Lodge St. Andrew #518

ENCYCLOPAEDIA OF FREEMASONRY AND KINDRED SCIENCES

by ALBERT G. MACKEY M.D.

ANDREA, JOHN VALENTINE

This distinguished philosopher and amiable moralist, who has been claimed by many writers as the founder of the Rosicrucian Order, was born on the 17th of August, 1586, at the small town of Herrenberg, in the Kingdom of Wurttemberg, where his father exercised clerical junctions of a respectable rank.

After receiving an excellent education in his native province, he traveled extensively through the principal countries of Europe, and on his return home received the appointment, in 1614, of deacon in the town of Vaihingen. Four years after he was promoted to the office of superintendent at Kalw. In 1639 he was appointed court chaplain and a spiritual privy councilor, and subsequently Protestant prelate of a Adelberg, and almoner of the Duke of Wurttemberg. He died on the 27th of June, 1654, at the age of sixty-eight years.

Andrea was a man of extensive acquirements and of a most feeling heart. By his great abilities he was enabled to elevate himself beyond the narrow limits of the prejudiced age in which he lived, and his literary labors were exerted for the reformation of manners, and for the supply of the moral wants of the times. His writings, although numerous, were not voluminous, but rather brief essays full of feeling, judgment, and chaste imagination, in which great moral, political, and religious sentiments were clothed in such a language of sweetness, and yet told with such boldness of spirit, that, as Herder says, he appears, in his contentious and anathematizing century, like a rose springing up among thorns.

Thus, in his Menippus, one of the earliest of his works, he has, with great skill and freedom, attacked the errors of the Church and of bis contemporaries.

His Herculis Christiani Luctus, xxiv, 18 supposed by a some persons to have given indirectly, if not immediately, hints to John Bunyan for his Pilgrim's Progress.

One of the most important of his works, however, or at least one that has attracted most attention, is his Fama Fraternitatis, published in 1615. This and the Chemische Hochzeit Christiani Rosencreuz, or Chemical Nuptials, by Christian Rosencreuz, which is also attributed to him, are the first works in which the Order of the Rosicrucians is mentioned. Arnold, in his Ketzergeschichte or History of Heresy, contends, from these works, that Andrea was the founder of the Rosicrucian Order.

Others claim a previous existence for it, and suppose that he was simply an annalist of the Order; while a third party deny that any such Order was existing at the time, or afterward, but that the whole was a mere mythical rhapsody, invented by Andrea as a convenient vehicle in which to convey his ideas of reform. But the whole of this subject is more fully discussed under the head of Rosicrucianism, which see.

ANDREW, APPRENTICE AND FELLOW CRAFT OF SAINT

The French for this is Apprenti et Compagnon de Saint André; the German being Andreas Lehrling und Geselle. The Fourth Degree of the Swedish Rite, which is almost precisely the same as the Elu Secret of the French Rite.

ANDREW, CROSS OF SAINT

See Cross, Saint Andrew's

ANDREW, FAVORITE OF SAINT

The French is Favori de Saint André. Usually called Knight of the Purple Collar. The Ninth Degree of the Swedish Rite.

ANDREW GRADE

One of the oldest of the high Continental grades added to Craft Freemasonry, probably originated in France among Stuart partisans and thence passing into Germany and elsewhere.

ANDREW, GRAND SCOTTISH KNIGHT OF SAINT

See Knight of Saint Andrew

ANDROGYNOUS DEGREES

From, a man, and a woman. Those degrees relative to Freemasonry which are conferred on both men and women. Besides the degrees of the Adoptive Rite, which are practiced in France, there are several of these degrees which are, as side degrees, conferred in America. Such are the Mason's Wife, conferred on the wives, daughters, sisters, and mothers of Master Masons, and the Knight and Heroine of Jericho, conferred on the wives and daughters of Royal Arch Masons.

About 1850 Rob Morris introduced and thereafter taught very generally through the Western States of America, a series of androgynous degrees, which he called The Eastern Star. There is another androgynous degree, sometimes conferred on the wives of Royal Arch Masons, known as the Good Samaritan.

In some parts of the United States these degrees are very popular, while in other places they are never practiced, and are strongly condemned as improper innovations. The fact is, that by their friends as well as by their enemies, these so-called degrees have been greatly misrepresented. When females are told that in receiving these degrees they are admitted into the Masonic Order, and are obtaining Masonic information under the name of Ladies freemasonry, they are simply deceived.

Every woman connected by ties of consanguinity, the blood relation or kinship, to a Master Mason is peculiarly entitled to Masonic assistance and protection. If she is told of this fact, and also told that by these androgynous degrees she is to be put in possession of the means of making her claims known by a sort of what may be called oral testimony, but that she is by their possession no nearer to the portals of Freemasonry than she was before, if she is honestly told this, then there is no harm, but the possibility of some good, in these forms if carefully bestowed and prudently preserved. But all attempts to make Freemasonry of them are wrong, imprudent, and calculated to produce opposition among the well-informed and cautious members of the Fraternity.

ANDROGYNOUS FREEMASONRY

That so-called Freemasonry which is dedicated to the cultivation of the androgynous degrees. The Adoptive Rite of France is Androgynous Freemasonry.

ANGEL

Angels were originally in the Jewish theology considered simply as messengers of God, as the name herald or angel, pronounced mal-awk, imports, and the word is thus continually, used in the early Scriptures of the Old Testament. It was only after the captivity that the Jews brought from Babylon their mystical ideas of angels as instruments of creative ministration, such as the angel of fire, of water, of earth, or of air. These doctrines they learned from the Chaldean sages, who had probably derived them from Zoroaster and the Zendavesta. In time these doctrines were borrowed by the Gnostics, and through them they have been introduced into some of the advanced degrees; such, for instance, as the Knight of the Sun, in whose ritual the angels of the four elements play an important part.

ANGELIC BROTHERS

The German for this expression is Engelsbruder. Sometimes called, after their founder, Gichtelites or Gichtelianer. A mystical sect of religious fanatics founded by one Gichtel, about the close of the seventeenth century, in the United Netherlands. After the death of their founder in 1710, they gradually became extinct, or were continued only in secret union with the Rosicrucians.

ANGELS ALPHABET

See Alphabet, Angels

ANGERONA

The name of a pagan deity worshiped among the Romans. Pliny calls her the goddess of silence, and calmness of mind. Hence her statue has sometimes been introduced among the ornaments of Masonic edifices. She is represented with her finger pressed upon her lips (see Harpocrates, for what is further to be said upon this symbol).

ANGLE

The inclination of two lines meeting in a point. Angles are of three kinds-acute, obtuse, and right angles. The right angle, or the angle of 90 degrees, is the principal one recognized in Freemasonry, because it is the form of the trying square or try-square, one of the most important working tools of the profession, and the symbol of morality.

ANGULAR TRIAD

A name given by Oliver to the three presiding officers of a Royal Arch Chapter.

ANIMAL SYMBOLISM

The history of Medieval Masonry (Operative Masonry) can be written in the form of sweeping generalizations, particularly about the use and the extraordinarily rapid spread of the Gothic Style. Or it can be written in the form of histories of particular cathedrals, abbeys, priories, castles, mansions, such as St. Michele, York, Wells, King's College, Cologne, etc. Or it can be written as an engineer would write it, in terms of machines, tools, quarrying, transportation, scaffolding, etc. Or as an economist would write it (vide Knoop & Jones), in the terms of wages, hours of labor, contracts, etc. Or in the form of treatises on the customs and organization of the Freemasons, their Lodges, their Old Charges their apprentices.

Lastly it could be written in the form of an endeavor to describe the Masons themselves. Who were they? What were they as men? What was in their minds? How did they discover a number of truths which nobody else in the Middle Ages ever saw, or could see? How did they live? Where did they find their education? A history in this last form has yet to be written, and until it is written it is as if no other history of Freemasonry had ever been written, because it was not the structure, or the money, or the Fabric Rolls, or the hours, or the wages, or the contracts which discovered and perpetuate that set of truths which is Speculative Freemasonry; it was the men themselves; and it is those men, not a set of buildings, of whom we are the descendants.

Until a number of Masonic scholars have accumulated a large body of facts to make such a history possible, a Masonic student can only feel his way along by-paths, and guess out many things from traces here and there in the buildings which, like a thumb print, still bear the impress of the personality of the builders.

It is when viewed as contributing to that purpose that a study of such a comparatively unimportant detail as the sculptures, carvings, mosaics, and pictures of animals, including birds and insects (botany is too large to include here it also is a field awaiting research) begins to take on a large significance, because in an indirect way it tells us a number of things about the Freemasons as men, it being remembered meanwhile that until a late period the Masons had a free hand in these ornamental details.

Among the carvings in the cathedrals are a zoology of actual and mythical animals, lions, foxes, goats, horses, donkeys, birds, snakes, bees, unicorns, griffins, etc., and often they are placed or fashioned with a sly but very open humor. If these are contrasted to the carvings in the Romanesque buildings which preceded Gothic, or the Classical which succeeded it, or either Byzantine or Arabic which were its contemporaries, animal figures in Gothic buildings become strikingly significant. They show that the Freemasons were independent and free, and flouted the old church censorship rules governing ornaments in religious buildings; that they looked at nature with fresh, new eyes, and observed it at first hand; that they were familiar with the old Bestiaries, the once popular tales and fables about animal heroes and villains, along with the mythology of animals; that they had many interests beyond the rigidly theological or ecclesiastical, and were not priest-ridden; and show a sense of humor seldom elsewhere in evidence in Medieval books, pictures, or tales, for their gargoyles and foxes and goats often are cartoons in stone.

See page 554 fl. in Art and the Re-formation, by G. G. Coulton. Animal Symbolism in Ecclesiastical Architecture, by E. P. Evans; Henry Holt & Co. ; 1896; perhaps the best introduction for American readers, and an excellent point of departure for special studies. Symbolism of Birds and Animals in English Architecture, by Arthur H. Collins; Mach ride; New York; 1913.

ANIMAL WORSHIP

Typhon
Typhon

The worship of animals is a species of idolatry that was especially practiced by the ancient Egyptians. Temples were erected by this people in their honor, in which they were fed and cared for during life. To kill one of them was a crime punishable with death. After the death of these animals, they were embalmed, and interred in the catacombs. This worship was derived first from the earlier adoration of the stars, to certain constellations of which the names of animals had been given; next, from an Egyptian tradition that the gods being pursued by Typhon, had concealed themselves under the forms of animals; and lastly, from the doctrine of the metempsychosis, according to which there was a continual circulation of the sculls of men and animals.

But behind the open and popular exercise of this degrading worship the priests concealed a symbolism full of philosophical conceptions.

Gliddon says, in his Otia Egyptiaea (page 94), that "Animal worship among the Egyptians was the natural and unavoidable consequence of the misconception, by the vulgar, of those emblematical figures invented by the priests to record their own philosophical conception of absurd ideas.

As the pictures and effigies suspended in early Christian churches, to commemorate a person or an event, became in time objects of worship to the vulgar, so, in Egypt, the esoteric or spiritual meaning of the emblems was lost in the gross materialism of the beholder. This esoteric and allegorical meaning was, however, preserved by the priests, and communicated in the mysteries alone to the initiated, while the uninstructed retained only the grosser conception".

ANIMA MUNDI

Latin, meaning Soul of the World. A doctrine of the early philosophers, who conceived that an immaterial force resided in nature and was the source of all physical and sentient life, yet not intelligential.

ANNALES CHRONOLOGIQUES

The complete title is Annales Chronologiques, Litéraires et Historiques de la Maçonnerie des Pays-Bas, dater du 1 Janvier, 1814 (French, meaning the Chronological, Literary, and Historical Annals of the Masonry of the Netherlands from the year 1814). This work, edited by Brothers Melton and De Margny, was published at Brussels, in five volumes, during the years 1823.

It consists of an immense collection of French, Dutch, Italian, and English Masonic documents translated into French. Kloss extols it highly as a work which no Masonic library should be without. Its publication was unfortunately discontinued in 1826 by the Belgian revolution.

ANNALES ORIGINIS MAGNI GALLIARUM ORIENTIS, ETC.

This history of the Grand Orient of France is, in regard to its subject, the most valuable of the works of C. A. Thory. It comprises a full account of the rise, progress, changes, and revolutions of French Freemasonry, with numerous curious and unedited documents, notices of a great number of rites, a fragment on Adoptive Freemasonry and other articles of an interesting nature. It was published at Paris, in 1812, in one volume of 471 pages, octavo (see Kloss, Bibliographic der Freimaurerei, No. 4088).

ANNIVERSARY

See Festivals

ANNO BONEFACIO

Latin, meaning In the Year of the Blessing; abbreviated A.B. This date has been used by the brethren of the Order of High Priesthood to signify the elapsed period calculated from the year of the blessing of Abraham by the High Priest Melchizedek. The date is determined by adding the year of blessing to any Christian or so-called Vulgar Era thus:

1913 + 1930 = 3843

ANNO DEPOSITIONIS

Latin, meaning in the a year of the Deposit; abbreviated A.Dep. The date used by Royal and Select Masters, which is found by adding 1000 to the Vulgar Era thus:

1930 + 1000 =2930

ANNO EGYPTIACO

Latin, meaning in the Egyptian year. The date used by the Hermetic Fraternity, and found by adding 5044 to the Vulgar Era prior to each July 20, being the number of years since the consolidation of the first Egyptian monarchy under Menes who, according to Herodotus, built Memphis, and is reported by Diodorus to have introduced the worship of the gods and the practice of sacrifices into Egypt.

King Menes

ANNO HEBRAICO

Latin, meaning in the Hebrew year ; abbreviated A.H. The same as Anno Mundi; which see.

ANNO INVENTIONIS

Latin, meaning in the year of the Discovery; abbreviated A.I. or A.Inv. The date used by Royal Arch Masons. Found by adding 530 to the Vulgar Era thus:

1930 + 530 = 2460

ANNO LUCIS

Latin, meaning in the Year of Light; abbreviated A.L. The date used in ancient Craft Freemasonry; found by adding 4000 to the Vulgar Era thus:

1930 + 4000 = 5930

ANNO MUNDI

Latin, meaning in the Year of the World. The date used in the Ancient and Accepted Scottish Rite; found by adding 3760 to the Vulgar Era until September. After September, add one year more; this is because the year used a the Hebrew one, which begins in September.

Thus July,
1930 + 3760 = 5690
and October,
1930 + 3760 + 1 = 5691

ANNO ORDINIS

Latin, meaning in the Year of the Order; abbreviated A.O. The date used by Knights Templar; found by subtracting 1118 from the Vulgar Era thus:

1930 - 1118 = 812

ANNUAIRE

Some French Lodges publish annually a record of their most important proceedings for the past year, and a 1ist of their members. This publication is called an Annuaire, or Annual.

ANNUAL COMMUNICATION

All the Grand Lodges of the United States, except those of Massachusetts, Maryland, the District of Columbia, Pennsylvania, and Rhode Island, hold only one annual meeting; thus reviving the ancient custom of a Yearly Grand Assembly.

The Grand Lodge of Massachusetts has provided far Quarterly Communications held in Boston on the second Wednesday in December, March, June and September. There has also been a Communication held annually on December 27 for the Installation of the Grand Officers and the Celebration of Saint John the Evangelist's Day. When that Anniversary occurs on Saturday or Sunday the Communication is held on the following Tuesday.

The Grand Lodge of Maryland has had two Communications, the Semi-Annual and the Annual of the Grand Lodge every year, in May and November.

The Grand Lodge of the District of Columbia has provided for four Stated Communications in each year, one on the second Saturday in March for the exemplification of the degrees, another on the second Wednesday in May for the transaction of general, business, a third on the third Wednesday in December being the Annual Communication to receive the Grand Master's annual address, the reports of the Grand Lecturer and Committees, and for general business, a succeeding Communication on Saint John the Evangelist's Day, December 27, or on the day following if the date fall upon a Sunday, to receive the Grand Master's report, to consider reports of Committees on the Annual Address of the Grand Master, and to elect and install officers. The Grand Lodge of Pennsylvania has provided for Quarterly Communications on the first Wednesdays of March, June, September, and December, and an Annual Grand Communication on Saint John the Evangelist's Day in every year.

The Grand Lodge of Rhode Island has had two Communications in each year, namely, the Annual Communication on the tbird Monday in May and the Semi-Annual Communication on the third Monday in November.

The Grand Lodge of England holds Quarterly Communications.

At these Annual Communications it is usual to pay the representatives of the subordinate Lodges a per diem allowance, which varies in amount in the several Grand Lodges, and also their mileage or traveling expenses.

ANNUAL PROCEEDINGS

Every Grand Lodge in the United States publishes a full account of the proceedings at its Annual Communication, to which there is usually added a list of the subordinate Lodges and their members. Some of these Annual Proceedings extend to a considerable size, and they are all valuable as giving an accurate and official account of the condition of Freemasonry in each State for the past year.

They also frequently contain valuable reports of committees on questions of Masonic law. The reports of the Committees of Foreign Correspondence are especially valuable in these publications (see Committee on Foreign Correspondence).

ANNUITIES

In England, one of the modes of distributing the charities of a Lodge is to grant annuities to aged members or to the widows and orphans of those who are deceased. In 1842 the Royal Masonic Annuity for Males was established, which has since become the Royal Masonic Benevolent Institution for Aged Freemasons and Their Widows, and grants annuities to both males and females, having also an asylum at Croydon in Surrey, England, into which the annuitants are received in the order of their seniority on the list (see Asylum for Aged Freemasons).

ANTHROPOLOGIC SCHOOL, THE

The name given to a comparatively small number of Masonic writers and researchers who have not agreed with the largest number of Masonic scholars that Freemasonry originated in Medieval architecture and was formed and constituted and manned by builders, but believe that it bas existed throughout the world for many centuries, or even for thousands of years.

Their answer to questions about rites, ceremonies, and symbols in the Lodge is to refer to rites and symbols of more or less primitive peoples, and especially to primitive tribes such as still are found in Africa. In order to maintain this theory they have broken with the established conclusions of Masonic historians of the type that is found in Quatuor Coronati and similar Lodges of Masonic research; they also disagree with the established authorities on anthropology of whom none has ever found any Freemasonry in primitive rites and symbols; but who would have reported such findings if there had been any because among the thousands of professional anthropologists in America and Europe a large number have been Masons.

The terms used in duly-constituted and regular Freemasonry, Operative or Speculative, do not support the anthropologic theory. But from another point of view, and having in mind that ritualism and symbolism in Freemasonry are but one instance of ritualism and symbolism in general, anthropology gives a Masonic student a larger and richer background of thought and helps him better to understand Masonry's own rites and symbols. For that purpose there may be added to the books of Masonic anthropologists the non-Masonic works of such professional anthropologists as Lord Avebury, Rivers, Levy-Bruhl, Frazer, Goldenweiser, Boas, Mead, Webster, etc.

See:

Arcana of Freemasonry, by Albert Churchward; Macoy Publishing Co., New York; 1915.
Signs and Symbols of Prilnordial Man, by Albert Churchward; Geo. Allen & Co., London. 1913.
The Arcane Schools, by Jobn Yarker; William Tait; Belfast; 1909.
Freemasonry and the Ancient Gods, by J. S. M. Ward; Simpkins, Marshall; London; 1921.
Freemasonry; Its Aims and Ideals, by J. S. M Ward; Wm. Rider & sons; London; 1923.

ANOINTING

The act of consecrating any person or thing by the pouring on of oil. The ceremony of anointing was emblematical of a particular sanctification to a holy and sacred use. As such it was practiced by both the Egyptians and the Jews, and many representations are to be seen among the former of the performance of this holy Rite. Wilkinson informs us, in his Manners and Customs of the Ancient Egyptians (iv, 280), that with the Egyptians the investiture to any sacred office was confirmed by this external sign; and that priests and kings at the time of their consecration were, after they had been attired in their full robes, anointed by the pouring of oil upon the head. The Jewish Scriptures mention several instances in which unction was administered, as in the consecration of Aaron as high priest, and of Saul and David, of Solomon and Joash, as kings. The process of anointing Aaron is fully described in Exodus (xxix, 7).

Egyptian king anointing the god Khem

After he had been clothed in all his robes, with the miter and crown upon his head, it is said, "then shalt thou take the anointing oil and pour it upon his head, and anoint him".

The use of oil in the service of the Churches is also worthy of note. In the ceremony of confirmation there is usually employed a chrism, an anointing fluid sometimes compounded of olive oil and a balm of balsam made from the terebinth tree of the East.

The olive oil is symbolic of strength, for it was used by the ancient athletes as an ointment to increase the bodily vigor; of light, because possible of use in lamps; of health, because practicable for food and medicine, while the balm means freedom from corruption and having the sweet savor of virtue.

Order of the High Prieshood

The ceremony is still used in some of the high degrees of Freemasonry, and is always recognized as a symbol of sanctification, or the designation of the person so anointed to a sacred use, or to the performance of a particular function. Hence, it forms an important part of the ceremony of installation of a High Priest in the Order of High Priesthood as practiced in America. As to the form in which the anointing oil was poured, John Buxtorf, in the Lexicon Chaldaicum, Talmudicum et Rabbinicum (page 267), quotes the Rabbinical tradition that in the anointment of kings the oil was poured on the head in the form of a crown, that is, in a circle around the head; while in the anointment of the priests it was poured in the form of the Greek letter X, that is, on ahe top of the head, in the pattern of a Saint Andrew's cross.

Important as the anointing ceremony was to persons, we also see plainly that in Bible times the use of the consecrating oil was deemed necessary to the house of worship, to the furniture therein, and to the pillars or other memorials of man's religious relation to God. Now as then we follow the same tendency in our Masonic consecration ceremonies of official corner stone laying, and of Temple and Lodge-room authorized dedication to Masonic usefulness.

See the Old Testament for the anointing of memorial stones (Genesis xxviii, 18, 22; xxai, 13, and xxxv, 14), and compare these references with the modern Masonic treatment of a corner stone, and for some comparison of the present day consecration of Lodge rooms with the ceremonies of old read Exodus (xxx, 23-9, and xl, 9), where we find an account of the sanctifying of the Tabernacle and its furniture "and it shall be holy".

ANONYMOUS SOCIETY

A Society formerly existing in Germany, which consisted of seventy-two members, namely, twenty-four Apprentices, twenty-four Fellow Crafts, and twenty-four Masters. It distributed much charity, but its real object was the cultivation of the occult sciences. Its members pretended that its Grand Master was one Tajo, and that he resided in Spain. Thory. is authority for the above statement in his Acta Latomorum (1, 294).

Anonymous is a compound of two Greek words that together mean without name.

ANSYREEH

A sect found in the mountains of Libanon, of Northern Syria. the name is also given as Nusairiyeh. Like the Druses, toward whom, however, they entertain a violent hostility, and the Assassins, they have a secret mode of recognition and a secret religion, which does not appear to be well understood by them. "However", says Rev. Mr. Lyde, who visited them in 1852, "there is one in which they all seem agreed, and which acts as a kind of Freemasonry in binding together the scattered members of their body, namely, secret prayers which are taught to every male child of a certain age, and are repeated at stated times, in stated places, and accompanied with religious rites".

The Ansyreeh arose about the same time with the Assassins, and, like them, their religion appears to be an ill-digested mixture of Judaism, Christianity, and Mohammedanism. To the Masonic scholars these secret sects of Syria present an interesting study, because of their supposed connection with the Templars during the Crusades. Brother Bernard H. Springett discusses at length the subject of secret organizations of that neighborhood in his Secret Sects of Syria and the Lebanon.

ANTEDILUVIAN FREEMASONRY

Among the traditions of Freemasonry, which, taken literally, become incredible, but which, considered allegorically, may contain a profound meaning, not the least remarkable are those which relate to the existence of a Masonic system before the Flood, the word antediluvian being from the Latin language and meaning before the deluge. Thus, Anderson (Constitutions, first edition, page 3) says:

"Without regarding uncertain accounts, we may safely conclude the Old World, that lasted 1656 years, could not be ignorant of Masonry".

Doctor Oliver has devoted the twenty-eighth lecture in his Historical Landmarks to an inquiry into "the nature and design of Freemasonry before the Flood"; but he admits that any evidence of the existence at that time of such an Institution must be based on the identity of Freemasonry and morality. He says:

"We may safely assume that whatever had for its object and end an inducement to the practice of that morality which is founded on the love of God, may be identified with primitive Freemasonry".

The truth is, that antediluvian Freemasonry is alluded to only in what are called the ineffably degrees; and that its only important tradition is that of Enoch, who is traditionally supposed to be its founder, or, at least, its Great Hierophant, or Chief Priest (see Enoch).

ANTHEM

The anthem was originally a piece of church music sung by alternate voices. The word afterward, however, came to be used as a designation of that kind of sacred music which consisted of certain passages taken out of the Scriptures, and adapted to particular solemnities. In the permanent poetry and music of Freemasonry the anthem is very rarely used. The spirit of Masonic poetry is lyrical, and therefore the ode or song of sentiment is almost altogether used, except on some special occasions, in the solemnities and ceremonials of the Order.

No mention of Masonic music should fail to allude to the fine collection made under the direction of Brother Albert Pike for the Supreme Council, Southern Jurisdiction, Ancient and Accepted Scottish Rite, the Royal Arch Orpheus of the General Grand Chapter, and the work of Brother W. A. Mozart.

ANTIENT AND MODERN

The use of these words is frequently assumed to be understood as a expressive of a rebuke or even of contempt. Brother W. J. Chetwode Crawley (Caementaria Hibernica, Fasciculus 1, page 18) points to a different understanding of them. He says:

"The terms Antient and Modern were not epithets of reproach, but seem to have been willingly adopted by the adherents of each Grand Lodge. Brother Sadler points out that they occur in juxtaposition in a Minute of Grand Lodge, March 31, 1735. For purposes of distinctiveness we retain the obsolete spelling Ancient, whenever we use the word in a technical sense, as referring to Dermott's Grand Lodge".

This practice we have followed in the revision of the present work.

ANTIENT AND PRIMITIVE RITE OF FREEMASONRY,
OTHERWISE OF MEMPHIS ANCIENT AND PRIMITIVE RITE

This rite claims a derivation from Egypt, and an organization from the High Grades which had entered Egypt before the arrival of the French Army, and it has been asserted that Napoleon and Kleber were invested with a ring at the hands of an Egyptian sage at the pyramid of Cheops. However that may be, in 1814 the Disciples of Memphis were constituted as a Grand Lodge at Montauban in France by Gabriel Mathieu Marconis and others, being an incorporation of the various rites worked in the previous century and especially of the Primitive Rite of Philadelphes of Narbonne, which see. In the political troubles that followed in France the Lodge of the Disciples of Memphis was put to sleep on March 7, 1816, and remained at rest until July 7, 1838, when Jacques Etienne or James Stephen Marconis was elected Grand Hierophant and arranged the documents, which the Rite then possessed, into ninety degrees.

The first Assembly of this Supreme Power was held on September 25, 1838, and proclaimed on October 5 following. The father of the new Grand Hierophant seems, to have been living and to have sanctioned the proceedings. Lodges were established in Paris and Brussels until the government of France forbade the meetings in 1841; however, in 1848 work was resumed and the Rite spread to Roumania, Egypt, a America, and elsewhere.

In 1862 J. E. Marconis united the Rite with the Grand Orient of France, retaining apparently the rank of Grand Hierophant; and in 1865 a Concordat was executed between the two bodies by which the relative value of their different degrees was settled.

In 1872 a Sovereign Sanctuary of the Rite was established in England by some American members with Brother John Yarker as Grand Master General.

An official journal entitled The Kneph was at one time issued by the authority of the Sovereign Sanctuary, from which we learn that the Ancient and Primitive Rite of Freemasonry is "universal and open to every Master Mason who is in good standing under some constitutional Grand Lodge, and teaches the Fatherhood of God and the Brotherhood of Man".

The degrees of the Rite are ninety-five in number, starting with the three Craft degrees, and divided into three series, and appear to have been rearranged and renamed at various times.

ANTILLES, LESSER

See Caribbee Islands

ANTI-MASONIC BOOKS

There is no country of the civilized world where Freemasonry has existed, in which opposition to it has not, from time to time, exhibited itself; although it has always been overcome by the purity and innocence of the Institution. The Roman Catholic religion has always been anti Masonic, and hence edicts have constantly been promulgated by popes and sovereigns in Roman Catholic countries against the Order. The most important of these edicts is the Bull of Pope Clement XII, which was issued on the 24th of April, 1738, the authority of which Bull is still in existence, and forbids any pious Catholic from uniting with a Masonic Lodge, under the severest penalties of ecclesiastical excommunication.

In the United States, where there are neither popes to issue Bulls nor kings to promulgate edicts, the opposition to Freemasonry had to take the form of a political party. Such a party was organized in the United States in the year 1826, soon after the disappearance of one William Morgan. The object of this party was professedly to put down the Masonic Institution as subversive of good government, but really for the political aggrandizement of its leaders, who used the opposition to Freemasonry merely as a stepping-stone to their own advancement to office.

But the public virtue of the masses of the American people repudiated a party which was based on such corrupt and mercenary views, and its ephemeral existence was followed by a total annihilation.

When the above attempt to destroy Freemasonry had spent its force and vanished, there came in its wake another enemy born of a conference held in October, 1867, at Aurora, Illinois. As a result of this meeting a convention of opponents to secret societies of all sorts assembled at Pittsburgh, Pennsylvania, in May, 1868, when the National Association of Christians Opposed to Secret Societies was organized.

This body was incorporated under an Illinois charter in 1874 as the National Christian Association and has maintained headquarters in Chicago where a magazine, Christian Cynosure, founded in 1868, has been published. The organization has erected a monument to William Morgan in Batavia, New York, and "holds that the Lodge system denies Christ and worships Satan".

Monument to William Morgan in Batavia, New York Monument to William Morgan
in Batavia, New York

A society which has been deemed of so much importance as to be the victim of many persecutions, must needs have had its enemies in the press. It was too good an Institution not to be abused. Accordingly, Freemasonry had no sooner taken its commanding position as one of the teachers of the world, than a host of adversaries sprang up to malign its character and to misrepresent its objects. Hence, in the catalogue of a Masonic library, the anti-Masonic books will form no small part of the collection.

Anti-Masonic works may very properly be divided into two classes:

Those written simply for the purposes of abuse, in which the character and objects of the Institution are misrepresented.
Those written for the avowed purpose of revealing its ritual and esoteric doctrines. The former of these c1asses is always instigated by malignity, the latter by mean cupidity. The former class alone comes strictly within the category of anti Masonic books, although the two classes are often confounded; the attack on the principles of Freemasonry being sometimes accompanied with a pretended revelation of its mysteries, and, on the other hand, the pseudo-revelations are not infrequently enriched by the most liberal abuse of the Institution.

The earliest authentic work which contains anything in opposition to Freemasonry is The Natural History of Staffordshire, by Robert Plot, which was printed at Oxford in the year 1686. It is only in one particular part of the work that Doctor Plot makes any invidious remarks against the Institution. We should freely forgive him for what he has said against it, when we know that his recognition of the existence, in the seventeenth century, of a society which was already of so much importance that he was compelled to acknowledge that he had "found persons of the most eminent quality that did not disdain to be of this fellowship", gives the most ample refutation of those writers who assert that no traces of the Masonic Institution are to be found before the beginning of the eighteenth century. A triumphant reply to the attack of Doctor Plot is to be found in the third volume of Oliver's Golden Remains of the Early Masonic Writers.

A still more virulent attack on the Order was made in 1730, by Samuel Prichard, which he entitled Masonry Dissected, being an universal and genuine description of all its branches from the original to the present time. Toward the end of the year a reply was issued entitled A Defense of Masonry, occasioned by a pamphlet called Masonry Dissected. This was published anonymously, but the fact has recently been established that its author was Martin Clare, A. M., F. R.S., a schoolmaster of London, who was a prominent Freemason from 1734 to 1749 (see Ars Quatuor Coronatorum iv, page 33). No copy of this Defense is known to exist, but it was reproduced in the Free Masons Pocket Companion for 1738, and in the second edition of the Book of Constitutions, which was published in the same year.

The above work is a learned production, well worth perusal for the information that it gives in reference to the sacred rites of the ancients, independent of its polemic character. About this time the English press was inundated by pretended revelations of the Masonic mysteries, published under the queerest titles, such as Samuel Prichard; An authentic key to the door of Freemasonry, both Ancient and Modern published in 1762, Hiram, or the Grand Master Key to both Ancient and Modern Freemasonry, which appeared in 1764. The Three Distinct Knocks, published in 1760, and a host of others of a similar character, which were, however, rather intended, by ministering to a morbid and unlawful curiosity, to put money into the purses of their compilers, than to gratify any vindictive feelings against the Institution.

Some, however, of these works were amiable neither in their inception nor in their execution, and appear to have been dictated by a spirit that may be characterized as being anything else except Christian. Thus, in the year 1768, a sermon was preached, we may suppose, but certainly published, at London, with the following ominous title: Masonry the Way to Hell; a Sermon wherein is clearly proved, both from Reason and Scripture, that all who profess the Mysteries are in a State of Damnation. This sermon appears to have been a favorite with the ascetics, for in less than two years it was translated into French and German.

But, on the other hand, it gave offense to the liberal minded, and many replies to it were written and published, among which was one entitled Masonry the Turnpike-Road to Happiness in this Life, and Eternal Happiness Hereafter, which also found its translation into German.

In 1797 appeared the notorious work of John Robinson, entitled Proofs of a Conspiracy against all the Religions and Governments of Europe, carried on in the secret meetings of Freemasons, Illuminati, and Reading Societies. Robinson was a gentleman and a scholar of some repute, a professor of natural philosophy, and Secretary of the Royal Society of Edinburgh.

Hence, although his theory is based on false premise and his reasoning fallacious and illogical, his language is more decorous and his sentiments less malignant than generally characterize the writers of anti-Masonic books.

A contemporary critic in the Monthly Review (volume xxv, page 315) thus correctly estimates the value of Robinson's work:

"On the present occasion", says the reviewer, "we acknowledge that we have felt something like regret that a lecturer in natural philosophy, of whom his country is so justly proud, should produce any work of literature by which his high character for knowledge and for judgment is liable to be at all depreciated".

Robinson's book owes its preservation at this day from the destruction of time only to the permanency and importance of the Institution which it sought to destroy. Freemasonry, which it vilified, has alone saved it from the tomb of the Capulets.

This work closed the labors of the anti-Masonic press in England. No work of any importance abusive of the Institution has appeared in that country since the attack of Robinson. The manuals of Richard Carlile and the theologico-astronomical sermons of the Rev. Robert Taylor are the productions of men who do not profess to be the enemies of the Order, but who have sought, by their peculiar views, to give to Freemasonry an origin, a design, and an interpretation different from that which is received as the general sense of the Fraternity. The works of these writers, although erroneous, are not hurtful.

The French press was prolific in the production of anti-Masonic publications. Commencing with La Grande Lumare or The Great Light, which was published at Paris, in 1734, soon after the modern introduction of Freemasonry into France, but brief intervals elapsed without the appearance of some work adverse to the Masonic Institution. But the most important of these was certainly the ponderous escort of the Abbé Barruel, published in four volumes, in 1797, under the title of Mémoires pour servir à l'histoire du Jacobinisme, or Memorials to serve for a history of Jacobinism.

The French Revolution was at the time an accomplished fact. The Bourbons had passed away, and Barruel, as a priest and a royalist, was indignant at the change, and, in the bitterness of his rage, he charged the whole inception and success of the political movement to the machinations of the Freemasons, whose Lodges, he asserted, were only Jacobinical clubs.

The general scope of his argument was the same as that which was pursued by Professor Robinson; but while both were false in their facts and fallacious in their reasoning, the Scotchman was calm and dispassionate, while the Frenchman was vehement and abusive. No work, perhaps, was ever printed which contains so many deliberate mis-statements as disgrace the pages of Barruel. Unfortunately, the work was, soon after its appearance, translated into English. It is still to be found on the shelves of Masonic students and curious work collectors, as a singular specimen of the extent of folly and falsehood to which one may be led by the influences of bitter party prejudices.

The anti-Masonic writings of Italy and Spain have, with the exception of a few translations from French and English authors, consisted only of bulls issued by popes and edicts pronounced by the Inquisition. The anti-Freemasons of those countries had it all their own way, and, scarcely descending to argument or even to abuse, contented themselves with practical persecution. In Germany, the attacks on Freemasonry were less frequent than in England or France. Still there were a some, and among them may be mentioned one whose very title would leave no room to doubt of its anti-Masonic character.

It is entitled Beweiss dass die Freimaurer-Gesellschaft in allen Staaten, u.s.w., that is, Proofs that the Society of Freemasons is in every country not only useless, but, if not restricted, dangerous, and ought to be interdicted. This work was published at Dantzic, in 1764, and was intended as a defense of the decree of the Council of Dantzic against the Order.

The Germans, however, have produced no such ponderous works in behalf of anti-Masonry as the capacious volumes of Barruel and Robinson. The attacks on the Order in that country have principally been by pamphleteers.

In the United States anti-Masonic writings were scarcely known until they sprung out of the Morgan excitement in 1826. The disappearance and alleged abduction of this individual gave birth to a bitterly spiteful opposition to Freemasonry, and the country was soon flooded with anti-Masonic works. Most of these were, however, merely pamphlets, which had a only a brief existence and have long since been consigned to the service of the trunk-makers or suffered a literary change in the paper-mill.

Two only are worthy, from their size (their only qualification), for a place in a Masonic catalogue. The first of these is entitled Letters on Masonry and Anti-Masonry, addressed to the Hon. John Quincy Adams. The author was William L. Stone. This work, which was published at New York in 1832, is a large octavo of 556 pages.

The work of Stone, it must be acknowledged, is not abusive. If his arguments are illogical, they are at least conducted without malignity. If his statements are false, his language is decorous. He was himself a member of the Craft, and he has been compelled, by the force of truth, to make many admissions which are favorable to the Order. The book was evidently written for a political purpose, and to advance the interests of the anti-Masonic party. It presents, therefore, nothing but partisan views, and those, too, almost entirely of a local character, having reference a only to the conduct of the Institution as exhibited in what is called the Morgan affair.

Freemasonry, according to Stone, should be suppressed because a few of its members are supposed to have violated the laws in a village of the State of New York. As well might the vices of the Christians of Corinth have suggested to a contemporary of St. Paul the propriety of suppressing Christianity.

The next anti-Masonic work of any prominence published in the United States is also in the epistolary style, and is entitled Letters on the Masonic Institution.

These letters were written by John Quincy Adams.

The book is an octavo of 284 pages, and was published at Boston in 1847. Adams, whose eminent public services have made his life a part of the history of his country, has very properly been described as "a man of strong points and weak ones, of vast reading and wonderful memory, of great credulity and strong prejudice".

In the latter years of his life, Adams became notorious for his virulent opposition to Freemasonry. Deceived and excited by the misrepresentations of the anti-Freemasons, he united himself with that party, and threw all his vast energies and abilities into the political contests then waging. The result was this series of letters, abusive of the Masonic Institution, which he directed to leading politicians of the country, and which were published in the public journals from 1831 to 1833. These letters, which are utterly unworthy of the genius, learning, and eloquence of the author, display a most egregious ignorance of the whole design and character of the Masonic Institution. The "oath" and "the murder of Morgan" are the two bugbears which seem continually to float before the excited vision of the writer, and on these alone he dwells from the first page to the last.

John Quincy Adams

Except the letters of Stone and Adams, there is hardly another anti-Masonic book published in America that can go beyond the literary dignity of a respectably sized pamphlet.

A compilation of anti-Masonic documents was published at Boston, in 1830, by James C. Odiorne, who has thus in part preserved for future reference the best of a bad class of writings.

In 1831 Henry Gassett, of Boston, a most virulent anti-Freemason, distributed, at his own expense, a great number of anti-Masonic books, which had been published during the Morgan excitement, to the principal libraries of the United States, on whose shelves they are probably now lying covered with dust. That the memory of his deed might not altogether be lost, he published a catalogue of these donations in 1852, to which he has prefixed an attack on Freemasonry.

ANTI-MASONIC PARTY

A party organized in the United States of America soon after the commencement of the Morgan excitement, professedly, to put down the Masonic Institution as subversive of good government, but really for the political aggrandizement of its leaders, who used the opposition to Freemasonry merely as a stepping-stone to their own advancement to office. The party held several conventions; endeavored, sometimes successfully, but oftener unsuccessfully, to enlist prominent statesmen in its ranks, and finally, in 1831, nominated William Wirt and Amos ElImaker as its candidates for the Presidency and the Vice-Presidency of the United States. Each of these gentlemen received but seven votes, being the whole electoral vote of Vermont, which was the only State that voted for them. So signal a defeat was this publicly expressed national estimate of the party, that in the year 1833 it quietly withdrew from public notice, and now is happily no longer in existence. William L. Stone, the historian of anti-Freemasonry, has with commendable impartiality expressed his opinion of the character of this party, when he says that "the fact is not to be disguised or contradicted it cannot be that anti-Masonry had become thoroughly political, and its spirit was vindictive towards the Freemasons without distinction as to guilt or innocence" (see his Letters on Masonry and Anti-Masonry, chapter xxxviii, page 418).

Notwithstanding the opposition that from time to time has been exhibited to Freemasonry in every country, America is the only one where it assumed the form of a political party. This, however, may very justly be attributed to the peculiar nature of its popular institutions. Here the ballot-box is considered the most potent engine for the government of rulers as well as people, and is, therefore, resorted to in cases in which, in more despotic governments, the powers of the Church and State would be exercised. Hence, the anti-Masonic convention held at Philadelphia, in 1830, did not hesitate to make the following declaration as the cardinal principle of the party:

"The object of anti-Masonry, in nominating and electing candidates for the Presidency and Vice Presidency, is to deprive Masonry of the support which it derives from the power and patronage of the executive branch of the United States Government. To effect this object, will require that candidates besides possessing the talents and virtues requisite for such exalted stations, be known as men decidedly opposed to secret societies".

This issue having been thus boldly made was accepted by the people; and as principles like these were fundamentally opposed to all the ideas of liberty, personal and political, into which the citizens of the country had been indoctrinated, the battle was made, and the anti-Masonic party was not only defeated for the time, but forever annihilated.

For those who desire a further study of this interesting topic, they may refer to the Anti-Masonic Party: A Study of Political Anti-Masonry in the United States, 1827-40, by Charles McCarthy, also contained in the Annual Report of the American Historical Association for 1902 (volume i, pages 365-574); Miscellany of the Masonic Historical Society of the State of New York, 1902; Proceedings of the Grand Lodge of New York, 1920 (pages 128-45); Mackey's revised History of Freemasonry (volume vii, pages 2039-60).

ANTI-MASONRY

Of the 225 or so Anti-Masonic books on the shelves in any one of our Masonic Libraries more than nine-tenths of them are about the particular Anti-Masonic Crusade which ensued upon the so-called Morgan Affair at Batavia, N. Y., in 1826. "Anti-Masonry" and "Morgan Affair" are become synonymous; Grand Lodges (like their Lodges and members) are so wearied of hearing about this century-old subject that in consequence the whole question of Anti-Masonry has gone by default, with the result that in the present period when Anti-Masonry is the overwhelming and all-important question before the Fraternity, the Fraternity ignores it.

Even if Anti-Masonry were nothing more than open attacks made upon Freemasonry by groups who believe they have reason to hate it, Anti-Masonry would comprise more than the Morgan Affair. The Craft in New England was rocked by an Anti-Masonic crusade immediately after the Revolution; New England and the Bavarian Illuminati, by Vernon Stauffer (New York ; 1918; 374 pages), is a detailed history of it. The Society of Friends (Quakers) either as a whole or in part has for more than a century sought to warn its own members against Freemasonry, and to persuade the public to abolish it; since the Quaker literature on the subject is unimaginably dull a student need not persecute his mind by reading the whole of it, but can find a representative specimen in the outpourings (not always of the Spirit) of the Tract Association of Friends. It is a shock to find the apostles of reasonableness and gentleness resorting to the ancient propaganda tricks of misdirection, false statements, and violent language.

Tract No. 178, published in 1896, camouflaged an attack on Freemasonry under the title of "Secret Societies"; in it Masons were accused of murdering each other, of being a secret "society" i.e., a conspiratorial society, like the Black Hand); of "covering up crime"; of giving "a license to immorality", etc. (Yet Springett Penn, of the Penn family, was very active in the Grand Lodge of Ireland, and wrote one of the verses in the 'Prentice Song')! The Lutheran Church has been as a whole unsympathetic with the Craft, and at one time or another certain of its Synods have been anti-Masonic; their Pastor Wagner's writings (of Dayton, Ohio) belong to the demented, or lunatic fringe, of Anti-Masonic "literature".

The Mormons also and in the "Mormon Empire" where in six States their influence is very strong their action is not to be lightly disregarded-have carried on an organized Anti-Masonic movement ever since their original members were expelled by the Grand Lodge of Illinois, when the town of Nauvoo was designed to be what Salt Lake City afterwards became.

During this whole time the Roman Catholic Church has carried on a continuous barrage against the Craft, and with an increasing tempo ever since Pope Leo XIII designated agencies for the purpose. (See Freemasonry and Roman Catholicism, by H. L. Haywood; Masonic History Company; Chicago; 1944.)

In these Anti-Masonic attacks enemies of Freemasonry believed themselves to have a particular quarrel of their own against it, and for private reasons.

Benito Mussolini

But the larger number of Anti-Masonic movements have had another basis, one not motivated by any quarrel but rather as a form of an inevitable conflict of teachings, principles, doctrines. Before he had become the inventor of Fascism the ex-Socialist, ex-pacifist Benito Mussolini wrote in 1920:

"Humanity is still and always an abstraction of time and space; men are still not brothers, do not want to be, and evidently cannot be. Peace is hence absurd, or rather it is a pause in war. There is something that binds man to his destiny of struggling, against either his fellows or himself. The motives for the struggle may change indefinitely, they may be economic, religious, political, sentimental; but the legend of Cain and Abel seems to be the inescapable reality, while 'brotherhood' is a fable which men listen to during the bivouac and the truce. . ."

It is obvious that when he later found himself the head of a new government of which the above doctrine was the comer-stone Mussolini came into irreconcilable conflict with Freemasonry which not only taught brotherhood but was a Brotherhood. Other creeds came into power, became embodied in governments, were backed by money and armies, the Nazi creed, the Phalangist, the French army and church hierarchies, Communism, and what not; and each of these, of itself, came into conflict with Freemasonry; and these conflicts were not quarrels or vendettas, or accidental explosions like the Morgan Affair, but were just such conflicts as are waged by two opposed religions, or opposed philosophies, or opposed political programs. Wherever a creed which possesses power or is seeking it is contradicted by the teachings and principles of Freemasonry, it will become Anti-Masonic. It is Anti-Masonry of this latter type, not of the Morgan Affair type, that now confronts the Fraternity in every European country, and is destined to confront it more and more in both Britain and America.

Prince Metternich was the most powerful Anti-Mason whom the Craft has ever faced; he was also the most successful, for within one generation after the Congress of Vienna (1814-15) he had destroyed it, or crippled it, or driven it underground in every country between Russia and the English Channel; but he did not attack Masons personally, did not accuse them of crimes or conspiracies, as did the less enlightened architects of American Anti-Masonry, but laid it down as a principle that the anti-democratic, despotic societies being set up by the Holy Alliance could not consistently tolerate in their midst a philosophy so contradictory of it as the democracy, fraternalism, and tolerance of the Fraternity, and which refused to admit that God had made the few to own and to rule and the many to labor and be subservient.

NOTE:

Apropos of Mussolini's reading of "the legend of Cain and Abel" - which in the main is the orthodox one - it is one more proof of the great "peculiarity" of Freemasonry that it has a "legend" of Cain of a different kind; it sees in him the builder of the first city, and therefore a man who knew the art of building. See index of Tite Two Earliest Masonic MSS., by Knoop, Jones, Hamer Manchester; 1938.

Prince Klemens Wenzel von Metternich

ANTIN, DUKE D

Elected perpetual Grand Master of the Freemasons of France, on the 24th of June, 1738. He held the office until 1743, when he died, and was succeeded by the Count of Clermont. Clavel, Histoire Pittoresque, or Picturesque History (page 141) relates an instance of the fidelity and intrepidity with which, on one occasion, he guarded the avenues of the Lodge from the official intrusion of a commissary of police accompanied by a band of soldiers.

ANTIPODEANS

The French expression being Les Antipodiens. The name of the Sixtieth Degree of the seventh series of the collection of the Metropolitan Chapter of France (Acta Latomorum, 1, page 294).

ANTI-SEMITISM AND MASONRY

Freemasonry is neither anti-Semitic, nor pro-Semitic. The question lies outside of, and apart from, the Fraternity; and ever has. It would therefore have no proper place in this or in any other Masonic book had it not been that during the period between World War I and World War II the ruling parties, or governments, or both of Spain, France, Italy, and Germany forced the question on the Fraternity's attention. To understand why and how that was done a number of facts from the past are required:

Ever since the end of the Israelites Period of their history Jews have mingled with and joined with and lived peaceably with a number of Gentile peoples: the Arabs, Syrians, Persians, Ethiopians, Egyptians, Turks, Armenians, and a number of peoples in North Africa, etc. The fact proves that there is no necessary, conflict between jews and Gentiles, or between Gentiles and Jews. The question arises: where, how, and why did anti-Semitism arise? The answer is set forth in the next paragraph:
"In the Island of Corfu also the bells are mute, and the clocks are stopped the last days of Holy Week, but at 11am on the Saturday morning the whole town seems to have gone mad. All of a sudden a most fearful noise and Babel of sounds ensues, bells ring their loudest, and crockery is thrown out of the windows. With regard to throwing crockery down into the street she is a happy woman who can contrive to hit a Jew with one of her fragments. Both those who fire off guns, and the smashers of old crockery, give us their reason for doing so that their intention is to kill the arch-traitor, Judas Iscariot!"

This is quoted from page 196, of Symbolism of the East and West, by Mrs. Harriet Murray-Aynsley; London ; George Redway; 1900. (She contributed papers to Quatuor Coronati Lodge.) Working, every-day anti Semitism, in its popular, down-on-the-street form, had a theological origin.

When that peculiar religion of Sacerdotalism, called Medieval Catholicism, was set up after Charlemagne had broken away from Constantinople, its theologians in the headquarters at the Vatican laid it down as one of the corner-stones the doctrine called, in its official form, extra ecclesiam nulla salus; "outside the Church there is no salvation"; and this ecclesiam carried on vigorous proselyting in every country it could reach, even in the Near East. Long before this time Judaism already had laid down a similar cornerstone for itself: "Outside the Covenant is no salvation"; only to the circumcised "were the promises made"; and Jews vigorously proselyted in every available country the Pharisees "compassed sea and land to make one proselyte", but so did every synagogue. When these two proselyting religions, both exclusive, met in western Europe, conflict was inevitable; and since the Catholic Church won out, Jews were looked down on less as religious rivals than as a conquered people. There is no evidence that Medieval Masons, as Masons, ever took part in anti-Semitism, but it is very probable that the charge to apprentism that they "be true to Holy Church" (which in most instances was the Church of England, not the Roman Church) aimed at excluding Jews from the craft. A certain German called Hermann Goedsche had seen Some of the crude Anti-Semitic brawls on Holy Days of the type described by Mrs. Murray-Aynsley.

He had been discharged from the Secret Police for forgery. To get even with the German Socialists and their half-Jewish leader, Karl Marx, on whom he laid the blame for his troubles, Goedsche wrote a series of stories in the style of historical romance which he palmed off under the English pseudonym, "Sir John Ratcliff". In one chapter two of his characters are supposed to overhear the "Elect of Israel", under the headship of the "Holy Rabbi", in a meeting held only once a century, discuss the age-old plot they were fostering to overthrow the whole of Christian Europe.

Out of this tawdry stuff was formed the forged, famous "Protocols of the Elders of Zion", of which so much use was made by the Pan-Germans under Treitschke and Stocker before World War I, and by Ludendorf after it.

At first these "Protocols", printed in broadsheets by the millions, were used to stir up fear and hatred of Jews in Germany. They were then re-issued, somewhat revised, and directed at England to stir up hatred of the English. In Russia the "Protocols" were used to back up charges against the Jews for "ritual murders". It is said that Alfred Rosenberg, "the Black Balt", who helped write Mein Kampf, and was Hitler's official philosopher, came upon his first copy of the "Protocols" in Russia. He, Hitler, and Goebbels together gave the document a new twist, and by that means linked it to Freemasonry, alleging that Freemasonry was nothing but the vehicle of the Elders of Zion; and this was made large use of by Fascists in both Italy and France. Even in England this madness took hold, and burst into the open when the Morning Post, as conservative a newspaper as The New York Times, published under the head of "The Cause of World Unrest" seventeen articles in sixty or so columns of print, and the London Times almost followed suit. English Freemasonry had never had any known or conceivable connection with Judaism, but these monstrously ignorant articles attacked the two as if they were one thing.

Adolf Hitler

Arthur Edward Waite published a conclusive reply but did not reach a large public. The effectual reply was written by Lucien Wolf, a colleague of Bro. Sir Alfred Robbins, who used the columns of the Manchester Guardian, Spectator, and Daily Telegraph.

This masterpiece of polemics was published in book form (53 pages) entitled The Myth of the Jewish Menace in World Affairs (The Macmillan Co.; New York; 1921). When World war II came, Nazis, Beckists, Iron Guardsmen, Fascists, Phalangists, and Vichyites attacked not Judaism nor Freemasonry but a hyphenated monstrosity which they called Judaeo-Masonry; so that in spite of itself, and manage two whole centuries of keeping out of politics and aloof from controversy, English-speaking Freemasonry was dragged into the very focus of world-affairs; and European Masonry, which was not clear of political involvement, was obliterated. The Protocol of Zion fraud did not take hold in the United States, but it may be that the end is not yet, because the fraud already is proved to possess a salamarider's longevity. (See article on LUDENDORF, etc.)

Shakespeare's "Merchant of Venice" has long been a document in the history of Anti-Semitism, but it has not been until modern Shakespearean scholarship cleared up the provenance of the play that its true significance could be understood. Until near the end of the Middle Ages the lending of money on interest (securities were permitted if of no greater value than the loan) was forbidden by the Church as a mortal sin, and by the State as illegal. The Jews had no such rule in their religion, and could therefore lend money when governments permitted or ignored them-Tudor kings hid behind the feudal fiction that the persons of Jews were their private property, and they protected them as such.

William Shakespeare

This dike was broken, first, when Knights Templar began to make loans on interest (they were virtually state bankers); and, second, when Christians from one of the provinces of France appeared in London as money lenders. Such persecutions of the Jews as had occurred before these two developments had some justification on the grounds that money lending was a sin and a crime. When Christians began to lend money these grounds of persecution were removed; from then on any persecution was directed at the Jew solely as Jew. This is the point of Shakespeare's play. In an anti-Semitic wave which swept London at the end of the Sixteenth Century Queen Elizabeth's personal physician, Dr. Lopez, a Spanish Jew, was hanged at Tyburn in 1594. It was in the midst of that uproar that Shakespeare wrote and produced "The Merchant of Venice"; the Shylock in it is no longer the anti-Christian or the criminal usurer, but is the Jew. (See page 139 OE. of Mr. Shakespeare of the Globe, by Frayne Williams; E. P.Dutton & Co. ; New York; 1941.)

In his Jews and Masonry Before 1810 Samuel Oppenheim (not a Mason) has chapters on Hayes, Saxas, da Costa, David Bush; his findings were that Jewish Masons were no larger in number than their proportion to the Jewish population; and that most of the Jewish Masons of the period were either Spanish or French.

Baron Nathan Mayer Rothschild

The Rothschild family of France contributed members to the Craft, but did not take any position of leadership. Baron Nathan Mayer Rothschild was initiated in Emulation Lodge, No. 12, October 24, 1802, in London; he had been born in Vienna in 1777.

There is no record of an exclusively Jewish Lodge in England; there are many in the United States. Discrimination by Masons against Jews in Germany began as early as 1742; as late as 1940 three-fifths of the German Lodges excluded them. (See The Jew in Freemasonry, by Dudley Wright.) In his history of the Riom trial, Pierre Cot, a minister of the French government under Leon Blum, says that in the many Fascist circles before World War II their writers and speakers were under instruction always to call the Republic "the Judaeo-Masonic Government". (See also Jews in a Gentile World; The Problem of Anti-Semitism, edited by Isaque Graeber and Steuart Henderson Butt, a symposium by a number of authors; Macmillan & Co.; New York; 1942. Books of this type are needed on anti-Gentilism, because the record of Jewish persecutions of Gentiles is a long one and they have sometimes been carried out with unspeakable cruelty; the Old Testament itself is in some chapters obviously anti-Gentile.

When the Soviet Government broke down the "pale" in southwestern Russia, in which Jews had been segregated so long, in order to give them a country of their own and equal rights, the officials in charge, of whom the majority were themselves Jews, reported to Moscow that anti- Gentilism obstructed them more than anti-Semitism Since Jewish newspapers and books and sermon preached by the Rabbis cannot be read by Gentiles the latter seldom know the extent of anti-Gentilism in Jewish communities, in ghettoes, and in segregation even in small towns. Anti-Gentilism and anti-Semitism are two halves of one problem.

ANTIQUITY, LODGE OF

The oldest Lodge in England, and one of the four which concurred in February, 1717, in the meeting at the Apple-Tree Tavern, London, in the formation of the Grand Lodge of England. At that time the Lodge of Antiquity met at the Goose and Gridiron, in Saint Paul's Churchyard. This Lodge and three others met on Saint John the Baptist's Day, June 24, 1717, at the Goose and Gridiron Tavern, and by a majority of hands elected Mr. Anthony Sayer Grand Master, he being the oldest Master present. Capt. Joseph Elliot, and Mr. Jacob Lamball, carpenter, were chosen as Grand Wardens.

This and the other three Lodges did not derive their Warrants from the Grand Lodge, but "acted by immemorial Constitution or by an acknowledged authority reaching back beyond memory".

ANTIQUITY MANUSCRIPT

This celebrated manuscript is now, and has long been, in the possession of the Lodge of Antiquity, at London. It is stated in the subscription to have been written, in 1686, by, "Robert Padgett, Clearke to the Worshipful Society of the Freemasons of the city of London". The whole manuscript was first published by W. J. Hughan in his Old Charges of British Freemasons on page 64, but a part had been previously inserted by Preston in his Illustrations (see book ii, section vi, pages 81-3, 1812 edition).

Here we have evidence of a curious tendency to alter or interpolate passages in old documents whenever it was required to confirm a preconceived theory.

Thus, Preston had intimated that there was before 1717 an Installation Ceremony for newly elected Masters of Lodges, a claim of doubtful worth. He inserts what he calls "the ancient Charges that were used on this occasion", taken from the manuscript of the Lodge of Antiquity. To confirm the statement, that they were used for this purpose, he comes to the conclusion of the manuscript in the following words:

"These be all the charges and covenants that ought to be read at the installment of Master, or making of a Freemason or Freemasons".

The words in italics are not to be found in the original manuscript. Brother E. Jackson Barron had an exact transcript made of this manuscript, which he carefully collated, and which was published by Brother Hughan. Brother Barron gives the following description of the document:

"The manuscript copy of the Charges of Freemasons is on a roll of parchment nine feet long by eleven inches wide, the roll being formed of four pieces of parchment glued together; and some few years ago it was partially mounted (but not very skillfully) on a backing of parchment for its better preservation". The Rolls are headed by an engraving of the Royal Arms, after the fashion usual in deeds of the period; the date of the engraving in this case being fixed by the initials at the top, 1. 2. R. "Under this engraving are emblazoned in separate shields the Arms of the city of London, which are too well known to require description, and the Arms of the Masons Company of London, Sable on a chevron between three castles argent, a pair of compasses of the first surrounded by appropriate mantling.

"The writing is a good specimen of the ordinary law writing of the times, interspersed with words in text. There is a margin of about an inch on the left a side, which is marked by a continuous double red ink line throughout, and there are similar double lines down both edges of the parchment. The letter U is used throughout the manuscript for V, with but two or three exceptions" (see Hughan's Old Charges, 1872, page 14).

ANTIQUITY OF FREEMASONRY

Years ago in writing an article on this subject under the impressions made upon me by the fascinating theories of Doctor Oliver, though I never completely accepted his views, I was led to place the organization of Freemasonry, as it now exists, at the building of Solomon's Temple. Many years of subsequent research have led me greatly to modify the views I had previously held.

Although I do not rank myself among those modern iconoclasts who refuse credence to every document whose authenticity, if admitted, would give to the Order a birth anterior to the beginning of the last century, I confess that I cannot find any incontrovertible evidence that would trace Freemasonry, as now a organized, beyond the Building Corporations of the Middle Ages. In this point of view I speak of it only as an architectural brotherhood, distinguished by signs, by words, and by brotherly ties which have not been essentially changed, and by symbols and legends which have only been developed and extended, while the association has undergone a transformation from an operative art to a speculative science.

But then these Building Corporations did not spring up in all their peculiar organization-different, as it was, from that of other gilds-like Autochthones, from the soil. They, too, must have had an origin and an archetype, from which they derived their peculiar Character. And I am induced, for that purpose, to look to the Roman Colleges of Artificers, which were spread over Europe by the invading forces of the empire. But these have been traced to Numa, who gave to them that mixed practical and religious character which they are known to have possessed, and in which they were imitated by the medieval architects.

We must, therefore, look at Freemasonry in two distinct points of view:
First, as it is-a society of Speculative Architects engaged in the construction of spiritual temples, and in this respect a development from the Operative Architects of the tenth and succeeding centuries, who were themselves offshoots from the Traveling Freemasons of Como, who traced their origin to the Roman Colleges of Builders. In this direction, I think, the line of descent is plain, without any demand upon our credulity for assent to its credibility.

But Freemasonry must be looked at also from another standpoint. Not only does it present the appearance of a speculative science, based on an operative art, but it also very significantly exhibits itself as the symbolic expression of a religious idea. In other and plainer words, we see in it the important lesson of eternal life, taught by a legend which, whether true or false, is used in Freemasonry as a symbol and an allegory.

But whence came this legend? Was it invented in 1717 at the revival of Freemasonry in England? We have evidence of the strongest circumstantial character, derived from the Sloane manuscript No. 3,329, exhumed from the shelves of the British Museum, that this very legend was known to the Freemasons of the seventeenth century at least.

Then, did the Operative Masons of the Middle Ages have a legend also? The evidence is that they did. The Compagnons de la Tour, who were the offshoots of the old Masters' Gilds, had a legend. We know what the legend was, and we know that its character was similar to, although not in all the details precisely the same as, the Masonic legend. It was, however, connected with the Temple of Solomon.

Again:
Did the builders of the Middle Ages invent their legend, or did they obtain it from some old tradition? The question is interesting, but its solution either way would scarcely affect the Antiquity of Freemasonry. It is not the form of the legend, but its spirit and symbolic design, wish which we have to do.

This legend of the Third Degree as we now have it, and as we have had it for a certain period of two hundred and fifty years, is intended, by a symbolic representation, to teach the resurrection from death, and the Divine dogma of eternal life. All Freemasons know its character, and it is neither expedient nor necessary to dilate upon it.

But can we find such a legend elsewhere? Certainly we can. Not indeed the same legend; not the same personage as its hero; not the same details; but a legend with the same spirit and design; a legend funereal in character, celebrating death and resurrection, solemnized in lamentation and terminating in joy.

Thus, in the Egyptian Mysteries of Osiris, the image of a dead man was borne in an argha, ark or coffin, by a procession of initiates; and this enclosure in the coffin or interment of the body was called the aphanism, or disappearance, and the lamentation for him formed the first part of the Mysteries.

On the third day after the interment, the priests and initiates carried the coffin, in which was also a golden vessel, down to the river Nile. Into the vessel they poured water from the river; and then with a cry of "We have found him, let us rejoice", they declared that the dead osiris, who had descended into Hades, had returned from thence, and was restored again to life; and the rejoicings which ensued constituted the second part of the Mysteries.

The analogy between, this and the legend of Freemasonry must be at once apparent. Now, just such a legend, everywhere coinciding in particulars, but everywhere coinciding in general character, is to be found in all the old religions-in sun worship, in tree worship, in animal worship. It was often perverted, it is true, from the original design. Sometimes it was applied to the death of winter and the birth of spring, sometimes to the setting and the subsequent rising of the sun, but always indicating a loss and a recovery.

Especially do we find this legend, and in a purer form, in ahe Ancient Mysteries. At Samothrace, at Eleusis, at Byblos-in all places where these ancient religions and mystical rites were celebrated-we find the same teachings of eternal life inculcated by the representation of an imaginary death and apotheosis.

And it is this legend, and this legend alone, that connects Speculative Freemasonry with the Ancient Mysteries of Greece, of Syria, and of Egypt.

The theory, then, that I advance on the subject of the Antiquity of Freemasonry is this:
I maintain that, in its present peculiar organization, it is the successor, with certainty, of the Building Corporations of the Middle Ages, and through them, with less certainty but with great probability, of the Roman Colleges of Artificers.

Its connection with the Temple of Solomon, as its birthplace, may have been accidental a mere arbitrary selection by its inventors and bears, therefore, only an allegorical meaning; or it may be historical, and to be explained by the frequent communications that at one time took place between the Jews and the Greeks and the Romans. This is a point still open for discussion. On it I express no fixed opinion. The historical materials upon which to base an opinion are as yet too scanty. But I am inclined, I confess, to view the Temple of Jerusalem and the Masonic traditions connected with it as a part of the great allegory of Freemasonry.

But in the other aspect in which Freemasonry presents itself to our view, and to which I have already adverted, the question of its antiquity is more easily settled.

As a brotherhood, composed of symbolic Masters and Fellows and Apprentices, derived from an association of Operative Masters, Fellows, and Apprentices-those building spiritual temples as these built material ones-its age may not exceed five or six hundred years. But as a secret association, containing within itself the symbolic expression of a religious idea, it connects itself with all the Mysteries, which, with similar secrecy, gave the same symbolic expression to the same religious idea. These Mysteries were not the cradles of Freemasonry, they were only its analogues.

But I have no doubt that all the Mysteries had one common source, perhaps, as it has been suggested, some body of priests; and I have no more doubt that Freemasonry has derived its legend, its symbolic mode of instruction, and the lesson for which that instruction was intended, either directly or indirectly from the same source. In this view the Mysteries become interesting to the Freemason as a study, and in this view only.

And so, when I speak of the Antiquity of Freemasonry, I must say, if I would respect the axioms of historical science, that its body came out of the Middle Ages, but that its spirit is to be traced to a far remoter period.

The foregoing digest of his conclusions is by Doctor Mackey.

ANTOINE, ORLLIE

Ever since the invention of writing the race of authors has had a share of individualities, eccentrics, wild men and madmen as much as any other art or calling; the tribe of Masonic authors, one must fear, has had more than its share but it is doubtful if among them there ever has been a more incredible man than the Frenchman, Orllie Antoine. This impossible man was born on May 12, 1825, in the Department of Périgeux, not many miles from Bordeaux. He grew up a tall young man with a French beard and a wild light in his eyes, and studied law. But instead of practicing that respectable profession he devoured travel books by the hundred, and therein was his undoing because he decided to become an adventurer. In 1858 he took to himself the title of Prince de Tounens, crossed over to Southampton, and from there took ship for South America.

The southern third of Argentina and Chile was at that time occupied by some fifteen or twenty Indian peoples, untouched by the White man, among whom the most powerful were the Araucanians, a warrior folk somewhat like our own Apaches, and famous for the fierceness of their battles; Charles Darwin accused them of being cannibals (but erroneously).

This people, along with a number of their neighbor peoples, long had a legend that some day a white man would come, and would be their leader and paramount king, and would sweep the Spanish invaders out of the land. Orllie had read about this in a book, and he set out to be that white man; indeed, while still on the boat he crowned himself King of the Araucanians with the title of Antoine i.e., and drew up a very detailed code of laws by which he intended to govern the tribes whom he had never seen, in a country of whose location he was ignorant.

He succeeded in his amazing coup! By 1860 he was sending from the central fortress of his chiefs heavily ribboned documents to "neighboring chiefs of state" in Chile and Argentina. His official title was "King of Araucania and Patagonia". For a narrative of the adventures and excitements of his reign a reader must consult the history books of South America, because there were too many of them to be crowded into a paragraph.

During one period he was captured by the Chileans, thrown into a prison at Santiago, was rescued by a French consul, and returned to France. For six years he made his living as a journalist in Paris, but in spare time continued in the campaign for a "French Empire" in Patagonia which resulted finally in his being returned to Patagonia in a French warship. It was in that period, probably, that Orllie became a Mason.

ORLLIE ANTOINE
Manifesto of Orllie-Antoine I,
King of Araucania & Patagonia

In 1865 the Pope excommunicated Freemasons in France. As soon as Orllie discovered his own name in the blacklist he appealed to the Vatican, but without success. To prove that he was not an atheist, as the Pope had alleged that every Mason was, he composed a book of Masonic prayers and published it. The title (translated) was Masonic Prayers, by the Prince O. A. De Tounens, King of Araucania and Patagonia; it contained thirty-two prayers, and sold for twenty-five centimes.

He died in 1878. His rightful and legitimate title (far more legitimate than half the crowns in Europe) he bequeathed to his heirs. It never became operative again because the Christian soldiers of Chile and Argentina massacred the Indian peoples and left nobody to govern.

NOTE:
Orllie Antoine was in no sense a crank or a fanatic but a cultivated, intelligent man who made friends and supporters among the first men of France. His memoirs possess the genuine sparkle of literature, and would make somebody's fortune if they were turned into a biography in English. For a brief epitome, written on the spot where Orllie once reigned, see chapter in This Way South-ward, by A. F. Tschiffely; W. W. Norton & Co. ; 1940. The same writer was author of Tschiflely'a Ride, an account of a famous journey on horse-back from Patagonia to Washington, D. C.