MACKEY'S

FREEMASONRY ENCYCLOPEDIA

H

H

In Hebrew the letter is n. Cheth; the hieroglyph was an altar as in the illustration, and finally the Hebrew n. The eighth letter in the alphabet, and in Hebrew has the value in number of 8, while the Hebrew an, He, which is of the same hieroglyphic formation, has the numerical valuation of 5.

H.·. A.·. B.·.

An abbreviation of Hiram Abif

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HABAKKUK

The Hebrew is "pipan", meaning a struggler, a favorite. The eighth of the twelve minor prophets. No account is contained in the Book of Habakkuk, either of the events of his life or the date when he lived. He is believed by many to have flourished about 630 B. C. In the Thirty-second Degree of the Ancient and Accepted Scottish Rite, his name answers to the passwords Tuesday and Xerxes.

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HABIN

The Hebrew is p'an, Intelligus. Name of the initiate in the Fourth Degree of the modern French Rite, sometimes given as Johaben, or Jabin.

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HABRAMAH
or JABAMIAH

The Hebrew word is probably "noan" , the Fanum excelsum or high holy place. The French explanation is that the word was applied to a holy place or an elevation near the altar in the Jewish Tabernacle where a feast was prepared. Said to be used in the Thirtieth Degree of the Ancient and Accepted Scottish Rite in France; it is not used in America.

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HACQUET, G. A.

French notary at Port-au Prince, subsequently a member of the Grand Orient of Paris, and President of the Royal Arch Chapter at Paris in 1814.

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HADEESES

An Arabic word, signifying the traditions handed down by Mohammed and preserved by the Mohammedan doctors. They are said to amount to 5266 in number. Many of the traditions of Mohammedan Freemasonry are said to be borrowed from the Hadeeses, just as much of the legendary lore of European Freemasonry is to be found in the Jewish Talmud.

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HADLY, BENJAMIN

English Freemason said to have attended the Occasional Lodge at The Hague for the conferring of the first two Degrees on the Duke of Tuscany and Lorraine, afterwards Emperor Francis I. William Preston (Illustrations of Masonry, 1812, page 231) asserts Brother Hadly then acted as a Warden.

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HAFEDHA

The second of the four gods worshiped by the Arak tribe of Ad, before the time of Mohammed, to which Hud, or Heber, was sent. These were Sakia, the god of rain; Hafedha, the preserver from danger; Razeka, the provider of food; and Solemn, the god of health.

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HAGAMATANA

See Echatana

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HAGAR

The old lectures taught the doctrine, and hence it was the theory of the Freemasons of the eighteenth century, that the landmark which requires all candidates for initiation to be free born is derived from the fact that the promise which was given to Isaac, the free-born son of Abraham and Sarah, was denied to Ishmael, the slave-born son of the Egyptian bondwoman Hagar. This theory is entertained by Brother Oliver in all his writings, as a part of the old Masonic system (see Free Born).

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HAGGAI

According to Jewish tradition, Haggai was born in Babylon during the captivity, and being a young man at the time of the liberation by Cyrus, he came to Jerusalem in company with Joshua and Zerubbabel, to aid in the rebuilding of the Temple. The work being suspended during the reigns of the two immediate successors of Cyrus, on the accession of Darius, Haggai urged the renewal of the undertaking, and for that purpose obtained the sanction of the king. Animated by the courage and patriotism of Haggai and Zechariah, the people prosecuted the work with vigor, and the second Temple was completed and dedicated in the year 516 B.C.

In the Royal Arch system of America, Haggai represents the Scribe, or third officer of a Royal Arch Chapter. In the English system he represents the second officer, and is called the Prophet.

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HAGUE, THE

A city of the Netherlands, formerly South Holland. Freemasonry was introduced there in 1731 by the Grand Lodge of England, when an occasional Lodge was opened for the initiation of Francis, Duke of Lorraine, afterward Emperor of Germany. Between that year and 1735 an English and a Dutch Lodge were regularly instituted, from which other Lodges in Holland subsequently proceeded. In 1749, the Lodge at The Hague assumed the name of the Mother Lodge of the Royal Union, whence resulted the National Grand Lodge, which declared its independence of the Grand Lodge of England in 1770 (see Netherlands).

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HAH

The Hebrew definite article "n" or the. It forms the second syllable of the Substitute Word.

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HAHNEMANN, SAMUEL CHRISTIAN FRIEDRICH

Famous physician. Born April 10, 1755, at Meissen, Saxony, and a member of the Lodge Minerva at Leipsic, Germany, from 1817. Founder of the homoeopathic system. He died at Paris on July 9, 1843.

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HAIL
or HALE

This word is used among Freemasons with two very different significations.
l. When addressed as an inquiry to a visiting Brother it has the same import as that in which it is used under like circumstances by mariners. Thus: "Whence do you hail?" that is, "Of what Lodge are you a member?" Used in this sense, it comes from the Saxon term of salutation huel, and should be spelled hail.

2. Its second use is confined to what Freemasons understand by the tie, and in this sense it signifies to conceal, being derived from the Saxon word helan, to hide, the e being pronounced in Anglo-Saxon as a in the word fate. By the rules of etymology, it should be written hate, but is usually spelled hele.

The preservation of this Saxon word in the Masonic dialect, while it has ceased to exist in the vernacular, is a striking proof of the antiquity of the Order and its ceremonies in England. "In the western parts of England," says Lord King (Critical History of the Apostle's Creed, page 178), "at this very day, to hele over anything signifies, among the common people, to cover it; and he that covereth an house with tile or slate is called a helliar."

"As regards the Anglo-Saxon hele, it survives of course in the word Hell—the covered world—of the Apostle's Creed, but," says Brother Canon J. W. Horsley, (page 21, Transactions, Quatuor Coronati Lodge, volume xxvi, 1913), "I thought until lately that a hellyer, that is, a thatcher who covers over with thatch the sticks of corn, was only North Country. However, lately when asking who had so well covered a stick close to Detling Church I was told it was a hellyer from the next village. And in the best dictionary of the Kentish dialect I find:

Hele (heel) verb, to cover.
Heal (heel) verb, to hide, to cover anything up; to roof in.
''All right! I'll work Jim; I've only just got this 'ere row o taturs to heal."
Heler (hee-ler) substantive. anything which is laid over another: as, for instance, the cover of a thurrick, or wooden drain.

To the above information Brother Doctor Hammond added that in the West of England, the word "hele" is used at the present time, and its common pronunciation there and on the moors of the Cornish Country is hale (see also Heler). From correspondence with Brother Charles E. Funk in regard to the pronunciation of the word, we learn he is convinced that in most Lodges until 1750, and perhaps even later than 1800, the words hele, conceal, reveal, were perfect rhymes pronounced hayl, concayl, revayl, as they would be in Ireland today, but modern dictionaries give the pronunciation as heel.

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HALE, NATHAN

American patriot, born at Coventry, Connecticut, in 1756. Gave his life for his country in 1776, when he was hanged as a Spy by the British in New York City on September 29. He was a member of Saint John's Regimental Lodge of New York City and had already received recognition as a Freemason although not twenty-one years of age (see New Age, September, 1924).

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HALL COMMITTEE

A Committee established in all Lodges and Grand Lodges which own the buildings in which they meet, to which is entrusted the supervision of the building. The Grand Lodge of England first appointed its Hall Committee in 1773, for the purpose of superintending the erection of the hall which had been projected.

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HALL, MASONIC

For a long time after the revival of Freemasonry in 1717, Masonic Lodges continued to meet, as they had done before that period, in taverns. Thus, the Grand Lodge of England was organized, and, to use the language of Anderson, "the Quarterly Communications were revived" by four Lodges, whose respective places of meeting were the Goose and Gridiron Ale-House, the Crown Ale-House, the Apple-Tree Tavern, and the Rummer and Grapes Tavern. For many years the Grand Lodge held its quarterly meetings sometimes at the AppleTree, but principally at the Devil Tavern, and kept the Grand Feast at the hall of one of the Livery Companies. The first Lodge in Paris was organized at a tavern kept in the Rue des Boucheries by one Hure, and the Lodges subsequently organized in France continued to meet, like those of England, in public houses. The custom was long followed in other countries of Europe. In the United States the practice ceased only at a comparatively recent period, and it is possible that in some obscure villages it has not yet been abandoned.

At as early a period as the beginning of the fourteenth century, the Gilds, or Livery Companies, of London, had their halls or places of meeting, and in which they stored their goods for sale. At first these were mean buildings, but gradually they rose into importance, and the Goldsmith's Hall, erected in the fifteenth century is said to have been an edifice of large dimensions and of imposing appearance. These halls, probably, as they were very common in the eighteenth century, were suggestive to the Freemasons of similar edifices for their own Fraternity; but undoubtedly the necessity, as the Association grew into importance, of a more respectable, more convenient, and more secure locality than was afforded by temporary resort to taverns and alehouses must have led to the erection of isolated edifices for their own special use.

The first Masonic Hall of which we have any account is the one that was erected by the Lodge at Marseilles, in France, in the year 1765. Smith describes it very fully in his Use and Abuse of Freemasonry (page 165), and calls it "a very magnificent hall." In 1773, the Grand Lodge of England made preliminary arrangements for the construction of a hall, a considerable sum having been already subscribed for that purpose. On May 11 1775, the foundation-stone of the new edifice was laid in solemn form, according to a ceremonial which was then adopted, and which, with a few modifications, continues to be used at the present day on similar occasions. On the foundation-stone it was designated as Aula Latamorum meaning The Freemasons Hall. It was finished in less than twelve months, and was dedicated on May 23, 1776, to Masonry, Virtue, Universal Charity and Benevolence: a formula still adhered to without variation in the English and American lectures.

In the same year, the Lodge at Newcastle, stimulated by the enterprise of the London Freemasons, erected a hall; an example which was followed, two years afterward, by the Lodge of Sunderland. And after this the erection of isolated halls for Masonic purposes became common not only in England, Scotland, and Ireland, but all over the Continent, wherever the funds of a Lodge would permit of the expenditure.

In the United States, Lodges were held in taverns up to a comparatively recent period. It is not now considered reputable. It is impossible to tell at what precise period and in what locality the first Masonic Hall was erected in the United States. It is true that in a Boston paper of 1773 we find, according to Moore's Magazine (xv, page 162), an advertisement summoning the Freemasons to celebrate the festival of Saint John the Evangelist at "Freemasons Hall" but, on examination, we learn that this was no other than a room in the Green Dragon Tavern. Other buildings, such as the Exchange Coffee-House, only partially used for Masonic purposes, were subsequently erected in Boston, and received by courtesy, but not by right, the name of Masonic Halls: but it was not until 1832 that the first independent hall was built in that city, which received the name of the Masonic Temple, a title which has since been very usually conferred on the halls in the larger cities. We may suppose that it was about this time, when a resuscitation of Masonic energy, which had been paralyzed by the anti-Masonic opposition, had commenced to develop itself, that the Lodges and Grand Lodges began to erect halls for their peculiar use. At present there is no dearth of these buildings for Masonic use of imposing grandeur and architectural beauty to be found scattered all over the land.

In the United States, as well as in Britain, the construction of Masonic Halls is governed by no specific rules, and is too often left to the judgment and taste of the architect, and hence if that person be not an experienced Freemason, the building is often erected without due reference to the ritual requirements of the Order. But in these particulars, says Brother Oliver, the Freemasons of the Continent are governed by a Ritual of Building, and he quotes, as a specimen of the Helvetian ceremonies in reference to the laying of the foundation-stone of a Masonic Hall, the following directions:

A Mason, assisted by two others, if there be a dearth of workmen, or distress, or war, or peril, or threats of danger, may begin the work of building a Lodge; but it is better to have seven known and sworn workmen. The Lodge is, as we know, due east and west; but its chief window or its chief door must look to the east. On a day allowed and a place appointed, the whole company of builders set out after high noon to lay the first stone.

Far more practical are the directions of Doctor Oliver himself for the construction of a Masonic Hall, given in his Book of the Lodge (chapter iii), which are here condensed. A Masonic Hall should be isolated, and if possible surrounded with lofty walls, so as to be included in a court, and apart from any other buildings, to preclude the possibility of being overlooked by cowans or eavesdroppers. As, however, such a situation in large towns can seldom be obtained. the Lodge should be formed in an upper story; and if there be any contiguous buildings, the windows should be either in the roof, or very high from the floor.. These windows ought to be all on one side the south, if practicable and furnished with proper ventilation, that the Brethren be not incommoded, when pursuing their accustomed avocations, by the heat of the Lodge.

The room, to preserve a just proportion, must, of course, be lofty. It should be furnished with a pitched roof, open within, and relieved with an ornamental frame work of oak, or painted so as to represent that species of timber. It should be supported on corbels running along the cornice, on which should be engraven Masonic ornaments. The dimensions of the room, in length and breadth, will depend in a great measure on the situation of the Lodge, or the space which is assigned for its position; and this will often be extremely circumscribed in a large and populous place, where building land is scarce and dear, or the fund inadequate to any extensive operations. But in all eases a due proportion should be observed in the several members of the fabric wherever it is practicable, that no unsightly appearance may offend the eye, by disturbing that general harmony of parts which constitutes the beauty and excellence of every architectural production.

The principal entrance to the Lodge room ought to face the east, because the east is a place of light both physical and moral; and therefore the Brethren have access to the Lodge by that entrance, as a symbol of mental illumination. The approaches to the Lodge must be angular, for a straight entrance is un-masonic and cannot be tolerated. The advance from the external avenue to the east ought to consist of three lines and two angles. The first line passes through a small room or closet for the accommodation of visitors. At the extremity of this apartment there ought to be another angular passage leading to the Tiler's room adjacent to the Lodge: and from thence, by another right angle, you are admitted into the presence of the Brethren with your face to the Light.

In every convenient place the architect should contrive secret cryptae or closets. Then are of indispensable utility; but in practice are not sufficiently attended to in this country. On the Continent they are numerous and are dignified with the name of chapels. Two of these apartments have already been mentioned a room for visitors and the Tiler's room; added to which there ought to be a vestry, where the ornaments. furniture jewels, and other regalia are deposited. This is called the treasury, or Tiler's conclave because these things are under has especial charge, and a communication is usually made to this apartment from the Tiler's room. There ought to be also a chapel for preparations, hung with black and having only one small light. placed high up near the ceiling; a chapel for the dead furnished with a table on which are a lamp and emblems of mortality; the Master's conclave, where the records, the Warrants, the Minutes, and every written document are kept. To this room the Worshipful Master retires when the Lodge is called from labor to refreshment and at other times when his presence in the Lodge is not essential; and here he examines the visitors, for which purpose a communication is formed between his conclave and the visitors chapel. It is furnished with blue. And here he transacts the Lodge business with his Secretary. The Ark of the Covenant is also deposited in thus apartment. None of these closets should exceed twelve feet square, and may be of smaller dimensions, according to circumstances.In the middle of the hall there should he a movable trapdoor in the floor, seven feet long and three or four feet broad, opening into a small crypt, about three feet in depth, the use of which is known to none but perfect Freemasons, who have passed through all the symbolical Degrees. All of these particulars may not be equally necessary to the construction of a Masonic Hall; but a close attendance to their general spirit and direction, or to similar regulations, should be impressed on every Lodge that undertakes the construction of a building exclusively for Masonic purposes; and such a building only is entitled to be called a Masonic Hall

The division in the American Rite of the Degrees among various Bodies imposes the necessity, or at least the convenience, when erecting a Masonic Hall in the United States, of appropriating some of the rooms to the uses of Ancient Craft Lodges, some to Royal Arch Chapters, some to Royal and Select Councils, and some to Commanderies of Knights Templars. It is neither proper nor convenient that a Chapter should be held in a Lodge; and it is equally expedient that the Asylum of a Commandery should be kept separate from both. All of these rooms should be oblong in form, lofty in height, with an elevated dais or platform in the East, and two doors in the West, the one in the Northwest corner leading into the preparation room, and the other communicating with the Tiler's apartment. But in other respects they differ. First, as to the color of the decorations. In a Lodge room the predominating color should be blue, in a Chapter red, and in a Council and Commandery black.

In a Lodge-room the dais should be elevated on three steps, and provided with a pedestal for the Master, while on each side are seats for the Past Masters, and dignitaries who may visit the Lodge. The pedestal of the Senior Warden in the West should be elevated on two steps, and that of the Junior Warden in the South on one. A similar arrangement, either permanent or temporary, should be provided in the Chapter room for working the intermediate Degrees; but the Eastern dais should be supplied with three pedestals instead of one, for the reception of the Grand Council. The tabernacle also forms an essential part of the Chapter room. This is sometimes erected in the center of the room, although the consistency of the symbolism would require that the whole room, during the working of the Royal Arch Degree, shoddy be deemed a tabernacle, and then the veils would, with propriety, extend from the ceiling to the floor, and from one side of the room to the other. There are some other arrangements required in the construction of a Chapter room, of which it is unnecessary to speak.

Councils of Royal and Select Masters are usually held in Chapter rooms, with an entire disregard of the historical teachings of the Degrees. In a properly constructed Council chamber which, of course, would be in a distinct apartment, there should be no veils, but nine curtains of a stone color; and these, except the last, starting from one side of the room, should stop short of the other, so as to form a narrow passage between the wall and the extremities of the curtains, reaching from the door to the ninth curtain, which alone should reach across the entire extent of the room. These are used only in the Select Degree, and can be removed when the Royal Master is to be conferred. Unlike a Lodge and Chapter, in a Council there is no dais or raised platform; but three tables, of a triangular form, are placed upon the level of the floor in the East. It is, however, very seldom that the funds of a Council will permit of the indulgence in a separate room, and those Bodies are content to work, although at a disadvantage, in a Chapter room. It is impossible, with any convenience, to work a Commandery in a Lodge, or even a Chapter room. The officers and their stations are so different, that what is suitable for one is unsuitable for the other. The dais, which has but one station in a Lodge and three in a Chapter, requires four in a Comrnandery, the Prelate taking his proper place on the right of the Generalissimo. But there are other more important differences. The principal apartment should be capable of a division by a curtain, which should separate the Asylum proper from the rest of the room, as the mystical veil in the ancient Church shut off the prospect of the altar, during the Eucharistic sacrifice, from the view of the catechumens. There are several other rooms required in the Templar ritual which are not used by a Lodge, a Chapter, or a Council, and which makes it necessary that the apartments of a Commandery should be distinct. A banquet-room in close proximity to the Asylum is essential; and convenience requires that there should be an armory for the deposit of the arms and costume of the Knights. But it is unnecessary to speak of reflection rooms, and other places well known to those who are familiar with the ceremonies, and which cannot be dispensed with.

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HALLELUJAH

Meaning Praise the Lord. Expression of applause in the Degree of Sublime Ecossais, Heavenly Jerusalem, and others.

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HALLIWELL MANUSCRIPT

The earliest of the old Constitutions. It is in poetic form, and was probably transcribed in 1390 from an earlier copy.

The manuscript is in the King's Library of the British Museum. It was published in 1840 by James 0. Halliwell, and again in 1844, under the title of The Early History of Freemasonry in England. The Masonic character of the poem remained unknown until its discovery by Halliwell, who was not a Freemason, because it was catalogued as A Poem of Moral Duties. It is now more commonly known as the Regius Manuscript because it formed part of the Royal Library commenced`by Henry VII and presented to the British Museum by George II.

What is said above by Brother Hawkins of this early reference to the Craft does not exhibit as fully as many may desire the peculiar features of the Hall Udell or Regius Manuscript. The book is about four by five and a half inches, the writing being on vellum, a fine parchment, and it was bound in its present cover, according to Brother H. J. Whymper, about the year 1838. The cover bears the Royal Arms stamped on both sides with G. R. H. and the date 1757. In that year the King, George II, b an instrument that passed the Great Seal of England presented the Library containing the volume to the British Museum where the present reviser of this work had the pleasure of personally examining it. Formerly in the possession of Charles They're, a boox collector of the seventeenth century and listed in Bernards CatulZugous Manuscripts am Anyliac, Oxford, 1697 (page 200), and described in David Casley s Catalogue of the Manuscripts of the Old Royal Library, 1734 (page 259), as a Poem of Moral levities, the contents were mistaken until J. O. Halliwell-Phillipps mentioned it in his paper on the Introduction of Freemasonry into England, read before the Society of Antiquaries during the session of 183tS to 1839. Two small editions of the transcript of the poem were published as Brother Hawkins tells us. The first edition contained a facsimile reproduction of four lines of the manuscript, the second similarly reproduced the first page, and he also gave a glossary which with the transcript was published in a veritable gem of a work in 1889, Spencer and Company with an introduction by Brother H. J. Whymper. Halliwell-Phillipps pointed out that the writer was probable a priest, this evidently from the allusions in line 699 (page LI). He also calls attention to line 143 (page XI), as intimating that a still older manuscript was in existence when the poem was written.

The writing is done in a neat but characteristic style of the earls period and in these modern days far from familiar to us, the English of that generation was also very different from that of our time. Brother Roderick H. Baxter, Past Master of Quatuor Coronati Lodge and Past President of the Manchester Association for Masonic Research, has carefully modernized the transcript and permitted us to make use of his valuable labors. Before giving the work of Brother Baxter we ma) submit a transcript of the first eight lines in which may be seen some of the difficulties met in turning such a manuscript into modern English.

Whose wol bothe wel rede and loke
He may fynde wryte yn olde boke
Of grete lord s, and eke ladyysse,
That hade mony chyldryn y-fere, y- wisse;
And hade no rentys to fynde hem wyth,
Nowther yn towne, ny felde, ny fryth:
A counsel togeder they cowthe hem take,
To ordeyne for these chyldryn sake, . . .

In the following transcript Brother Baxter has adhered strictly to the phraseology of the original with all its vagaries of person, tense and mood, and has retained the peculiarities of double and sometimes even treble negatives, the only variation being in the substitution of modern words for those now obsolete. However, where the modern words at the ends of lines could not have been used to preserve the jingle of the verses the old words have been utilized with their present equivalents added in brackets so as to avoid the necessity or referring to a glossary. The Roman numerals on the right of the lines indicate the pages of the manuscript.

Hic incipiunt constituciones artis gemetriac cecundum Euclydem

Here begin the constitutions of the art of Geometry according to Euclid.

I
Whoever will both well read and look
He may find written in old book
Of great lords and also ladies,
That had many children together, y-wisse; (certainly)
And had no income to keep them with,
Neither in town nor field nor frith: (enclosed wood)
A council together they could them take,
To ordain for these children s sake
How they might best lead their life
Without great disease, care, and strife;
And most for the multitude that was coming
Of their children after their endings
They send them after great clerks,
To teach them then good works;

II
And pray we them, for our Lords sake,
To our children some work to make
That they might get their living thereby,
both well and honestly full securely.
In that time, through good geometry,
This honest craft of good masonry
Was ordained and made in this manner,
Counterfeited of these clerks together;
At these lords' prayers they counterfeited geometry,
And gave it the name of masonry,
For the most honest craft of all.
These lords' children thereto did fall
To learn of him the craft of geometry,
The which he made full curiously;

III
Through fathers' prayers and mothers' also,
This honest craft he put them to.
He that learned best, and was of honesty
And passed his fellows in curiosity,
If in that craft he did him pass
He should have more worship than the lasse. (less)
This great clerk's name was called Euclid,
His name it spread full wonder wide.
Yet this great clerk more ordained he
To him that was higher in this degree,
That he should teach the simplest of wit
In that honest craft to be parfytte; (perfect)
And so each one shall teach the other,
And love together as sister and brother.

IV
Furthermore yet that ordained he
Master called so should he be
So that he were most worshiped,
Then should he be so called:
glut masons should never one another call,
within the craft amongst them all,
Neither subject nor servant, my dear brother
Though he be not so perfect as is another;
Each shall call other fellows by cuthe, (friendship)
Because they come of ladies' birth
On this manner, through good wit of geometry,
began first the craft of masonry:
The clerk Euclid on this Wise it found,
This craft of geometry in Egypt land.

V
In Egypt he taught it full wide,
In divers lands on every side;
Many vears afterwards, I understand
Ere that the craft came into this land
This craft came into England, as I you say,
In time of good King Athelstane's day
He made then both hall and even bower,
And high temples of great honor,
To disport him in both day and night
And to worship his God with all his might.
This good lord loved this craft full well,
And purposed to strengthen it every del, (part)
For divers faults that in the craft he found;
He sent about into the land V.

VI
After all the masons of the craft,
To come to him full even straghfte, Straight)
For to amend these defaults all
By good counsel, if it might fall.
An assembly then he could let make
Of divers lords in their state,
Dukes, earls, and barons also,
Knights, squires and many mo, (more)
And the great burgesses of that city,
They were there all in their degree;
These were there each one algate, (always)
To ordain for these masons' estate,
There they sought by their wit,
How they might govern it: VI.

VII
Fifteen articles they there sought,
And fifteen points there they wrought.
Hic Incipit articulus primus.
Here begins the first article.
The first article of this geometry:
The master mason must be full securely
Both steadfast, trusty and true,
It shall him never then rue:
find pay thy fellows after the cost,
As victuals goeth then, well thou woste: (knowest)
And pay them truly, upon thy fad, (faith)
What they deserven may; (may deserve)
And to their hire take no more,
But what that they may serve for;
And spare neither for love nor drede, (dread) VII.

VIII
Of neither parties to take no mede; (bribe)
Of lord nor fellow, whoever he be,
Of them thou take no manner of fee;
find as a judge stand upright,
And then thou dost to both good right,
And truly do this wheresoever thou gost, (goest)
Thy worship, thy profit, it shall be most.
Articulus secundus.
Second article.
The second article of good masonry,
As you must it here hear specially,
That every master, that is a mason,
Must be at the general congregation,
So that he it reasonably be told
Where that the assembly shall be holde; (held) VIII.

XI
And to that assembly he must needs gon, (go)
Unless he have a reasonable skwsacyon, (excuse)
Or unless he be disobedient to that craft
Or with falsehood is over-raft, (overtaken)
Or else sickness hath him so strong,
That he may not come them among;
That is an excuse good and able,
To that assembly without fable.
Artieulus tercius
Third article.
The third article forsooth it is,
That the master takes to no Prentice,
Unless he have good assurance to dwell
Seven years with him, as I you tell,
His craft to learn, that is profitable; IX.

X
Within less he may not be able
To lords' profit, nor to his own
As you may know by good reason.
Articulus quartus.
Fourth article.
The fourth article this must be,
That the master him well besee,
That he no bondman Prentice make,
Nor for no covetousness do him take;
For the lord that he is bound to,
May fetch the Prentice wheresoever he go.
If in the lodge he were y-take, (taken)
Much disease it might there make,
And such ease it might befal,
That it might grieve some or all X.

XI
For all the masons that be there
Will stand together all y-fere. (together)
If such one in that craft should dwell
Of divers dis-eases you might tell:
For more ease then, and of honesty
Take a 'prentice of higher degree.
By old time written I find
That the Prentice should be of gentle kind
And so sometime, great lords' blood
Took this geometry that is full good
trticulus quintus.
Fifth article.
The fifth article is very good,
So that the Prentice be of lawful blood
The master shall not, for no advantage

XII
Make no Prentice that is outrage; (deformed)
It is to mean, as you may hear,
That he have his limbs whole all y-fere; (together)
To the craft it were great shame,
To make a halt man and a lame
For an imperfect man of such blood
Should do the craft but little good.
Thus you may know every one
The craft would have a mighty man;
A maimed man he hath no might
You must it know long ere night.
Articulus sextus
Sixth article.
The sixth article you must not miss
That the master do the lord no prejudice
To take the lord for his Prentice,
As much as his fellows do, in all wise.
For in that craft they be full perfect,
So is not he, you must see it.
Also it were against good reason,
To take his hire as his fellows don. (do)
This same article in this case,
Judgeth his prentice to take less
Than his fellows, that be full perfect.
In divers matters, know requite it,
The masters may his 'prentice so inform,
That his hire may increase full soon,

XIII
And ere his tertm come to an end,
His hire may full well amend.
trticulus septimus.
Seventh article.
The seventh article that is now here
Full well will tell you all y-fere (together)
That no master for favour nor dread
Shall no thief neither clothe nor feed.
Thieves he shall harbour never one,
Nor hint that hath killed a man
Nor the same that hath a feeble name
Lest it would turn the craft to shame.
Articulus octavus.
Eighth article.
The eighth article sheweth you so,

XIV
That the master may it well do.
If that he have any man of craft
And he be not so perfect as he ought,
He may him change soon anon,
And take for him a more perfect man.
Such a man through rechelaschepe, (recklessness)
Might do the craft scant worship.
Articulus nonus.
Ninth article.
The ninth article sheweth full well
That the master be both wise and felle(strong)
That he no work undertake,
Unless he ean both it end and make
And that it be to the lords' profit also, XV
And to his craft, wheresoever he go;
And that the ground be well y-take, (taken)
That it neither flaw nor grake. (crack)

XV
Articulus decimus.
Tenth article.
The tenth article is fear to know,
Among the craft, to high and low,
There shall no master supplant another,
But be together as sister and brother,
In this curious craft, all and some,
That belongeth to a master mason.
Nor he shall not supplant no other man,
That hath taken a work him upon
In pain thereof that is so strong, XVI.

XVI
That weigheth no less than ten ponge, (pounds)
But if that he be guilty found,
That took first the work on hand;
For no man in masonry
Shall not supplant other securely,
But if that it be so wrought,
That in turn the work to nought;
Then may a mason that work crave,
To the lords' profit for it to save
In such a ease if it do fall,
There shall no mason meddle withal.
Forsooth he that beginneth the ground,
If he be a mason good and sound,
He hath it securely in his mind
To bring the work to full good end.
Articulus undecimus.
eleventh articie.
The eleventh article I tell thee,
That he is both fair and free;
For he teacheth, by his might,
That no mason should work by night,
But if it be in practising of wit,
If that I could amend it.
Articulus duodecimus.
Twelfth article.
The twelfth article is of high honesty
To every mason wheresoever he be,
He shall not his fellows' work deprave,
If that he will his honesty save
With honest words he it commend,

XVIII
By the wit that God did thee send;
But it amend by all that thou may.
Between you both without nay. (doubt)
Articulus XIIJus.
Thirteenth article.
The thirteenth article, so God me save,
Is if that the master a Prentice have,
Entirely then that he him teach
And measurable points that he him reche, (tell)
That he the craft ably may conne, (know)
Wheresoever he go under the sun.
Articulus XIIIJus.
Fourteenth article.
The fourteenth article by good reason,
Sheweth the master how he shall don; (do)
He shall no Prentice to him take, XIX.

XIX
Unless divers cares he have to make,
That he may within his term,
Of him divers points may learn.
Articulus quindecimus.
Fifteenth article.
The fifteenth article maketh an end,
For to the master he is a friend;
To teach him so, that for no man,
No false maintenance he take him upon,
Nor maintain his fellows in their sin,
For no good that he might win;
Nor no false oath suffer him to make,
For dread of their souls' sake,
Lest it would turn the craft to shame,
And himself to very much blame. XX

XX
Plures constituciones.
Plural constitutions.
At this assembly were points ordained mo, (more)
Of great lords and masters also,
That who win know this craft and come to estate,
He must love wed God and holy church algate, (always)
And his master also that he is with,
Wheresoever he go in field or frythe, (enclosed wood)
And thy fellows thou love also,
For that thy craft win that thou do
Secundus punctus.
Second point.
The second point as I you say
That the mason work upon the work day,
As truly as he can or may, XXI

XXI
To deserve his hire for the holy-day,
And truly to labour on his deed,
Well deserve to have his mede. (reward)
Tercius punctus.
Third point.
The third point must be severele, (severely)
With the Prentice know it well,
His master's counsel he keep and close
And his fellows by his good purpose;
The privities of the chamber tell he no man,
Nor in the lodge whatsoever they don- (do)
Whatsoever thou hearest or seest them do,
Tell it no man wheresoever you go;
The counsel of hall, and even of bower, XXII.

XXII
Keep it well to great honour
Lest it would turn thyself to blame,
And bring the craft into great shame.
Quartus punctus.
Fourth point.
The fourth point teacheth us alse, (also)
That no man to his craft be false;
Error he shall maintain none
Against the craft, but let it gone; (go)
Nor no prejudice he shall not do
To his master, nor his fellow also;
And though the Prentice be under awe
Yet he would have the same law.
Quintus punctus.
Fifth point.
The fifth point is without nay, (doubt)
That when the mason taketh his pay
Of the master, ordained to him,
Full meekly taken so must it byn; (be)
Yet must the master by good reason,
Warn him lawfully before noon,
If he will not occupy him no more
As he hath done there before;
Against this order he may not strive,
If he think well for to thrive.
Sextus punctus.
Sixth point.
The sixth point is full given to know,
Both to high and even to low, XXIV

XXIV
For such case it might befall,
Among the masons some or all
Through envy or deadly hate,
Oft ariseth full great debate.
Then ought the mason if that he may,
Put them both under a day;
But loveday vet shall they make none
Till that the work-day be clean gone;
Upon the holy-day you must well take
Leisure enough loveday to make
Lest that Il would the work-day
Hinder their work for such a fray
To such end then that you them draw. XXV

XXV
That they stand well in God's law.
Septimus punctus.
Seventh point.
The seventh point he may well mean,
Of well long life that God us lene, (lend)
As it descrieth well openly,
Thou shalt not by thy master's wife lie,
Nor by thy fellows', in no manner wise,
Lest the craft would thee despise;
Nor by thy fellows' concubine,
No more thou wouldst he did by thine.
The pain thereof let it be sure,
That he be Prentice full seven year
If he forfeit in any of them

XXVI
So chastised then must he been (be)
Full much care might there begin,
For such a foul deadly sin.
Octavus punctus.
Eighth point.
The eighth point, he may be sure,
If thou hast taken any cure,
Under thy master thou be true,
For that point thou shalt never rue;
A true mediator thou must needs be
To thy master, and thy fellows free;
Do truly all that thou might,
To both parties, and that is good right.
Nonus punctus.
Ninth point.

XXVII
The ninth point we shall him call,
That he be steward of our hall,
If that you be in chambery-fere, (together)
Each one serve other with mild cheer;
Gentle fellows, you must it know,
For to be stewards all o-rowe, (in turn)
Week after week without doubt,
Stewards to be so all in turn about,
Amiably to serve each one other
As though they were sister and brother,
There shall never one another costage (cost)
Free himself to no advantage,
But every man shall be equally free

XXV-III.
In that cost, so must it be
Look that thou pay well every man algate, (always)
That thou hast bought any victuals ate, (eaten)
That no craving be made to thee,
Nor to thy fellows in no degree,
To man or to woman, whoever he be
Pay them well and truly, for that will we:
Thereof on thy fellow true record thou take,
For that good pay as thou dost make,
Lest it would thy fellow shame,
And bring thyself into great blame.
Yet good accounts he must make
Of such goods as he hath y-take (taken)

XXIX.
Of thy fellows' goods that thou hast spende, (spent)
Where and how and to what end;
Such accounts thou must come to,
When thy fellows wish that thou do.X
Decimus punctus.
Tenth point.
The tenth point presenteth well good life,
To live without care and strife
For if the mason live amiss,
And in his work be false y-wisse, (I know)
And through such a false skewsasyon (excuse)
May slander his fellows without reason,
Through false slander of such fame.

XXXI
May make the craft acquire blame.
If he do the craft such villainy
Do him no favour then securely,
Nor maintain not him in wicked life,
Lest it would turn to care and strife;
But yet him you shall not delayme, (delay)
Unless that you shall him constrain
For to appear wheresoever you will
Where that you will, loud or still;
To the next assembly you shall him call,
To appear before his fellows all,
And unless he will before them appear,

XXXII
The craft he must need forswear;
He shall then be punished after the law
That was founded by old dawe. (day)
Punctus undecimus.
Eleventh point.
The eleventh point is of good discrction
As you must know by good reason
A mason, if he this craft well con, (know)
That seeth his fellow hew on a stone
And is in point to spoil that stone,
Amend it soon if that thou can
And teach him then it to amend
That the lords' work be not y-schende, (spoiled)
And teach him easily it to amend, .

XXXIII
With fair words, that God thee hath lender (lent)
For his sake that sit above
With sweet words nourish his love.
Punctus duodecimus.
Twelfth point.
The twelfth point is of great royalty
There as the assembly held shall be
There shall be masters and fellows also,
And other great lords many mo- (more)
There shall be the sheriff of that country,
And also the mayor of that city,
Knights and squires there shall be
And also aldermen, as you shall see:
Such ordinance as they make there,

XXXIV
They shall maintain it all y-fere (together)
Against that man, whatsoever he be
That belongeth to the craft both fair and free
If he any strife against them make
Into their custody he shall be take (taken)
XIIJus punctus.
Thirteenth point.
The thirteenth point is to us full lief,
He shall swear never to be no thief
Nor suecour him in his false craft,
For no good that he hath byraft- (bereft)
And thou must it know or sin
Neither for his good, nor for his kin.
XIIIJus punctus.
Fourteenth point.

XXXV
The fourteenth point is full good law
To him that would be under awe:
A good true oath he must there swear
To his master and his fellows that be there;
He must be steadfast and true also
To all this ordinance, wheresoever he go,
And to his liege lord the king,
To be true to him over all thing.
And all these points here before
To them thou must need be y-swore, (sworn)
And all shall swear the same oath
Of the masons, be they lief be they loath
To all these points here before,

XXXVI
That hath been ordained by full good lore.
And they shall enquire every man
Of his party, as well as he can,
If any man may be found guilty
In ante of these points specially;
And who he be, let him be sought
And to the assembly let him be brought
Quindecimus punctus.
fifteenth point.
The fifteenth point is of full lore
For them that shall be there y-swore, (sworn)
Such ordinance at the assembly was raid
Of great lords and mvsters before said
For the same that be disobedient y-wisse (I know)

XXXVII
Against the ordinance that there is,
Of these articles that were moved there,
Of great lords and masons all y-fere. (together)
And if they be proved openly
Before that assembly by and by
Befor that assembly , by and by
And for their guils no amends will make,
Then must they need the craft forsake;
And no masons craft they shall refuse,
And swear it never more to use.
But if that they will amends make,
Again to the craft they shall never take;
And if that thev will not do so
The sheriff shall come them soon to,.

XXXVIII
And put their bodies in deep prison,
For the trespass that they have done,
And take their goods and their cattle
Into the king's hand, every delle, (part)
And let them dwell there full still,
Till it be our liege king's will.
Alia ordinacio artis gemetriae.
Another ordinance of the art of geometry.
They ordained there an assembly to be y-holde, (held)
Every year, wheresoever they would,
To amend the defaults, if any were found
Among the craft within the land;
Bach year or third year it should be holde, (held)
In every place wheresoever they would;
Time and place must be ordained also,
In what place they should assemble to.
All the men of craft there they must be,
And other great lords, as you must see,
To mend the faults that he there spoken,
If that any of them be then broken.
There they shall be all y-swore, (sworn)
That belongeth to this eraft's lore,
To keep their statutes every one
That were ordained bv King Athelstane;
These statutes that I have here found

XXXIX
I ordain they be held through my land,
For the worship of my royalty,
That I have bv my dignity.
Also at every assembly that you hold,
That you come to your liege king bold,
Beseeching him of his high grace,
To stand with you in every place,
To confirm the statutes of King Athelstane,
That he ordained to this craft by good reason.
Ars quatuor coronatorum.
The art of the four crowned ones.
Pray we now to God almight, (almighty)
And to his mother Mary bright,
That we may keep these articles here,
And these points well all y-fere, (together)
As did these holy martyrs four,
That in this craft were of great honour;
They were as good masons as on earth shall go,
Gravers and image-makers they were also.
For they were workmen of the best,
The emperor had to them great luste; (liking)
He willed of them an image to make
That might be worshipped for his sake;
Such monuments he had in his dawe, (day)
To turn the people from Christ's law.

XL
But they were steadfast in Christ's lay (law)
And to their craft without nay; (doubt)
They loved well God and all his lore,
And were in his service ever more.
True men they were in that dawe, (day)
And lived well in God's law;
They thought no monuments for to make
For no good that they might take,
To believe on that monument for their God,
They would not do so, though he were wod; (furious)
For they would not forsake their true fay (faith)

XLI
And belleve on his false lay. (law)
The emperor let take them soon anon,
And put them in a deep prison;
The more sorely he punished them in that place,
The more joy was to them of Crist' s grace.
Then when he saw no other one,
To death he let them then gon, (go)
Whose will of their life yet more know.
By the book he might it show
In the legend of sanetorum (holy ones)
The names of quatuor coronàtorum (four crowned ones)

XLII
Their feast will be without nay, (doubt)
After Hallow-eten the eighth dale
You may hear as I do read,
That many years after, for great dread
That Noah's flood was all run
The tower of Babylon was begun,
As plain work of lime and stone
As any man should look upon;
So long and broad it was begun,
Seven miles the height shadoweth the sun.
King Nebuchadnezzar let it make
To great strength for man's sake,

XLIII
Though such a flood again should come,
Over the work it should not nome, (take)
nor they had so high pride, with strong boast,
All that work therefore was lost;
An angel smote them so with divers speech,
That never one knew what the other should reche (tell)
Many years after, the good clerk Euclid
Taught the craft of geometry full wonder wide,
So he did that other time also,
Of divers crafts many mo. (more)
Through high grace of Christ in heaven,
He commenced in the sciences seven;

XLIV
Grammar is the first science y-wisse, (I know)
Dialect the second, so have I bliss
Rhetoric the third without nay, (doubt)
Music is the fourth, as I you say,
Astronomy is the fifth, by my snout,
Arithmetic the sixth, without doubt,
Geometry the seventh maketh an end,
For he is both meek and hende. (courteous)
Grammar forsooth is the root,
Whoever will learn on the book;
But art passeth in his degree,
As the fruit doth the root of the tree;

XLV
Rhetoric measureth with ornate speech among,
And music it is a sweet song;
Astronomy numbereth, my dear brother,
Arithmetic sheweth one thing that is another,
geometry the seventh science it is,
That can separate falsehood from truth y-wis. (I know)
These be the sciences seven,
Who useth them well he may have heaven.
Now dear children by your wit
Pride and covetousness that you leave it,
And taketh heed to good discretion,
And to good nurture, wheresoever you come.
Now I prav you take good heed, .

XLVI
For this vou must know nede, (needs)
But much more you must wyten, (know)
Than you find here written.
If thee fail thereto wit
Pray to God to send thee it:
For Christ himself, he teacheth out (us)
That holy church is God's house,
That is made for nothing ellus (else)
But for to pray in, as the book tellus; (tells us)
There the people shall gather in,
To pray and weep for their sln.
Look thou come not to church late
For to speak harlotry by the gate; XLVIII.

XLVII
Then to church when thou dost fare,
Have in thy mind ever mare (more)
To worship they lord God both day and night,
With all thy wits and even thy might.
To the church door when thou dost come
Of that holy water there some thou nome"t
For every drop thou feelest there
Quencheth a venial sin, be thou ser. (sure)
But first thou must do down thy hood,
For his love that died on the rood.
Into the ehureh when thou dost gon, (go)
Pull up thy heart to Christ, anon; XLIX.

XLVIII
Upon the rood thou look up then,
And kneel down fair upon thy knew (knees)
Then pray to him so here to worche (work)
After the law of holy church,
For to keep the commandments ten,
That God gave to all men;
And pray to him with mild steven (voice)
To keep thee from the sins seven,
That thou here may, in this life,
Keep thee well from care and strife;
Furthermore he grant thee grace,
In heaven's bliss to have a place.
In holy church leave trifling words
Of lewd speech and foul bordes, (jests)
find put away all vanity,
And say thy pater noster and thine ave;
Look also that thou make no bere, (noise)
But always to be in thy prayer;
If thou wilt not thyself pray,
Hinder no other man by no way.
In that place neither sit nor stand,
But kneel fair down on the ground,
And when the Gospel me read shall,
Fairly thou stand up from the wall,
And bless the fare if that thou can,
When gloria tibi is begun;
And when the gospel is done,
Again thou might kneel down,
On both thy knees down thou fall,
For his love that bought us all;
And when thou hearest the bell ring
To that holy sakerynge, (sacrament)
Kneel you must both young and old,
And both your hands fair uphold,
And say then in this manner.

XLIX
Fair and solf without bere; (noise)
"Jesu Lord welcome thou be,
In form of bread as I thee see,
Now Jesu for thine holy name,
Shield me from sin and shame;
Shrift and Eucharist thou grant me bo, (both)
Ere that I shall hence go,
And very contrition for my sin,
That I never, Lord, die therein;
And as thou were of maid y-bore (born)
Suffer me never to be y-lore- (dot)
But when I shall hence wend,

L
Grant me the bliss without end;
Amen! Amen! so mote it be!
Now sweet lady pray for me."
Thus thou might say, or some other thing
When thou kneelest at the sakerynge, (sacrament)
For covetousness after good, spare thou nought
To worship him that all hath wrought;
For glad may a man that day be,
That once in the day may him see;
It is so much worth, without nay, (doubt)
The virtue thereof no man tell may
But so much good doth that sight,

LI
That Saint Austin telleth full right,
That day thou seest God's body
Thou shalt have these full securely:
Meet and drink at thy need
None that day shalt thou gnede; (lack)
Idle oaths and words bo, (both)
God forgiveth thee also;
Sudden death that same day
Thee dare not dread by no way
Also that day, I thee plight
Thou shalt not lose thy eye sight;
And each foot that thou goest then,

LII
That holy sight for to sen (see)
They shall be told to stand instead
When thou hast thereto great need
That messenger the angel Gabriel
Will keep them to thee full well.
From thls matter now I may pass
To tell more benefits of the mass
To church come yet, if thou may
And hear the mass each day
If thou may not come to church,
Where that ever thou dost worche, (work)
When thou hearest the mass knylle, (toll)

LIII
Pray to God with heart still
To give they part of that service,
That in church there done is.
Furthermore yet, I will you preach
To your fellows, it for to teach,
When thou comest before a lord
In hall, in bower, or at the board,
Hood or cap that thou off do,
Ere thou come him entirely to
Twice or thrice, without doubt,
To that lord thou must lowte; (bow)
With thy right knee let it be do, (done) LVII.

LIV
Thine own worship thou save so.
Hold off thy cap and hood also,
Till thou have leave it on to do. (put)
All the time thou speakest with him,
Fair and amiably hold up thy chin
So, after the nurture of the book,
In his face kindly thou look.
Foot and hand thou keep full still
For clawing and tripping. is skill;
From spitting and sniffling keep thee also
By private expulsion let it go.
And if that thou be wise and felle, (discrete) LVIII.

LV
Thou has great need to govern thee well.
Into the hall when thou dost wend
Amongst the gentles, good and hende, (courteous)
Presume not too high for nothing
For thine high blood, nor thy cunning,
Neither to sit nor to lean,
That is nurture good and clean.
Let not thy countenance therefore abate,
Forsooth good nurture will save thy state.
Father and mother, whatsoever they be,
Well is the child that well may thee,
In hall, in chamber, where thou dost gon; (go) LIX.

LVI
Good manners make a man.
To the next degree look wisely
To do them reverence by and by;
Do them yet no reverence all o-rowe, (in turn)
Unless that thou do them know.
To the meat when thou art set,
Fair and honestly thou eat it
First look that thine hands be clean,
And that thy knife be sharp and keen
And cut thy bread all at thy meat,
Right as it may be there y-ete. (eaten)
If thou sit by a worthier man.

LVII
Then thy self thou art one
Suffer him first to touch the meat,
Ere thyself to it reach.
To the fairest morsel thou might not strike,
Though that thou do it well like;
Keep thine hands fair and well
From foul smudging of thy towel;
Thereon thou shalt not thy nose smite, (blow)
Nor at the meat thy tooth thou pike- (pick)
Tco deep in cup thou might not sink,
Though thou have good will to drink,
Lest thine eyes would vaster thereby
when were it no courtesy.
Look in thy mouth there be no meat,
When thou beginnest to drink or speak.
When thou seest any man drinking,
That taketh heed to thy carpynge, (speech)
Soon anon thou cease thy tale
Whether he drink wine or ale,
Look also thou scorn no man
In what degree thou seest him gone:
Nor thou shalt no man deprave,
If thou wilt thy worship save
For such word might there outburst.
That might make thee sit in evil rest
Close thy hand in thy fist,
And keep thee well from " had-y-wiste." (" had known ")
In chamber, among the ladies bright,
Hold thy tongue and spend thy sight;
Laugh thou not with no great cry,
Nor make no lewd sport and ribaldry.
Play thou not but with thy peers
Nor tell thou not all that thou hears;
Discover thou not thine own deed,
For no mirth, nor for no mede: (reward)
With fair speech thou might have thy will,
With it thou might thy self spylle. (spoil) LXIII.

LVIII
When thou meetest a worthy man,
Cap and hood thou hold not on;
In church in market or in the gate,
Do him reverence after his state.
If thou goest v.ith a worthier man
Then thyself thou art one,
Let thy foremost shoulder follow his
For that is nurture without lack;
When he doth speak, hold thee still,
When he hath done , say for thy will
In thy speech that thou be felle, (discreet)
And what thou sayest consider thee well
But deprive thou not him his tale,
Neither at the wine nor at the ale.
Christ then of his high grace
Save you both w it and space
Bell this book to know and read,
Heaven to have for your mede. (reward)
Amen! Amen! so mote it be!
So say we all for charity.

LIX
The Manuscript has been discussed at various times by several students. A lengthy and careful examination of it appears in volume i of the Antigrapha of Quatuor Coronati Lodge, 1889, and among the Collected Essays and Papers Relating to Freemasonry by Robert F. Gould, 1913, published by William Tait of Belfast, Ireland. Brother William Begernann published a discussion of it in the German language, which is summarized by Brother George William Speth in volume vii~ Transactions of Quatuor Coronati Lodge.

The name Reyius Manuscript was the suggestion of Brother Gould as indicating its pre-eminence as a Masonic document as well as its previous ownership by the Kings of England. The Manuscript, as Brother Baxter well said, is of prime importance to the Fraternity of Freemasons as being its oldest preserved document which affords evidence of a legendary history and an indication of a speculative origin. Brother Baxter read a paper upon the subject before the Lodge of Research at Leicester on November 2S, 1914. From this discussion we take the following comments of Brother Baxter:

I should like to ask you to carefully consider the wording of the poem, and to notice the remarkable number of instances in which the phrases have been introduced although in different terminology into our ritual, and the cases in which its requirements have been incorporated with our Constitutions. Even the last stage of the document, which deals with manners at table and in the presence of superiors, and appears at first sight to be quite irrelevant, may be accepted as evidence that our present custom of celebrating special Masonic events by banqueting and fraternizing was a feature of the Craft at the time of which the Manuscript speaks. You will all be acquainted in some degree with the remarkable series of documents known variously as the Manuscript Constitutions, the Gothic Constitutions, or more commonly nowadays as the Old Charoes of the British Freemasons and you will further know that after an introductory prayer, of a purely Christian character, they go on to relate how the science of geometry (or Freemasonry) came to be founded. This same legend forms the first part of the poem we are now considering, and as it clearly states that the story is to be found in old books, abundantly proves that the versifier had access to copies of the Old Charges which are unhappily now lost to us.

I wish to use this legend as the basis of a theory which I shall try to develop. Briefly stated, my idea is that the poem, as well as all the other Old Charges, clearly indicates that architectures the mistress of the arts, which is undoubtedly founded on geometry, was developed in Egypt, the cradle of civilization, and that its early practitioners were, as related in these old Manuscript, of gentle birth. They must have been the actual designers of the structures and have worked, in conjunction so far as the execution of their projects was concerned with the skilled craftsmen and manual laborers who were necessary to their purpose. A gild, composed of different grades of members, would thus be formed, possibly with different secret signs for each class, and from this gild, through different channels of development, would arise the present-day purely speculative form of Freemasonry, with its system of Degrees.

Brothers Speth and Gould have labored hard to establish the fact that prior to the institution of Grand Lodge, and during its early regime, two Degrees only were worked, and I have used the weight of later evidence to back up their assertion. What is more likely than that the higher or Master's Degree was confined to the skilled geometricians, whilst the simpler artificers had to content themselves with the lower step? All students know definitely, that from the earliest times of which we have any monuments remaining, that architecture was a living art developing along clearly defined lines, and varying in character with the nature of the materials employed, and the climatic conditions existing in the countries where they were used, down at least to the close of the Gothic Era in Western Europe, and its counterpart in Eastern countries. (I am not at all suggesting that the Renaissance effected an arrest of creative design, although it reverted to and made use of forms of a bygone age.) It is therefore not possible to conceive that buildings of any architectural pretensions could have been erected, without carefully thought-out designs having been prepared. Dealing more particularly with the actual time of the writing of the poem, we can only conclude that such a progression of design as commonly proceeded over the whole of England almost simultaneously, could only have been produced by a school of thought and not by individual effort. My firm conviction is that this school was composed of the Master Freemasons of the period.

Commenting on lines 143-G of the poem which (modernized) read:
By old time written I find
That the Prentice should be of gentle kind
And so sometime great lords' blood,
Took this geometry that is full good.

The late F. J. Furnivall said, "I should like to see the evidence of a lords son having become a working mason. and dwelling seven years with his master 'his craft to learn."' All contention is that neither the poem nor any other craft document ever suggested that a lord's son had become a working mason. That they became students of geometry and designers of buildings is in every way likely, and was in no way derogatory to their dignity. I might even point out that the present Lord Ferrers (the successor in the earldom of your own late Provincial Grand Master) was, before his accession to the title, a practicing architect, and that other scions of noble families are at present similarly engaged. There seems to be good evidence of this in the poem, particularly in Lines 279-83, which read: She privities of the chamber tell he no man, Nor in the lodge whatsoever they don; Whatsoever thou hearest or seest them do Tell to no man wheresoever you go; The counsel of hall and even of bower Steep it well to great honor— That these gentlemen were on a different footing from the ordinary craftsmen, and that their labors were conducted. not in the Lodge, but in the chamber, are conditions which I suggest are parallel to the masons' shed and the drawing office. Reverting now to Henry Yevley, whose name is variously spelled, but always easily recognizable, I find on turning up his name in Ivenning's Cyclopaedia Said by the Revd. James Anderson, D.D. (in the first edition of the Book of Constitutions, 1723) to have been the King's Freemason, or general surveyor of the buildings of King Edward III, and employed by His Majesty to 'build several abbies' and other edifices. Unfortunately Doctor Anderson was gifted with the imaginative faculty to an undue extent, so that such statements as the foregoing (which are frequently met with in his work) confuse more than they benefit the general reader, and, Masonically speaking, have done much harm. We fail to see why Masonry requires unhistorical statements to render it acceptable in any way." The Reverend Brother Woodford, who was the author and editor of the encyclopedia, in conjunction with Brother Vaughan, who wrote the articles under the letters U. V, W. Y. and Z. appears, however, to be wrong on this occasion, and the imaginative doctor quite right. Doctor Begemann contributed a note to Transactions. Quatuor Coronati Lodge, xxi, in which he endeavored to prove—and I think with complete success—that the title of Freemason applied to Yevley by Stow in his Survey of London, 1598, had actually been used during the former's lifetime, and was not a posthumous description. Doctor Begemann's note inspired an article by Brother E. W. M Wonnacott, of Quatuor Coronati Lodge, and himself an architect in the same volume, in which he conclusively proved from existing documents, that as early as 1362 Yevley was described as a " deviser of Masonry," and that William of Wykeham, generally credited with having been a great architect, was merely mentioned as a clerk. In 1381 Nicholas Typerton undertook to build the aisle of Saint Dunstan's Church in Thames Street " selon ho devise de Mestre (according to the design of Master) Henry Iveleghe," and in 1395 works were carried out at Westminster Hall from a model made by the advice of Waster Henri Zeveley. " Selone be purport d'une fourme et molde fait par conseil de mesttre Henri Zeveley. (According to the style of a form and mold made by counsel of Master Henri Zeveley.) I have not picked out the ease of Yevley as being at all singular, but merely because it has been so fully dealt faith in Masonic writings which are available to us all. tn examination of the list of names in Wyatt Papworth's paper on the Superintendents of English Buildings during the Middle Ages, and a careful study of their records, could doubtless prove that their duties were in every way analogous to those of the character selected. Surely there can no longer be any doubt that the Master Masons of the Gothic Era at least (and possibly so long as architecture has been practiced), were architects in the truest sense of the word, for when we consider the constructive ingenuity of their buildings, no less than their perfect proportions and beauty, we are compelled at once to admit, that their skill and knowledge of geometry were profound. Thus I think you will agree, I am quite justified in concluding that the legend of the founding of the science of geometry by the children of great lords and ladies, as related in the first part of the poem, is no myth, but is founded on fact, for unlettered working masons could never have produced the temples and churches for the worship of T. G. A. O. T. U., which of all things that excite pleasure to the eye, rank next only to the works of the Great Creator Himself.

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HAMALIEL

The name of the angel that, in accordance with the Cabalistical system, governs the planet Venus.

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HAMBURG

In 1733, the Earl of Strathmore, Grand Master of England, granted a Deputation "to eleven German gentlemen, good Brothers, for constituting a Lodge at Hamburg" (see Anderson, Constitutions, 1738, page 194). of the proceedings of this Lodge we have no information. In 1740, Brother Luettman brought from England a Warrant for the establishment of a Lodge, and a Patent for himself, as Provincial Grand Master of Hamburg and Lower Saxony. In October, 1741, it assumed the name of Absalom, and in the same year the Provincial Grand Lodge of Hamburg and Saxony was opened, a Body which, Lindel says (on page 239 of his History) was the oldest Mother Lodge in Germany. About the year 1787, the Provincial Grand Lodge adopted the newly invented Rite of Frederick L. Schroder, consisting of only three Degrees. In 1801, it declared itself an independent Grand Lodge, and has so continued. The Grand Lodge of Hamburg practices Schroder's Rite (see Schroder). There is also in Hamburg a sort of Chapter, which was formed by Schroder, under the title of Geschichtliche Engbund, or Historical Select Union. It was intended as a substitute for Fessler's Degrees of Knowledge, the members of which employ their time in studying the various systems of Freemasonry. The Mutter-Bund of the Confederacy of Hamburg Lodges, which make up this system, is independent of the Grand Lodge. The two authorities are entirely distinct, and bear much the same relation to each other as the Grand Lodges and Grand Chapters of the United States.

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HAMILTON, ALEXANDER

American economist and statesman, born January 11, 1757, in West Indies, and as the result of a duel with Aaron Burr at Weehawken, New Jersey, died, July 12, 1804. Organized an artillery company in Revolutionary War, became private secretary to Washington. Brilliant as a soldier, he was equally effective in organizing the United States Government under the 1787 Constitution and became Secretary of State. His able reports cover a wide range of investigation and he bestowed order and confidence to national finances. His name is recorded among those visiting American Union Lodge at Morristown, New Jersey, December 27, 1779, and is identified because the only one of that name then holding a commission in the Army under General Washington.

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HAMILTON, HON. ROBERT, M.A., M.D.

Born 1820; died May, 1880, at Jamaica, of which island he was District Grand Master. This English gentleman was a member of the Queen's Body Guard. He was appointed District Grand Master of Jamaiea, November 5, 1858; District (brand Superintendent of Royal Arch Masons, January 10, 1859; Provincial Grand Master of Mark Masons, 1877; and was a supernumerary member of the Supreme Council, 33 , of England, and Provincial Grand Master of the Royal Order of Scotland.

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HANCOCK, JOHN

Born January 12, 1737; died October 8, 1793. President of the Continental Congress from May 1775, to October 1777, and the first to attach his name to the Declaration of Independence. He took the Masonic Degrees in Merchants Lodge No. 277, Quebec, Canada, in 1762, and on October 14, 1762, affiliated with the Lodge of Saint Andrew, Boston, Massachusetts (see New Age, October, 1925; Masonic Presidents, Vice-Presidents and Signers, Wm. L. Bovden; Masonry in the Formation of our Government 1761-99, Philip A. Roth, page 40).

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HAND

In Freemasonry, the hand as a symbol holds a high place, because it is the principal seat of the sense of feeling so necessary to and so highly revered by Freemasons. The same symbol is found in the most ancient religions, and some of their analogies to Masonic symbolism are peculiar. Thus, Horapollo says that among the Egyptians the hand was the symbol of a builder, or one fond of building, because all labor proceeds from the hand. In many of the Ancient Mysteries the hand, especially the left, was deemed the symbol of equity. In Christian art a hand is the indication of a holy person or thing. In early medieval art, the Supreme Being was always represented by a hand extended from a cloud, and generally in the act of benediction.

The form of this act of benediction, as adopted by the Roman Church, which seems to have been borrowed from the symbols of the Phrygian and Eleusinian priests or hierophants, who used it in their mystical processions, presents a singular analogy, which will be interesting to Mark Master Masons who will recognize in it a symbol of their own ceremonies. In the benediction referred to, as given in the Latin Church, the thumb, index, and middle fingers are extended, and the two others bent against the palm as in the illustration. The church explains this position of the extended thumb and two fingers as representing the Trinity; but the older symbol of the Pagan priests, which was precisely of the same form, must have had a different meaning.

A writer in the British Magazine (volume I, page 565) thinks that the hand, which was used in the Mithraic mysteries in this position, was symbolic of the Light emanating not from the sun, but from the Creator, directly as a special manifestation; and he remarks that chiromancs or divination by the hand is an art founded upon the notion that the human hand has some reference to the decrees of the supreme power peculiar to it above all other parts of the microcosmus man. Certainly, to the Freemason, the hand is most important as the symbol of that mystical intelligence by which one Freemason knows another "in the dark as well as in the light."

To the above observations by Doctor Mackey we may add that scores of references in the Bible attest the important significance that from the earliest times has been associated with the hand. As a pledge of fidelity the hand is frequently employed in all religious rites, old or new. The sign of a covenant indicated by a movement of the hand is noted by several authors, notably in a chapter on the subject in the Threshold Covenant, H. Clay Trumbull, 1896 (pages 74 to 94).
This authority says "It is a notes worthy fact that the uplifted hand is prominent in the representation of the deities of Babylonia, Assyria, Phenicia, and Egypt, especially of the gods of life or of fertility, who have covenant relations with men. And the same is true of the representations of sovereigns, in the ancient East, who are supposed to be in peculiar relations with the gods. Thus on the seal of Urgur, the earliest ruler of Ur of the Chaldees (see Genesis xi 31 and xv 7), the ruler and his attendants appear with uplifted hands before the moon-god Sin, who in turn is represented with his hand uplifted, as if he were making covenant with him. This is from Perrot and Chipiez's History of Art in Chaldea and Assyria (i, pages 38 and 84). It is the same with the sun-god Shamash and his worshipers, Sayce's Social Life Arrow the Assyrians aru] Babylonians (page 52)."

Professor Trumbull submits numerous instances of the kind in records from various parts of the world and also makes the fact clear that the uplifted hands in the representations of deities and their worshipers was not the attitude of adoration nor of supplication but a symbol of covenanting, the showing of a pledge, a formal act of visible consecration. Of the importance of such an act with the hand there are frequent allusions in the Scriptures. Trumbull (page 82) says, "There is a clear recognition of this idea in many Bible references to the lifting up of the hands unto God, as if in covenant relations with him.

Thus Abraham says to the King of Sodom, 'I have lift up my hand to the Lord,' Genesis xiv 22, as if he would say I have pledged myself to Him. I have given him my hand. And the Psalmist lxiii 4, says 'I will lift up my hand in Thy name.' God Himself says, by His prophet, Isaiah il 22, 'I will lift up Mine hand to the nations;' that is I will covenant with them. Compare Exodus vi 8, Numbers xiv 30, and Nehemiah ix 15. And 80 in many another case. Indeed the Assyrian word for swearing—nish—is literally lifting up the hand, and the Hebrew word nasa means to lift up the hand or to swear (see Tallquist's Die Sprague Contracte Nabu Naido, page 108, and Gesenius's Hebrew Lexicon). Again, there may be a reference to the 'hand of might' in a covenant relation, in those passages where God is spoken of as bringing His people out of Egypt by 'a strong hand' or 'a mighty hand,' and as dealing with them afterwards in the same way (see, for example, Exodus ui 19; xiii 3, 14, 16; xxxii ll; Deuteronomy iii 24; iv 34; v 15, vi 21; vii 8, 19; ix 26; xi 2, etc.; Second Chronicles vi 3'' Ezekiel xx 34; Daniel ix 15). An uplifted hand is a symbol found also on the stepped pyramid temples of Polynesia (see Ellis's Polynesian Pesearches ii, page 207, illustration)."

Attention may be directed to the additional authority given in the signing of a document by one's own hand. Even where a person cannot write for himself, a mark made by the one attesting to the truth of the rest of the writing is acceptable and customary. To pass a coin from hand of the one party to a contract into the hand of another person involved in the matter has been accepted as a mutual pledge of the good faith of both concerned to carry out the terms of the undertaking. An English expression about "taking a shilling" refers to the binding of the bargain when a soldier enlists in the British Array. All refer to the covenant authorized by a sign made by the hand. We must not forget the common expressions relating to the hand as an agency, a source, an authority, and so on, as in "at first hand," "by hand," "in hand," "in the hands of," etc. Nor may we overlook the use of blood to emphasize the importance of a contract. Professor Trumbull offers a suggestive comment on the relation of this to an oath or obligation. "The very term sign manual, employed for a veritable signature, may point to an origin in this custom. Indeed, may it not be that the large red seal attached to important documents, at the present time, is a survival of the signature and seal of the bloody hand?" (Threshold Covenant, page 94).

Of such gestures as are made by the laying on of hands in Church ceremonies and elsewhere in sealing a covenant there are many pregnant allusions in the Bible and other places. Compare Genesis it 8, 94; Numbers xxvii, 8 to 23; Acts vi 6; viiu 18, xui 3; xix 6; First Timothy iv 14; vi 2; viii 9; Hebrews vi 2; viii 9 (see Covenant and Oath, also Penalty).

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HAND, LEFT
See Left Hand

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HAND, RIGHT
See Right Hand

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HANDS, CLEA
See Clean Hands

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HANDS, UNITED

Clasped hands are a symbol of Jidelity and trust. A Spanish work was published at Vittoria, in 1774, where three hands are shown united in the vignette on the title.

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HAND TO BACK
See Points of Fellowship

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HAND TO HAND
See Points of Fellowship

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HANOVER

Freemasonry was introduced into Hanover, in the year 1744, by the organization of the Lodge Frederick; which did not, however, get into active operation, in consequence of the opposition of the priests, until two years after. A Provincial Grand Lodge was established in 1755, which in 1828 became an independent Grand Lodge. In 1866, in consequence of the war between Austria and Prussia, Hanover was annexed to the latter country. There being three Grand Lodges at that time in Prussia, the Kirlg deemed it inexpedient to add a fourth, and, by a cabinet order of February 17, 1867, the Grand Lodge of Hanover was dissolved. Most of the Hanoverian Lodges united with the Grand Lodge Royal York at Berlin, and a few with the Grand Lodge of the Three Globes.

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HAPHTZIEL

The Hebrew word 17N'XEN, in Latin Voluntas Dei. A covered word used in the Twenty-third Degree of the Ancient and Accepted Scottish Rite.

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HAR

The name of the second king in the Scandinavian Mysteries.

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HARAM, GRAND

The Seventy-third Degree of the Rite of Mizraim

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HARBINGER

The title of an officer in the Knights of the Holy Sepulcher, and also in the Knights of Saint John the Evangelist.

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HARDIE, JAMES

A Freemason of New York, who published, in 1818, a work entitled The New Freemasons' Monitor and Masonic Guide. It evinces considerable ability, was in Brother Mackey's opinion more valuable than the Monitors of Webb and Cross, and deserved a greater popularity than it seems to have received.

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HARLEIAN MANUSCRIPTS

An old record of the Constitutions of Freemasonry, so called because it forms No. 2054 of the collection of manuscripts in the British Museums which were originally collected by Robert Harley, Earl of Oxford, the celebrated Prime Minister of Queen Anne, and known as the Bibliotheca Harleian, or Harleian Labrary. The Manuscript consists of four leaves, containing six and a half pages of close writing in a cramped hand, said to be that of Randle Holmc, Chester Herald, n ho died in 1699. The Manuscript has first published by Brother William James Hughan, in his Masonic Sketches and Reprints. She Manuscript was carefully transcribed for Brother Hughan by a faithful copyist, and its correctness was verified by Sims, of the Manuscript Department of the British Museum. Brother Hughan places the date of the record in the middle of the seventeenth century, and in this he is probably correct.

The two following folios says the Reverend Brother Woodford in the volume (namely 33 and 34) are of a very important character, inasmuch as the secrets of Freemasonry are referred to in the "obligation" taken by Initiates and the sums are recorded which "William Wade give to be a Freemason," and others who were admitted members of the Lodge. The amounts varied from five shillings to a pound the majority being ten shillings and upwards. The fragment on folio 33 is as follows and was written about the same time as the Manuscript Constitutions; There is several words & signs of a free mason to be received to ye weh as y-u w-ch as will before God at the Great & terrible day of Judgment you keep secret & not to revile the same in the hears of any person or to any hut to the Mrs- & fellows of the said society of free masons so help me God, etc.

A facsimile of the Manuscript has been published by the Quatuor Coronati Lodge. There is another Manuscript in the same collection marked No. 1492, the date of which is conjectured to be about 1650! or rather later. It was copied by Brother Henry Phillips, and first published in the Freemasons Quarterly Retnew in 1836 (pages 288 to 295). The copy, however, unfortunately, is not an exact one, as E. A. Bond, of the Museum, who compared a part of the transcript with the original, says that "the copyist has overlooked peculiarities in many instances." It is important in containing an Oath of Secrecy, which is in the following words:

I (giving full name) in the presence of Almighty God, and my fellows and Brethren here present, promise and declare that I will not at any time hereafter, by any Act, or Circumstance whatsoever, directly or indirectly publish, discover, reveal, or make known any of the Secrete privileges, or Counsels of the Fraternity or fellowship of Freemasonry, which at this time, or any time hereafter shall be made known unto me; so help me God and the holy contents of this book. . A facsimile of this manuscript also has been published by the Quatuor Coronati Lodge.

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HARMONY

It is a duty especially entrusted to the Senior Warden of a Lodge, who is figuratively supposed to preside over the Craft during the hours of labor, so to act that none shall depart from the Lodge dissatisfied or discontented, that harmony may be thus preserved, because, as the instruction expresses it, harmony is the strength and support of all well-regulated institutions.

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HARMONY, BRETHREN OF
See Brethren of Harmony

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HARMONY, KNIGHT OF
See Knight of Harmony

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HARMONY, UNIVERSAL
See Mesmeric Free masonry

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HARNETT, CORNELIUS
See Montfort, Colonel Joseph

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HARNOUESTER

Lord Harnouester is said to have been elected by the four Lodges of Paris, as the second Grand Master of France, in 1736, succeeding the Earl of Derwentwater. Nothing is known of this nobleman in contemporary history. Burke makes no allusion to him in his Extinct Peerages, and probably the name has undergone one of those indecipherable mutations to which French writers are accustomed to subject all foreign names; indeed, Brother R. F. Gould, in his Concase History of Freemasonry (page 355), considers that the name may even be a corruption of Derwentwater.

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HARODIM

We owe the Masonic use of this word to Anderson, who first employed it in the Book of Constitutions, where he tells us that "there were employed about the Temple no less than three thousand and six hundred Princes or Master Masons to conduct the work," and in a note he says that "in First Kings (v, 16) they are called Harodim, Rulers or Provosts" (see Constitutions, 1723, page 10). The passage here alluded to may be translated somewhat more literally than in the authorized version, thus: "Besides from the chiefs or princes appointed by Solomon who were over the work, there were three thousand and three hundred harodim over the people who labored at the work."

Harodim, in Hebrew os , is a grammatically compounded word of the plural form, and is composed of the definite article if, HAR the or those, and a participle of the verb rho, radah, to rule over, and means therefore, those who rule over, or overseers. In the parallel passage of Second Chronicles (ii, 18), the word used is Menatzchim, which has a similar meaning. But from the use of this word Harodim in First Kings, and the commentary on it by Anderson, it has come to pass that Harodim is now technically used to signify Princes in Masonry. They were really overseers of the work, and hence the Masonic use of the term is not altogether inappropriate. Whoever inspects the two parallel passages in First Kings (v, 16) and Second Chronicles (ii, 18), will notice an apparent discrepancy. In the former it is said that there were three thousand and three hundred of these overseers, and in the latter the number is increased to three thousand and six hundred. The commentators have noted but not explained the incongruity. Lee, in his Temple of Solomon, attempts to solve it by supposing that "possibly three hundred at a second review might be added to the number of officers for the greater care of the business." This is not satisfactory; not more so is the explanation offered by myself, continues Brother Mackey, many years ago, in the Lexicon of Freemasonry. It is much more reasonable to suspect a clerical error of some old copyist which has been perpetuated. There is room for such an inadvertence, for there is no very great difference between wIw, the Hebrew for three, and wwt, which is six. The omission of the central letter would create the mistake. Masonic writers have adhered to the three thousand and six hundred, which is the enumeration in Chronicles.

Brother E. L. Hawkins tells us that a Degree bearing this name was commonly conferred by the Lodges in the County of Durham, England, during the latter half of the eighteenth century, but what its exact nature was has now been forgotten.

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HARODIM, GRAND CHAPTER OF

An institution under the title of the Grand Chapter of the Ancient and Venerable Order of Harodim was established in London, in the year 1787, by the celebrated Masonic lecturer, William Preston. He thus defines, in his Illustrations, its nature and objects (see twelfth edition, page 310):

The mysteries of this Order are peculiar to the Institution itself; while the lectures of the Chapter include every branch of the Masonic system, and represent the art of Masonry in a finished and complete form.

Different classes are established, and particular lectures restricted to each class. The lectures are divided into sections, and the sections into clauses. The sections are annually assigned by the Chief Harod to a certain number of skillful Companions in each class, who are denominated Sectionists; and they are empowered to distribute the clauses of their respective sections, with the approbation of the Chief Harod and General Director, among the private companions of the Chapter, who are denominated Clauseholders. Such Companions as by assiduity become possessed of all the sections in the lecture are called Lecturers; and out of these the General Director is always chosen.

Every Clauseholder, on his appointment, is presented with a ticket, signed by the Chief Harod, specifying the clause allotted to him. This ticket entitles him to enjoy the rank and privileges of a Clauseholder in the Chapter; and no Clauseholder can transfer his ticket to another Companion, unless the consent of the Council has been obtained for that purpose, and the General Director has approved the Companion to whom it is to be transferred as qualified to hold it. In case of the death, sickness, or non-residence in London of any Lecturer, Sectionist, or Clauseholder, another Companion is appointed to fill up the vacancy for the time being, that the lectures may be always complete, and during the session a public lecture is usually delivered at stated times. The Grand Chapter is governed by a Grand Patron, two Vice Patrons, a chief Ruler, and two Assistants, with a Council of twelve respectable Companions, who are chosen annually at the Chapter nearest to the festival of Saint John the Evangelist.

The whale system was admirably adapted to the purposes of Masonic instruction, and was intended for propagating the Prestonian system of lectures.

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HARODIM, PRINCE OF

In the old lectures of the Ineffable Degrees, it is said that Tito, the oldest of the Provosts and Judges, was the Prince of Harodim, that is, chief of the three hundred architects who Caere the Harodim, or additional three hundred added to the thirty-three thousand Menatzchim mentioned in Chronicles, and who thus make up the number of three thousand six hundred recorded in the First Book of Kings, and who in the old lecture of the Degree of Provost and Judge are supposed to have been the Harodim or Rulers in Masonry. The Statement is a myth; but it thus attempts to explain the discrepancy alluded to in our article on Harodim.

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HARPER, EDWARDS

There svere two Grand secretaries acting together from the Union of the Grand Lodges of England in 1813, Brother Edwards Harper officiating from 1813 to 1838. For twelve rears previously to 1813 Brother Harper had been Deputy Grand Secretary and on December 1, 1813, he was given a gold jewel or medal by the Grand Lodge for "eminent services rendered the Ancient Craft" during that period. Brother William Henry White, who became Grand Secretary of the Moderns in 1810, continued from 1813 with Brother Harper until 1838 and then acted alone as Grand Secretary up to 1856 (see Memorials of the Masonic Union, W. J. Hughan-John T. Thorp, 1913, pages 11 and 185.

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HARPER, THOMAS

Deputy Grand Master of the Athol Lodge and an ardent Freemason. Published an edition of the Ahiman Rezon in 1800 and two others in 1807 and 1813. At the Union of the two Grand Lodges he opened the Especial Grand Lodge as Deputy Grand Master and by unanimous accord was fraternally requested to continue in office and fulfil the duties until the appointment and installation of a Grand Master, the Duke of Kent, who subsequently appointed and installed Brother Harper as his Deputy (see Memorials of the Masonic Union, W. J. Hughan, John T. Thorp, 1913, pages 17-20) .

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HARPOCRATES

The Greek god of silence and seereey. He was, however, a divinity of the Egyptian mythology; his true name being, according to Bunsen and Lepsius, Har-pi-krati, that is, Horus the child; and he is supposed to have been the son of Osiris and Isis. He is represented as a nude figure, sitting sometimes on a lotus flower, either bareheaded or covered by an Egyptian muter, but always with his finger pressed upon his lips. Plutarch thinks that this gesture was an indication of his childlike and helpless nature; but the Greeks, and after them the Romans, supposed it to be a symbol of silence; and hence, while he is sometimes described as the god of the renewed year, whence peach blossoms were consecrated to him because of their early appearance in spring, he is more commonly represented as the god of silence and secrecy. Thus, Ovid says of him:

Quique premit vocem digitoque silentia suadet.
He who controls the voice and persuades to silence with his finger.

In this capacity, his statue was often placed at the entrance of temples and places where the mysteries were celebrated, as an indication of the silence and secrecy that should there be observed. Hence the finger on the lips is a symbol of secrecy, and has so been adopted in Masonic symbolism.

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HARRIS, THADDEUS MASON

The Rev. Thaddeus Mason Harris, D.D., an American Masonic writer of high reputation, was born in Charlestown, Massachusetts, July 7, 1767, and graduated at Harvard University in 1787. He was ordained as minister of a church in Dorchester in 1793, and died at Boston, April 3, 1842. He held at different times the offices of Deputy Grand Master, Grand Chaplain, and Corresponding Grand Secretary of the Grand Lodge of Massachusetts. Huntoon says (in his Eulogy):

His first great Masonic work was the editing of a collation revision, and publication of the Constitutions of the ancient and Honorable Fraternity of Free and Accepted Masons, a quarto volume, printed at Worcester, Massachusetts 1792: a work which he accomplished with the accustomed diligence and fidelity with which he performed every enterprise confided to his care. His various occasional addresses while Grand Chaplain of the Grand Lodge, Masonic defenses and his volume of Masonic Discourses, published in 1801, constitute a large and valuable portion of the Masonic classic literature of America.

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HARUGARI, ORDER OF

Secret society founded in New York City in 1847 or 1848 among immigrants from Germany to preserve the use of the German language and to mutually assist the needy and aid the widows and orphans of the members. The name is thought to be derived from an old German word, harur, meaning grove or forest, and the title itself to have been that of an ancient organization. The Order teaches Friendship, Love and Humanity (see Cyclopedia of Fraternities, Albert C. Stevens, and the Deutsch-Amerikanisches Conversations-Lexikon).

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HARUSPICES, ORDER OF

The word Haruspet comes from a Sanskrit word hira, meaning entrails; therefore implying a soothsayer or arus pice. The founder of the Etruscan Order was Tages, doubtless a myth of self-creative power. This Order is claimed to have been re-established in Rome at the time of the foundation of the city. It embraced two divisions, those who formed their judgment from the movements and habits of animals as well as the flight of birds, and those who judged and foretold events by the inspection of the entrails of newly killed animals. These were the precursors, the forerunners, of naturalists and physiologists.

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HASIDIM, SOVEREIGN PRINCE

The Seventy-fifth and Seventy-sixth Degrees of the Rite of Mizraim. It should be Chasidim, which see.

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HAT

To uncover the head in the presence of superiors has been, among all Christian nations, held as a mark of respect and reverence. The Eastern nations uncover the feet when they enter a place of worship; the Western uncover the head. The converse of this is also true; and to keep the head covered while all around are uncovered is a token of superiority of rank or office. The king remains covered, the courtiers standing around him take off their hats.

To wear the hat in an assemblage has been thus done as a sign of equality and it is so worn in the English Parliament and in certain Masonic Lodges on the Continent of Europe. So very common is the ceremonial use of the hat wh`en at labor by the presiding officers of a Masonic Body in the United States and to a far less frequent extent elsewhere, Bristol, in England, where a hat is worn being an exception to the general rule there, that one naturally looks for instances of any similar character in other directions. Among the Romans we are told in Fiske's Classical Antiquities (page 237) that they prayed with the head covered or veiled, capite velato. The woolen cap, the pileus (page 298) was allowed only to the free by birth or manumission, but forbidden to slaves. Fiske says (page 289):

The liberating of slaves took place in several ways. The most ancient mode seems to have been by will manumissio per testamentum, on the decease of the master. There were two other modes, censu, and per vindictam; the former was when the slave, with the master's consent, was enrolled in the taxation list as a freedman, the latter was a formal and public enfranchisement before the praetor. In the last case, the master appeared with his slave, before the tribunal, and commenced the ceremony by striking him with a rod, vindicta; thus treating him as still his slave. Then a protector or defender, assertor liberntatis steps forward and requests the liberation of the Slave by saying hunc hominen liberum esse aio, jure Quiritium, the last nord referring to the inhabitants of Cures a Sabine town, after the union of the Romans and Sabines, being equivalent to meaning citizenship.

The first of the two similar expressions was followed by the other, indicating that it was the owners will the slave should be freed. Then the master, who has hitherto kept hold of the slave, lets him go, e manu emittebat, and gives up his right over him with the words, hunc hominem libertum esse volo. A declaration by the praeter that the slave should be free formed the conclusion. To confirm this manumission the freed slave sometimes went to Terracina and received in the temple of Feronia a cap or hat, pious, as a badge of liberty. The slave to be freed must not be under twenty years of age, nor the person setting him free under thirty.

The goddess of fruits, nurseries, and groves, Feronia, had a Temple on Mount Soracte where a grove was especially sacred to her. She was honored as the patroness of enfranchised slaves, who ordinarily received their liberty in her Temple.

Another, and a custom that prevails in our own times, is mentioned by Dr. George C. Williamson, Cunous Survivals (page 92), writing of the House of Commons, London, "A member has to wear his hat when he is to address the House, and there is often confusion when the member is unable to find his hat at the moment, and to put it on, before he addresses the Speaker, but, were he to rise without his hat, he would be greeted immediately with cries of 'Order, Order'!"

Pascal's Provincial Letters, American edition of 1850 translated by Rev. Thomas McCrie of Edinburgh, Scotland (page 79), gives a curious reference to the old Paris proverb about voting without speaking, Il opine du bonnet comme un moine en sorbonne, means literally: "He votes with his cap like a monk in the Sorbonne" alluding to the custom in that place of learning of taking off the cap when a member was not disposed to speak, or in token of agreement with the rest (see also Nicole i, page 184, Ludovici Montaltii Litterae Provintciales).

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HAUPT-HUETTE

Among the German Stone Masons of the Middle Ages, the original Lodge at Strasburg was considered as the head of the Craft, under the title of the Haupt-Hutte, the Head Lodge, or Grand Lodge.

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HAUTES GRADES
French, meaning Hiph Dearees, which see

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HAWAIIAN ISLANDS
See Oceania

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HAWKINS, EDWARD LOVELL

Author of the Concise Cyclopedia and founder of the Miscellanea Latomorum, died on April 17, 1913, and was at the time of his death Senior Warden of Quatuor Coronati Lodge, being appointed to that office on November 8, 1912.

Born on August 10, 1851, initiated in the Apollo University Lodge No. 357 at Oxford, England, and was its Worshipful Master in 1881. He also served as Provincial Grand Steward of Oxfordshire in 1879, becoming Grand Registrar in 1880, Grand Warden in 1882, and was Grand .Secretary of the Province from 1883 to 1885. In the Province of Sussex he was Grand Steward in 1910 and Senior Grand Warden in 1912. In other Bodies he also held prominent rank. one of the earliest joining members of Quatuor Coronati Lodge, on April 7, 1882, the first meeting after the consecration, and on November 8 , 1912, he was appointed Senior Warden of Lodge 2076. Among his literary works are a History of Freemasonry in Oxfordshire, 1882; A Concise Cyclopedia, or Handbook of Masonic References, 1908, and also he took an active part in the preparation of the new and revised edition of Doctor Mackey's monumental Encyclopedia of Freemasonry and its Kindred Sciences published in 1912. He conceived the idea of a periodical treating of Masonic notes and queries and in Mail, 1911, the first number of Miscellanea Latomorum appeared and was continued up to his death, then the editorial labor was carried on by Brother F. W. Lavender, and after his death, by Brother Lionel Vibert.

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HAYS, MOSES MICHAEL

Born 1739 in Lisbon, Portugal, his parents were Jews. In 1761, while in Jamaica, he secured the appointment of Deputy Inspector-General for North America for the Masonic Rite of Perfection. From Jamaica Brother Hays went to the West Indies and thence to Newport, Rhode Island, where he became active in the Fraternity. November 5, 1782, Brother Hays was proposed as a member of Massachusetts Lodge, Boston. He was elected Master, December 3, 1782, held this office until 1785, when he was appointed Junior Grand Warden and he served as Grand Master of the Massachusetts Grand Lodge from July 24, 1788, until March 5, 1792, at which time the union was effected between the two Grand Lodges of Massachusetts. which unity was due in a large way to the efforts of Brother Hays.

His death occurred May 9, 1805, and the Columbian Sentinel, Boston, published the following obituary notice ore May 11:

In the character of the deceased there is much worth of our admiration much for our imitation. Possessed by nature of a strong interest there was a vigor in his conception of men and things which gave a seeming asperity to his conversation, which was ever frank anal lucid. He walked abroad fearing no man, but loving all. Under his roof dwelt hospitality, it was an asylum of friendship, the mansion of peace. He was without guile. despising hypocrisy as he despised meanness. Take hint for all in all, he was A MAN. In his death society wills mourn the loss of a most estimable citizen, his family the kindest of husbands, the most indulgent of fathers. But what consolation shall we offer to assuage the violence of their grief? Why this is all—the recollection of his virtues, and that as he lived, so he died, that to his last moment the cheerfulness and benevolence of his whole life wasted not on his falling brow. Calm and without a sign he sunk to rest. and is non secure in the bosom of his Father and our Father, of his God and our God.

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HAYTI

Freemasonry, which had been in existence for several years in the island of Hayti, was entirely extinguished by the revolution which drove out the white inhabitants. In 1809, the Grand Lodge of England granted a Charter for a Lodge at Port au-princes and for one at Cayes. In 1817, the same authority constituted two others, at Jeremias and at Jacmel Subsequently, a Provincial Grand Lodge was established under obedience to England. January 25, 1824, this Provincial Grand Lodge declared its independence and organized the Grand Orient of Hayti.

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HEAL

A technical Masonic term which signifies to make valid or legal. Hence one who has received a Degree in an irregular manner or from incompetent authority is not recognized until he has been healed. The precise mode of healing depends on circumstances If the Lodge which conferred the Degree was clandestine, the whole ceremony of initiation would have to be repeated. If the authority which conferred the Degree was only irregular, and the question was merely a technical one of legal competence, it is only necessary to exact an obligation of allegiance, or in other words to renew the covenant.

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HEARING

One of the five senses, and an important symbol in Freemasonry, because it is through it that we receive instruction when ignorant, admonition when in danger, reproof when in error, and the claim of a Brother who is in distress. Without this sense, the Freemason would be crippled in the performance of all his duties; and hence deafness is deemed a disqualification for initiation.

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HEART

Notwithstanding that all the modern American Masonic Manuals and Masters Carpets from the time of Jeremy L. Cross exhibit the picture of a heart among the emblems of the Third Degree, there is no such symbol in the instructions except as a part of the stern injunction that justice will sooner or later overtake the wrongdoer. But the theory that every man who becomes a Freemason must first be prepared in his heart was advanced among the earliest lectures of the eighteenth century, and demonstrates, as Krause properly remarks, in Speculative Freemasonry, an internal principle which addresses itself not simply to the outward conduct, but to the inner spirit and conscience of all men who seek its instructions.

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HEART OF HIRAM ABIF

There is a legend in some of the advanced Degrees and in Continental Freemasonry, that the heart of Hiram Abif was deposited in an urn and placed upon a monument near the Holy of Holies; and in some of the Tracing Boards it is represented as a symbol. The myth, for such it is, was probably derived from the very common custom in the Middle Ages of persons causing their bodies to be dismembered after death for the purpose of having parts of them buried in a church, or some place which had been dear to them in life. Thus Hardynge, in his Metrical Chronicle of England, tells us of Richard I that
He queathed his corpse then to be buried
At Fount Everard, there at his father's feete;

His herte invyneyb!e to Rome he sent full mete
For their great truth and stedfast great Constance.
The medieval idea has descended to modern times; for our present instructions in the United States say that the ashes of Hiram were deposited in an urn.

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HEBREW CHRONOLOGY

The ecclesiastical year commences with the first Nisan, March, but the civil reckoning begins with the first Tishri, September, which is New Year's Day.
The following dates are accepted by the Hebrews, as given by Doctor Zunz in Remarks prefacing The 24 Books of the Holy Scriptures according to the .Massoretic Text:

BEFORE CONMON ERA.
3988, Creation.
2332, Flood.
2040, Abraham born.
1575, Moses born.
1495, Exodus.
1051, David acknowledged as King.
1015, First Temple commenced.
586, First Temple destroyed.
536, Cyrus Decree.
516, Second Temple completed.
330, Alexander conquers Palestine.

The succeeding dates are in accord with the research of other authorities.
The Temple was dedicated on five occasions:
1. 1004 B.C., fifteenth day of Tishri- Ethanim and Abib. First Kings via 2 to 62.
2. 726 B. C., when purified from the abominations of Ahaz.
3. 516 B.C., third Adar, upon completion of Zerubbabel's Temple.
4. 164 B.C., twenty-fifth Kislev, after the victory of Judas Maceabaeus over the Syrians the service lasted eight days.
5. 22 B.C., upon completion of Herod's Temple.
The three Temples were destroyed on the same day and month of the year
The " three-fold destruction " of the Temple took place on the ninth Ab, or fifth ecclesiastical month.
Destruction of Temple, by Nebuchadnezzar, 588 B.C., or four hundred and sixteen years after dedication.
Taking the city of Jerusalem by Titus is commemorated as a fast day on the seventeenth Tamuz.
Passover, fourteenth Nisan- Little Passover, fifteenth Iyar.
Pentecost, or First Fruits, commemorating the giving of the law on Mount Sinai sixth Sivan Great Day of Atonement, tenth Tishli.
Feast of Tabernaeles, fifteenth to twenty-first Tishri.
Fast for commencement of siege of Jenasalem by Nebuchadnezzar, tenth day of Tebeth.
Feast of Purim, fourteenth and fifteenth Adar.
King Cyrus liberated the Jews, 538 B.C.
King Darius confirmed the Deeree, 520 B. C. (see Cons) .

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HEBREW FAITH
See Talmud

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HECART, GABRIEL ANTOINE JOSEPH

A French Masonic writer, who was born at Valenciennes in 1755, and died in 1838. He made a curious collection of Degrees; and invented a system of five, namely:
1. Knight of the Prussian Eagle;
2. Knight of the Comet;
3. The Scottish Purifier;
4. Victorious Knight;
5. Scottish Trinitarian, or Grand Master Commander of the Temple.
This cannot be called a Rite, because it was never accepted and practised by any Masonic authority. It is known in nomenclatures as Nécart's System. He was the author of many dissertations and didactic essays on Masonic subjects. He at one time proposed to publish his collection of Degrees with a full explanation of each, but did not carry his design into execution. Many of them are cited in this work.

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HECATOMB

The Greek compound word hecatotombe, from hecaton, meaning one hundred, and bous, ox. and therefore strictly speaking a reference to the sacrifice of one hundred oxen. But the allusion to a sacrifice, formerly of one hundred bulls, and in later expressions referring probably only to an indefinitely large number of victims, is also capable of being applied and was frequently so employed, to mean any great sacrifice. In this latter sense should the word be understood by Freemasons. Pythagoras was a vegetarian who taught that killing was wicked and to him the sacrifice of a hecatomb could have meant no loss of animal life in the offering (see Forty-seventh Problem).

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HEDGE MASONS

This expression has been believed to be applied to a secret society, probably Masonic, but meeting without Warrant or authority. In Transactions, Quatuor Coronati Lodge, 1913 (volume xxvi, part 2, page 197), we find that a letter of Amicus to the Editor of the Northern Star, Ireland, dated March 21, 1792, mentions that all disorders and mischiefs in the country are being hatched by those who associate under the description of Hedge Masons.

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HEIGHT OF THE LODGE

From the earth to the highest heavens. A symbolic expression (see Form of the Lodge).

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HELDMANN, DR. FRIEDRICH

A Professor of Political Science in the Academy of Bern, in Switzerland, and was born at Margetshochheim, in Franconia, November 24, 1770. He was one of the most profound of the German investigators into the history and philosophy of Freemasonry. He was initiated into the Order at Freiburg, in 1809, and, devoting