it. The word is used in the exact sense, for instance, in the Constitution of the Grand Lodge of Wisconsin, where it is said: “No brother shall be allowed to demit from any Lodge unless for the purpose of uniting with some other.” That is to say: “No brother shall be allowed to resign from any Lodge.”

Now what are the respective meanings of DEBIT and dimit in ordinary language? There the words are found to be entirely different in signification. To DEBIT is derived first from the Latin demittere through the French demettre. In Latin the prefixed particle de has the weight of down; added to the verb mittere, to send, it signifies to let down from an elevated position to a lower. Thus, Caesar used it in this very sense, when, in describing the storming of Avaricum (Commentary de bello Gallico, vii, 28), he says that the Roman soldiers did not let themselves down, that is, descend from the top of the wall to the level ground. The French, looking to this reference to a descent from a higher to a lower position, made their verb se demettre, used in a reflective sense, signify to Olive up a post, office, or occupation, that is to say, to resign it. And thence the English use of the word is reducible, which makes to demit signify Go region. We have another word in our language also derived from demettre, and in which the same idea of resignation is apparent. It is the word demise, which was originally used only to express a Loyal death. The old maxim was that “the king never dies.” So, instead of saying the death of the king, they said the demise of the king, thereby meaning his resignation of the crown to his successor. The word is now applied more generally, and we speak of the demise of Pitt, or any other person. To dimit is derived from the Latin dimittere. The prefixed particle di or dis has the effect of off from, and hence dimittere means to send away. Thus, Terence uses it to express the meaning of dismissing or sending away an army.

Both words are now obsolete in the English language. They were formerly used, but in the different senses already indicated. Thus, Hollinshed employs demit to signify a surrender, yielding up, or resignation of a franchise. Bishop Hall uses dimit to signify a sending away of a servant by his master.

Demit, as a noun, is not known in good English; the correlative nouns of the verbs to demit and to dimit are demission and dimission. A demit is altogether a Masonic technicality, and is, moreover, an Americanism of recent usage. It is then evident that to demit is the proper word, and that to use to dimit is to speak and write incorrectly. When a Freemason demits from a Lodge, we mean that he residers from a Lodge, because to demit means to resign. But what does anyone mean when he says that a Freemason dimits from a Lodge?

To dimit means, as we have seen, to send away; therefore he dimits from the Lodge is equivalent to saying he sends away from the Lodge, which of course is not only bad English, but sheer nonsense.

If dimit is to be used at all, as it is an active, transitive verb, it must be used only in that form, and we must either say that a Lodge dimits a Mason, or that a Mason is dimitted by his Lodge. Brother Mackey believed he had discovered the way in which this blunder first arose. Rob Morris (Code of Masonic Law, page 289) has the following passage:

A demit, technically considered, is the act of withdrawing and applies to the Lodge and not to the individual. A Mason cannot demit in the strict sense, buff the Lodge may demit (dismiss) him. It is astonishing how the author of this passage could have crowded into so brief a space so many violations of grammar, law, and common sense. First, to demit means to withdraw, and then this withdrawal is made the act of the Lodge and not of the individual, as if the Lodge withdrew the member instead of the member withdrawing himself. And immediately afterward, seeing the absurdity of this doctrine, and to make the demission the act of the Lodge, he changes the signification of the word, and makes to demit mean to dismiss. Certainly it is impossible to discuss the law of Masonic demission when such contrary meanings are given to the word in one and the same paragraph.

But certain wiseacres, belonging probably to that class who believe that there is always improvement in change, seizing upon this latter definition o f Morris, that to demit meant to dismiss, and seeing that this was a meaning which the word never had, and, from its derivation from demittere, never could have changed the word from demit to dimit, which really does have the meaning of sending away or dismissing. But as the Masonic act of demission does not mean a dismissal from the Lodge, because that would be an expulsion, but simply a resignation, the word dimit cannot properly be applied to the act.

A Freemason demits from the Lodge; he resigns. He takes out his demit, a strictly technical expression and altogether confined to this country; he asks for and receives an acceptance of his resignation.

Thus far we have followed Brother Mackey who went into this matter in considerable detail. An equally impressive showing is to be found in the Builder (Volume v, page 308), where Brother C. C. Hunt discusses the same question. At the end of his article the editor, Brother H. L. Haywood, said, “A study of forty-nine codes of the Grand Lodges of the United States reveals the fact that forty-one used he word dimit while but eight used demit.

Brother Hunt (page 29, volume vi, Builder) comments upon this note, in brief, as follows: Dimit came into the English language through church usage, where a priest would be sent from one diocese to another. The bishop gave him a dimit, virtually an order to go. The priest had to accept dismissal. This word is obsolete since letter of dismissal, or dimissory letter takes its place. Demit came into the language from the same Latin word, but from the late Latin and the French, and meaning a voluntary resignation. It so came to be used by Freemasons, the thought being that a member of a Lodge, in good standing, had an absolute right to relinquish his membership and obtain a certificate to that effect. Until comparatively recently the word used was demit. History of the word has been lost and ecclesiastical rather than the Masonic sense attached to the word by those that use dimit.

The Lexicographer of the Literary Digest (July 9, 1927, page 68) has this to say of the distinction between demit and dimit: As a verb, the word demit designates to give up; lay down, or resign as an appointment; to drop or east down; depress. As a noun, it means a letter of dismissal, specifically, a recommendation given to a person removing from one Masonic Lodge to another. In the sense of to release or dimiss, demit is obsolete. The verb dimit means to permit or to go away; dismiss; to send or give forth; to grant or lease (see Demit).


The Fifth Degree of Bahrdt’s German Union


The priests of Bacchus, or, as the Greeks called him, Dionysus, having devoted themselves to architectural pursuits, established about 1000 years before the Christian era a society or fraternity of builders in Asia Minor, which is styled by the ancient writers the Fraternity of Dionystan Architects, and to this society was exclusively confined the privilege of erecting temples and other public buildings.

The members of the Fraternity of Dionysian Architects were linked together by the secret ties of the Dionysian mysteries, into which they had all been initiated. Thus constituted, the Fraternity was distinguished by many peculiarities that strikingly assimilate it to our Order. In the exercise of charity, the more opulent were sacredly bound to provide for the exigencies of the poorer brethren.” For the facilities of labor and government, they were divided into communities called ouvoud each of which was governed by a Master and Wardens.

They held a general assembly or grand festival once a year, which was solemnized with great pomp and splendor. They employed in their ceremonial observances many of the implements which are still to be found among Freemasons, and used, like them, a universal language, by which one Brother could distinguish another in the dark as well as in the light, and which served to unite the members scattered over India, Persia, and Syria, into one common brotherhood.

The existence of this Order in Tyre, at the time of the building of the Temple, is universally admitted; and Hiram, the widow’s son, to whom Solomon entrusted the superintendence of the workmen, as an inhabitant of Tyre, and as a skillful architect and cunning and curious workman, was, very probably, one of its members. Hence, we may legitimately suppose that the Dionysians were sent by Hiram, King of Tyre, to assist King Solomon in the construction of the house he was about to dedicate to Jehovah, and that they communicated to their Jewish fellow-laborers a knowledge of the advantages of their Fraternity, and invited them to a participation in its mysteries and privileges. In this union, however, the apocryphal legend of the Dionysians would naturally give way to the true legend of the Freemasons, which was unhappily furnished by a melancholy incident that occurred at the time.

The latter part of this statement is, it is admitted, a mere speculation, but one that has met the approval of Lawrie, Oliver, and our best writers; and although this connection between the Dionysian Architects and the builders of King Solomon may not be supported by documentary evidence, the traditional theory is at least plausible, and offers nothing which is either absurd or impossible. If accepted, it supplies the necessary link which connects the Pagan with the Jewish mysteries.

The history of this association subsequent to the Solomonic era has been detailed by Masonic writers, who have derived their information sometimes from conjectural and sometimes from historical authority. About 300 B.C., they were incorporated by the kings of Pergamos at Teos, which was assigned to them as a settlement, and where they continued for centuries as an exclusive society engaged in the erection of works of art and the celebration of their mysteries. Notwithstanding the edict of the Emperor Theodosius which abolished all mystical associations, they are said to have continued their existence down to the time of the Crusades, and during the constant communication which was kept up between the two continents passed over from Asia to Europe, where they became known as the Traveling Freemasons of the Middle Ages, into whose future history they thus became merged.


These mysteries were celebrated throughout Greece and Asia Minor, but principally at Athens, where the years were numbered by them. They were instituted in honor of Baccus, or, as the Greeks called him, Dionysus, and were introduced into Greece from Egypt. In these mysteries, the murder of Dionysus by the Titans was commemorated, in which legend he is evidently identified with the Egyptian Osiris, who was slain by his brother Typhon. The aspirant, in the ceremonies through which he passed, represented the murder of the god and his restoration to life, which, says the Baron de Sacy (Notes on Saint-Croix, ii 86), were the subject of allegorical explanations altogether analogous to those which were given to the rape of Proserpine and the murder of Osiris.

The commencement of the mysteries was signalized by the consecration of an egg, in allusion to the mundane egg from which all things were supposed to have sprung. The candidate having been first purified by water, and crowned with a myrtle branch, was introduced into the vestibule, and there clothed in the sacred habiliments. He was then delivered to the conductor, who, after the mystic warning, meaning in English, Bygone, begone, all ye profane.’ exhorted the candidate to exert all his fortitude and courage in the dangers and trials through which he was about to pass. He was then led through a series of dark caverns, a part of the ceremonies which Stobaeus calls “a rude and fearful march through night and darkness. ” During this passage he was terrified by the howling of wild beasts, and other fearful noises; artificial thunder reverberated through the subterranean apartments, and transient flashes of lightning revealed monstrous apparitions to his sight.

In this state of darkness and terror he was kept for three days and nights, after which he commenced the aphanism or mystical death of Bacchus. He was now placed on the pastos or couch, that is, he was confined in a solitary cell, where he could reflect seriously on the nature of the undertaking in which he was engaged. During this time, he was alarmed with the sudden flood of waters, which was intended to represent the deluge. Typhon, searching for Osiris, or Dionvsus, for they are here identical, discovered the ark where Osiris had been secreted, and, tearing it violently asunder, scattered the limbs of his victim upon the waters. The aspirant now heard the loud lamentations which were instituted for the death of the god.

Then commenced the search of Rhea for the remains of Dionysus. The apartments were filled with shrieks and groans; the initiated mingled with their howlings of despair the frantic dances of the Corybantes; everything was a scene of distraction, until, at a signal from the hierophant, the whole drama changed-the mourning was turned to joy; the mangled boded was found; and the aspirant was released from his confinement, amid the shouts of Eyprksapeu, EU7XQLPUMel x meaning in Greek, We have found it; let us rejoice together. The candidate was nova made to descend into the infernal regions, where he beheld the torments of the wicked and the rewards of the virtuous.

It was now that he received the lecture explanatory of the Rites, and was invested with the tokens which served the initiated as a means of recognition. He then underwent a lustration, after which he was introduced into the holy place, where he received the name of epopt, and was fully instructed in the doctrine of the mysteries, which consisted in a belief in the existence of one God and a future state of rewards and punishments. These doctrines were taught by a variety of significant symbols. After the performance of these ceremonies, the aspirant was dismissed, and the Rites concluded with the pronunciation of the mystic words, Konx Ompax (which see elsewhere in this work). Sainte-Croix (Mysteries of Paganism ii, 90) says that the murder of Dionysus by the Titans was only an allegory of the physical revolutions of the world; but these were in part, in the ancient initiations, significant of the changes of life and death and resurrection.


The Greek name of Bacchus (see Dionysian Mysteries)


Literally means something folded. From the Greek;7rXoz. The word is applied in Freemasonry to the Certificates granted by Lodges, Chapters, and Commanderies to their members, which should always be written on parchment. The more usual word, however, is Certificate, which see. In the Scottish Rite they are called Patents.


An officer in the Grand Lodge of England, who has the arrangement and direction of all processions and ceremonies of the Grand Lodge and the care of the regalia, clothing, insignia, and jewels belonging to the Grand Lodge. His jewel is two rods in saltire, or crossed! tied by a ribbon.


In German Lodges, the Master and other officers constitute a Council of Management, under the name of Directorium or Directory.


The name assumed in 1739 by the Supreme Masonic authority at Lausanne, in Switzerland (see Switzerland).


The ceremony of taking off the shoes, as a token of respect, whenever we are on or about to approach holy ground. It is referred to in Exodus (iii, 5), where the angel of the Lord, at the burning bush, exclaims to Moses: “Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.” It is again mentioned in Joshua (v, 15), in the following words: “And the captain of the Lord’s host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy.” And lastly, it is alluded to in the injunction given in Eeclesiastes (v, 1): “Keep thy foot when thou goest to the house of God.” The Rite, in fact, always was, and still is, used among the Jews and other Oriental nations when entering their temples and other sacred edifices. It does not seem to have been derived from the command given to Moses; but rather to have existed as a religious custom from time immemorial, and to have been borrowed, as Mede supposes, by the Gentiles, through tradition, from the patriarchs. The direction of Pythagoras to his disciples was, Offer sacrifice and worship with they shoes off. Justin Martyr says that those who came to worship in the sanctuaries and temples of the Gentiles were commanded by their priests to put off their shoes. Drusius, in his votes on the Book of Joshua, says that among most of the Eastern nations it was a pious duty to tread the pavement of the temple w ith unshod feet. Maimonides, the great expounder of the Jewish aw, asserts (in the Beth Habbechirah, chapter vii) that “it was not lawful for a man to come into the mountain of God’s house with his shoes on his feet, or with his staff, or in his working garments, or with dust on his feet.” Rabbi Solomon, commenting on the command in Leviticus (xix, 30), “Ye shall reverence my sanctuary,” makes the same remark in relation to this custom. On this subject, Oliver (Historical Landmarks ii, 471) observes: “Now the act of going with naked feet was always considered a token of humility and reverence, and the priests, in the temple worship, always officiated with feet uncovered, although it was frequently injurious to their health.” Mede quotes Zago Zaba, an Ethiopian bishop, who was ambassador from David, King of Abyssini, to John III. of Portugal, as saying: “We are not permitted to enter the church except barefooted.” The Mohammedans, when about to perform their devotions, always leave their slippers at the door of the mosque. The Druids practiced the same custom whenever they celebrated their sacred rites; and the ancient Peruvians are said always to have left their shoes at the porch when they entered the magnificent temple consecrated to the worship of the sun. Adam Clarke (Commentary on Elodus) thinks that the custom of worshiping the Deity barefooted, was so general among all nations of antiquity, that he assigns it as one of his thirteen proofs that the whole human race have been derived from one family. Finally, Bishop Patrick, speaking of the origin of this Rite, says, in his Commentaries: “Moses did not give the first beginning to this Rite, but it was derived from the patriarchs before him, and transmitted to future times from that ancient, general tradition; for we find no command in the law of Moses or the priests performing the service of the temple without shoes, but it is certain they did so from immemorial custom; and so do the Mohammedans and other nations at this day.”


See Discipline of the Secret


This word is used by Freemasons, in its ecclesiastical sense! to signify the execution of the laws by which a Lodge is governed and the infliction of the penalties enjoined against offenders who are its members, or, not being members, live within its jurisdiction. To discipline a Freemason is to subject him to punishment (see Jurisdiction and Punishments) .


There existed in the earlier ages of the Christian church a mystic and secret worship, from which a portion of the congregation was peremptorily excluded, and whose privacy was guarded, with the utmost care, from the obtrusive eyes of all who had not been duly initiated into the sacred rites that qualified them to be present. This custom of communicating only to a portion of the Christian community the more abstruse doctrines and more sacred ceremonies of the church, is known among ecclesiastical writers by the name of Disciplina Arcani, or the Discipline of the Secret.

Converts were permitted to attain a knowledge of all the doctrines, and participate in the sacraments of the church, only after a long and experimental probation. The young Christian, like the disciple of Pythagoras, was made to pass through a searching ordeal of time and patience, by which his capacity, his fidelity, and his other qualifications were strictly tested. For this purpose, different ranks were instituted in the congregation. The lowest of these were named the Catechumens, meaning in English, the beginners, those under instruction. These were occupied in a study of the elementary principles of the Christian religion. Their connection with the church was not consummated by baptism, to which rite they were not admitted, even as spectators, it being the symbol of a higher Degree; but their initiation was accompanied with solemn ceremonies, consisting of prayer, signing with the cross, and the imposition of hands by the priest. The next Degree was that of the Competentes. or seekers.

When a Catechumen had exhibited satisfactory evidences of his proficiency in religious knowledge, he petitioned the Bishop for the sacrament of baptism. His name was then registered in the books of the church. After this registration, the candidate underwent the various ceremonies appropriate to the Degree upon which he vas about to enter. He was examined by the bishop as to his attainments in Christianity, and, if approved, was exorcized for twenty days, during which time he was subjected to rigorous fasts, and, having made confession, the necessary penance was prescribed. He was then, for the first time, instructed in the words of the Apostles’ Creed, a symbol of which the Catechumens were entirely ignorant.

Another ceremony peculiar to the Competentes was that of going about with their faces veiled. Saint Augustine explains the ceremony by saying that the Competentes went veiled in public as an image of the slavery of Adam after his expulsion from Paradise, and that, after baptism. the veils were taken away as an emblem of the liberty of the spiritual life which was obtained by the sacrament of regeneration. Some other significant ceremonies, but of a less important character, were used. and the Competent, having passed through them all, was at length admitted to the highest Degree.

The Fideles, or Faithful, constituted the Third Degree or Order. Baptism was the ceremony by which the Competentes, after an examination into their proficiency, were admitted into this Degree. “They were thereby,” says Bingham, “made complete and perfect Christians, and were, upon that account, dignified with several titles of honor and marks of distinction above the Catechumens.” They were called Illuminati, or Illuminated, because they had been enlightened as to those secrets which were concealed from the inferior orders.

They were also called Initiati, or Initiated, because they were admitted to a knowledge of the sacred mysteries; and so commonly was this name in use, that, when Chrysostom and the other ancient writers spoke of their concealed doctrines, they did so in ambiguous terms, so as not to be understood by the Catechumens, excusing themselves for their brief allusions, by saying, “the Initiated know what we mean.” And so complete was the understanding of the ancient Fathers of a hidden mystery, and an initiation into them, that Saint Ambrose has written a book, the title of which is, Concerning those who are Initiated into the Mysteries. They were also called the perfect, to intimate that they had attained to a perfect knowledge of all the doctrines and sacraments of the church.

There were certain sprayers, which none but the Faithful were permitted to hear. Among these was the Lord’s prayer, which, for this reason, was commonly called Oratio Fidelium, or, the Prayer of the Faithful. They were also admitted to hear discourses upon the most profound mysteries of the church, to which the Catechumens were strictly forbidden to listen. Saint Ambrose, in the book written by him to the Initiated, says that sermons on the subject of morality were daily preached to the Catechumens; but to the Initiated they gave an explanation of the Sacraments, which, to have spoken of to the unbaptized, would have rather been like a betrayal of mysteries than instruction.

Saint Augustine, in one of his sermons to the Faithful, says: “Having now dismissed the Catechumens, you alone have we retained to hear us, because, in addition to those things which belong to all Christians in common, we are now about to speak in an especial manner of the Heavenly Mysteries, which none can hear except those who, by the gift of the Lord, are able to comprehend them.”

The mysteries of the church were divided, like the Ancient Mysteries, into the lesser and the greater. The former was called Missa Catechumenorum, or the Mass of the Catechumens, and the latter, Missa Fidelium, or the Mass of the Faithful. The public service of the church consisted of the reading of the Scripture, and the delivery of a sermon, which was entirely of a moral character. These being concluded, the lesser mysteries, or Mass of the Catechumens, commenced. The deacon proclaimed in a loud voice, ” Ne quis audientium, ne quis infidelium,” that is, the Latin meaning, Let none who are simply hearers, and let no infuiets be present. All then who had not acknowledged their faith in Christ by placing themselves among the Catechumens, and all Jews and Pagans, were caused to retire, that the Mass of the Catechumens might begin. For better security, a deacon was placed at the men’s door and a subdeacon at the women’s, for the deacons were the doorkeepers, and, in fact, received that name in the Greek church. The Mass of the Catechumens which consisted almost entirely of prayers, with the episcopal benediction was then performed.

This part of the service having been concluded, the Catechumens were dismissed by the deacons, with the expression, Catechumens, depart in peace. The Competentes, however, or those who had the Second or Intermediate Degree, remained until the prayers for those who were possessed of evil spirits, and the supplications for themselves, were pronounced. After this, they too were dismissed, and none now remaining in the church but the Faithful, the Missa Fidelium, or greater mysteries, commenced.

The formula of dismission used by the deacon on this occasion was: Sancta sanctis, foras canes, the Latin for Holy things for the holy, let the dogs depart, the word doff being a term of reproach for the unworthy, the hangers-on.

The Faithful then all repeated the creed, which served as an evidence that no intruder or uninitiated person was present; because the creed was not revealed to the Catechumens, but served as a password to prove that its possessor was an initiate. After prayers had been offered up-which, however, differed from the supplications in the former part of the service, by the introduction of open allusions to the most abstruse doctrines of the church, which were never named in the presence of the Catechumens the oblations were made, and the Eucharistical Sacrifice, or Lord’s Supper, was celebrated. Prayers and invocations followed, and at length the service was concluded, and the assembly was dismissed by the benediction, “Depart in peace.”
Bingham records the following rites as having been concealed from the Catechumens, and entrusted, as the sacred mysteries, only to the Faithful: the manner of receiving baptism; the ceremony of confirmation; the ordination of priests; the mode of celebrating the Eucharist; the Liturgy, or Divine Service; and the doctrine of the Trinity, the Creed, and the Lord’s Prayer, which last, however, were begun to be explained to the Competentes.

Such was the celebrated Discipline of the Secret in the early Christian church. That its origin, so far as the outward form was concerned, is to be found in the Mysteries of Paganism, there can be no doubt, as has been thus expressed by the learned Mosheim:

Religion having thus, in both its branches the speculative as well as the practical, assumed a twofold charater – the one public or common, the other private or mysterious it was not long before a distinction of a similar kind took place also in the Christian discipline and form of divine worship; for, observing that in Egypt as well as in other countries, the heathen worshippers in addition to their public religious ceremonies to which everyone was admitted without distinction, had certain secret and most sacred rites, to which they gave the name of mysteries, and at the celebration of which none but persons of the most approved faith and discretion were permitted to be present, the Alexandrian Christians first. and after them others, were beguiled into a notion that they could not do better than make the Christian discipline accommodate itself to this model. No trace of the Disciptina Arcani is found until the end of the second century and it appears to have died rapidly near the close of the sixth century Strong traces of it are asserted by the encyclopedists to be even now in the Greek liturgy. Further details are given in the old works De Duciptini Arcani by Schelstrate, published at Rome in 1685, and that by Tentzel, published at Leipzig in 1692.


See Euresis


The Latin phrase Anno Inventionis, or in the Year of the Discovery, is the style assumed by the Royal Arch Masons, in commemoration of an event which took place soon after the commencement of the rebuilding of the Temple by Zerubbabel.


The German name for what English Freemasons call a Certificate of Lodge Resignation. A Dimit.


A permission to do that which, without such permission, is forbidden by the constitutions and usages of the Order.

Du Cange (in the Glossarium) defines a Dispensation to be a prudent relaxation of a general law, the Latin expression being Provida juris cmmmunis relaxatio. While showing how much the ancient eclesiastical authorities were opposed to the granting of Dispensations, since they preferred to pardon the offense after the law had been violated, rather than to give a previous license for its violation, he adds, “but, however much the Roman Pontiffs and pious Bishops felt of reverence for the ancient Regulations, they were often compelled to depart in some measure from them, for the utility of the church; and this milder measure of acting the jurists called a Dispensation.”

This power to dispense with the provisions of law in particular cases appears to be inherent in the Grand Master; because, although frequently referred to in the old Regulations, it always is as if it were a power already in existence, and never by way of a new grant. There is no record of any Masonic statute or constitutional provision conferring this prerogative in distinct cords. The instances, however, in which this prerogative may be exercised are clearly enumerated in various places of the Old Constitutions, so what there can be no difficulty in understanding to what extent the prerogative extends.

The power of granting dispensations is confided to the Grand Master, or his representative, but should not be exercised except on extraordinary occasions, or for excellent reasons. The dispensing power is conned to four circumstances:

  1. A Lodge cannot be opened and held unless a Warrant of Constitution be first granted by the (Grand Lodge; but the Grand Master may issue his Dispensation, empowering a constitutional number of Brethren to open and hold a Lodge until the next Communication of the Grand Lodge. At this communication, the Dispensation of the Grand Master is either revoked or confirmed.. A Lodge under Dispensation is not permitted to be represented, nor to vote in the Grand Lodge.
  2. Not more than five candidates can be made at the same communication of a Lodge; but the Grand Master, on showing of sufficient cause, may extend to a Lodge the privilege of making as many more as he may think proper.
  3. No brother can, at the same time, belong to two Lodges within three miles of each other. But the Grand Master may dispense with this regulation also.
  4. Every Lodge must elect and install its officers on the constitutional night, which, in most Masonic Jurisdictions, precedes the anniversary of Saint John the Evans list. Should it, however neglect this duty, or should any officer die, or be expelled. or removed permanently no subsequent election or installation can take place, exept under Dispensation of the Grand Master.


See Lodge


An attempt has been made to symbolize the Pagan, the Jewish, and the Christian Dispensations by a certain ceremony of the Master’s Degree which dramatically teaches the resurrection of the body and the immortality of the soul. The reference made in this ceremony to portions of the First, Second, and Third Degrees is used to demonstrate the differences of the three dispensations in the reception of these two dogmas. It is said that the unsuccessful effort in the Entered Apprentice’s Degree refers to the heathen dispensation, where neither the resurrection of the body nor the immortality of the soul was recognized; at the second unsuccessful effort in the Fellow Craft’s Degree refers to the Jewish dispensation, where, though the resurrection of the body was unknown, the immortality of the soul was dimly hinted; and that the final and successful effort in the Master’s Degree symbolizes the Christian Dispensation, in which, through the teachings of the Lion of the tribe of Judah, both the resurrection of the body and the immortality of the soul were clearly brought to light. This symbolism, which is said by Brother Mackey to have been the invention of a peripatetic lecturer in the South many years ago, is so forced and fanciful in its character, that it did not long survive the local and temporary teachings of its inventor, and is only preserved here as an instance of how symbols, like metaphors, may sometimes run mad.

But there is another symbolism of the three Degrees, as illustrating three dispensations, which is much older, having originated among the lecture makers of the eighteenth century, which for a long time formed a portion of the authorized ritual, and has been repeated with approbation by some distinguished writers. In this the three Degrees are said to be symbols in the progressive knowledge which they impart of the Patriarchal, the Mosaic, and the Christian dispensations. The First, or Entered Apprentice’s Degree, in which but little Masonic light is communicated, and which, indeed, is only preparatory and introductory to the two succeeding Degrees, is said to symbolize the first, or Patriarchal Dispensation, the earliest revelation, where the knowledge of God was necessarily imperfect, His worship only a few simple rites of devotion, and the religious dogmas merely a general system of morality.

The Second, or Fellow Craft’s Degree, is symbolic of the second or Mosaic Dispensation, in which, while there were still many imperfections, there was also a great increase of religious knowledge, and a nearer approximation to Divine truth, with a promise in the future of a better theodicy. But the Third, or Master Mason’s Degree, which, in its original conception, before it was dismembered by the innovations of the Royal Arch, was perfect and complete in its consummation of all Masonic light, symbolizes the last, or Christian Dispensation, where the great and consoling doctrine of the resurrection to eternal life is the crowning lesson taught by its Divine Founder. This subject is very fully treated by the Rev. James Watson, in an address delivered at Laneaster, England, in 1795, and contained in Jones’s Masonic Miscellanies (page 245); better, in Brother Mackey’s opinion, by him than even by Hutchinson.

Beautiful as this symbolism may be, and appropriately fitting in all its parts to the laws of symbolic science, it is evident that its origin cannot be traced farther back than to the period when Freemasonry was first divided into three distinctive Degrees; nor could it have been invented later than the time when Freemasonry was deemed, if not an exclusively Christian organization, at least to be founded on and fitly illustrated by Christian dogmas. At present, this symbolism, though preserved in the speculations of such Christian writers as Hutchinson and Oliver, and those who are attached to their peculiar school, finds no place in the modern cosmopolitan rituals. It may belong, as an explanation, to the history of Freemasonry, but can scarcely make a part of its symbolism. Here a brief note may be added to the above comments by Brother Mackey on this important subject to say that a notebook formerly in the possession of Brother John Barney, whose field of instruction in the Masonic ceremonies extended through Ohio, Indiana, Michigan and Illinois, has a monitorial teaching pertaining to the three Dispensations concluding with Christianity, a lecture ready for use when desired but which could easily be omitted on other occasions. Such a lecture is unknown to the practice of-the present generation.


The dispersion of mankind at the tower of Babel and on the plain of Shinar, which is recorded in the Book of Genesis, has given rise to a Masonic tradition of the following purport:

The knowledge of the great truths of God and immortality were known to Noah, and by him communicated to his immediate descendants, the Noachidae or Noachites, by whom the true worship continued to be cultivated for some time after the subsidence of the deluge; but when the human race were dispersed, a portion lost sight of the Divine truths which had been communicated to them from their common ancestor, and fell into the most grievous theological errors, corrupting the purity of the worship and the orthodoxy of the religious faith which they had primarily received.

These truths were preserved in their integrity by but a very few in the patriarchal line, while still fewer were enabled to retain only dim and glimmering portions of the true light. The first class was confined to the direct descendants of Noah, and the second was to be found among the priests and philosophers, and, perhaps, still later, among the poets of the heathen nations, and among those whom they initiated into the secrets of these truths.

The system of doctrine of the former class has been called by Masonic writers the Pure or Primitive Freemasonry of antiquity, and that of the latter class the Spurious Freemasonry of the same period. These terms were first used by Doctor Oliver, and are intended to refer-the word pure to the doctrines taught by the descendants of Noah in the Jewish line, and the word spurious to those taught by his descendants in the heathen or Gentile line.


The spirit of all the Ancient Charges and Constitutions is, that disputes among Freemasons should be settled by an appeal to the Brethren, to whose award the disputants were required to submit. Thus, in an Old Record of the fifteenth century, it is provided, among other charges, that: If any discord shall be between him and his fellows, he shall abey him mekely and be stylle at the byddyng of his Master or of the Wardeyne of his Master, in his Master’s absent to the holy day following, and that he accorded then at the disposition of his fellows.

A similar regulation is to be found in all the other old Charges and Constitutions, and is continued in operation at this day by the Charges approved in 1799, which express the same idea in more modern language.


A Lodge in England may be dissolved by the unanimous consent of its members and can be erased or suspended by proper vote of Grand Lodge. Should a majority of the members of any Lodge decide to retire from it the rest of the members have the power of assembling. Should, however, all the members withdraw, the Lodge becomes automatically extinct.


In the rituals, all Lodges are called Lodges of Saint Johns but every Lodge has also another name by which it is distinguished. This is called its distinctive title. This usage is preserved in the diplomas of the Continental Freemasons, especially the French, where the specific name of the Lodge is always given as well as the general title of Saint John, which it has in common with all other Lodges. Thus, a Diploma issued by a French Lodge whose name on the Register of the Grand Orient would perhaps be La Vérité, meaning The Truth, will purport to have been issued by the Lodge of Saint John, under the distinctive title of La Vérité, or to use the full expression in French, par la Lope de St. Jeansous be titre distinctif de la Varité. The term is never used in English or American Diplomas.


See Sign of Distress


An officer appointed to inspect old Lodges, consecrate new ones, install their officers, and exercise a general supervision over the Fraternity in the districts where, from the extent of the jurisdiction, the Grand Master or his Deputy cannot conveniently attend in person. He is considered as a Grand Officer, and as the representative of the Grand Lodge in the district in which he resides. In England, officers of this description are called Provincial Grand Masters.


In the Constitution of the Grand Lodge of England and some other Jurisdictions, Grand Lodges in colonies and other foreign parts are called Distract Grand Lodges, to distinguish them from Provincial Grand Lodges or the sovereign governing Masonic body.


The District of Columbia lies partly in the State of Maryland and partly in the State of Virginia. It was set apart by Act of Congress on July 16, 1790, for the capital of the United States. Some months previously, on April 21, 1769, Potomac Lodge, No. 9, had been organized in Georgetown by the Grand Lodge of Maryland but later it ceased work. Potomac Lodge, No. 43, warranted on November 11, 1806, was the first Lodge in the State to endure. A Convention was held on December 11, 1810, by five Lodges, namely Federal, No. 15; Brooke, No. 47; Columbia, No. 35; Washington Naval, No. 41, and Potomac, No.43. The organization of a Grand Lodge was fully completed on February 19, 1811.

The first Chapter or Encampment, as it was called in the District of Columbia, worked under the Charter of Federal Lodge, No. 15, F. A. A. M., of the Jurisdiction of the Grand Lodge of Maryland. A meeting took place on Monday, December 14, 1795, to make arrangements for the new Chapter. Two other meetings were held, one on December 16, 1795, and one on June 17, 1797, before the Chapter was finally constituted. In February, 1799, it was decided that the Royal Arch Encampment should be broken up. A Dispensation dated August 30, 1822, was issued by the General Grand High Priest to the Chapters in the District of Columbia to organize a Grand Chapter. Representatives of Federal Chapter, No. 3; Union, No. 4; Brooke, No. 6, and Potomac, No. 8, were present at a Convention held on Tuesday, February 10, 1824. Potomac Chapter, however, decided to continue under her old Charter. After January 8, 1833, the Grand Lodge of the District of Columbia no longer existed and the Chapters were placed under the Jurisdiction of the Grand Chapter of Maryland. In the year 1867 steps were taken to reorganize a Grand Chapter by Columbia, No. 15; Washington, No. 16; Mount Vernon, No. 20, and Potomac, No. 8, and it was duly constituted in Washington at the Opera House on May 23 1867. After encountering much trouble and opposition, the Grand Chapter of the District was admitted to the General Grand chapter in 1868 and a short time after was joined by ‘Potomac Chapter, No. 8. The Select Degrees were at first conferred in Chapters. When the Grand Chapter of the District of Columbia was organized in 1867 it resolved to drop the Select Degrees from Chapter work, and Companion Benjamin B. French issued Dispensations to form three Councils for the District. These, however, ceased work after a short time.

Washington Council No. 1, chartered August 14, 1883; Adoniram Council No. 2, chartered November 9, 1909, and Columbia No. 3, chartered September 30, 1918, through their representatives at a Convention held at Washington on April 5, 1919, General Grand Master George A. Newell, presiding, formed the Grand Council, Royal and Select Masters of the District of Columbia, Companion George E. Corson being the first Grand Master and John A. Colborn, Grand Recorder.

The first Commandery organized was Washington, No. 1, in the City of Washington, December 1, 1824, chartered January 14, 1825. Representatives of Washington, No. 1; Columbia, No. 2; Potomac, No. 3; De Molay Mounted, No. 4, and Orient, No. 5, met in Convention, January 14, 1896, and constituted the Grand Commandery by authority of a Warrant dated December , 1895. The Ancient and Accepted Scottish Rite was first introduced to Washington when Mithras Lodge of Perfection, No. 1; Evangelist Chapter of Rose Croix, No. 1; Robert de Bruce Council of kadosh, No. 1, and Albert Pike Consistory, No. 1, were chartered on December 30, 1870; December 7, 1871; January 29, 1874, and January 12, 1876, respectively.


Understood to be an abbreviation meaning the Shining Light of Heaven. An Indian word applied to the Supreme God, of the same signification as the Greek words Zeus and Theos, and the Latin Deus, Jupiter or Jovis; in Sanskrit, Dewas; in Lettish, Dews; in Gothic, Thius; and in North German, Tyr.


The moderator, or Royal Master, was imaged with the ureas on his forehead, the pedum and the whip between his knees. The Divining-Rod or wand of divination, a magic wand, was a symbol of pn, Hek, signifies a law, a statute, or custom; and therefore ppl, a legislator, a scepter, a king, moderator, and a pedum. Hence, a staff. It is represented by a crook surmounted on a pole. The rod of the Rose Croix Knight is dissimilar; it is straight, white, like a wand, and yet may be used as a helping or leaning staff.


See Krause


Born 1729, first Grand Chaplain of England, 1775, and died 1777. Weakness of character in money matters caused him to be tried for forgery, and executed. At the dedication of Freemasons Hall in London, 1776, he delivered an oration and he was also the author of many books and literary papers. His Beauties of Shakespeare was very popular.


This is a printed pamphlet of twenty pages, in quarto, the title being The beginning and the first Foundation of the Most Worthy Craft of Masonry; with the Charges there unto belonging. By a deceased Brother, for the benefit of his widow. London: printed for Mrs. Dodd at the Peacock without Temple Bar. 1739. Price, sixpence.

Probably this pamphlet was printed from the Spencer Manuscript; it is very rare, but the Grand Lodges of England and Iowa each have a copy and so had Brother Enoch T. Carson of Cincinnati, who reprinted 125 copies of it in 1886; it has also been reproduced in facsimile by the Quatuor Coronati Lodge in volume iv of its Masonic Reprints.


A symbol in the Advanced Degrees (see Cynocephalus).

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