ENCYCLOPEDIA OF FREEMASONRY AND ITS KINDRED SCIENCES
by ALBERT C. MACKEY M. D.

A

AMETHYST

Hebrew ….., achlemah. The ninth stone in the breastplate of the high priest. The amethyst is a stone in hardness next to the diamond, and of a deep red and blue color resembling the breast of a dove.

AMICISTS, ORDER OF

A secret association of students, once very extensively existing among the universities of Northern Germany, first about 1793, and again in 1810. According to Lenning this organization of students was widely spread, especially popular at Jena and Halle. Thory (Aeta Latomorum 1, 292 ), says that this association was first established in the College of Clermont, at Paris. An account of it was published at Halle in 1799, by F. C. Laukhard, under the title of Der Mosellaner-oder Amicisten- 0rden nach seiner Entstehung, innern Verfassung und Verbreitung auf den deutschen Universitaten. The Order was suppressed by the imperial government.

AMIS REUNIS, LOGE DES

The Lodge of United Friends, founded at Paris in 1771, was distinguished for the talents of many of its members, among whom was Savalette de Langes, and played for many years an important part in the affairs of French Masonry. In its bosom was originated, in 1775, the Rite of Philalethes. In 1784 it convoked the first Congress of Paris, which was held in 1785, for the laudable purpose of endeavoring to disentangle Freemasonry from the almost inextricable confusion into which it had fallen by the invention of so many rites and new degrees.
The Lodge was in possession of a valuable library for the use of its members, and had an excellent cabinet of the physical and natural sciences. Upon the death of Savalette, who was the soul of the Lodge, it fell into decay, and its books, manuscripts, and cabinet were scattered, according to Clavel’s Histoire Pittoresque de la Franc-Maçonnerie (page 171).

All of its library that was valuable was transferred to the archives of the Mother Ledge of the Philosophic Scottish Rite. Barruel gives a brilliant picture of the concerts, balls, and suppers given by this Lodge in its halcyon days, to which “les Crésus de la Maçonnerie,” meaning the wealthy ones of Freemasonry (Crésus being the name of the proverbially rich king of Lydia), congregated, while a few superior members were engaged, as he says, in hatching political and revolutionary schemes, but really in plans for the elevation of Freemasonry as a philosophic institution (see Barruel, Mémoires pour servir à l’Histoire du Jacobinisme iv, 343).

AMMON

see Amun

AMMONITISH WAR

A war oi interest in connection with the Fellow Craft Degree. The Ammonites were the descendants of the younger son of Lot, and dwelt east of the river Jordan, but originally formed no part of the land of Canaan, the Israelites having been directed not to molest them for the sake of their great progenitor, the nephew of Abraham.

But in the time of Jephthah, their king having charged the Israelites with taking away a part of his territory, the Ammonites crossed the river Jordan and made war upon the Israelites. Jephthah defeated them with great slaughter, and took an immense amount of spoil. It was on account of this spoil-in which they had no share—that the Ephraimites rebelled against Jephthah, and gave him battle (see Ephraimites).

AMOR HONOR ET JUSTITIA

Love, Honor and Justice. A Latin motto of the Grand Lodge of England used prior to the union of 1813, which is to be found graven on the Masonic Token of 1794, commemorative of the election of the Prince of Wales as the Most Worshipful Grand Master, November 24, 1790.

AMPHIBALUS

See Saint A mphibalus

AMPLE FORM

When the Grand Master is present at the opening or closing of the Grand Lodge, it is said to be opened or closed “in ample form.” Any ceremony performed by the Grand Master is said to be done “in ample form” ; when performed by the Deputy, it is said to be “in due form”; and by any other temporarily presiding ofiicer, it is “in form” (see Form).

AMRU

The name given to the Phoenician carpenter, who is represented in some legends as one of the assassins, Fanor and Metusael being the other two.

AMSHASPANDS

The name given in the Zoroastrian religion of the ancient Persians, the Parsees, in the Zend-Avesta, their bible an d prayer book, to the six good genii or powerful angels who continuously wait round the throne of Ormudz, or Ormazd. Also the name of the six summer months and the six productive working properties of nature.

AMULET

See Talisman

AMUN

The Supreme God among the Egyptians. He was a concealed god, and is styled “the Celestial Lord who sheds light on hidden things.” From him all things emanated, though he created nothing. He corresponded with the Jove of the Greeks, and, consequently, with the Jehovah of the Jews. His symbol was a ram, which animal was sacred to him. On the monuments he is represented with a human face and limbs free, having two tall straight feathers on his head, issuing from a red cap ; in front of the plumes a disk is sometimes seen. His body is colored a deep blue. He is sometimes, however, represented with the head of a ram, and the Greek and Roman writers in genera1 agree in describing him as being ram-headed.

There is some confusion on this point. Kenrich says that Nouf was, in the majority of instances, the ram-headed god of the Egyptians; but he admits that Amun may have been sometimes so represented.

The student will be interested to learn that this word in the Hebrew language means builder or architect

ANACHRONISM

Some Ritual makers, especially when they have been ignorant and uneducated, have often committed anachronisms or errors as to periods of time or dates by the introduction into Masonic ceremonies of matters entirely out of time. Thus, the use of a bell to indicate the hour of the night, practiced in the Third Degree; the placing of a celestial and a terrestrial globe on the summit of the pillars of the porch, in the Second Degree; and quotations from the New Testament and references to the teachings of Christ, in the Mark Degree, are all anachronisms But, although it were to be wished that these disturbances of the order of time had been avoided, the fault is not really of much importance.

The object of the ritualist was simply to convey an idea, and this he has done in the way which he supposed would be most readily comprehended by those for whom the ritual was made.
The idea itself is old, although the mode of conveying it may be new. Thus, the bell is used to indicate a specific point of time, the globes to symbolize the universality of Freemasonry, and passages from the New Testament to teach the practice of duties whose obligations are older than Christianity.

ANAGRAM

The letters of a word or phrase so transposed as to make a different word or phrase. The manufacture of anagrams out of proper names or other words has always been a favorite exercise, sometimes to pay a compliment—as when Doctor Burney made Honor est a Nilo out of Horatio Nelson, the Latin phrase meaning Honor is from the Nile, and alluding to his victory at that river on August 1, 1798-and sometimes for purposes of secrecy, as when Robert Bacon concealed under an anagram one of the ingredients in his recipe for gunpowder, that the world might not too easily become acquainted with the composition of so dangerous a material.

The same method was adopted by the adherents of the house of Stuart when they manufactured their system of high degrees as a political engine, and thus, under an anagrammatic form, they made many words to designate their friends or, principally, their enemies of the opposite party. Most of these words it has now become impossible to restore to their original form, but several are readily decipherable.

Thus, among the assassins of the Third Degree, who symbolized, with them, the foes of the monarchy, we recognize Romvel as Cromwell, and Hoben as Bohun, Earl of Essex. It is only thus that we can ever hope to trace the origin of such words in the high degrees as Tercy, Stolkin, Morphey, etc. To look for them in any Hebrew roots would be a fruitless task. The derivation of many of them, on account of the obscurity of the persons to whom they refer, is, perhaps, forever lost; but of others the research for their meaning may be more successful.

ANANIAH

The name of a learned Egyptian, who is said to have introduced the Order of Mizraim from Egypt into Italy. Doctor Oliver (in his Landmarks, ii, page 75 ), states the tradition, but doubts its authenticity. It is in a1l probability a matter of doubt (see Mizraim, Rite of).

ANCHOR AND ARK

The anchor, as a symbol of hope, does not appear to have belonged to the ancient and classic system of symbolism. The Goddess Spes, the word meaning Hope, was among the ancients represented in the form of an erect woman, holding the skirts of her garments in her left hand, and in her right a flower-shaped cup.

This goddess was honored with several temples at Rome and her festival day was observed on August 1. As an emblem of hope, the anchor is peculiarly a Christian, and thence a Masonic, symbol. It is first found inscribed on the tombs in the catacombs of Rome, and the idea of using it is probably derived from the language of Saint Paul (Hebrews vi, 19), ”which hope we have as an anchor of the soul both sure and steadfast.”

The primitive Christians looked upon life as a stormy voyage, and glad were the voyagers when it was done, and they had arrived safe in port. Of this the anchor was a symbol, and when their brethren carved it over the tomb, it was to them an expression of confidence that he who slept beneath had reached the haven of eternal rest. This is the belief of Kip, Catacombs of Rome (page l12). The strict identity between this conclusion and the Masonic idea of the symbol will be at once observed.

“The anchor,” says Mrs. Jameson in her Sacred and Legendary Art (1, page 34), “is the Christian symbol of immovable firmness, hope, and patience; and we find it very frequently in the catacombs, and on the ancient Christian gems.”

This representation of the anchor is the peculiar attribute of Saint Clement, and is often inscribed on churches dedicated to him.

But there is a necessary connection between an anchor and a ship, and hence, the latter image has also been adopted as a symbol of the voyage of life ; but, unlike the anchor, it was not confined to Christians, but was with the heathens also a favorite emblem of the close of life. Kip thinks the idea may have been derived from them by the Christian Fathers, who gave it a more elevated meaning. The ship is in Freemasonry substituted by the ark. Mrs. Jameson says in the above work that “the Ark of Noah floating safe amid the deluge, in which all things else were overwhelmed, was an obvious symbo1 of the Church of Christ. . . .

The bark of St. Peter tossed in the storm, and by the Redeemer guided safe to land, was also considered as symbolical.”

These symbolical views have been introduced into Freemasonry, with, however, the more extended application which the universal character of the Masonic religious faith required. Hence, in the Third Degree, whose teachings all relate to life and death, “The ark and anchor are emblems of a well-grounded hope and a well-spent life. They are emblematical of that Divine ark which safely wafts us over this tempestuous sea of troubles, and that anchor which shall safely moor us in a peaceful harbor where the wicked cease from troubling and the weary shall find rest.”
Such is the language of the lecture of the Third Degree, and it gives all the information that is required on the esoteric meaning of these symbols. The history that is here added by Doctor Mackey of their probable origin will no doubt be interesting to the Masonic student.

ANCHOR, KNIGHT OF THE

See Knight of the Anchor

ANCHOR, ORDER OF KNIGHTS AND LADIES OF THE

A system of Freemasonry for both sexes wich arose in France in the year 1745. It was a schism which sprang out of the order of Felicity from Which it differed only in being somewhat more refined . Its existence was not more durable than that of its predecessor. Clavel, in his Histoire Piltoresque de la Franc-Maçonnerie (page 111), gives this information (see Felicity, 0rder of).

ANCIENT AND ACCEPTED RITE

See Scottish Rite

ANCIENT ARABIC ORDER NOBLES OF THE MYSTIC SHRINE

See Shrine

ANCIENT CRAFT MASONRY

This is the popular name given to the three symbolic degrees of Entered Apprentice, Fellow Craft, and Master Mason.

The degree of Royal Arch is not generally included under this appellation; although, when considered as it really is-a complement of the Third Degree, it must of course constitute a part of Ancient Craft Freemasonry. In the Articles of Union between the two Grand Lodges of England, adopted in 1813, it is declared that “pure Ancient Masonry consists of three degrees and no more, namely: those of the Entered Apprentice, the Fellow Craft and the Master Mason, including the Supreme Order of the Holy Royal Arch.

But this article is not intended to prevent any Lodge or Chapter from holding a meeting in any of the degrees oi the Orders of Chivalry, according to the constitutions of the said Orders.”

ANCIENT FREE AND ACCEPTED MASONS

The title most generally assumed by the English and American Grand Lodges (see Tilles of Grand Lodges).

ANCIENT or ANCIENT or ATHOLL FREEMASONS

In 1751 some Irish Freemasons in London established a body which they called the “Grand Lodge of England according to the Old Institutions,” and they styled themselves Ancient and the members of the regular Grand Lodge, established in 1717, Moderns. Thus Dermott, in his Ahiman Rezon, divides the Freemasons of England into two classes, as follows: “The Ancient, under the name of Free and Accepted Masons, according to the old Institutions ; the Moderns, under the name of Freemasons of England.

And though a similarity of names, yet they differ exceedingly in makings, ceremonies, knowledge, Masonic language, and installations; so much, that they always have been, and still continue to be, two distinct societies, totally independent of each other” (see the seventh edition, page xxx).

The Ancient maintained that they alone preserved the ancient tenets and practices of Freemasonry, and that the regular Lodges had altered the Landmarks and made innovations, as they undoubtedly had done about the year 1730, when Prichard’s book entitled Masonry Dissected appeared.

For a long time it was supposed that the Ancient were a schismatic body of seceders from the Premier Grand Lodge of England, but Brother Heary Sadler, in his Masonic Facts and Fictions, has proved that this view is erroneous, and that they were really Irish Freemasons who settled in London.

In the year 1756, Laurence Dermott, then Grand Secretary, and subsequently the Deputy Grand Master of the Grand Lodge of the Ancient, published a Book of Constitutions for the use of the Ancient Freemasons, under the title of Ahiman Rezon, which work went through several editions. This became the code of Masonic law for all who adhered, either in England or America, to the Grand Lodge of the Ancient, while the Grand Lodge of the Moderns, or the regular Grand Lodge of England, and its adherents, were governed by the regulations contained in Anderson’s Constitutions, the first edition of which had been published in 1723.

The dissensions between the two Grand Lodges of England lasted until the year 1813, when, as will be hereafter seen, the two Bodies became consolidated under the name and title of the United Grand Lodge of Ancient Freemasons of England. Four years afterward a similar and final reconciliation took place in America, by the union of the two Grand Lodges in South Carolina. At this day all distinction between the Ancient and Moderns has ceased, and it lives only in the memory of the Masonic student.

What were the precise differences in the rituals of the Ancient and the Moderns, it is now perhaps impossible to discover, as from their esoteric nature they were only orally communicated. But some shrewd and near approximations to their real nature may be drawn by inference from the casual expressions which have fallen from the advocates of each body in the course of their long and generally bitter controversies.

Already has it been said that the regular Grand Lodge is stated to have made certain changes in the modes of recognition, in consequence of the publication of Samuel Prichard’s spurious revelation. These changes were, as we traditionally learn, a simple transposition of certain words, by which that which had originally been the first became the second, and that which had been the second became the first. Hence Doctor Dalcho, the compiler of the original Ahiman Rezon of South Carolina, who was himself made in an Ancient Lodge, but was acquainted with both systems, says, in the edition of 1822 (page193), “The real difference in point of importance was no greater than it would be to dispute whether the glove should be placed first upon the right or on the left. ”

A similar testimony as to the character of these changes is furnished by an address to the Duke of Atholl, the Grand Master of the Grand Lodge of Ancient, in which it is said: “I would beg leave to ask, whether two persons standing in the Guildhall of London, the one facing the statues of Gog and Magog, and the other with his back turned on them, could, with any degree of propriety, quarrel about their stations ; as Gog must be on the right of one, and Magog on the right of the other. Such then, and far more insignificant, is the disputatious temper of the seceding Brethren, that on no better grounds than the above they choose to usurp a power and to aid in open and direct violation of the regulations they had solemnly engaged to maintain, and by every artifice possible to be devised endeavored to increase their numbers.”

It was undoubtedly to the relative situation of the pillars of the porch, and the appropriation of their names in the ritual, that these innuendoes referred. As we have them now, they were made by the change effected by the Grand Lodge of Moderns, which transposed the original order in which they existed before the change, and in which order they are still preserved by the continental Lodges of Europe. Admitted as it is that the Modems did make innovations in the ritual; and although Preston asserts that the changes were made by the regular Grand Lodge to distinguish its members from those made by the Ancient Lodges, it is evident, from the language of the address just quoted, that the innovations were the cause and not the effect of the schism.
The inferential evidence is that the changes were made in consequence of, and as a safeguard against, spurious publications, and were intended, as has already been stated, to distinguish impostors from true Freemasons, and not schismatic or irregular Brethren from those who were orthodox and regular.

But outside of and beyond this transposition of words, there was another difference existing between the Ancient and the Moderns. Dalcho, who was acquainted with both systems, says that the Ancient Freemasons were in possession of marks of recognition known only to themselves. His language on this subject is positive.

“The Ancient York Masons,” he says, “were certainly in possession of the original, universal marks, as they were known and given in the Lodges they had left, and which had descended through the Lodge of York, and that of England, down to their day. Besides these, we find they had peculiar marks of their own, which were unknown to the Body from which they had separated, and were unknown to the rest of the Masonic world. We have then, the evidence that they had two sets of marks; namely: those which they had brought with them from the original Body, and those which they had, we must suppose, themselves devised” (see page 192 of Doctor Dalcho’s Ahiman Rezon).

Dermott, in his Ahiman Rezon, confirms this statement of Dalcho, if, indeed, it needs confirmation. He says that “a modern Mason may with safety communicate all his secrets to an Ancient Mason, but that an Ancient Mason cannot, with like safety, communicate all his secrets to a Modem Mason without further ceremony.” He assigns as a reason for this, that “as a science comprehends an art (though an art cannot comprehend a science), even so Ancient Masonry contains everything valuable among the Moderns, as well as many other things that cannot be revealed without additional ceremonies.”

Now, what were these “other things” known by the Ancient, and not known by the Moderns? What were these distinctive marks, which precluded the latter from visiting the Lodges of the former? Written history is of course silent as to these esoteric matters. But tradition, confirmed by, and at the same time explaining, the hints and casual intimations of contemporary writers, leads us to the almost irresistible inference that they were to be found in the different constructions of the Third, or Master’s Degree, and the introduction into it of the Royal Arch element. For, as Doctor Oliver, in his History of the English Royal Arch ( page 21), says, ”The division of the Third Degree and the fabrication of the English Royal Arch appear, on their own showing, to have been the work of the Ancient.” Hence the Grand Secretary’ of the regular Grand Lodge, or that of the Moderns, replying to the application of an Ancient Freemason from Ireland for relief, says: “Our society (that is, the Moderns) is neither ,Arch, Royal Arch, nor Ancient, so that you have no right to partake of our charity.”

This, then, is the solution of the difficulty. The Ancient, besides preserving the regular order of the words in the First and Second Degrees, which the Moderns had transposed (a transposition which has been retained in the Lodges of Britain and America, but which has never been observed by the continental Lodges of Europe, who continue the usage of the Ancient), also finished the otherwise imperfect Third Degree with its natural complement, the Royal Arch, a complement with which the Moderns were unacquainted, or which they, if they knew it once, had lost.

The following is a list of the Grand Masters of the Grand Lodge of Ancient from its organization to its dissolution: 1753, Robert Turner; 1754-5, Edward Voughan; 1756-9, Earl of Blessington; 1760-5, Earl of Kelly; 1766-70, The Hon. Thomas Matthew; 1771-4, third Duke of Atholl; 1775-81, fourth Duke of Atholl; 1782-90, Earl of Antrim; 1791-1813, fourth Duke of Atholl; 1813, Duke of Kent, under whom the two Grand Lodges were united.

The Grand Lodge of Ancient Freemasons was, shortly after its organization, recognized by the Grand Lodges of Scotland and Ireland. Through the ability and energy of its officers, but especially Laurence Dermott, at one time its Grand Secretary, and afterward its Deputy Grand Master, and the author of its Ahiman Rezon, or Book of Constitutions, it extended its influence and authority into foreign countries and into the British Colonies of America, where it became exceedingly popular. Here it organized several Provincial Grand Lodges, as, for instance, in Massachusetts, New York, Pennsylvania, Virginia, and South Carolina, where the Lodges working under this authority were generally known as Ancient York Lodges.

In consequence of this, dissensions existed, not only in the mother country, but also in America, for many years, between the Lodges which derived their warrants from the Grand Lodge of Ancient and those which derived theirs from the regular or so-called Grand Lodge of Modems. But the Duke of Kent having been elected, in 1813, the Grand Master of the Ancient, while his brother, the Duke of Sussex, was Grand Master of the Moderns, a permanent reconciliation was effected between the rival Bodies, and by mutual compromises the present United Grand Lodge of Ancient Freemasons of England was established.

Similar unions were consummated in America, the last being that of the two Grand Lodges of South Carolina, in 1817, and the distinction between the Ancient and the Modems was forever abolished, or remains only as a melancholy page in the history of Masonic controversies. From their connection with the Dukes of Atholl, the Ancient Freemasons are sometimes known as Atholl Freemasons. The word is also spelled Athol and Athole

ANCIENT OF DAYS

A title supplied, in the visions of Daniel, to Jehovah, to signify that His days are beyond reckoning. Used by Webb in the Most Excellent Master’s song.
Fulfilled is the promise
By the ANCIENT OF DAYS,
To bring forth the capstone
With shouting and praise.

ANCIENT REFORMED RITE

A Rite differing very s1ightly from the French Rite, or Rite Moderns, of which, indeed, it is said to be only a modification.

It is practiced by the Grand Lodge of Holland and the Grand Orient of Belgium. This Rite was established in 1783 as one of the results of the Congress of Wilhelmsbad.

ANCIENTS

see Ancient Freemasons

ANCIENT, THE

The Third Degree of the German Union of Twenty-two.

ANCIENT YORK FREEMASONS

One of the names of Lodges of Ancient Freemasons, which see.

ANDERSON, JAMES

The Rev. James Anderson, D.D., a well known to all Freemasons as the compiler of the celebrated Book of Constitutions.

The date and place of his birth have not yet been discovered with certainty, but the date was probably 1680, and the place, Aberdeen in Scotland, where he was educated and where he probably took the degrees of Master of Arts and Doctor of Divinity.

At some uncurtained period he migrated to London, and our first precise knowledge of him, derived from a document in the State Records, is that on February 15, 1709-10, he, as a Presbyterian minister, took over the lease of a chapel in Swallow Street, Piccadilly, from a congregation of French Protestants which desired to dispose of it because of their decreasing prosperity. During the following decade he published several sermons, and is said to have lost a considerable sum of money dabbling in the South Sea scheme.

Where and when his connection with Freemasonry commenced has not yet been discovered, but he must have been a fairly prominent member of the Craft, because, on September 29, 1721, he was ordered by the Grand Lodge, which had been established in London in 1717, to “digest the old Gothic Constitutions in a new and better method.” On the 27th of December following, his work was finished, and the Grand Lodge appointed a committee of fourteen learned Brethren to examine and report upon it.

Their report was made on the 25th of March, 1722; and, after a few amendments, Anderson’s work was formally approved, and ordered to be printed for the benefit of the Lodges, which was done in 1723.

This is now the well-known Book of Constitutions, which contains the history of Freemasonry or, more correctly, architecture, the Ancient Charges, and the General Regulations, as the same were in use in many old Lodges. In 1738 a second edition was pub1ished.

Both editions have become exceedingly rare, and copies of them bring fancy prices among the collectors of old Masonic books. Its intrinsic value is derived only from the fact that it contains the first printed copy of the Old Charges and also the General Regulations. The history of Freemasonry which precedes these, and constitutes the body of the work, is fanciful, unreliable, and pretentious to a degree that often leads to absurdity.

The Craft is greatly indebted to Anderson for his labors in reorganizing the Institution, but doubtless it would have been better if he had contented himself with giving the records of the Grand Lodge from 1717 to 1738, which are contained in his second edition, and with preserving for”us the Charges and Regulations, which, without his industry, might have been lost.

No Masonic writer would now venture to quote Anderson as authority for the history of the Order anterior to the eighteenth century. It must also be added that in the republication of the Old Charges in the edition of 1738, he made several important alterations and interpolations, which justly gave some offense to the Grand Lodge, and which render the second edition of no authority in this respect.

In the year 1723, when his first edition of the Constitutions appeared, he was Master of Lodge No. 17, and he was appointed Grand Warden, and also became Chaplain to the Earl of Buchan; in 1732 he published a voluminous work entitled Royal Genealogies, or the Genealogical Tables of Emperors, Kings and Princes, from Adam to these times; in 1733 he issued a theological pamphlet on Unity in Trinity, and Trinity in Unity ; in 1734 he removed with a part of his congregation from his chapel in Swallow Street to one in Lisle Street, Leicester Fields, in consequence of some difference with his people, the nature of which is unknown ; in 1735 he represented to Grand Lodge that a new edition of the Book of Constitutions had become necessary and he was ordered to lay his materials before the present and former Grand officers; in 1738 the new Book of Constitutions was approved of by Grand Lodge and ordered to be printed.

Anderson died on May 28, 1739, and was buried in Bunhill Fields with a Masonic funeral, which is thus reported in The Daily Post of June 2d: “Last night was inferred the corpse of Dr. Anderson, a Dissenting Teacher, in a very remarkable deep Grave. His Pall was supported by five Dissenting Teachers, and the Rev. Dr. Desaguliers: It was followed by about a Dozen of Freemasons, who encircled the Grave ; and after Dr. Earle had harangued on the Uncertainty of Life, &c., without one word of the Deceased, the Brethren, in a most solemn dismal Posture, lifted up their Hands, sighed, and struck their aprons three times in Honor of the Deceased.”
Soon after his death another of his works, entitled News from Elysium or Dialogues of the Dead, was issued, and in 1742 there appeared the first volume of a Genealogical History of the House of Yvery, also from his pen.

The preceding article, written by Brother Edward L. Hawkins, may be supplemented by the following paragraph by Brother John T. Thorp which appeared in the Ars Quatuor Coronatorum (xviii, page 9 ) :

“Of this distinguished Brother we know very little. He is believed to have been born, educated and made a Freemason in Scotland, subsequently settling in London as a Presbyterian Minister.

He is mentioned for the first time in the Proceedings of the Grand Lodge of England on September 29, 1721, when he was appointed to revise the old Gothic Constitutions-this revision was approved by the Grand Lodge of England on September 29th in 1723, in which year Anderson was Junior Grand Warden under the Duke of Wharton-he published a second edition of the Book of Constitutions in 1738 and died in 1739. This is about all that is known of him.”

Brother William J. Hughan, in his Origin of the English Rite of Freemasonry (Leicester, 1909 edition, page 31), devotes some attention to the Gild theory, as it has been called, which dates Masonic degrees in connection with Doctor Anderson farther back than what we term the Grand Lodge era. Brother Clement E. Stretton has discussed this question in his pamphlet, Tectonic Art, published at Melton Mowbray, England, 1909, and he says that “In 1710 the Rev. James Anderson was the Chaplain of the St. Paul’s Gild Masons, who at that time had their head-quarters at the Goose and Gridiron Ale House in Saint Paul’s Churchyard, and in September, 1717, the books of the Gild show that Anderson had made a very remarkable innovation in the rules which was to admit persons as members of the Masonic Gild without their serving the seven years apprenticeship.

This caused a split in the ranks.” But the books in question were not produced and as Brother Hughan advises we must patiently wait for the production of documents in support of the claims thus made.

Miscellanea Latomorum, May, 1923, records that Sir Alfred Robbins announced at the March meeting of Quatuor Coronati Lodge that he had found the following item in the London Daily Courant of May 17, 1731: “We hear from Aberdeen that the University has lately conferred a Doctor’s Degree in Divinity on Mr. James Anderson, Swallow street, a gentleman well known for his extensive learning.”

This fixes more definitely the date and place when and where he received the degree of which title he soon made use.

ANDERSON MANUSCRIPT

In the first edition of the Constitutions of the Freemasons, published by Doctor Anderson in 1723, the author quorns on pages 32-3 from “a certain record of Freemasons, written in the reign of King Edward IV.” Preston also cites it in his Illustrations (see page 182, 1788 edition), but states that it is said to have been in the possession of Elias Ashmole, but was unfortunately destroyed, with other papers on the subject of Freemasonry, at the Revolution. Anderson makes no reference to Ashmole as the owner of the manuscript, nor to the fact of its destruction.
If the statement of Preston were confirmed by other evidence, its title would properly be the Ashmole Manuscript, but as it was first mentioned by Anderson, Brother Hughan has very properly called it the Anderson Manuscript. It contains the Prince Edwin legend.

ANDERSON, JAMES

On September 29, 1721, the Mother Grand Lodge, then only four years old, left it on record that, “His Grace’s Worship [Duke of Montague, Grand Master] and the [Grand] Lodge finding Fault with all the Copies of the old Gothic Constitutions, ordered Brother James Anderson, A.M., to digest the same in a new and better Method.”

December 27, 1721, “The Duke of Montague appointed 14 learned [in Masonic ritual and customs] Brothers to examine Brother Anderson’s Manuscript, and to make report.” March 25, 1722, “The Committee of 14 reported that they had perused Brother Anderson’s Manuscript, viz., the History, Charges, Regulations, and Masters’ Song, and after some Amendments had approved of it; upon which the Lodge desired the Grand Master to order it to be printed.” Dr. Desaguliers wrote the Preface, George Payne drafted the Regulations.

On May 17, 1731, the London Daily Courant reported : “We bear from Aberdeen that the University has lately conferred a Doctor’s Degree in Divinity on Mr. James Anderson, Swallow Street, a gentleman well-known for his extensive learning.”

Ever since R. F. Gould published his History of Freemasonry his successors and colleagues have followed his lead in describing Anderson as fanciful, a romancer, and in every way an unreliable “historian.”
The time has come to rescue the name of a man who ought never to have been described in such terms; and the publication of the histories and records of some sixty of the oldest Lodges in England has supplied the means to do it. The truth about Anderson (see page 77 of this Encyclopedia) can best be set forth in a number of separate statements of fact :

1. The word “history,” which he himself employed, and as he well knew, did not denote history as a college Professor uses it, but rather meant the legends and traditions long circulated by the old Lodges. Each of the Old Manuscripts began with such a legend; Anderson transcribed a version of it, and as he had been commanded to do.
2. He was not the author but only the compiler of the book ; Grand Lodge ordered it, Payne revised the Regulations, the legendary part (”history”) was compiled from Old Manuscripts Desaguliers had supplied, fourteen of the old Brethren approved, and it was the Grand Lodge, not Anderson, who ordered it printed. If Gould had a quarrel with the Book it was with the Grand Lodge that he should have quarreled, not with Anderson.
3. Nobody in Grand Lodge took the legend to be actual history. Desaguliers was one of the most learned men in England ; Payne was a scholar ; Anderson himself, ” one of the above quotations showed, was signally honored for his learning by Aberdeen, a University hard to please. Other Grand Lodge leaders, such as the Duke of Montague and Martin Clare, were also of great intelligence. None of them could have dreamed of foisting off on their friends the old legend as a treatise of veridic history.
4. Later, Dr. Desaguliers asked Anderson “to hunt out as many old Grand Masters as he could find.” Anderson did so, and in the 1738 Edition gives a list which goes back to Adam. What did this mean? Only that these were not historical Grand Masters, but ritualistic or legendary Grand Masters. If some old Lodge, jealous of its age, had the name of a Grand Master in its legend, Noah, Euclid, or whoever, it demanded to see that name in the version of the legend being used by Grand Lodge.

When Desaguliers asked Anderson to hunt out Grand Masters he did not mean to hunt them out from history, but from among the versions of the Old Charges in use among the earliest Lodges ; and neither Desaguliers nor Anderson could have believed that in sober history and fact Noah, or Charles Martel, or Euclid had ever been Grand Masters, because they knew too much, were too intelligent. The first entry quoted above proves that Anderson was not the author of the “history” portion, but merely arranged the old MSS. legend ”in a new and better Method.” The whole Hughan-Gould body of Masonic historical writing needs radical revision on the subjects of Anderson and his Constitutions !

On page 46 of his The Lodge Aberdeen l terr, Bro. A. L. Miller states that Anderson was a member of that Lodge, which naturally was the place in which he would seek admittance to Masonry since he was a student in Marshal College in the University of Aberdeen, where he received the degree of M.A., and to which be made a personal present of his The Royal Genealogies, a book he had written, inscribed in his own hand, when the form of words in the Book of Constitutions is compared with the written records of the Lodge of Aberdeen dated 1670 it will be seen that Anderson must have had the records before him, or else had learned them by heart, because a number of terms, and arrangements of words, are the same in one as in the other. When in the Constitutions he wrote “James Anderson, A.M., the Author of this Book” be very probably used the word ”Author” in the sense of “compiler, scribe, maker” as had been its meaning in the Aberdeen records, where another and previous James Anderson (his father?) had signed the Work Book as “the Writer of this Book.”

In sum: Anderson received the best college education to be had in his period; earned two scholastic Degrees; was trained in Masonry in one of the oldest and most conservative of Lodges ; was author of three books not including the Constitutions; was on his merits called to a church in London ; while there made friends among the most eminent and substantial men, such as Desaguliers, Payne, Duke of Montague, William Preston, Straban the publisher, etc. It was impossible for a man with such a career and position and with such solid achievements, attained before be was forty, to have been the gullible, flighty, fable making man which Gould pictured him to have been.

Note. On nothing in the legendary portion of the first Book of Constitution have latter-day historians piled more ridicule than on the list of Grand Masters prior to 1717, and since Anderson was blamed for the list the ridicule was extended to him by implication. In this list are many eminent personages, kings and so on, stretching back to Adam, and including Euclid and Solomon ; it has no historicity; there were no Grand Masters before Anthony Sayer. However, there are some things to be said in its favor, and in addition to the fact, given above that they were ritualistic Grand Masters.

For one thing, the word “Grand Master” was employed loosely, and if this be accepted it was not unreasonable to incorporate in the list men known to have been Royal Supervisors of architecture. For another thing, the list, even if Anderson’s own, was seen and approved by his Committee, ”the fourteen old Brethren,” and the officers and members of the Grand Lodge. Finally, it was not as absurd as it may now seem to include kings, emperors, princes, etc., in the list because as a matter of known fact the majority of the kings and queens of England belonged to one or more gilds or City Companies. Edward III was a member of the Merchant Tailors Company ; so also was Richard II ; Queen Elizabeth was a member of a Company. Queen Victoria proclaimed herself Royal Protectress of the Fraternity of Freemasons. When Richard II was in the Tailors Company it also had in its membership ”four royal dukes, ten earls, ten barons, and five bishops.”

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.

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 Ch urch ward ; 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. Freemmonry; Its Aims and Ideals, by J. S. M Ward; Wm. Rider & sons; London; 1923.

ANDRASSY, COUNT JULIUS

Born March 8, 1823, in Hungary., and died, February. 18, 1890. Statesman and patriot, from youth active in politics and civic affairs. Contributed to Brother Louis Kossuth’s paper, Pesti Hirlap, 1846, upon public questions Served valiantly in 1848 when the Croats invaded his country. Andrassy was sent by, the revolutionary government to Constantinople to secure the neutrality of Turkey. In 1851, after his departure to London and Paris, the Austrian government hanged him in effigy for his share in the Hungarian revolt. For ten years he was exiled from Hungary.

At Paris, France, 1851, Count Andrassy was initiated into the Masonic Order when an ,,emigre” on May 2 in the Lodge Le Mont Sinai (see Transactions, Quatuor Coronati Lodge, volume iii, page iii). Brother Andrassy returned to Hungary in 1858; immediately became active in political life; in 1865 was chosen Vice-President of the Diet; in 1866 was president of the sub-committee appointed to draw up the Composition between Austria and Hungary; was appointed first constitutional Hungarian premier on February 17, 1867, and in 1871 he succeeded Count Beust as Chancellor. At the Berlin Congress in 1878, Andrassy was active for settlement a the Russian-Porte controversy, securing the support of both Great Britain and France.

ANDRE, CHRISTOPHER KARL

An active Freemason, who resided at Brunn, in Moravia, where, in 1798, he was the Director of the Evangelical Academy. He was very zealously employed, about the end of the last century, in connection with other distinguished Freemasons, in the propagation of the Order in Germany. He was the editor and author of a valuable periodical work, which was published in five numbers, octavo, from 1793 to 1796, at Gotha and Halle under the title of Der Freimaurer, oder a compendiose Bibliothek alles Wissenswurdigen ueber geheime Gesellschaften, meaning The Freemason, or a Compendious Library of everything worthy of notice in relation to Secret Societies…. Besides valuable extracts from contemporary Masonic writers, it contains several essays and treatises by the editor.

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, ‘ike a rose springing up among thorns.

Thus, in his Menippus, one of the ear1iest 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 WORSHIP

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 1astly, 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 inedited 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.

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 t