MACKEY'S

FREEMASONRY ENCYCLOPEDIA

P-1

P

The sixteenth letter of the English and Greek alphabets, and the seventeenth of the Hebrew, in which last-mentioned language its numerical value is 80, is formed thus 9, signifying a mouth in the Phenician. The sacred name of God associated with this letter is in Hebrew , Phodeh or Redeemer.

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PACHACAMAC

The Peruvian name for the Creator and Ruler of the universe.

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PAEZ, JOSE ANTONIO

Founder of the Venezuelan Republic, was born of Indian parentage near Acarigua, June 13, 1790, prominent in the struggle for independence against Spain from 1810 to 1823 and in 1829 effected the secession of Venezuela from the Republic of Colombia and became its first president, 1830 to 1834, serving again in 1839 to 1843, dictator in 1846. Headed a revolution and was imprisoned but released in 1858 and in 1860 was Minister to the United States. General Paez was also first Grand Master of Venezuela and on May 1, 1840, he became the first Grand Commander of the Supreme Council, Ancient and Accepted Scottish Rite, of his country. He died in New York, May 6, 1873. In 1925 the representative at Washington of the Venezuelan Department of State presented the sword of Brother Paez to General John J. Pershing, also a member of the Craft and Commander of the American Army during the World War.

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PAGANIS, HUGO DE

The Latinized form of the name of Hugh de Payens, the first Grand Master of the Templars (see Payens).

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PAGANISM

A general appellation for the religious worship of the whole human race, except of that portion which has embraced Christianity, Judaism, or Mohammedanism. Its interest to the Masonic student arises from the fact that its principal development was the ancient mythology, in whose traditions and mysteries are to be found many interesting analogies with the Masonic system (see Dispensations of Religion).

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PAINE, THOMAS

A political writer of eminence during the Revolutionary War in America. He greatly injured his reputation by his attacks on the Christian religion. He was not a Freemason, but wrote An Essay on the Origin of Freemasonry, with no other knowledge of the Institution than that derived from the writings of Smith and Dodd, and the very questionable authority of Prichard's Masonry Dissected. He sought to trace Freemasonry to the Celtic Druids. For one so little acquainted with his subject, he has treated it with considerable ingenuity. Paine was born in England in 1737, and died in New York, in 1809. Paine's acquaintance with prominent Freemasons on both sides of the Atlantic Ocean has doubtless had much to do with the claim often made for his membership in the Craft.

A meeting with Brother Franklin in London obtained for him introductions to the leaders in the Colonies and he sailed there in 1774 where he became editor of the Pennsylvania Gazette. He published, 1776, Common Sense, an argument for a republic. Then he served on the staff of General Greene and wrote pamphlets entitled the Crisis, his opening words, "These are the times that try men's souls" sounding powerfully then and later in days of turmoil.

In England after the war he was indicted for treason, escaping to France, and there narrowly escaped the guillotine, spending ten months in prison. Then he attacked Washington bitterly, came to the United States, but while his services to the country were gratefully remembered, his blunt discourtesy to the President and other old friends could not be forgotten. He was buried at New Rochelle, hut in 1819 William Cobbett took his body to England. Moncure D. Conway wrote a biography of him which says that the preface to his essay on Freemasonry was probably written by his devoted friend, Colonel John Fellows.

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PALESTlNE

called also the Holy Land on account of the sacred character of the events that have occurred there, is situated on the coast of the Mediterranean, stretching from Lebanon south to the borders of Egypt, and from the thirty-fourth to the thirty-ninth degrees of longitude. It was conquered from the Canaanites by the Hebrews under Joshua 1450 years B.C. They divided it into twelve Confederate States according to the Tribes. Saul united it into one kingdom, and David enlarged its territories. In 975 B.C., it was divided into the two kingdoms of Israel and Judea, the latter consisting of the Tribes of Judah and Benjamin, and the former of the rest of the Tribes. About 740 B.C., both kingdoms were subdued by the Persians and Babylonians, and after the captivity only the two Tribes of Judah and Benjamin returned to rebuild the Temple. With Palestine, or the Holy Land, the mythical, if not the authentic, history of Freemasonry has been closely connected.

There stood, at one time, the Temple of Solomon, to which some writers have traced the origin of the Masonic Order; there fought the Crusaders, among whom other writers have sought, with equal boldness, to find the cradle of the Fraternity; there certainly the Order of the Templars was instituted, whose subsequent history has been closely mingled with that of Freemasonry; and there occurred nearly all the events of sacred history that, with the places where they were enacted, have been adopted as important Masonic symbols.

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PALESTINE, EXPLORATlONS IN

The desire to obtain an accurate knowledge of the archeology of Palestine, gave rise in 1866 to an association, which was permanently organized in London, as the Palestine Ezploration Fund, with the Queen as the chief patron, and a long list of the nobility and the most distinguished gentlemen in the kingdom, added to which followed the Grand Lodge of England and forty-two subordinate and provincial Grand Lodges and Chapters- Early in the year 1867 the Committee began the work of examination, by mining in and about the various points which had been determined upon by a former survey as essential to a proper understanding of the ancient city, which had been covered up by debris from age to age, so that the present profiles of the ground, in every direction, were totally different from what they were in the days of David and Solomon, or even in the time of Christ- Lieutenant Charles Warren, R. E., as he then was, later Lieut.-General Sir Charles Warren, G.M.C.M, K.C.B, F.R.S., was sent out with authority to act as circumstances might demand, and as the delicacy and the importance of the enterprise required.

He arrived in Jerusalem February 17, 1867, and continued his labors of excavating in many parts of the city, with some interruptions, until 1871, when he returned to England. During his operations, he kept the Society in London constantly informed of the progress of the work in which he and his associates were so zealously engaged, in a majority of eases at the imminent risk of their lives and always that of their health.

The result of these labors has been a vast accumulation of facts in relation to the topography of the holy city which throw much light on its archaeology. A branch of the Society has been established in the United States of America, and continued in successful operation.

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PALESTINE, KNIGHT OF
See Knight of Palestine

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PALESTINE, KNIGHT OF SAINT JOHN OF
See Knight of Saint John of Palestine

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PALESTINE, KNIGHTS OFSee Marconis, also Memphis, Rite of

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PALESTINE, ORDER OF

Mentioned by Baron de Tschoudy, and said to have been the fountain whence the Chevalier Ramsay obtained the information for the regulation of his system.

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PALLA

An altar-cloth, also a canopy borne over the head of royalty in Oriental lands.

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PALLADIA ANDREA

Such reference books as are most often consuited in public libraries say little more about Andrea Palladio than that he was an Italian architect, of Venice, born in 1518, died in 1580, that he was one of the creators of the Italian, or neo-Classical style, that he wrote treatises on his art, and that he seas called "the modern Vitruvius." That would be a pitiably weak description of Palladio in the eyes of any English Mason who had read The First & Chief; Grounds of Architecture, the first book printed in England on architecture, by John Shute, who had gone to Venice in the 1540's and there for two or three years had studied "the glories of the new Italian architecture" at first hand; or after Inigo Jones, about 1600, came back to his King after a similar journey of study, and introduced the new style into England; for Palladio became a vast enthusiasm there, almost a cult, and hundreds of small clubs of amateur architects met to study the art of I this great modern Master, who in due time was to be Sir Christopher Wren's guiding inspiration when after the London fire in 1666 he designed not only St. Paul's but more than a hundred other buildings, a few of them in America.

That ferment of interest in the Italian, or, as it was popularly called, Classical style, may well have helped to prepare the way for the renaissance of Speculative Freemasonry, and Palladion as the original source of that interest.

Dr. James Anderson "wrote" the 1723 and 1738 editions of the Book of Constitutions for the Mother Grand Lodge of 1717 but it is impossible to discover who was responsible for the materials in either; perhaps many Brethren were; whoever it was he (or they) makes it clear in the 1738 edition that Freemasonry mas in the Craft's mind, twenty-one years after the formation of Grand Lodge, still identified closely with architectures for he goes out of his way to remark that, "In the last Reign sundry of the 50 new Churches in the Suburbs of London were built in a fine Stile upon the Parliamentary Fund, particularly the b beautiful St. Mary be Strand." The "fine stile" was the Palladian; and in another connection it is made clear that the Freemasons at the time not only did not guess that the old Operatives had been builders of Gothic, but even dismissed Gothic as a barbarous thing.

This enthusiasm for the art of Palladio extended even into the Lodges, a representative instance being given in the records of that remarkable Lodge, The Old Kings' Arms Lodge, I\'o. 28, which was warranted in 1725; in a Minute for August 1, 1737, it is recorded: "Passed that a part of the Palladio's Architecture be read instead of the Laws or Constitutions." In the Inventory of the same Lodge is an entry dated in 1737: " 1st book of Palladio's Architecture, in English"; in 1739: "Three remaining books of Palladio's Architecture. "

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PALLADIC FREEMASONRY

The title given to the Order of the Seven Sages and the Order of the Palladium (see Palladium, Order of the).

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PALLADIUM OF LADIES
See Companions of Penelope

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PALLADIUM, ORDER OF THE

An androgynous society, both sexes, of Masonic adoption, established, says Ragon, at Paris in 1737. It made great pretensions to high antiquity, claiming that it had its origin in the instructions brought by Pythagoras from Egypt into Greece, and having fallen into decay after the decline of the Roman Empire, it was revived in 1637 by Fenelon, Archbishop of Canbray; all of which is altogether mythical. Fenelon was not born until 1651. It was a very moral society, consisting of two Degrees:
1. Adelph;
2. Companion of Ulysses.
When a female took the Second Degree, she was called a Companion of Penelope.

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PALM AND SHELL, ORIENTAL ORDER OF THE

The object of the Masonic Holy Land League, in whose membership the Pilgrim Knights of the Palm and Shell were enrolled, was to encourage researches commenced in 1863 under the leadership of Brother Rob Morris in the Holy Land. These investigations into the traditions and practices of the ancient Craft in the East, were supported in 1867 by contributions amounting to $10,000 and an organization was effected of Master Masons. A ritual was prepared to include various signs, words and ceremonies, obtained by Doctor Morris from Eastern Freemasons.

The instruction was divided into the following parts: Preliminary, Covenanting, Drama, Means of Recognition, and a funeral ceremony for Pilgrim Knights. Rev. Henry R. Coleman, of Kentucky, became Supreme Chancellor of the Order and in 1906 he published at Louisville, for the Society, a guide to the ceremonies and lectures entitled the Pilgrim Knight. Among other items of interest he describes the formation of a Lodge, the Royal Solomon, at Jerusalem, conditionally promoted by Doctor Morris in 1868, but actually by a Warrant from the Grand Lodge of Canada, William Mercer Wilson, Grand Master, and attested by Thomas White, Jr., Deputy Grand Master, on February 17, 1873; the organizing meeting occurring in the quarries under Jerusalem on May 7, 1873.

Brother Coleman says: "Under this authority, a delegate went from the United States to Jerusalem and calling together a competent number of those named in the Warrant, and others, the Lodge was regularly and constitutionally organized and has had many years of prosperous existence up to the issuance of this volume." The first Degree was conferred at the Mediterranean Hotel, afterwards a Lodge-room was established near the Joppa Gate.

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PALMER

From the Latin word palmifer, meaning a palm-bearer. A name given in the time of the Crusades to a pilgrim, who, coming back from the holy war after having accomplished his vow of pilgrimage, exhibited upon his return home a branch of palm bound round his staff in token of it.

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PALMER, HENRY L.

Born at Mount Pleasant, Pennsylvania October 18, 1819, and died at Milwaukee, Wisconsin, May 7, 1909. Served as Representative and Senator in Wisconsin Legislature, was President of School Board, City Attorney, also County Judge of Probate for several years and resigned to become President of the Northwestern Mutual Life Insurance Company of Milwaukee. Raised in Evening Star Lodge, No. 75, at West Troy, New York, in 1841, he affiliated with Tracy Lodge, now Wisconsin Lodge, No. 13, Milwaukee, in 1849, elected Worshipful Master in 1851, serving for four years, and was again chosen as Worshipful Master for 1865 and in 1867.

He officiated as Grand Master in 1852-3, and 1871-2. In 1846 he was exalted in Apollo Chapter, No. 48, at Troy, New York, and was a charter member of Wisconsin Chapter, No. 7, Royal Arch Masons, serving as High Priest for several years, and in 1858-9 was Grand High Priest of Wisconsin. Master of Wisconsin Council of Royal and Select Masters for some years, he was in 1863-4 Grand Master of the Grand Council. In Apollo Commandery, No. 15, at Troy, New York, he was knighted in 1847 and in 1850 assisted in organizing Wisconsin Commandery, No. 1, becoming Eminent Commander in 1853 and served nine successive years; then for seven successive years beginning with 1859 he was Grand Commander of Wisconsin: and at Columbus, Ohio, in September, 1865, he was elected and served for the constitutional term as Grand Master of the Grand Encampment. Receiving the Degrees of the Ancient and Accepted Scottish Rite in 1863, including the honorary thirty-third grade on August 3, at the introduction of the Rite into Wisconsin, he was on October 20, 1864, elected and crowned an Active Member of the Supreme Council of the Northern Masonic Jurisdiction and in 1879 was chosen as the Most Puissant Sovereign Grand Commander, resigning shortly before his death, and was succeeded by Brother Samuel C. Lawrence.

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PALSER PLATES

Thomas Palser, Surrey Side, Westminster Bridge, London, England, published a set of seven engravings, 1809-12, featuring Masonic ceremonies. These imitated a set issued in France, 1745.

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PANTACLE

The pentalpha of Pythagoras is so called in the symbolism of High Magic and the Hermetic Philosophy (see Pentalpha).

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PANTHEISM

A speculative system, which, spiritually considered, identifies the universe with God, and, in the material form, God with the universe. Material Pantheism is subject to the criticism, if not to the accusation of being atheistic. Pantheism is as aged as religion and was the system of worship in India, as it was in Greece. Giordano Brunc was burned for his pantheistic opinions at Rome in 1600.

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PANTHEISTIC BROTHERHOOD

Described by John Toland, in his Pantheisticon, as having a strong resemblance to Freemasonry. The Soeratic Lodge in Germany, based on the Brotherhood, was of short duration.

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PANTHEISTICON
See Toland, John

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PAPWORTH MANUSCRIPT

A manuscript in the possession of Wyatt Papworth, of London, who purchased it from a bookseller of that city in 1860. As some of the watermarks of the paper on which it is written bear the initials G. R., with a crown as a watermark, it is evident that the manuscript cannot be older than 1714, that being the year in which the first of the Georges ascended the throne. It is most probably of a still more recent date, perhaps 1720.

The Rev. A. F. A. Woodford has thus described its appearance: "The scroll was written originally on pages of foolscap size, which were then joined into a continuous roll, and afterwards, probably for greater convenience, the pages were again separated by Cutting them, and it now forms a book, containing twenty-four folios, served together in a light-brown paper cover. The text is of a bold character, but written so irregularly that there are few consecutive pages which have the same number of lines, the average being about seventeen to the page." The manuscript is not complete, three or four of the concluding charges being omitted, although some one has written, in a hand different from that of the text, the word Finis at the bottom of the last page. The manuscript appears to have been simply a copy, in a little less antiquated language, of some older Constitution. It has been published by Brother Hughan (1872) in his Old Charges of the British Free masons.

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PAPYRUS

"The papyrus leaf," says J. W. Simons, in his Egyptian Symbols, "is that plant Which formed tablets and books, and forms the first letter of the name of the only eternal and all-powerful god of Egypt, Amen, who in the beginning of things created the world," whose name signified occult or hidden The Hebrew word, owe, which signifies a leaf, and to inscribe on tablets forms, olm, meaning the antique origin of things, obscure time, hidden eternity. The Turin Funeral Papyrus is a book published by Doctor lepsius in original character, but translated by Doctor Birch. This Book of the Dead is invaluable as containing the true philosophic belief of the Egyptians respecting the resurrection and immortality. The manuscript has been gathered from portions which it was obligatory to bury with the dead. The excavations of mummies in Egypt have been fruitful in furnishing the entire work.

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PARACELSUS

Philippus Aureolus Theophrastus Bombastus Paracelsus de Hohenheim, as he styled himself, was born in Germany in 1493, and died in 1541. He devoted his youth to the study and practice of astrology, alchemy, and magic, and passed many years of his life in traveling over Europe and acquiring information in medicine, of which he proclaimed himself to be the monarch. Brother Mackey says that he was, perhaps, the most distinguished charlatan who ever made a figure in the world. Certainly his writings, those accredited to him, at least, show us a puzzling personality, superstitious yet methodical, crude in some respects but lucid of statements, a reformer in the rough. The followers of his school were called Paracelststs, and they continued for more than a century after the death of their master to influence the schools of Germany. Much of the Cabalistic and mystical science of Paracelsus was incorporated into Hermetic Freemasonry by the founders of the advanced Degrees.

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PARACELSUS, SUBLIME

A Degree to be found in the manuscript collection of Peuvret.

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PARAGUAY

A republic of South America. A Lodge authorized by the Grand Orient of Brazil was at work in 1881 at Paraguay. In 1893 the Grand Orient of Paraguay was founded and in 1923 it exercised control over ten Lodges. The Supreme Council of the Ancient and Accepted Scottish Rite was founded at Asuncion in 1870 and is quite separate and distinct from the Grand Orient.1 No more information about Masonic development in Paraguay is available. Indeed, Brother Oliver Days Street says in his Report on Correspondence made to the Grand Lodge of Alabama in 1922: "We haves sought in vain to get into communication with these Grand Bodies or with some of their leading members. We are consequently unable to give many particulars."

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PARALLEL LINES

In every well-regulated Lodge there is found a point within a circle, which circle is imboridered by two perpendicular parallel lines. These lines are representative of Saint John the Baptist and Saint John the Evangelist, the two great patrons of Freemasonry to whom our Lodges are dedicated, and who are said to have been "perfect parallels in Christianity as well as Freemasonry" In those English Lodges which have adopted the Union System established by the Grand Lodge of England in 1813. and where the dedication is "to God ad his service," the lines parallel represent Moses and Solomon. As a symbol, the parallel lines are not o be found in the earlier instructions of Freemasonry. Though Oliver defines the symbol on the authority of what he calls the Old Lectures, it is not to be found , any anterior to Preston, and even he only refers to ne parallelism of the two Saints John.

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PARIKCHAI, AGROUCHADA

An occult scientific work of the Brahmans. According to a work my Louis Jacolliot, 1884, the Fakirs produced phelomena at will with superior intervention or else with shrewd charlatanism: processes that were Known to the Egyptians and Jewish Cabalists. The loetrines are those known to the Alexandrian school, no the Gauls, and as well to the Christians. In the division of the Cabala, the first treated of the History the Genesis or Creation, and taught the science of culture; the second, or Mereaba, of the History of he Chariot, and contained a treatise on theology. Here were three Degrees of initiation among the Brahmans:

1. According to selection, the candidate became L Grihasta, a Pourohita or Fakir, or in twenty years a Guru.
2. A Sannyassis or Cenobite and Vanaprasthas, find lived in the Temple.
3. A Sannyassis-Nirvany or Naked Cenobite.

Those of the third Degree were visible only once in five years, appearing in a column of light created by themselves, at midnight, and on a stand in the center of a great tank. Strange sounds and terrific shrieks ere heard as they were gazed upon as demigods, surrounded by thousands of Hindus. The government was by a Supreme Council of seventy Brahmans, over seventy years of age, selected from the Nirvany, and chosen to see enforced the Law of the Lotus. The Supreme Chief, or Brahmatna, was required to be saver eighty years of age, and was looked upon as Immortal by the populace. This Pontiff resided in Bn immense palace surrounded by twenty-one walls.

The primitive holy word composed of the three otters A. U. M., says Brother C. T. McClenachan, comprises the Vedic trinity, signifying Creation, Preservation, and Transformation, and symbolizes all the initiatory secrets of the occult sciences. By some it has been taught that the Honover, or primordial germ, as defined in the Avesta, existed before all else (also see Manou, Book xi, Sloca 265).

The following unexplained magical words were always inscribed in two triangles: L'om. L'rhomsh'hrum. Shorim. Ramaya- Nahama. He who possessed the word greater than the A. U. M. was deemed next to Brahma. The word was transmitted in a sealed box.

The Hindu triad, of which in later times Om is the mystic name, represents the union of the three gods, namely, a, Vishnu; u, Siva, m, Brahma. It may also be typical of the three Vedas. Om appears first in the Upanishads as a mystical monosyllable, and is thus set forth as the object of profound meditation. It is usually called pranava, more rarely aksharam. The Buddhists use Om at the beginning of their Vidya Shad-akshari or mystical formulary in six Syllables; namely, Om mani pad me hum (see Pitris Indische Mysterien, also 0m and Aum).

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PARIS, CONGRESSES OF

Three important Masonic Congresses have been held in the city of Paris. The first was convened by the Rite of Philalethes in 1785, that by a concourse of intelligent Freemasons of all rites and countries, and by a comparison of oral and written traditions, light might be educed on the most essential subjects of Masonic science, and on the nature, origin, and historic application as well as the actual state of the Institution. Savalette de Lauges was elected President. It closed after a protracted session of three months, without producing any practical result. The second was called in 1787, as a continuation of the former, and closed with precisely the same negative result. The third was assembled in 1855, by Prince Murat, for the purpose of effecting various reforms in the Masonic system. At this Congress, ten propositions, some of them highly important, were introduced, and their adoption recommended to the Grand Lodges of the world. But the influence of this Congress has not been more successful than that of its predecessors.

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PARIS CONSTITUTIONS

A copy of these Constitutions, said to have been adopted in the thirteenth century, will be found in G. P. Depping's Collection de Documents inédits sur l'Histoire de France (Paris, 1837). A part of this work contains the Réglements sur les arts et métiers de Paris, rédiges au 13me siéclge et connus sous le nom de livre des métiers d'Etienne Boileau. This is a book of the trades and their regulations, and treats of the masons, stonecutters, plasterers, and mortar-makers, and, as Steinbrenner (Origin and History of Masonry, page 104) says, "is interesting, not only as exhibiting the peculiar usages and customs of the Craft at that early period, but as showing the connection which existed between the laws and regulations of the French Masons and those of the Steinmetzen of Germany and the Masons of England."

A translation of the Paris Constitutions was published in the Freemasons Magazine (Boston, 1863, page 201). In the year 1743, the "English Grand Lodge of France" published, in Paris, a series of Statutes, taken principally from Anderson's work of the editions of 1723 and 1738. It consisted of twenty articles, and bore the title of General Regulations taken from the Minutes of the Lodges, for the use of the French Lodges, together with the alterations adopted at the General Assembly of the Grand Lodge, December 1I, 1745, to serve as a rule of action for the said kingdom. A copy Of this document, says Findel, was translated into German, with annotations, and published in 1856 in the Zeitschrift Jur Freimaurer of Altenberg.

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PARLIAMENTARY LAW

Parliamentary Law, or the Lex Parliamentaria, is that code originally framed for the government of the Parliament of Great Britain in the transaction of its business, and subsequently adopted, with necessary modifications, by the Congress of the United States. But what was found requisite for the regulation of public bodies, that order might be secured and the rights of all be respected, has been found equally necessary in private societies. Indeed, no association of men could meet together for the discussion of any subject, with the slightest probability of ever coming to a conclusion, unless its debates were regulated by certain and acknowledged rules.

The rules thus adopted for its government are called its parliamentary law, and they are selected from the parliamentary law of the national assembly, because that code has been instituted by the wisdom of past ages, and modified and perfected by the experience of subsequent ones, so that it is now universally acknowledged that there is no better system of government for deliberative societies than the code which has so long been in operation under the name of parliamentary law.

Not only, then, is a thorough knowledge of parliamentary law necessary for the presiding officer of a Masonic Body, if he would discharge the duties of the chair with credit to himself and comfort to the members, but he must be possessed of the additional information as to what parts of that law are applicable to Freemasonry, and what parts are not; as to where and when he must refer to it for the decision of a question, and where and when he must lay it aside, and rely for his government upon the organic law and the ancient usages of the Institution (see Doctor Mackey's revised Jurisprudence of Freemasonry).

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PARLIAMENTARY LAW

Masonic Parliamentary Law is the body of usages, rules, and regulations according to which a Lodge is governed in its Opening and Closing, in establishing a Quorum, in conducting the Order of Business, in trials, etc. Very few Grand Bodies have codified their Parliamentary Law or published it separately; the usages and rules are embedded here and there in the Landmarks, in Grand Lodge Constitutions, in the Statutes and General Laws, in decisions and edicts, in printed rules, and in Lodge By-Laws; the key to finding any given Parliamentary Law is in the subject about which a question has been raised. Each Grand Jurisdiction has its own custom and its own written rules; these usually differ in detail from those of other Grand Jurisdictions but in its principles and its fundamental rules Masonic Parliamentary Law everywhere is the same, and the foundations of it were laid at the beginning of the Fraternity so that much of it is time immemorial.

The Congress of the United States has its own parliamentary code; with some modifications the same code is used by state Legislatures, and it is the model for parliamentary rules in use by voluntary associations, societies, clubs, churches, and by schools. These rules are printed in Robert's Rules of Order and in Cushing's Manual, both of which are by common consent accepted as authoritative not only by associations every where in America, but by the civil courts; an association need not follow either, but if it does its procedure is sure to be approved by the courts.

It so happens, however, that neither of these manuals can be used by a Masonic body. The Masonic Parliamentary Code is what codifiers describe as a tertium organon, a "third method"—that is to say, one apart from the codes used in other societies or in legislatures and parliaments, one which is acceptable to civil courts and vet differs in both fundamental principles and details of practices from the codes edited by either Roberts or Cushing. Freemasonry writes its own code.

This is because a Lodge differs in the fundamentals of organization from other associations and societies, and especially from those loose and informal groups which are called clubs. In the structure of its organization a Lodge (or Chapter, Council, or Commandery, or Consistory) is unique, therefore its parliamentary code is unique. Two of those fundamentals (there are others) exhibit both the nature and the extent of that difference:

1. In the great majority of societies and associations the head or chief officer is caned president or chairman. Little or no sovereignty inheres in his office; his principal duty is to preside. Usually he has no function except to see that the group's affairs are conducted according to an approved routine and he himself is not answerable for what the group may do. By contrast the principal officer of a Masonic Lodge is not a presiding officer only but within fixed limits is a sovereign; he is given the title of Worshipful Master because he is a master. If an action taken by his Lodge is brought into question by the Grand Master or by the Grand Lodge he, at least in the first instance is answerable and responsible. Manifestly the parliamentary rules which apply to a mere presiding officer could not apply to a Worshipful Master.

2. Again, in the majority of societies and associations the members retain the right to say for themselves what their society is, what it is in existence to do, what its purposes are—it may begin, as did Tammany Hall, as a patriotic fraternity and end up as a political machine; or it may begin as a card club and end up as a country club. These transmogrifications among voluntary groups are the rule rather than the exception. But in a Masonic Lodge no member or group of members can either discuss or vote for an innovation in the Landmarks: they cannot add to or subtract from Masonic purposes; they cannot alter the time immemorial usages; uJ1uzt Freemasonry is not subject to debate, not even in the Grand Communication of a Grand Lodge. A member who might wish Freemasonry to be other than it is, can have no alternatives save to accept it or to leave it. It is obvious that parliamentary practices suitable for a voluntary society cannot apply to Freemasonry.

The most comprehensive treatise on the subject is Parliamentary Law, by Albert G. Mackey. Portions of Masonic practice are given in Worshipful Master's Assistant, by Robert Macoy. For an epitome of the Masonic code see chapter in Lodge Methods, by L. B. Blakemore. J. T. Lawrence's work on the subject is excellent, but is written for prentices in England. Grand Lodges often include parliamentary rules in their printed Monitors. Since each Grand Body enacts its own rules for its own uses books, articles, and essays are confined to discussions of general principles; the most practicable handbook for a Lodge officer is his Grand Lodge Code. For Masonic students the richest store of materials is in Grand Lodge Proceedings, especially in the Fraternal (or Foreign) Correspondence Reports; among these latter the most notable are the Reports written for the Grand Lodge of Maine by Judge Josiah a Drummond between 1865 and 1900. For parliamentary subjects in detail consult the Index of this Encyclopedia.

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PARLIRER

In the Lodges of Stone-Masons of the Middle Ages, there was a rank or class of workmen called Parlirers, literally, spokesmen. They were an intermediate class of officers between the Masters of the Lodges and the Fellows, and were probably about the same as our modern Wardens. Thus, in the Strasbourg Constitutions of 1459, it is said: "No Craftsman or Mason shall promote one of his apprentices as a parlirer whom he has taken as an apprentice from his rough state, or who is still in the years of apprenticeship," which may be compared with the old English Charge that "no Brother can be a Warden until he has passed the part of a Fellow Craft" (Constitutions, 1723, page 52). They were called Parlirers, properly, says Heldmann, Parlierers, or Spokesmen, because, in the absence of the Masters, they spoke for the Lodge, to traveling Fellows seeking employment, and made the examination.

There are various forms of the word. Kloss, citing the Strasbourg Constitutions, has Parlirer, Krause has, from the same document, Parlierer, but says it is usually Polier; Heldmann uses Parlierer, which has been generally adopted.

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PAROLE

The French for Word and here applied to the Mot de Sexsestre, which see, and in that language this means a six-months password, communicated by the Grand Orient of France, and in addition to an Annual Word in November, which tends to show at once whether a member is in good standing.

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PARROT MASONS

One who commits to memory the questions and answers of the catechetical lectures, and the formulas of the ritual, but pays no attention to the history and philosophy of the Institution, is commonly called a Parrot Mason, because he is supposed to repeat what he has learned without any conception of its true meaning. In former times, such superficial Freemasons were held by many in high repute, because of the facility with which they passed through the ceremonies of a reception, and they were generally designated as Bright Masons. But the progress of Freemasonry as a science now requires something more than a mere knowledge of the lectures to constitute a Masonic scholar.

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PARSEES

The descendants of the original fire worshipers of Persia, or the disciples of Zoroaster who emigrated to India about the end of the eighth century. There they now constitute a very large and influential body of industrious and moral citizens adhering with great tenacity to the principles and practices of their ancient religion. Many of the higher classes have become worthy members of the Masonic fraternity, and it was for their sake principally that Doctor Burnes attempted some years ago to institute his new Order, entitled the Brotherhood of the Olive Branch, as a substitute for the Christian Degrees of Knighthood, from which, by reason of their religious they were excluded (see Olive-Branch in the East, Brotherhood of the, and Zendauesta).

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PARTICULAR LODGES

In the Regulations of 1721, it is said that the Grand Lodge consists of the representatives of all the particular Lodges on record (Constitutions, 1723, page 61). In the modern Constitutions of England, the term used is Private Lodges. In Armeria, they are called Subordinate Lodges.

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PARTS

In the old obligations, which may be still used in some portions of the United States, there was provision which forbade the revelation of any of the arts, parts, or points of Freemasonry. Doctor Oliver explains the meaning of the word parts by telling us that it was "an old word for degrees or lectures" (see Points).

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PARVIN, NEWTON RAY

Brother Parvin was born at Muscatine, Iowa, July 5, 1851. In 1872 he entered the office of the Grand Secretary, where he remained as a clerk and Deputy until the death of his father, Theodore Sutton Parvin, in 1901. He was then elected Grand Secretary, in which office he served until his death. He was made a Master Mason in Iowa City Lodge No. 4, May 5, 1874. He was exalted in Iowa City Chapter No. 2, June 18, 1877, and received the Orders of the Temple in Palestine Commandery No. 2, Iowa City, June 28, 1878, and served all Bodies as Secretary or Recorded for several terms.

After his removal to Cedar Rapids in 1885, he transferred his Chapter and Commandery membership to Trowel Chapter No. 49, and Apollo Commandery No. 26, serving as Eminent Commander in 1896. His father was Grand Recorder of the Grand Encampment, Knights Templar of the United States, for some twelve years, during which time he assisted him. He received the Degrees of the Ancient and Accepted Scottish Rite just before the removal of the Library to Cedar Rapids, by order of Albert Pike, Sovereign Grand Commander, that he might become custodian of important papers relating to this Rite, and was appointed a Knight Commander, Court of Honor, October 20th, 1886. He was nominated by the Grand Commander and elected to receive the Thirty-Third Degree, and he was crowned by his father, for the Supreme Council, May 17, 1895. Brother Parvin was a founder of the National Masonic Research Society, of which he was a Steward and First Vice-President. Brother Parvin died January 16, 1925. Cedar Rapids, Iowa, and funeral services were held January 20, in charge of the Grand Lodge.

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PARVIN, THEODORE S.

Born January 15, 1817, in Cumberland County, New Jersey. His journey in life gradually tending westward, he located in Ohio, and graduated in 1837 at the Cincinnati Law School- He was appointed private secretary by Robert Lucas, first Governor of Iowa, in which State he became Judge of the Probate Court and afterward Curator and Librarian of the State University at Iowa City. Brother Parvin was initiated in Nova Cesarea Lodge, No- 2, Cincinnati, Ohio, March 14, 1838, and raised the 9th of the May following, and he same year dimitted and removed to Iowa. He participated tn the organization of the first Lodge, Des Moines, No. 1, and also of the second, Iowa Lodge, No. 9, at Muscatine. He was elected Grand Secretary of the Grand Lodge at its organization in 1844, and held the office continuously to the time of his death, with the exception of the year 1852-3, when he served as Grand Master. He founded and organized the Grand Lodge Library and held the office of Grand Librarian until his death. His official signature is on every Charter of the Grand Lodge of towa from 1844 - 1900.

Brother Parvin was exalted in Iowa City Chapter, No. 2, January 7, 1845, and held the offices of Grand High Priest of the Grand Chapter, 1854, and Grand Secretary of the Grand Chapter, 1855-6, and represented the Grand Chapter in the General Grand Chapter for many years. He was created a Royal elect Master in Dubuque Council, No. 3, September 7, 1847, and presided over the Convention organizing the Grand Council of Iowa, 1857. Knighted January 18, 1855, in Apollo Encampment, No. 1, Chicago, Illinois, he was a member of the Convention organizing the Grand Commandery of Iowa, 186A, being the first Grand Commander. He was Grand Recorder of the Grand encampment of Knights Templar of the United States for fifteen years, 1871-86. In 1859 he received the Degrees of the Ancient and Accepted Scottish Rite and was crowned in that year an Inspector-General, Thirty third Degree.

In addition to this record, our Brother also organized the Grand Bodies of Dakota, and the Grand Commandery of Nebraska, and his contributions to Masonic literature placed him among the leading writers and thinkers of the Craft. He died at Cedar Rapids, Iowa, June 28, 1901.

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PARVIS

In the French system, the room immediately adjoining a Masonic Lodge is so called. It is equivalent to the Preparation Room of the American and English systems.

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PASCHAL FEAST

Celebrated by the Jews in commemoration of the Passover, by the Christians in commemoration of the resurrection of our Lord. The Paschal Feast, called also the Mystic Banquet, is kept by all Princes of the Rose Croix. Where two are together on Maundy Thursday, it is of obligation that they should partake of a portion of roasted lamb. This banquet is symbolic of the doctrine of the resurrection.

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PASCHALIS, MARTINEZ

The founder of a new Rite or modification of Freemasonry, called by hun the Rite of Elected Cohens or Priests. It was divided into two classes, in the first of which was represented the fall of man from virtue and happiness, and in the second, his final restoration. It consisted of nine degrees, namely:

1. Apprentice
2. Fellow Craft
3. Master
4. Grand Elect
5. Apprentice Cohen
6. Fellow Craft Cohen
7. Master Cohen
8. Grand Architect
9. Knight Commander

Paschalis first introduced this Rite into some of the Lodges of Marseilles, Toulouse, and Bordeaux, and afterward, in 1767, he extended it to Paris, where, for a short time, it was rather popular, ranking some of the Parisian literati among its disciples. It has ceased to exist. Paschalis was a German, born about the year 1700, of poor but respectable parentage. At the age of sixteen he acquired a knowledge of Greek and Latin. He then traveled through Turkey, Arabia, and Palestine, where he made himself acquainted with the Cabalistic learning of the Jews. He subsequently repaired to Paris, where he established his Rite.

Paschalis was the Master of Saint Martin, who afterward reformed his Rite. After living for some years at Paris, he went to Santo Domingo, where he died in 1779. Thory, in his Histoire de la Fondation du Grand Orient de France has given very full details of this Rite and of its receptions (see Saint Martin).

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PASCHAL LAMB
See Larch, Paschal

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PAS PERDUS

The French call the room appropriated to visitors the Salle des pas perdus, literally the Hall of the Lost Steps, a Masonic waiting room. It is the same as the Tiler's Room in the English and American Lodges.

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PASSAGE

The Fourth Degree of the Fessler Rite, of which Patria forms the Fifth.

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PASSAGES OF THE JORDAN
See Fords of the Jordan

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PASSED

A candidate, on receiving the Second Degree, is said to be "passed as a Fellow Craft." It alludes to his having passed through the porch to the Middle Chamber of the Temple, the place in which Fellow-Crafts received their wages. In America, Crafted is often improperly used in its stead (see also Past, and Past Masters).

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PASSING OF CONYNG

That is, surpassing in skill. The expression occurs in the Cooke Manuscript (line 676), "The forsayde Maister Euglet ordeynet thei were passing of conyng should be passing honored"; that, The aforesaid Master, Euclid, ordained that they that were surpassing in skill should be exceedingly honored. It is a fundamental principle of Freemasonry to pay all honor to knowledge.

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PASSING THE RIVER

A mystical alphabet said to have been used by the Cabalists. These characters, with certain explanations, become the subject of consideration with Brethren of the Fifteenth Degree, Ancient and Accepted Scottish Rite. The accompanying are the characters.

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PASSWORD

A word intended, like the military countersign, to prove the friendly nature of him who gives it, and is a test of his right to pass or be admitted into a certain place. Between a Word and a Password there seems fo be this difference: the former is given for instruction, as it always contains a symbolic meaning; the latter, for recognition only. Thus, the author of the life of the celebrated Elias Ashmole says, "Freemasons are known to one another all over the world by certain passwords known to them alone; they have Lodges in different countries, where they are relieved by the brotherhood if they are in distress" (see Sign).

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PAST

An epithet applied in Freemasonry to an officer who has held an office for the prescribed period for which he was elected, and has then retired. Thus, a Past Master is one who has been elected and installed to preside for twelve months over a Lodge, and the Past High Priest one who, for the same period, has been installed to preside over a Chapter. The French use the word Passe in the same sense, but they have also the word Anaen, with a similar meaning. Thus, while they would employ Al altre passe to designate the Degree of Past Master, they would call the official Past Master, who had retired from the chair at the expiration of his term of service, an Ancient Venerable, or Ancient Maitre (note also Passed and Past Master).

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PAST MASTER

An honorary Degree usually conferred on the Master of a Lodge at his installation into office. In this Degree the necessary instructions are conferred respecting the various ceremonies of the Order, such as installations, processions, the laying of corner-stones, etc. When a Brother, who has never before presided, has been elected the Master of a Lodge, an emergent Lodge of Past Masters, consisting of not less than three, is convened, and all but Past Masters retiring, the Degree is conferred upon the newly elected officer.

Some form of ceremony at the installation of a new Master seems to have been adopted at an early period after the revival. In the "manner of constituting a new Lodge," as practiced by the Duke of Wharton, who was Grand Master in 1723, the language used by the Grand Master when placing the candidate in the chair is given, and he is said to use "some other expressions that are proper and usual on that occasion, but not proper to be written" (Constitutions, 1738, page 150). Whence we conclude that there was an esoteric ceremony. Often the rituals tell us that this ceremony consisted only in the outgoing Master communicating certain modes of recognition to his successor. And this actually, even at this day, constitutes the essential ingredient of the Past Master's Degree.

The Degree is in the United States also conferred in Royal Arch Chapters, where it succeeds the Marl; Master's Degree. The conferring of this Degree, which has no historical connection with the rest of the Degrees, in a Chapter, arises from the following circumstance: Originally, when Chapters of Royal Arch Masonry were under the government of Lodges in which the Degree was then always conferred, it was a part of the regulations that no one could receive the Royal Arch Degree unless he had previously presided in the Lodge as Master.

When the Chapters became independent, the regulation could not be abolished, for that would have been an innovation; the difficulty has, therefore been obviated, by malting ever) candidate for the Degree of Royal Arch a Virtual Past Master before his exaltation. Under the English Constitution this practice was forbidden in 1826, but seems to have lingered on in some parts until 1850. "The dis-use of the Virtual Past Master's Degree or Chair Degree in the British Isles has in no way interfered with its continued use in the United States, especially in the older Jurisdictions whose Freemasonry attests its Ancient origin (see the footnote on page 145, volume BViii, 1915, Transactions, Quatuor Coronati Lodge, by Brother W. J. Chetwode Crawley).

Some extraneous ceremonies, but no means creditable to their inventor, were at an early period introduced into America. In 1856, the General Grand Chapter, by a unanimous vote, ordered these ceremonies to be discontinued, and the simpler mode of investiture to be used; but the order has only been partially obeyed, and many Chapters continue what one can scarcely help calling the indecorous form of initiation into the Degree.

For several years past the question has been agitated in some of the Grand Lodges of the United States, whether this Degree is within the Jurisdiction of Symbolic or of Royal Arch Masonry. The explanation of its introduction into Chapters, just given, manifestly demonstrates that the jurisdiction over it by Chapters is altogether an assumed one. The Past Master of a Chapter is only a quasi or seeming Past Master; the true and legitimate Past Master is the one who has presided over a Symbolic Lodge.

Brother R. F. Gould (Masonic Monthly, July, 1882) says in regard to the Degrees of Past Master and the Royal Arch, "The supposition has much to recommend it, that the connection of the secrets of the Royal Arch, is the earliest form in which any esoteric teaching was specially linked with the incidents of Lodge Mastership, or in other words, that the Degree of Royal Arch was the complement of the Masters Grade. Out of this was ultimately evolved the Degree of Installed Master, a ceremony unknown in the Modern System until the first decade of the nineteenth century, and of which I can trace no sign amongst the Ancient until the growing practice of conferring the Arch upon Brethren not legally qualified to receive it, brought about the constructive passing through the Chair, which by qualifying candidates not otherwise eligible, naturally entailed the introduction of a ceremony, additional to the simple forms known to Payne, Anderson, and Desaguliers "

Past Masters are admitted to membership in many Grand Lodges, and by some the inherent right has been claimed to sit in those Bodies. But the most eminent Masonic authorities have made a contrary decision, and the general, and, indeed, almost universal opinion now is that Past Masters obtain their seats in Grand Lodges by courtesy, and in consequence of local regulations, and not by inherent right.

A subtle distinction may be noted between the expressions Past and Pass'd Master. "The distinction in sense that had originally lain between Past Master and virtual Pass'd Master could make no headway against the similarity in sound. The Past Master was the Brother who 'had served his just and lawful time' as W. M. of a Lodge, and had thereby qualified for the completion of Master Degree. The Passed Master was a Brother who had been passed through a so-called Chair Degree, and had thereby been entrusted with certain equivalent secrets. The epithet Past is an adjective, conveying the idea of time expired: the epithet Pass'd is a participle conveying the idea of motion completed. Such verbal niceties did not trouble the Brethren of the eighteenth, or any other century" (footnote, page 144, volume xxviu, 1915, Transactions, Quatuor Coronati Lodge, by Brother W. J. Chetwode Crawley).

The usual jewel of a Past Master in the United States is a pair of compasses extended to sixty degrees on the fourth part of a circle, with a sun in the center. In England it was formerly the square on a quadrant, but is at present the square with the forty-seventh problem of Euclid engraved on a silver plate suspended within it. This latter design is also adopted m Pennsylvania. The French have two titles to express this Degree. They apply Maztre Passe to the Past Master of the English and American system, and they call in their own system one who has formerly presided over a Lodge an Ancien Maitre. The indiscriminate use of these titles sometimes leads to confusion in the translation of their lectures and treatises.

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PAST MASTER, JOINING

Any Past Master upon joining another Lodge in England becomes a Past Master in the Lodge he joins. He ranks immediately after the then Immediate Past Master and in later lists of the Past Masters his name is placed before that of the Worshipful Master presiding in the East when he affiliates.

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PASTOPHORI

Couch or shrine bearers. The company of Pastophori constituted a sacred college of priests in Egypt, whose duty it was to carry in processions the image of the god. Their chief, according to Apuleius (Metamorphoses xi), was called a Scribe. Besides acting as mendicants in soliciting charitable donations from the populace, they took an important part in the Mysteries.

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PASTOS

The Greek word, meaning a couch. The pastos was a chest or close cell, in the Pagan Mysteries, among the Druids, an excavated stone, in which the aspirant was for some time placed, to commemorate the mystical death of the god. This constituted the symbolic death which was common to all the mysteries. In the Arkite Rites, the pastos represented the ark in which Noah was confined. It is represented among Masonic symbols by the coffin (see Coffin).

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PATENTS

Diplomas or Certificates of the advanced Degrees in the Ancient and Accepted Scottish Rite are called Patents. The term is also sometimes applied to Commissions granted for the exercise of high Masonic authority. Literae patented was aperture that is, letters patent or open letters, was a term used in the Middle Ages in contradistinction to literae clausae, or closed letters, to designate those documents which were spread out on the whole length of the parchment, and sealed with the public seal of the sovereign; while the secret or private seal only was attached to the closed patents. The former were sealed with green wax, the latter with white. There was also a difference in their heading; letters patent were directed "universis tum praesentibus quam futuris," that is, to ad present or to come; while closed letters were directed "universis praesentibus literas inspecturis," that is, to all present who shad inspect these letters. Masonic Diplomas are therefore properly called Letters Patent, or, more briefly, Patents.

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PATIENCE

In the instructions of the Third Degree according to the American Rite, it has been said that "time, patience, and perseverance will enable us to accomplish all things, and perhaps at last to find the true Master's Word." The idea is similar to one expressed by the Hermetic philosophers. Thus Pernetty tells us (Dictionary of Hermetic Mythology), that the alchemists said: "The work of the philosopher's stone is a work of patience, on account of the length of time and of labor that is required to conduct it to perfection; and Geber says that many adepts have abandoned it in weariness, and others, wishing to precipitate it, have never succeeded." With the alchemists, in their esoteric teaching, the philosopher's stone had the same symbolism as the Word has in Freemasonry.

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PATRIARCHAL FREEMASONRY

The theory of Doctor Oliver on this subject has, we think, been misinterpreted. He does not maintain, as has been falsely supposed, that the Freemasonry of the present day is but a continuation of that which was practiced by the Patriarchs, but simply that, in the simplicity of the patriarchal worship, unencumbered as it was with dogmatic creeds, we may find the true model after which the religious system of Speculative Freemasonry has been constructed. Thus (in his Historical Landmarks I, page 207) he says: "Nor does it, Freemasonry, exclude a survey of the patriarchal mode of devotion, which indeed forms the primitive model of Freemasonry. The events that occurred in these ages of simplicity of manners and purity of faith, when it pleased God to communicate with his favored creature, necessarily, therefore, form subjects of interesting illustration in our Lodges, and constitute legitimate topics on which the Master in the chair may expatiate and exemplify, for the edification of the Brethren and their improvement in morality and the love and fear of God." There is here no attempt to trace a historical connection, but simply to claim an identity of purpose and character in the two religious systems, the Patriarchal and the Masonic.

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PATRIARCH, GRAND

The Twentieth Degree of the Council of Emperors of the East and West. The same as the Twentieth Degree, or Noachite, of the Ancient and Accepted Scottish Rite.

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PATRIARCH OF THE CRUSADES

One of the names formerly given to the degree of Grand Scottish Knight of Saint Andrew, the Twenty-ninth of the Ancient and Accepted Scottish Rite. The legend of that Degree connects it with the Crusades, and hence the name; which, however, is never used officially, and is retained by regular Supreme Councils only as a synonym.

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PATRIARCH OF THE GRAND LUMINARY
A Degree contained An the nomenclature of Le Page

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PATRON

In the year 1812, the Prince of Wales, becoming Regent of the Kingdom, was constrained by reasons of state to resign the Grand Mastership of England, but immediately afterward accepted the title of Grand Patron of the Order in England, and this was the first time that the title was officially recognized.

George IV held it during his life, and on his death, William IV, in 1830, officially accepted the title of Patron of the United Grand Lodge. On the accession of Queen Victoria, the title fell into abeyance, because it was understood that it could only be assumed by a sovereign who was a member of the Craft, but King Edward VII became Protector of English Freemasons on his accession to the throne in 1901. The office is generally not known in other countries, though on the Continent similar positions have been occupied (see Protector).

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PATRONS OF FREEMASONRY

Saint John the Baptist and Saint John the Evangelist. At an early period we find that the Christian church adopted the usage of selecting for every trade and occupation its own patron saint, who is supposed to have taken it under his especial charge. The selection was generally made in reference to some circumstance in the life of the saint, which traditionally connected him with the profession of which he was appointed the patron. Thus Saint Crispin, because he was a shoemaker, is the patron saint of the Gentle Craft, and Saint Dunstan, who was a blacksmith, is the patron of blacksmiths. The reason why the two Saints John were selected as the patron saints of Freemasonry will be seen under the head of Dedication of Lodges.

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PAUL, CONFRATERNITY OF SAINT

In the time of the Emperor Charles V there was a secret community at Trapani, in Sicily, which called itself La Confraternita di San Paolo. These people, when assembled, passed sentence on their fellow-citizens; and if anyone was condemned, the waylaying and putting him to death was allotted to one of the members, which office he was obliged, without murmuring, to execute (Stolberg's Travels, volume iii, page 472). In the travels of Brocquire to and from Palestine in 1432, page 328, an instance is given of the power of the association over its members. In the German romance of Hermunn of Unna, of which there are an English and French translation, this tribunal plays an important part.

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PAUL I

This Emperor of Russia was induced by the machinations of the Jesuits, whom he had recalled from banishment, to prohibit in his domains all secret societies, and especially the Freemasons. This prohibition lasted from 1797-1803, when it was repealed by his successor. Paul had always expressed himself an enthusiastic admirer of the Knights of Malta; in 1797 he had assumed the title of Protector of the Order, and in 1798 accepted the Grand Mastership. This is another evidence, if one was needed, that there was no sympathy between the Order of Malta and the Freemasons.

Dr. Ernest Friedrichs' Die Freimaurerei in Russland und Polen, Freemasonry in Russia and Poland 1907, has an interesting account of Masonic conditions under Paul I of Russia, who reigned from 1796 to 1801. He tells us that Catherine's son, Paul I, was himself a Freemason. It is said that he was introduced to Freemasonry during a journey which he made through Europe, when he was still the Czare witch, in company of his wife, and of Prince Kurakin who was a most devoted son of Freemasonry. Was it not natural then that the Association which had been outlawed and banished by his mother should look forward to being reinstalled and rehabilitated?

And this expectation seemed as though it were perfectly justified, for immediately after his coronation Paul summoned to Moscow the Freemasons of that city, with Professor Matthai, the Master in the Chair of the former Lodge To the Three Swords at their head, and took counsel with them "in a brotherly spirit and without ceremony" as to what should be done. At the conclusion of the negotiations "he embraced each single one as a Freemason and gave him the Masonic shake of the hands.

" This promised very well, and that "a Committee was now appointed to examine the documents, to collect the ruins of Freemasonry and to organize the whole," was but logical. After so much recognition and so much encouragement on the part of the sovereign, followed in 1797—the prohibition of Freemasonry, which "was carried out with great strictness." This sudden change in his manner of looking at things and in his attitude to Freemasonry would cause surprise in a man of ordinary capacity, but Paul was mentally deranged, and it was just his acting by fits and starts that was characteristic of his disease. But does such an explanation clear up everything? No, for Paul was not so ill as to be unable to grasp what would be the consequences of his action. On the contrary, as soon as it was a question of an advantage for his own person, or something that added to his lustre, he was suddenly quite normal in the choice of his means. This change of attitude was, therefore, perhaps, preceded by well-weighed considerations; nay, we may add that they were considerations with a real genuine background.

It was about this time that the Knights of Malta who were hard-pressed by Napoleon Bonaparte turned to the Czar Paul for protection. According to the information conveyed to Paul by Count Litter, a Knight of Malta, Freemasonry was a hindrance and even a danger to the aims of this Order. He was, therefore, obliged to decide in favor of the one or the other. The Maltese Order was something definite; it was a power, whereas Freemasonry was really nothing, or at any rate something altogether indefinite which might perhaps have a future, but perhaps it might not. Could Paul find the choice hard to make? In addition there was a something which, though altogether unpolitical, has often decided questions in politics, namely: Paul's principal mis tress, the extremely beautiful Anna Lopuchin. It was possible for him to make her a Grand Cross Lady of the Order of the Knights of Saint John, but "pretty Annie" among Freemasons was no longer conceivable after the famous "Egyptian Masonry"! Thus it was that Paul became the Grand Master of le Order of the Knights of Saint John at Malta, end Freemasonry was prohibited. Further, it is said that the Jesiuts set going every imaginable and unimaginable expedient against Freemasonry. Nor does this seem to have been impossible.

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PAUL, SAINT, THE APOSTLE , A FREEMASON

In the Transactions of the Lodge Quatuor Coronati Volume I, page 74) there is a translation by Brother G. W. Speth of a paper by Brother Carl Herman Tendler, a member of the United Lodges, zu den drei Schwertern und Astrea zur grunenden Raute, im Dresden (at the Three Swords and Astrea, and at the blossoming Twig at Dresden). This Brother claims that, "There are many not unimportant grounds of suspicion that Paul was a member of the builder society at Damascus, and a master thereof, perhaps even a Chairmaster." His argument is principally Leased upon certain Significant words found in the writings of Saint Paul. For instance, the following statement is a fair example of his line of thought:

The virtue which the builder-societies impressed upon their members as the most edifying the most conducive to edification, and which Saint Paul recommends to Christian builders as the dower and crown of humanity, the highest aspiration of Christian builder-societies, is agape, love, union in love. In his epistle to the Corinthians, amongst whom Saint Paul worked and taught eighteen months, the word is repeated twenty-three times. Most remarkable is the distinction (I Corinthians viii 1) between gnosis, wisdom of the mysteries, and agape, Christian union. "Knowledge puffeth up, but charity edifieth, ' i.e., the speculations of the mysteries induce pride, but the Christian union produces amelioration.

The original meaning of agape is not love, charity, but union, unity: thus asapai (usually translated love feasts are originally unions for Christian edification, mutual culture associations. The constant use of all these words points to the supposition that Saint Paul was a member of a builder-society, Mason Lodge. In this sense the fraternity of Masons is thus as old as mankind itself, and the most energetic and active apostle of Christianity was a Mason. The agreement of the principles of Freemasonry with those of Christianity can only be denied by the malevolent or those totally unacquainted with the Craft.

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PAUPERES COMMILITONES JESU CHRISTI
See Poor Fellow Soldiers of Jesus Christ

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PAVEMENT, THE

There is almost nothing anywhere in the early records of Speculative Lodges to suggest either a history or an interpretation of the Pavement, which is represented by a series of black and white squares inside a rectangular frame; nor does there anywhere appear an explanation of why a Blazing Star was set in the middle of it, or why a rope with a tie and tassels in the corners was combined with it. By general consent Masonic symbologists have treated these as separate svmbolisms, yet there must belong together or they would not have been shown together on old Tracing Boards.

Despite this paucity of data the Pavement is one of the most interesting of Masonic symbols, and that interest is heightened with each discover) of news facts. As a design the Pavement itself, whether set from the sides in a system of squares or from a corner in a system of diamonds, is one of the oldest and most universally liked of decorative designs—old as Egypt, or as China, and found at the ends of the earth; and especially beloved by Indians in both N orth and South America w ho have found numberless adaptations of it; checker-work w as one of the favorite motifs of Byzantine artists; and from early Roman times has been so much used in Italy that walls as w ell as floors are decorated with it, outside as w ell as inside. It is one of the few symbols in which non-Masonic meanings and uses correspond with or are identical with Masonic meanings; and it also is one of the few symbols which is Operative and Speculative at one stroke, because Operative builders used a board of floor or tracing paper (or cloth) divided into squares in laying out plans—as architects and engineers still do. In it many types of symbolism converge.

"The Pavement," writes Pike in his Morals and Dogma, " alternately black and white, symbolizes, whether so intended or not, the Good and Evil Principles of the Egyptian and Persian creed. It is the warfare of Michael and Satan . . . " (Perhaps Pike should have written " a creed " because both Egyptians and Persians had many creeds; nevertheless, and apropos of the latter, the dualism was a cardinal doctrine in Zoroastrianism. htithraism, Manicheeism, etc.?

The Pavement also suggests the correct position of the feet; and the fact that in Circumambulation the turns are at right angles, which in itself impresses upon a Candidate the fact that in a Lodge no member can run to and from at will, and that goings and comings are ordered.

The checkered design may be thought of as inlay work or as mosaic work, but in Masonry it is described by the latter word. "Mosaic" is believed by some etymologists to derive from the Latin, by others from the Greek mousa, muse; in either event it passed from Latin into Italian, thence into French, and finally into English (it had no reference to Moses). The Greek artisans of the Byzantine Period used mosaic 60 extensively and so skillfully that it also came to be called in memory of them opus alexandrium, and opus graecanicum; and occasionally it was called opus sedile. But as a Greek art it died out in the Seventh Century, a short time before Charlemagne, and when the Western Empire was about to sever its last ties with the Eastern. In the Eleventh Century it was revived in Italy, and in the great Twelfth Century (which has a better right than the Thirteenth to the title of "greatest of centuries"—granted that there ever was a "greater"!) the extraordinarily talented Cosmati family made their mosaic work so famous that it came to be called Cosmati work.

If, as the majority of Masonic symbologists believe, the black and white squares symbolize day and night, the Pavement is a member of a recurrent theme—the Twenty-four Inch Gage represents the twenty-four hours, the Sun and Moon are day and night, the East is the place of light and the North is the place of darkness, the Master's station is at the beginning of the day and the Junior Warden's is at the end, the postulant is brought from darkness to light, there are High Twelve and Low Twelve. Masons are to know each other in the dark as well as in the light; in the dark a man needs a guide, in the daylight he can guide himself; a man hexes, or buries, his secrets in the dark where no other can find them. These meanings cluster around the symbolism of the Pavement; perhaps the sun is meant by the Blazing Star (as it was once called) and is in the center because it makes the day by its shining and the night by the shadow it casts; and perhaps the rope around the perimeter reminds men that while for the world day and night go on endlessly they do not for him, and only a few days are going to be tied together in his span of them, so that it is good for him, as is the Masons' creed, to work while it is called of day for soon the night cometh when no man can work.

(For an interesting account of the mosaic work of the Cosmati family see Cathedral Builders, by Leader Scott; p. 314 and p.406. Goodyear, in his Roman and Medieval Art, says "The Siena Cathedral is famous for its pavement, the most remarkable in Europe." For a crowded and learned essay on mosaics see page 95 ff of Vol. I, of Porter's Medieval Architecture. There is a chapter on "Italy and Mosaic," in Arts and Crafts of the Middle Ages, by Julia De Wolf Addison. Kugler writes with authority on Cosmati work in Part I, p. 11 ff., of his The Italian Schools of Painting.)

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PAVEMENT, MOSAIC
See Mosaic Pavement

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PAX VOBISCUM
A Latin phrase meaning Peace be with you! Used in the Eighteenth Degree, Ancient and Accepted Scottish Rite.

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PAYENS, HUGH DE

In Latin, Hugo de Paganis. Founder and the first Grand Master of the Order of Knights Templar. He was born at Troyes, in the kingdom of Naples. Having, with eight others, established the Order at Jerusalem, in 1118 he visited Europe, where, through his representations, its reputation and wealth and the number of its followers were greatly increased. In 1129 he returned to Jerusalem, where he was received with great distinction, but shortly afterward died, and was succeeded in the Grand Mastership by Robert de Craon, surnamed the Burgundian.

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PAYNE, GEORGE

An English Freemason, who lived at New Palace Yard, Westminster, England, where he died January 23, 1757, leaving very little record of his personal life outside of the fact that he seas at the time secretary to the Tax Office with a 300d social and financial position.

A biographical note in the Freemason, June 6, 1925, quotes the Gentlexnan's Maganne, 1757, that among the various bequests in his will were legacies to two of his nieces, Francis, Countess of Northampton, and Catherine, Lady Francis Seymour. From 1718-9 he acted as the second Grand Master of Freemasons, being again elected for the year 1721. The General Regulations, which were subsequently rearranged and published by Doctor Anderson in 1723, were originally compiled by Brother Payne during his second term of office as Grand Master. Payne was also Master of the original No. 4 Lodge, at the Horn Tavern, now the Royal Somerset House and Inverness Lodge; Senior Grand Warden, 1724-5; Deputy Grand Master in 1735; Master of the Old King's Arms Lodge, No. 28, an active member of Grand Lodge up until 1754, being appointed a member of the Committee to revise the Constitutions on June 27, 1754. These revisions were finally brought to a conclusion and published by Entick in 1756.

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P. D. E. P.

Letters placed on the ring of profession of the Order of the Temple, being the initials of the Latin sentence, Pro Deo et Patria, that is, For God and Country.

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PEACE

The spirit of Freemasonry is antagonistic to war. Its tendency is to unite all men in one brotherhood, whose ties must necessarily be weakened by all dissension. Hence, as Brother Albert Pike says, "Freemasonry is the great Peace Society of the world. Wherever it exists, it struggles to prevent international difficulties and disputes, and to bind republics, kingdoms, and empires together in one great band of peace and amity."

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PEACE AND HARMONY

The universality of Freemasonry which is everywhere accepted as a Landmark in principle is as yet unrealized in practice. Great Britain admits Negroes to membership in its Lodges in the Western Atlantic but in China its Lodges do not admit Chinese. American Lodges admit Jesvs, who have long been debarred by a number of European Grand Bodies, but does not accept Negroes. Some Lodges in the Near East admit Mohammedans, others do not. These " discrepancies, " or apparent inconsistencies, are found in every Masonic country, and they are made the more glaringly evident by the fact that in none of the Landmarks or Constitutions or Charters of regularly constituted Masonic Bodies are racial, social, or religious exclusions incorporated. The solution of the paradox is found in another Landmark, indubitably coeval with Freemasonry, to the effect that it is the first duty of Brethren when in Lodge assembled, and the paramount duty of the Worshipful Master, to maintain the peace and harmony of the Craft. This has been universally understood to refer not only to quarrels, schisms, cabals, etc., inside the Lodge, but also to such controversies, customs, or general social movements outside the Lodge that would, if introduced into it, disturb its peace and harmony.

A Lodge being not in a vacuum, and being composed of men who cannot wholly divest themselves of their feelings or even of their prejudices, is unable to act with absolute independence of its milieu, but must for sake of its own peace and harmony so act, at least for a time, as to exclude disturbing factors; if for this reason a Lodge in a given community excludes men of some race, language, or religion it is not because Freemasonry is antipathetic to them in principle, but because they are disturbing at a given place and time. Moreover the Craft never from its earliest years has admitted that any non-Mason has a right to demand membership; the non-Mason must petition, that is, pray for, the Degrees, and appeals to the grace of the Body to which he prays; the Body can refuse to grant that prayer for any reason of its own, and is therefore not responsible to demands set up in the world outside itself. American Grand Jurisdictions do not in fact (whether in principle or not) accept petitions from Negroes; this is solely because for the time being the Lodges are working amidst a social problem which is not of its making and which it cannot as a Masonic body alter among non-Masons; it is not because Negroes are not white; and it may easily come to pass in the future that when the "race issue" has ceased to be disturbing, Negroes will be admitted. Nothing in the Landmarks or in any Grand Lodge Constitution discriminates against them.

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PEARY, REAR ADMIRAL ROBERT EDWIN

Famous discoverer of the North Pole, born May 6, 1856, at Cresson Springs, Pennsylvania; died on February 20, 1920. Entered civil engineer corps, United States Navy, 1881; made his first expedition north, with one companion, 1886; again in 1891, 1893, 1898, 1905, and for a sixth time in 1908, reaching the North Pole at last, April 6, 1909. He was a Freemason, Raised March 3, 1896, in Kane Lodge No. 454, New York City (see New Age, March, 1925).

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PECTORAL

Belonging to the breast; from the Latin pectus, meaning the breast. The heart has always been considered the seat of fortitude and courage, and hence by this word is suggested to the Freemason certain symbolic instructions in relation to the virtue of fortitude. In the earliest lectures of the eighteenth century it was called one of the "principal signs," and had this hieroglyphic, X; but in the modern instructions the hieroglyphic has become obsolete, and the word is appropriated to one of the Perfect Points of Entrance.

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PECTORAL OF THE HIGH PRIEST

The breastplate worn by the High Priest of the Jews was so called from pectus, meaning the breast, upon which it rested (see Breastplate and Pectoral).

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PECULIARITY OF FREEMASONRY

In the period when Mitchell, Macoy, Morris were writing their books, Mackey was writing his earlier books, and Oliver and Preston were the staples of Masonic reading, "the peculiarity of Masonry" was a recognized subject, discussed in print, and the theme of many speeches and orations. Then came in American colloquial usage the corrupting of the word into a descriptive name for idiosyncratic, hard to know, ultra individualistic men, or cranks; and with the loss of the word's meaning the subject of Masonic peculiarity fell out of discussion. Men accustomed to describe something or somebody hard to know, or unusual, as "peculiar," could not see that Freemasonry was peculiar in that sense.

It is unfortunate that a shift in speech occasioned the eclipse of one of the old, and important, and revealing Masonic subjects. From the first, Freemasonry had something which it itself had found out, which belonged to itself alone, which it had borrowed from no outside source, and never altered to suit outside demands, and which persisted unaltered through one change after another in circumstances. The doctrine therefore is a sound one; and it is a safe key to Masonic history, because what the historian of Speculative Freemasonry evermore is searching for is that in Freemasonry which from the beginning has persisted; and which though it has had to work under one set of circumstances or another has maintained its original identity from the beginning.

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PEDAL

Belonging to the feet, from the Latin word pedes, meaning the feet The just man is he who, firmly planting his feet on tie principles of right, is as immovable as a rock, and can be thrust from his upright position neither by the allurements of flattery, nor the frowns of arbitrary power. Hence by this word is suggested to the Freemason certain symbolic instructions in relation to the virtue of justice. As in the case of Pectoral, this word was assigned, in the oldest instructions to the principal signs of a Freemason, having for its hieroglyphic; but in the modern lectures it is one of the Perfect Points of Entrance, and the hieroglyphic is no longer used. Some such curious old hieroglyphics were probably indications of foot or hand positions.

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PEDESTAL

The pedestal is the lowest part or base of a column on which the shaft is placed. In a Lodge, there are supposed to be three columns, the column of Wisdom in the East, the column of Strength in the West, and the column of Beauty in the South. These columns are not generally erected in the Lodge, but their pedestals always are, and at each pedestal sits one of the three superior officers.

Hence we often hear such expressions as these, advancing to the pedestal, or standing before the pedestal, to signify advancing to or standing before the seat of the Worshipful Master. The custom in some Lodges of placing tables or desks before the three principal officers is, of course, incorrect. They should, for the reason above assigned, be representations of the pedestals of columns, and should be painted to represent marble or stone.

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PEDUM

A Latin word meaning a Shepherd's Crook, and is so used by the Roman poet, Vergil, and hence sometimes used in ecclesiology for the Bishop's Crozier. In the Statutes of the Order of the Temple at Paris, it is prescribed that the Grand Master shall carry a "pedum magistrate sev patriarchal But the better word for the staff of the Grand Master of the Templars is baculus, which see.

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PEETASH

The Demon of Calumny in the religious system of Zoroaster, Persia.

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PELASGIAN RELIGION

The Pelasgians were the oldest, if not the aboriginal, inhabitants of Greece. Their religion differed from that of the Hellenes, who succeeded them, in being less poetical, less mythical, and more abstract. We know little of their religious worship except by conjecture; but we may suppose it resembled in some respects the doctrines of what Doctor Oliver calls the Primitive Freemasonry. Creuzer thinks that the Pelasgians were either a nation of priests or a nation ruled by priests.

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PELEG

A Hebrew word meaning Division. A son of Eber. In his day the world was divided. A significant word in the advanced Degrees. In the Noachite, or Twenty-first Degree of the Scottish Rite, there is a singular legend of Peleg, which of course is altogether mythical, in which he is represented as the Architect of the Tower of Babel.

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PELICA

The pelican feeding her young with her blood is a prominent symbol of the Eighteenth or Rose Croix Degree of the Ancient and Accepted Scottish Rite, and was adopted as such from the fact that the pelican, in ancient Christian art, was considered as an emblem of the Savior. Now this symbolism of the pelican, as a representative of the Savior, is almost universally supposed to be derived from the common belief that the pelican feeds her young with her blood, as the Savior shed his blood for mankind; and hence the bird is always represented as sitting on her nest, and surrounded by her brood of young ones, who are dipping their bills into a wound in their mother's breast. But this is not the exact idea of the symbolism, which really refers to the resurrection, and is, in this point of view, more applicable to Christ, as well as to the Masonic Degree of which the resurrection is a doctrine.

In an ancient Bestiarium, or Natural History, in the Royal Library at Brussels, cited by Larwood and Rotten in a recent work on the History of Signs Boards, this statement is made:

The pelican is very fond of his young ones, and when they are born and begin to grow, they rebel in their nest against their parent, and strike him with their wings flying about him, and beat him so much till they wound him in his eyes. Then the father strikes and kills them. And the mother is of such a nature that she comes back to the nest on the third day, and sits down upon her dead young ones, and opens her side with her bill and pours her blood over them, and so resuscitates them from death; for the young ones, by their instinct, receive the blood as soon as it comes out of the mother, and drink it.

The Ortus Vocabulorum, compiled early in the fifteenth century, gives the fable more briefly: "It is said, if it be true, that the pelican kills its young, and grieves for them for three days. Then she wounds herself, and with the aspersione of her blood resuscitates her children." And the writer cites, in explanation, the Latin verses:

Ut pelicanu fit matris sanguine sanus,
Sie Saneti sumus nos omnes sanguine nati.
As the Pelican is restored by the blood of its mother so are we all born by the blood of the Holy One, that is, of Christ.

Saint Jerome gives the same story, as an illustration of the destruction of man by the old serpent, and his salvation by the blood of Christ. Shelton, in an old work entitled the Armorie of Birds, expresses the same sentiment in the following words:

Then said the pelican
When my birds be slain,
With my blood I them revive
Scripture doth record
The same did our Lord
And rose from death to life.

This romantic story was religiously believed as a fact of natural history in the earliest ages of the church. Hence the pelican was very naturally adopted as a symbol of the resurrection and, by consequence, of Him whose resurrection is, as Cruden terms it, "the cause, pattern, and argument of ours."

But in the course of time the original legend mas, to some extent, corrupted, and a simpler one was adopted, namely, that the pelican fed her young with her own blood merely as a means of sustenance, and the act of maternal love was then referred to as Christ shedding his blood for the sins of the world. In this view of the symbolism, Pugin has said that the pelican is "an emblem of our Blessed Lord shedding his blood for mankind, and therefore a most appropriate symbol to be introduced on all vessels or ornaments connected with the Blessed Sacrament " In the Antiquities of Durhom Abbey, we learn that "over the high altar of Durham Abbey hung a rich and most sumptuous canopy for the Blessed Sacrament to hang within it, whereon stood a pelican, all of silver, upon the height of the said canopy, very finely gilt, giving her blood to her young ones, in token that Christ gave His blood for the sins of the world.

But Doctor Mackey believed the true theory of the pelican is, that by restoring her young ones to life by her blood, she symbolizes the resurrection. The old symbologists said, after Jerome, that the male pelican, who destroyed his young, represents the serpent, or evil principle, which brought death into the world; while the mother, who resuscitates them, as the representative of that Son of .Man of whom it is declared, "except ye drink of His blood, ye have no life in you." Hence the pelican is very appropriately assumed as a symbol in Freemasonry, whose great object is to teach by symbolism the doctrine of the resurrection, and especially in that sublime Degree of the Scottish Rite wherein, the old Temple being destroyed and the old Word being lost, a new temple and a new word spring forth—all of which is but the great allegory of the destruction by death and the resurrection to eternal life.

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PELLEGRINI, MARQUIS OF

One of the pseudonyms or false names assumed by Joseph Balsamo, better known as Count Cagliostro, which see.

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PENAL SIGN
That act which refers to a penalty

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PENALTY

The adversaries of Freemasonry have found, or rather invented, abundant reasons for denouncing the Institution; but on nothing have they more strenuously and fondly lingered than on the accusation that it makes, by horrid and impious cere Lnonies, all its members the willing or unwilling executioners of those who prove recreant to their cows and violate the laws which they are stringently hound to observe. Even a few timid and uninstructed freemasons have been found who were disposed to believe that there was some weight in this objection. the fate of Morgan, apocryphal as it undoubtedly was, has been quoted as an instance of Masonic punishment inflicted by the regulations of the Order; and, notwithstanding the solemn asseverations of what most intelligent Freemasons to the contrary, seen have been found, and still are to be found, who seriously entertain the opinion that every member of the Fraternity becomes, by the ceremonies of his initiation and by the nature of the vows which he has taken, an active Nemesis of the order, bound by some unholy promise to avenge the Institution upon any treacherous or unfaithful Brother.

All of this arises from a total misapprehension, in the minds of those who are thus led astray, of the true character and design of vows or oaths which are accompanied by an imprecation. It is well, therefore, .or the information both of our adversaries—who may thus be deprived of any further excuse for slander, and of our friends—who will be relieved of any continued burden on their consciences, that we should show that, however solemn may be the promises of secrecy, of obedience, and of charity which are required from our initiates, and however they may be guarded by the sanctions of punishment upon their offenders, they never were intended to impose upon any Brother the painful and—so far as the laws of the country are concerned—the illegal task of vindicating the outrage committed by the violator. The only Masonic penalty inflicted by the Order upon a traitor, is the scorn and detestation of the Craft whom he has sought to betray.

But that this subject may be thoroughly understood, it is necessary that some consideration should be given to oaths generally, and to the character of the imprecations by which they are accompanied. The observation, or imprecation, is that part of every oath which constitutes its sanction, and which consists in calling some superior power to witness the declaration or promise made, and invoking his protection for or anger against the person making it, according as the said declaration or promise is observed or violated. This observation has, from the earliest times, constituted a part of the oath—and an important part, too—among every people, varying, of course, according to the varieties of religious beliefs and modes of adoration. Thus, among the Jews, we find such observations as these: co yagnasheh li Elohim, meaning so may God do to me. A very common observation among the Greeks was isto Zeus or theon marturomai, meaning May Jove stand by me, or I call God to unfitness. And the Romans, among an abundance of other observations, often said, dii me perdant, meaning May the gods destroy me, or ne vivam, May I die.

These modes of observation were accompanied, to make them more solemn and sacred, by certain symbolic forms. Thus the Jews caused the person who swore to hold up his right hand toward heaven, by which action he was supposed to signify that he appealed to God to witness the truth of what he had averred or the sincerity of his intention to fulfil the promise that he had made. So Abraham said to the King of Sodom, "I have lift up my hand unto the Lord, . . . that I will not take anything that is thine." Sometimes, in taking an oath of fealty, the inferior placed his hand under the thigh of his lord, as in the case of Eliezer and Abraham, related in the twenty-fourth chapter of Genesis. Among the Greeks and Romans, the person swearing placed his hands, or sometimes only the right hand, upon the altar, or upon the victims when, as was not unusual, the oath was accompanied by a sacrifice, or upon some other sacred thing. In the military oath, for instance, the soldiers placed their hands upon the signa, or standards (see Hand).

The observation, with an accompanying form of solemnity, vas indeed essential to the oath among the ancients, because the crime of perjury was not generally looked upon by them in the same light in which it is viewed by the moderns. It was, it is true, considered as a heinous crime, but a crime not so much against society as against the gods, and its punishment was supposed to be left to the deity whose sanctity had been violated by the adjuration of his name to a false oath or broken vow. Hence, Cicero says that "death was the divine punishment of perjury, but only dishonor was its human penalty." Therefore the crime of giving false testimony under oath was not punished in any higher degree than it would have been had it been given without the solemnity of an oath. Swearing was entirely a matter of conscience, and the person who was guilty of false swearing, where his testimony did not affect the rights or interests of others, was considered as responsible to the deity alone for his perjury.

The explicit invocation of God, as a witness to the truth of the thing said, or, in promissory oaths, to the faithful observance bf the act promised, the observation of Divine punishment upon the jurator if what he swore to be true should prove to be false, or if the vow made should be thereafter violated, and the solemn form of lifting up the hand to heaven or placing it upon the altar or the sacred victims, must necessarily have given confidence to the truth of the attestation, and must have been required by the hearers as some sort of safeguard or security for the confidence they were called upon to exercise. This seems to have been the true reason for the ancient practice of solemn observation in the administration of oaths.

Among modern nations, the practice has been continued, and from the ancient usage of invoking the names of the gods and of placing the hands of the person swearing upon their altars, we derive the present method of sanctifying every oath by the attestation contained in the phrase "So help me, God," and the concluding form of kissing the Holy Scriptures (see Oath and Oath, Corporal).

Now the question naturally occurs as to what is the true intent of this observation, and what practical operation is expected to result from it. In other words, what is the nature of a penalty attached to an oath, and how is it to be enforced7 When the ancient Roman, in attesting with the solemnity of an oath to the truth of what he had just said or was about to say, concluded with the formula, "May the gods destroy me," it is evident that he simply meant to say that he was so convinced of the truth of what he had said that he was entirely willing that his destruction by the gods whom he had invoked should be the condition consequent upon his falsehood. He had no notion that he was to become outlawed among his fellow-creatures, and that it should be not only the right, but the duty, of any man to destroy him. His crime would have been one against the Divine law, and subject only to a Divine punishment.

In modern times, perjury is made a penal offense against human laws, and its punishment is inflicted by human tribunals. But here the punishment of the crime is entirely different from that inferred by the observation which terminates the oath. The words "So help me, God," refer exclusively to the withdrawal of Divine aid and assistance from the jurator in the case of his proving false, and not to the human punishment which society would inflict.

In like manner, we may say of what are called Masonic penalties, that they refer in no case to any kind of human punishment; that is to say, to any kind of punishment which is to be inflicted by human hand or instrumentality. The true punishments of Freemasonry affect neither life nor limb. They are expulsion and suspension only. But those persons are wrong, be they mistaken friends or malignant enemies, who suppose or assert that there is any other sort of penalty which a Freemason recreant to his vows is subjected to by the laws of the Order, or that it is either the right or duty of any Freemason to inflict such penalty on an offending Brother. The observation of a Freemason simply means that if he violates his vows or betrays his trust he is worthy of such penalty, and that if such penalty were inflicted on him it would be but just and proper. "May I die," said the ancient, "if this be not true, or if I keep not this vow." Not may any man put me to death, nor is any man required to put me to death, but only, if I so act, then would I be worthy of death. The ritualistic penalties of Freemasonry, supposing such to be, are in the hands not of man, but of God, and are to be inflicted by God, and not by man.

Brother Fort says, in the twenty-ninth chapter of his Early History and Antiquities of Freemasonry, that:

Penalties inflicted upon convicts of certain grades during the Middle Ages, were terrible and inhuman.
The most cruel punishment awaited him who broke into and robbed a Pagan Temple. According to a law of the Frisians, such desecration was redressed by dragging the criminal to the seashore and burring the body at a point in the sands where the tide daily ebbed and flowed (Lex Frisionum, title xiu).

A creditor was privileged to subject his delinquent debtor to the awful penalty of having the flesh torn from his breast and fed to birds of prey. Convicts were frequently adjudged by the ancient Norse code to have their hearts torn out (Grimm, Demtsche Rechts-Alter thumer, page 690).

The oldest death penalties of the Scandinavians prescribed that the body should be exposed to fowls of the air to feed upon. Sometimes it was decreed that the victim be disemboweled, his body burnt to ashes and scattered as dust to the winds. Judges of the secret Vehmgericht passed sentences of death as follows: "Your body and flesh to the beasts of the field, to the birds of the air, and to the fishes of the stream." The judicial executioner, in carrying into effect this decree, severed the body in twain, so that, to use the literal text, "the air might strike together between the two parts." The tongue was oftentimes torn out as a punishment. A law of the early Roman Umpires known as Ex Jure Orientis Calsareo, enacted that any person, suitor at law or witness, having sworn upon the evangelists, and proving to be a perjurer, should have the tongue cut from its roots. A cord about the neck was used symbolically, in criminal courts, to denote that the accused was worthy of the extreme penalty of law by hanging or decapitation. When used upon the person of a freeman, it signified a slight degree of subjection or servitude (pages 318-20, 693 and 708).

Some eminent Brethren of the Fraternity insist that the penalty had its origin in the manner in which the lamb was sacrificed under the charge of the Captain of the Temple, who directed the Priests: and said, "Come and cast lots." "Who is to slaughter?" "Who is to sprinkle?" "Go and see if the time for slaughter approaches?" "Is it light in the whole East, even to Hebron?" and when the Priest said "Yes," he was directed to "go and bring the lamb from the lamb-chamber"; this was in the northwest corner of the court. The lamb was brought to the north of the altar, its head southward and its face northward The lamb was then slaughtered; a hole was made in its side, and thus it was hung up. The Priest skinned it downward until he came to the breast, then he cut off the head, and finished the skinning; he tore out the heart, subsequently he cleft the body, and if became all open before him; he took out the intestines etc.; and the various portions were divided as they had cast lots (see the Talmud, Joseph Barclays LL.D.) .

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PENALTIES

"In London, at the beginning of the 14th Century a man convicted of treason in the court of the mayor, was bound to a stake in the Thames during two flows and two ebbs of the tide. " (Tyburn Tree, Its History and Annals, by Alfred Marks; Brown, Langham & Co.; London. Liber Custumorium; ed. by Riley; Vol. I; page 150.)

" 1557. The VI day of April was hanged at the low water mark at Wapping beyond St. Katharine's 7 for robbing on the sea. " (From Machyn's Diary.)

In Holinshed's Chronide, and referring to the Sixteenth Century: "pirates and robbers by sea are condemned in the court of admiralty, and hanged on the shore at low water mark, where they are left till three tides have over washed them. "

In 1530 Parliament directed that Richard Roose be boiled to death. (See page 21, Burough Customs; by Selden Society; also pp. 73, 74.)

From Holinshed's Chronicle: "Such as having walls and banks near unto the sea, and do suffer the same to decay (after convenient admonition) whereby the water entereth and drowneth up the country, are by a certain custom apprehended, condemned, and staked in the breach, where they remain for ever as parcel of the foundation of the new wall that is made upon them, as I have heard reported. "

(Note—Much that is now done by local, state, and national governments such as building highways, bridges, sea walls, dykes, schools, sewers, the removal of garbage, police and fire protection, etc., was in the Middle Ages the responsibility of individuals, churches, fraternities volunteer associations, and other private and semi-private agencies.)

The Laws of Henry I mention scalping and flaying as punishments. (For Chapter on "Drawn, Hanged, and Quartered" see page 27 of Tyburn Tree.)

There were three modes of "drawing": dragging along the ground on a sled or without a sled to place of execution; dragging on ground by horses until victim was dead; tying between horses which pulled in opposite directions. When Wm. Loughead was drawn to Tyburn sharp stones were laid in the path.

In 1238 a man was accused of attempting to assassinate Henry III. In the first place he was drawn asunder, then beheaded, then his body was divided in three parts, each of which was dragged through one of the greatest cities of England and afterwards hung on the robbers' gibbet. (See Chron. Majora, by Matthew Paris; III, p. 497.)

A typical form of punishing a heretic by the Church w as to tie him to a stake; heap branches around him; fire them with him looking on; hoot at him when he began to scream; to disembowel him; to cut or pull out his tongue (the "agent of heresy"); to scatter his ashes.
For centuries the orthodox punishments for treason were:

1. Drawn to gallows.
2. Hanged, then let down alive.
3. Bowels removed.
4. Next, to be burned
5. Head cut off.
6. Body divided into four parts.

In his East London Besant writes: "Next to Wapping Old Stairs is 'Execution Dock' this was the place where sailors were hanged and all criminals sentenced for offenses committed on the waters. They were hanged at low tide on the foreshore, and were kept hanging until three tides had overflowed their bodies . . . The prisoner was conveyed to the spot in a cart, beside him his own coffin, while the ordinary sat beside him and exhorted him. He wore the customary white night-cap and carried a Prayer Book in one hand, while a nosegay was stuck in his bosom. " Captain Kidd was hanged there, March 23, 1701. Shakespeare mentions executions in the rough sands In a number of cases executions were postponed be cause of low tide. (See Old Dundee Lodge, by Arthur Heiron; p. 77.)

A visitor to England in 1598 left it on record that about 300 pirates were hanged each year. The cruel and inhuman form of these punishments was often condemned, especially among craftsmen in the gilds who always had a better sense of justice and more humanity than the so-called "upper" classes, or even some sections of the clergy; when these protests began to have weight Chief Justice Coke argued against them in favor of severe penalties in his Institutes (Part III; 1644; page 210), and gave what he took to be Biblical authority for each of them, but refused to explain why the Sermon on the Mount (he lived in "Old Testament England") possessed no authority.

The last to suffer the penalties for treason executed in their plenitude of horror were the Scots in 1745. The last bloody execution was in 1820. Writers careless in statement or ignorant of history describe these penalties as "medieval"; they were later than that, and began in England along with many other cruel and inhuman practices when the Tudor Kings (and Queens) attempted to set up a royal despotism on the pattern of the Kings of France, though it did not stop with the Tudors but was continued (with temporary breaks) until George III, whose ambition was to be "a monarch in fact as well as in name." The Middle Ages, at least in England, were far more humane—between 1200 A.D. and 1500 A.D. England was probably the most civilized and humane country in the world except China.

For this, the great number of gilds and fraternities of craftsmen were responsible, because men who work, and who enjoy their work, always are more humane than men who prey upon others. Many examples of the oaths used by the Gilds and City Companies have been preserved; they are short, simple, direct, and the penalties assessed were of the same sort that have always been used by Freemasons: fines, reprimand, suspension, expulsion; w here the churches burned and the kings hanged, the craftsmen expelled—their Eden was the opposite of Adam's, who was blessed when in idleness but when expelled had to suffer the "curse" of labor, whereas the craftsmen's Eden was work, and idleness was a curse.

The two types of punishment, one for heresy and one for treason, became conventionalized, and at last were used merely as an emblem to represent the general idea of penalty.

The use of penalties in the form of some such emblem began in Speculative Lodges at least as early as 1700 (as the Old Catechisms show) but always were emblematic only, since the only penalties practiced were what they are now (except for fines, no longer permitted). It is easy to understand that if in an emblematic drama it was necessary to heighten the effect of the idea of penalty (penalty in general) the natural form would be that which had been in conventionalized and orthodox use for many years. The principal tenets, or beliefs demanded by Masonic law, are Brotherly Love, Relief, and Truth; to be faithless to them is for Masons a heresy The Ancient Landmarks are the law; to be treacherous to them is treason.

NOTE. AS to the form given to one set of the emblematic Pp's. it is significant that they correspond, as a key to a lock, and point to point to a drama, or tragedy; the two obviously are hemispheres of the same whole. When and where did the ritualistic Pps. originate? Perhaps if that question is ever answered by Masonic research it will give the date of the origin of a drama in which every Mason feels a keen, intellectual interest. For a remarkable book on the whole subject of penalties see A History of Penal Methods, by George Ives- Stanley Paul & Co.; London; 1914.

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PENCIL

In the English system this is one of the Working-tools of a Master Mason, and is intended symbolically to remind us that our words and actions are observed and recorded by the Almighty Architect, to whom we must give an account of our conduct through life In the American system the penal is not specifically recognized The other English Working-tools of a Master Mason are the Skirret and compasses In the French Rite "to hold the Pencil," or in French, tener he crayons is to discharge the functions of a Secretary during the Communication of a Lodge.

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PENITENTIAL SIGN

Called also the Supplicatory Sign. It is the third sign in the English Royal Arch System. It denotes that frame of heart and mind without which our prayers and oblations will not obtain acceptance; in other words, it is a symbol of humility.

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PENNELL, JOHN

There are in the latest of the issues of Wolfsteigs' Bibliographer some 80,000 titles of Masonic books, which statistic proves the correctness of a statement once made by a Librarian of the Library of Congress (or at least was attributed to him) that "more books have been published on Freemasonry than on any other singe subject (italics ours)." The fact is interesting but it is not flattering; it is the opposite of flattery, because though it is a "single subject" in Library classification, Freemasonry is so old, so large, of so much importance in the world, and has had in history a role of proportion so epic, that 80,000 is a pitiably small number of titles; 800,000 would be nearer to what the number ought to be.

Eighty thousand, nevertheless, is a respectable number. One of the puzzling facts about this literature (one among many) is that Craft writers have never developed any criticism for Masonic critics are countable on the hand. Also, it has had almost no literary critics; that is, not critics (or appraisers, or analyzers) of the contents of the books, but critics of the form, the writing, the literary styles in which the books have been written. Had there been an adequate criticism, and in particular a school of literary critics, some publisher by this time would have brought out a set of the literary masterpieces of Masonic literature— which Masons of taste will continue to pray for, hoping for the day when Brethren of means will discover that a sufficient number of new temples have been erected and will devote their beneficence to that for which the temples were designed to be used.

If ever such a library of literary classics is published it must contain the one work by John Pennell, which was his version of the Book of Constitutions, published by the Grand Lodge of Ireland, in 1730. As literature those Constitutions easily stand far ahead of any other version of them in English or in any other language; and it is a fact in which American Masons ear take a far-off pride because that which is most distinctive of Freemasonry here had its sources not in the (Modern) Grand Lodge of 1717 but in the Grand Lodge of Ireland, and in its spiritual heir, the Ancient Grand Lodge of 1751. Pennell himself wrote the Irish version; he was Grand Secretary; it is called by his name.

The so-called Anderson version of 1723 was not written by Anderson, but was compiled and copied by him; a whole circle of men, twenty at least, took a hand in the composition, nevertheless it will doubtless long continue to be called by Anderson's name. Of it Crawley wrote: '"The advice given and the maxims laid down belong to the great heritage of our Brotherhood, and are of the same weight today as when extracted from our Ancient Records by Anderson, and repeated by Pennell, or when originally built up through centuries of experience by the unremembered Masters of our Craft." That is true; it is also true that in its literary form the famous version of 1723 is uninspired, ambiguous, and with little art in the use of words. The library form of the so-called Anderson Version of 1738 is even more inept and is at points rendered absurd by the introduction of the fable of " the True Noachidae. " If a Mason will set the 1723 version in a column on the left side of the page, the 1738 version in a column on the right side, and the Pennell version between the two, he will see at a glance that as literature Pennell is to the first as the diamond is to concrete, and to the other as diamond is to clay. Pennell is literature, pure and unalloyed; neither Swift nor Dryden could have written better, nor on the subject could either have written as well.

NOTE. The paralleling of the three versions has already been done, and by Crawley himself- see page 5 of his Reprint of 'The Old Charges and the Papal Bulls," from Ars Quatuor Coronaborum; Vol. XXIV; 1911; pp. 47+5.)

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PENNSYLVANIA

According to an article by Benjamin Franklin published in his own newspaper, the Pennsylvania Gazette, there were in 1730 several Lodges already established in the State. A Deputation had been issued to Daniel Coxe by the Grand Lodge of England and there may have been time for him to have established one or two Lodges, but most probably those mentioned by Franklin were working by "immemorial" right. In 1734 Franklin, Master of Saint John's Lodge, applied for and obtained a Charter for a Lodge at Philadelphia from the Grand taster of the Saint John's Grand Lodge of Massachuset. At this time several of the Lodges worked the Royal Arch Degree under the Lodge Warrant.

In 1731 a Grand Lodge was organized by the Brethren from the Lodges mentioned by