ENCYCLOPEDIA OF FREEMASONRY AND ITS KINDRED SCIENCES
by ALBERT C. MACKEY M. D.
The sixth letter in the English and Latin alphabets, and the same as the Greek digamma or the ¢ or ph. and the vau of the Hebrew, which has a numerical value of six.
F. . In French Masonic documents the abbreviation of Frére, or Brother. FF. . is the abbreviation of Fréres, or Brethren.
FABRE-PALAPRAT BERNARD RAYMOND
The restorer, or, to speak more correctly, the organizer of the Order of the Temple at Paris, of which he was elected Grand Master in 1804. He died at Pau, in the lower Pyrénées, February 18, 1838 (see Temple Order of the).
FACULTY OF ABRAC
In the so-called Leland Manuscript. it is said that Freemasons “conceal the way of wynninge the facultye of Abrac.” That is, that they conceal the method of acquiring the powers bestowed by a knowledge of the magical talisman that is called Abracadabra (see Abracadabra and Leland Manuscript).
In the theological ladder, the explanation of which forms a part of the instruction of the First Degree of Masonry, faith is said to typify the lowest round. Faith, here, is synonymous with confidence or trust, and hence we find merely a repetition of the lesson which had been previously taught that the first, the essential qualification of a candidate for initiation, is that he should trust in God. In the lecture of the same Degree, it is said that “Faith may be lost in sight; Hope ends in fruition; but Charity extends beyond the grave, through the boundless realms of eternity And this is said, bee cause as faith is “the evidence of things not seen,” when we see we no longer believe by faith but through demonstration; and as hope lives only in the expectation of possession, it ceases to exist when the object once hoped for is at length enjoyed, but charity, exercised on earth in acts of mutual kindness and forbearance, is still found in the world to come, in the sublime form of mercy from God to his erring creatures.
See Breast, the Faithful
FALK, RABBI DE
A native Israelite of Furth, mho attracted attention in London at the close of the eighteenth century in consequence of his presumed extraordinary powers, acquired through the secrets of the Cabala, as a Thaumaturgist, a worker of wonders. It was alleged. among other surprising stories that he could and did transmute metals, making one into another, and thereby acquired large sums with which he was liberal to the poor. A merry incident is perhaps not familiar to the reader. An invitation was extended by the Baal Shem, the sacerdotal pronouncer of the Holy Name, to the Doctor to call as a visitor for a friendly and philosophical discussion. This was assented to, when the Doctor was asked to fix a time.
He did 80 by taking from his pocket a small taper and, handing it to his new friend, saying: “Light this, sir, when you get home, and I shall be with you as soon as it goes out.” This the gentleman did next morning, expecting an early call, but the taper appeared to have a charmed life, and it was deposited in a special closet, where it continued to burn for three weeks, and until in the evening, when the Doctor drove up to the door and alighted, much to the – surprise of the host, who, with wonderment, had watched the bright-burning taper. As soon as his visitor was announced, the light and candlestick disappeared. The Doctor was asked if the candlestick would t)e returned, when he replied, “It is already in the kitchen;” and so it was found. A further incident is mentioned of his leaving upon his death a sealed box to his particular friend, Aaron Goldsmid, stating that to open it portended evil. Aaron could not withstand his curiosity, and one day opened it, and ere the night came Aaron was picked up dead.
Brother Gordon P. G. Hills (Transactions, Quatuor Coronati Lodge, 1913, volume xxvi, pages 93-130) says:
Mackenzie in his Royal Masonic Cyclopedia appears to make three individuals out of the one personality His dates are wrong and he evidently has a suspicion that two of the characters, Rabbi de Falk and Caïn Chenuel Falk, or Falcon, may be the same person as they undoubtedly are, but he further refers to John Freidrich Falk a son of the preceding born at Homburg of Jewish parents, reported to have been the head of the Cabalistic college in London and to have died about 1824. As Doctor Falk had no children this seems another confusion The description would fit Falk himself. But see paper by Doctor Adler (transactions Jewish Historical Society of England, volume v, page 148) entitled the “Baal Shen of London,” Baal Shen meaning Master of the Name of God or one able to work miracles through the Name of God.
This expression became a professional designation for a practitioner combining quack doctor, physician and cabalist in his art. Born in Podhayce, in Poodle, a portion of Poland. a territory afterwards included in the Austrian Empire, he came to London in 1742 where he gained a position of notoriety by his practices and strange stories were told of supernatural achievements which evidently lost nothing in the telling. He died on April 17 1782.
FALL OF WATER
A Lodge held especially for the transaction of private and local business of so delicate a nature that it is found necessary to exclude, during the session, the presence of all except members. In France a Lodge when so meeting is said to be en .family, or in the family, a private affair, and the meeting is called a tenue de famille or family session; in Germany such Lodges are called, sometimes, Familien-Logen, but more generally Conferenz-Logen (see Conference Lodges) .
FAMOUS MEN AND MASONS
From the end of World War I to the end of World War II Freemasonry was through no fault of its own drawn into the most public centers of European conflict, and had the misfortune to become, when war was loosed, one of the casus belli; as when one of Hitler’s announced reasons for opposing Czechoslovakia was that President Benes was a Freemason; and when, later, Pétain tried over the radio to justify himself as against Daladier on the ground that Daladier was a Mason (see on this latter Pierre van Passen’s great book, Days of Our Years; van Passen himself belonged to the Grand Orient of Franee). In consequence of these new world developments the question as to who is and is not a Mason has become more than one of idle curiosity; has indeed become almost a specialty, and apparently has established itself as a regular department in Masonic periodicals and books.
A roster of public men and of men of eminent fame in the arts and sciences of Europe, Britain, and this Continent would fill this whole volume; those here given are selected to show from how many quarters of the compass Masons come; and how Freemasonry appeals to nothing in a man except that he is a man; and that like St. John’s New Jerusalem in the skies it opens its gates North, South, East, and West.
In an address to the Duke of Kent, Grand Master of England, April 30, 1941, the Pro Grand Master quoted “words used by the Prime Minister [himself a Freemason] the last time when he broadcast to the nation.” (Churchill.) Irving Bacheller, author of Eben Holden, was made a Mason in Kane Lodge, No. 454, December 5, 1899. The Rev. S. Parkes Cadman was raised in Shekomenko Lodge, No. 458, Pleasant Valley, N.Y., June 18, 1892; and from 1909 was a Grand Chaplain, Grand Lodge of New York, until his death, July 12, 1936. Sir Walter Besant, famous for the books he wrote, notably the great series of volumes on the history of London, was made a Mason in Mauritius in 1862; it was Besant who first conceived the idea of forming the Quatuor Coronati Lodge, and suggested it to W. R. Rylands, who started the movement.
Luther Burbank was made a Mason in Santa Rosa Lodge, Calif., August 31, 1921. His great forerunner, Charles Darwin, was not, it is believed, himself a Mason but most of the men in his family were, including his almost equally famous grandfather, Dr. Erasmus Darwin. Rear Admiral Byrd is a member of Kane Lodge, No. 454, New York City; in 1930 the Lodge presented him with its Explorer Medal; he in return presented the Lodge with the U.S. flag he had carried over the South Pole.
William Jennings Bryan was made a Mason in Masonic Lodge, No. 19, Lincoln, Neb., April 15, 1902; he later affiliated with Temple Lodge, No. 247, Miami Fla. Irving Berlin, America’s most popular composer, is a Mason; in the New York Masonic Outlook, page 11, September, 1930, he expressed a love and admiration for the Craft.
H. P. H. Bromwell, Colorado’s most famous Mason, author of Restoration of Masonic Symbolry, a work of prodigious erudition, was made a Mason in Temperance Lodge, No. 16, Vandalia, Ill., in 1854. Edward Gibbon, historian, was a member of Lodge of Friendship, No. 3, a very old Lodge of which an excellent history has been published, in London; his Grand Lodge Certificate was dated December 19, 1774. Clarence Boutelle, it will satisfy many inquirers to know, author of Man of Mount Moriah, was made a Mason in Rochester Lodge, No. 21, 1885; and was a contributor to Masonic periodicals.
The author of The Last Days of Pompeii, Lord Bulwer-Lytton, w as a Mason, a Rosicrucian, and wrote the poem, “The world may rail at Masonry.” Davy Crockett was a Mason the Texas Grand Lodge Magazine published a photograph of his R.A. Apron but his affiliation remains unknown. Bolivar, the George Washington of South Ameriea, was made a Mason in Cadiz, Spain. Gran Martin, who won the independence of the Argentine, was made a Mason in England, founded a Lodge in Rio de Janeiro, and had a copy of the Book of 11, Constitutions translated into Spanish. Edwin Booth, the actor, was a member of New York Lodge, No. 330, N.Y.C. Sibelius, the composer of “Finlandia,” is a SIason, and composed a musical accompaniment for the Degrees. Houdini, magician, was made a Mason in the afternoon musicians’ and actors’ Lodge, St. Cecile, No. 568, New York City, August 21, 1923; he accumulated an expert’s library on magic, occultism, ete.; (see The New York Masonie Outlook; March, 1927; page 206; and The Master Mason; April, 1926; page 293).
William F. Kuhn, one of Kansas City’s most eminent citizens, a son of Alsatian emigrants, born in Lyons, N.Y., April 15, 1849, grew up in Michigan among the celery farms, graduated from Wittenberg College, Springfield, Ohio, in 1871, taught a while; graduated from Jefferson Medieal College, Phila.; settled in Eldorado, Kans., for four years, then moved to Kansas City, where he practiced, taught medicine, and all the while had his heart in Masonry, having been made a Mason at Belle Center, Ohio; during his three years as General Grand High Priest he evangelized the Craft throughout the country “on the necessity for the Holy Royal Arch.” Bro. David Eugene Smith aroused general interest when he presented the Grand Lodge Library of New York with a number of original documents written or signed by famous Eighteenth Century Frenchmen and Masons; one of them, a certificate which belonged to Dr. Joseph Ignace Guillotin (it is not believed that he invented the guillotin or that it was named for him), carries a constellation of signatures once known over Europe (see The New York Masonic Outlook; February, 1929; frontispiece)- Arthur Nash, famous as the founder of the “Golden Rule Nash Business” in Cincinnati, was a Masonry-made man, became a Mason in Masonic Blue Lodge, in 1909, Waterville, Ohio; he will long be remembered in Cincinnati for the help he gave to the S2,000,000 Temple Fund. Wilbur D. Nesbit, author of the poems “My Flag and Your Flag,” and “I Sat in Lodge With You” was a member of Evans Lodge, No. 624, Evanston, III., famous for its Masters’ Lectures.
General Douglas D. MacArthur, like his father before him, is a Mason; like President Taft, he was “made at sight,” the Grand Master of the Philippine Islands conferring that honor in January, 1936, at Manila, where the General affiliated with Manila Lodge, No. 1, thereby coming under a Grand Jurisdiction which admits Chinese and men of almost every other Asiatic nationality. touch is made of the fact that so many commanders in the Allied armies and navies are Masons, but it calls for no comment; Lodge life means more to army and navy men than to civilians. Thomas R. Marshall, Viee-President for eight years, was a member of the Supreme Council, N.J., from 1911; from the time he retired from the Vice-Presidency until his death in 1925 he devoted the whole of his time to Freemasonry. Captain Frederick Marryat, author of MT. Midshipman Easy, with the British Navy in the War of 1812, became a Mason in Lodge of Antiquity No. 2, one of “The Four Old Lodges,” while the Duke of Sussex was W.-.M.-. and Marryat became a Warden; he was in the most distinguished Lodge in the world, which had written in its books the names of Anderson and Desaguliers, and of which William Preston had been Master; Prime Minister George Canning, who fathered the Monroe Doctrine on our President Monroe, and Richard Brinsley Sheridan, were among his Lodge mates the great two-volume history of the Lodge by Bros. Rylands and Firebrace is a gallery of men famous in Masonry as well as in the public life of Britain; Christopher Wren is said to have been a Master of it.
Lord Chesterfield was a Masons as were most of the men in the Stanhope family, and was once asked to be Grand Master of the Antient Grand Lodge; though author of Chesterf eld Ss Letters to his Son, a treatise on diplomatic manners and courtly behavior, there was no effeminancy in him, and he held many high offices of state, being once the Governor General of Ireland. (see Gould’s History; Vol. II; page 159.) The Craft in Ireland then (as now) was starred with famous names the Duke of Wellington among them (Lodge No-494; Dec.7,1791), and Laurenee Dermott, creator of the Antient Grand Lodge.
The American Craft, though the fact is overlooked or generally unknown, owes more to Ireland and the Antients, of which it was mother and exemplar, than to the Grand Lodge of 1717, because our rules, customs, and Ritual generally are of Irish origin; and if American students and Research Lodges will turn to the subject they will open up the richest of the unexplored fields of American historical research. When they do they will become acquainted with the author of one of the very few Masonic classics-classic when considered solely as literature the re-written version of the Anderson Constitutions composed by the gifted John Pennell, published by the Grand Lodge of Ireland in 1730; Gould, with a harshness of judgment which too often was his weakness, described it as “little more than Anderson’s publication [it was Grand Lodge’s, not Anderson’s, publication] brought down to date”; but Penned re-wrote the whole of it, and his Irish Brother, Dean Swift, could not have done it better, if as well.
Admiral George W. Baird, once Grand Master of District of Columbia and for years writer of its Foreign Correspondence Report, who had fought in the Mexican War, had supervised the installation of the first electric lighting on an Ameriean Naval vessel, who illustrated his letters with little cartoons in color of an amazing skill, discovered onee where a monument to a Mason had had its Masonie emblems defaced, and then went on to discover that there was at work a general endeavor to erase out of history and other records the Masonie membership of famous Ameriean public and military men; he became so wrathful that he began a nation-wide investigation at his own expense of time and money; it resulted in his publication in The Builder of a long series of “Memorials,” which was in part later re-issued as one volume in the Masonic Service Association’s Little Masonic Library but he was never able to prepare more than a portion of his overflowing material for print. (The Freemasons, by Eugene Lennhoff, one of the most powerful of Masonic books, is a gallery of hundreds of famous European Masons; Oxford University Press; New York; 1934. Famous Masons, by H. L. Haywood; Masonic History Company; Chicago; 1944, contains short biographies of one hundred famous Masons [famous for their work in the Craft], and long chapters on “Presidents Who Were Masons.”)
FASCISM AND MASONRY
Benito Mussolini and his collaborators developed a well-rounded philosophy for the Fascist party, which, though never collected or stated in one book, was a unified body of theory; it consisted of a statement of the Fascist program, an exposition of its theories along with a defense of them, an attack on what Mussolini called democracy, liberalism, parliamentarianism, etc. (he had Scarcely more than a vestige of knowledge about the United States or of demoeracy, and little more about England and France; excepting when hiding out in Switzerland he spent his life in middle-class Italian circles); and an attempt to make Fascist theory look like a continuation or fulfillment of what Mussolini believed the “ideology” of Rome to have been.
Regular Freemasonry had never had Lodges in Fascist Italy (there were a large number of irregular Lodges and of political clubs masquerading as Masonry) but Masonic ideas had infiltrated the country; there is no shadow of doubt that Mussolini shaped more than one of his dogmas with an eye on those ideas. (The greatest book, and most brilliantly written, thus far published on Fascism, is Goliath, by G. A. Borgese: Viking Press; N. Y.; 1937. Dr. Borgese is guilty of an error in one of his references to Freemasonry: he says that it has “an Eighteenth Century ideology” Freemasonry was centuries old before 1700. It has no “ideology” neither now nor ever.)
It is one of the pleasures of the warfares of the mind to admire one’s enemy. Even Thomas Aquinas paid a soldier’s tribute to Avicenna and Averroes. But no Mason can admire the books put out by the Fascist Anti-Masons, either Italian or French, because they are rehashes of three or four old Anti-Masonic books which the Rev.George Oliver reviewed and criticized in 1856. Prof. Robison had a mind like Marshal Pétain’s, simple, amiable, and treacherous; the Abbe Barruel was credulous, his book consisting of scraps of gossip picked up in provincial papers. Yet the Abbe Gruber, Nesta Webster, Bernard Fa, Rosenberg the so-called “Black Balt,” and the rest bring out the arguments and allegations of Robison and Barruel and state them and print them one after another after they had been stated and printed thousands of times ever since the days, incredibly enough, of our Revolution!
They are flat, stale, and unprofitable, and unutterably wearisome-the Abbe Gruber who had done the same chore of threshing the same straw for the Catholic Encyclopedia privately expressed his disgust, and regretted in his old age that he had not been more honorably-minded in his youth. Even a Mason could think up a better set of arguments against Masonry than the scribes to whom the Fascists paid the salaries, better, and certainly more original, and also a great deal more brilliant.
(A Fascist Anti-Mason is also a man before he is a Fascist and ought to be able to keep hold of his own intellect, and be able to use it a little; the penalty he had paid in the eyes of his foes for failing to do so is the derisive one that his books were reviewed and answered a century before they were written. See The History of Masonic Persecution, edited by the Rev. Kxeorge Oliver; New York; James W. Leonard & Co.; 1850 It will be found as Vol. VIII in the Universal Masonic Library; in Vol. VII of the same collection see list of Anti-Masonic movements active in the 1850’s.)
The English interpretation of the name of the second assassin of the Grand Master, or of mankind. The frenzy that over-balances the mind. The Gravelot or Romvel of philosophical Freemasonry.
The name given to the Syrian Freemason, who is represented in some legends as one of the assassins, Amru and Metusael being the other two.
FARRAGUT, ADMIRAL DAVID GLASGOW
famous American Civil War Admiral, born near Knoxville, Tennessee, July 5, 1801; died August 14, 1870. He entered navy at nine. First to possess grade of admiral in United States Navy. He was a Freemason. The Masonic Lodge at Portsmouth, New Hampshire, conducted his burial service (see .New .Age, July, 1994).
The bundle of rods borne before the Roman magistrates as an ensignia of their authority. In French Freemasonry, faisceau, or fasces, is a term used to denote a number of speeches or records tied up in a roll and deposited in the archives.
FAST DAYS AND FREEMASONRY
In the earls days of the Lodge “Canongate Kilwinning from Leith,” now Saint David, Edinburgh, No. 36 the records of the Lodge occasionally make reference to the adjournment or cancellation of the regular meeting upon account of the date coinciding with that fixed by royal proclamation “as a day of fasting, humiliation, and prayer.” The Minute of Saint John the Evangelist day, December 27, 1739, concludes as follows:
The Right Worshipful toasted and drunk the usual healths upon this occasion. and the Lodge was closed by the proper officers and adjourned till Thursday the tenth day of January 1740 the Wednesday preceding being a National fast day therefore we could have no meeting as usual.
From the Scots Magazine we learn the reason for the observance of this “National fast day” Edinburgh, November 1739. The Reverend Commission of the General Assembly met the beginning of this month and agreed on an act for a national fast, to implore the blessing of God for success to his Majesty’s arms, &e.
At the same time. they humbly addressed his Majesty to nominate the day on which it should be observed, and further to interpose his royal authority for that effect. In consequence of this, the King has been pleased. by a proclamation. to order its observance on the 9th day of January next, thro’ Scotland; as also in England and Wales.
A reference to the holding of the Fast is contained in the January number of the same magazine: Agreeable to the address of the Commission of the General Assembly, and the royal proclamation consequent thereupon the 9th of January was observed as a May of fasting, humiliation and prayer, to implore the blessing of God on his Majesty’s arms, &e.
War was declared in October, 1739, between the forces of George II, of Great Britain and Ireland, and of Philip V, of Spain, and only came to an end with the Treaty of Peace signed in October, 1748. In consequence of the war, and the weather, the regular meetings of the Lodge in April and October 1744 were given up altogether. “April 10th, 1744 New Lodge being the day appointed for a National fast.” The date, which should really be April 11, was fixed by royal proclamation to be observed as in the former instance “as a fast throughout G. Britain, on account of the war with Spain.”
Cannongate Killwinning from Leith 10th of October. 1744 Year of Masonry, 5744 . This being the Day immediately after the fast appointed by the Presbytery for the judgment like weather it was thought proper to hold no Lodge but adjourned to the 14th Nov. next.
From what are termed “Poetical Essays” printed in the October number of the Scots Magazine of that y ear we obtain some idea of “the judgment like weather”
ON THE INCLEMENCY OF THE WEATHER
Bye rural swains lament. in plaintive strains,
The dislnal ruins of our wasted plains.
Tempestous winds. in hurricanes. have torn
From ‘mongst our reapers hands our richest corn
Strange and impetuous deluges of rain
Have spread a mournful aspect o’er the plain;
While raging Hoods in rapid surges sweep
Our hapless harvest to the foaming deep:
. . . . . . . . . . . . . .
Yet lets resign’dly bear
Those griefs and troubles heav’n assigns us here.
‘Tis for our crimes.
The author of these lines appears to have had no doubt as to the cause of the ruined harvest “Tis for our crimes” but as referred to in Graham’s Social Life of Scotland in the Eighteenth Century, the folks of these days seemed sometimes to find it very difficult to decide whether a calamity was due to the devil who is vexing a man! or due to Heaven which is punishing him. To quote further from the same book:
In the religious life of Scotland in the early decades of the eighteenth century, the intense religious fervor and faith which characterized the covenanting days retained all its influence and hold over great masses of the people of all classes, and the belief in the constant interference of Providence with every act of existence, however minute, was unbounded.
That there were unbroken, unbreakable laws, a succession of physical cause and effect, inevitable, changeless, passing on their silent course unbending to mortal prayers, unyielding to human needs this, of course, was a conception of the material world unknown to those days, incredible to these men.
When calamaries befell the country it was not easy to discriminate for which or for whose particular sins the wrath was shown. When therefore a Fast and day of humiliation was appointed to avert the hand of Providence, there was always announced a list of various alternative sins for which penitence was due.
When the ‘ill years” came with frost and haar, snow and rain, destroying crops and starving the people, the General assembly ordered a Fast. comprehensively “to appease the anger of God for the sins of Sabbath breaking, profanity, drunkenness, uncleanness and infidelity.” A. M. Mackay P. M. 36. The above information furnished to us by Past Master A. M. Mackay; Royal Lodge of Saint David, No. 36.
FATHER AND PROMOTER
A title of affection bestowed on an English Brother, John Maclean, in 1766. The thanks of the Chapter were given to him for his instructions and attendance, and as a mark of the respect of the Brethren he was requested to wear a gold plate suitably engraved in Latin with the following inscription: “The Father of the Society By the gift of the Companions of the Royal Arch stilled the Grand and Royal Chapter of Jerusalem, London, A. L. 5770
Glory to God in the highest.
In the beginning was the word We have found.”
He was also presented with a robe peculiar to the Past Most Excellent Zerubbabel. Note as to year that the Grand Chapter added 4004 to the Christian Era, 1766 (see Origin of the English Rite of Freemasonry, Brother W. J. Hughan, 1913, page 109).
FAVORITE BROTHER OF SAINT ANDREW
The Ninth Degree of the Swedish Rite
FAVORITE BROTHER OF SAINT JOHN
The Eighth Degree of the Swedish Rite
FAVORITE OF SOLOMON
The Seventh Degree, Third Division, of the system of the Chapter of the High Degrees of Stockholm (see Thory, Acta Latomorum i, 313).
The convocation of the Craft together at an annual feast, for the laudable purpose of promoting social feelings, and cementing the bonds of brotherly love by the interchange of courtesies, is a time-honored custom, which is unfortunately growing into disuse. The Assembly and Feast are words constantly conjoined in the Book of Constitutions.
At this meeting, no business of any kind, except the installation of officers, was transacted, and the day was passed in innocent festivity. The election of officers always took place at a previous meeting in obedience to a regulation adopted by the Grand Lodge of England, in 1720, as follows: “It was agreed, in order to avoid disputes on the annual feast-day, that the new Grand Master for the future shall be named and proposed to the Grand Lodge some time before the feast” (see Constitutions, 1738, page 111).
FEASTS OF THE ORDER
The festivals of Saint John the Baptist and Saint John the Evangelist, June 24 and December 27, are so called.
One of the five human senses, and esteemed by Freemasons above all the others. For as Anthony Brewer, an old dramatist, says:
Though one hear, and see, and smell, and taste, If he wants touch, he is counted but a block
FEES OF HONOR
In the Grand Lodge of England every Grand Officer, on his election or re-election, is required to pay a sum of money, varying from two to twenty guineas, an amount ranging from say ten to one hundred dollars. The sums thus paid for honors bestowed are technically called Fees of Honor. A similar custom prevails in the Grand Lodges of Ireland and Scotland; but the usage is unknown in America.
See Test Fee
A term signifying School of Thought, which is found in the First Degree of the French Adoptive Rite.
What is designated in England and America as a Military or Traveling Lodge is called in Germany a Feld Loge. Sometimes, ein ambulance Loge.
FELICITAIRES, ORDRE DES
French for the Order of Happy People. An Order established in Paris in 1742 or 1743 by Brother de Chambonnet and several officers of marine. All the emblems of the Order, the ritual and expressions were nautical in character.
The Order, which for a long time conducted its proceedings without reproach, numbered at first many noblemen and distinguished women amongst its members but later the meetings became 80 grossly immoral in character that, within two years of its foundation, it was dissolved, to be succeeded in 1745 by L’Ordre des Chevaliers et Chevaliers de l’Ancre, the latter meaning anchor. The principal features of The Order of Happy People were followed, their four Degrees being Cabin-boy, Captain, Commodore, and Vice-Admiral. Only) the passwords and regalia were changed. The cable was replaced by an anchor, this becoming the jewel of the Order.
FELICITY, ORDER OF
An androgynous, or both sexes, secret society, founded in 1743, at Paris. by M. Chambonnet. It was among the first of the pseudo-Masonic associations, or coteries, invented by French Freemasons to gratify the curiosity and to secure the support of women. It had a ritual and a vocabulary which were nautical in their character, and there was a rather too free indulgence in the latitude of gallantry. It consisted of four Degrees, Cabin Boy, Master, Commodore, and Vice Admiral. The chief of the order was called Admiral, and this position was of course occupied by M. Chambonnet, the inventor of the system (Clavel, Historie Pittoresque, page 111).
The Saxon word for fellow is felaw. Spelman derives it from two words be and toy, which signifies bound in mutual trust a plausible derivation, and not unsuited to the meaning of the world. But Hicks gives a better etymology when he derives it from the Anglo-Saxon folgian, meaning to follow and thus a fellow would be a follower, a companion, an associate. In the Middle Ages, therefore, the Operative Masons were divided into Masters and Fellows. Thus in the Harleian Manuscript, No. 2054, it is said: “Now I will rehearse other charges in singular for Masters & fellows.” Those who were of greater skill held a higher position and were designated as Masters, while the masses of the Fraternity, the commonalty, as we might say, were called Fellows. In the Matthew Cooke Manuscript this principle is very plainly laid down. There it is written that Euclid “ordained that they who were passing of cunning should be passing honored, and commanded to call the cunninger Master …. and commanded that they that were less of wit should not be called servant nor subject, but Fellow, for nobility of their gentle blood” (see lines 675-88). From this custom has originated the modern title of Fellow Craft, given to the Second Degree of Speculative Freemasonry; although not long after the revival of 1717 the Fellows ceased to constitute the main Body of the Fraternity, the Masters having taken and still holding that position.
The Second Degree of Freemasonry in all the Pites is that of the Fellow Craft. In French it is called Compagnon; in Spanish, Compañero; in Italian, Compagno; and in German, Gesell: in all of which the radical meaning of the word is a fellow workman, thus showing the origin of the title from an operative institution. Like the Degree of Apprentice, it is only preparatory in the higher initiation of the Master; and yet it differs essentially from it in its symbolism.
For, as the First Degree was typical of youth, the Second is supposed to represent the stage of manhood, and hence the acquisition of science is made its prominent characteristic.
While the former is directed in all its symbols and allegorical ceremonies to the purification of the heart, the latter is intended by its lessons to train the reasoning faculties and improve the intellectual powers.
Before the eighteenth century, the great Body of the Fraternity consisted of Fellow Crafts, who are designated in all the old manuscripts as Fellows. After the revival in 1717, the Fellow Crafts, who then began to be called by that name, lost their prominent position, and the great body of the brotherhood was, for a long time, made up altogether of Apprentices, while the government of the institution was committed to the Masters and Fellows, both of whom were made only in the Grand Lodge until 1725, when the regulation was repealed, and subordinate Lodges were permitted to confer these two Degrees (see Middle Chamber Lecture and the Dew Drop Lecture).
FELLOW CRAFT PERFECT ARCHITECT
The French expression being Compagnon Parfait Architect. The Twenty-sixth Degree of the Rite of Mizraim. There are several other Degrees which, like this, are so called, not because they have any relation to the original Second Degree of Symbolic Freemasonry, but to indicate that they constitute the second in any particular series of Degrees which are preparatory to the culmination of that series.
Thus, in the Rite of Mizraim, we have the Master Perfect Architect, which is the Twenty-seventh Degree, while the Twenty-fifth and Twenty-sixth are Apprentice and Fellow Craft Perfect Architect. So we have in other rites and systems the Fellow Craft Cohen, Hermetic, and Cabalistic Fellow Craft, where Master Cohen and Hermetic and Cabilistic Master are the topmost Degrees of the different series. Fellow Craft in all these, and many other instances like them, means only the second preparation toward perfection.