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

M

The Hebrew is pronounced, Mem, which signifies water in motion, having for its hieroglyph a waving line, referring to the surface of the water. As a numeral, M stands for 1000. In Hebrew its numerical value is 40. The sacred name of Deity, applied to this letter, is Meborach, and in Latin Benedictus, meaning that Blessed One.

MAACHA

In the Tenth Degree of the Ancient and Accepted Scottish Rite we are instructed that certain traitors fled to “Maacha, King of Cheth,” by whom they were delivered up to King Solomon on his sending for them. In First Kings ii, 39, we find it recorded that two of the servants of Shimei fled from Jerusalem to “Achish, son of Maachah king of Gath.” There can be little doubt that the carelessness of the early copyists of the Ritual led to the double error of putting Cheth for Gath and of supposing that Maacha was its king instead of its king’s father.

The manuscripts of the Ancient and Accepted Scottish Rite, too often copied by unlearned persons, show many such corruptions of Hebrew names, which modern researches must eventually correct. Delaunay, in his Thuileur, 1813, makes him King of Tyre, calls him Mahakah, and adds a Latin word, Compressus, as further explanation, the meaning evidently being to bring together.

MAC

Masonic writers have generally given to this word the meaning of “is smitten,” deriving it probably from the Hebrew verb macha, to smite. Others, again, think it is the word mak, rottenness, and suppose that it means “he is rotten.” Both derivations are, in Brother Mackey’s opinion, incorrect. Mac is a constituent part of the word macbenac, which is the substitute Master’s Word in the French Rite, and which is interpreted by the French ritualists as meaning “he lives in the son.” But such a derivation can find no support in any known Hebrew root. Another interpretation must be sought. Doctor Mackey believed there is evidence, circumstantial at least, to show that the word was, if not an invention of the Sentient or Dermott Freemasons, at least adopted by them in distinction from the one used by the Moderns, which latter is the word now in use in the United States of America.

Brother Mackey was disposed to attribute the introduction of the word into Freemasonry to the adherents of the House of Stuart, who sought in every way to make the Institution of Freemasonry a political instrument in their schemes for the restoration of their exiled monarch. Thus the old phrase, “the Widow’s Son,” was applied by them to James II, who was the son of Henrietta Maria, the widow of Charles I. So, instead of the old Master’s word which had hitherto been used, they invented macbenac out of the Gaelie, which to them was, on recount of their Highland supporters, almost a sacred language in the place of Hebrew. Now, in Gaelic, Mac is son, and benach is blessed, from the active verb oeannaichy to bless.

The latest dictionary pushed by the Highland Society give this example:

“Benach De Righ Albane, Alexander, Mac Alexander,” etc., that is, Bless the King of Scotland, Alexander, son of Alexander, etc. Therefore we find, without any of those distortions to which etymologists so often recur, that macbenac means in Gaelic the blessed son. This word the Stuart Freemasons applied to their idol, the Pretender, the son of Charles I.

MACBENAC

This word is capable of at least two interpretations.

1. A significant word in the Third Degree according to the French Rite and some other Rituals (see Mac).

2. In the Order of the Beneficent Knights of the Holy City, the Recipiendary, or Novice, is called Macbenac.

MACCABEES

A heroic family, whose patriotism and valor form bright pictures in the Jewish annals. The name is generally supposed to be derived from the letters M. C. B. I. which were inscribed upon their banners Wng the initials of the following words in the Hebrew sentence, Mi Camocha, Baalim, Jehovah, meaning, Who is like unto thee among the gods, O Jehovah. The Hebrew sentence has been appropriated in some of the advanced Degrees as a significant term.

MACCALLA, CLIFFORD P.

Initiated in Concordia Lodge No. 67 at Philadelphia, 1869; was Worshipful Master in 1874; accepted position of Secretary in 1876 and served twelve years. Brother MacCalla was elected Junior Grand Warden of Pennsylvania in 1882, Senior Grand Warden in 1884, Deputy Grand Master in 1886 and Grand Master in 1888. For many years he was Editor of the Reystone, a Masonic journal. He wrote a historical sketch of Concordia Lodge in Philadelphia, a Life of Daniel Coxe and many essays on Freemasonry in America. He discovered the Secretary’s ledger of Saint John’s Lodge dating from June 24, 1731, to June, 1738 (see Transactionz, Quatuor Coronati Lodge, volume iii, page 134).

MACERIO

Du Cange (in his Glossarium) gives this as one of the Middle Age Latin words for orison, deriving it from maceria, a wail The word is now never employed.

MACHIO

See Macio

MACIO

Du Cange, Slossarzum, defines Macio, Mario, or Machio, on the authority of Isidore, as Maçon, latomus, a mason, a constructor of walls, from machina, the machines on which they stood to work on account of the height of the walls. He gives Maço also.

MACKENZIE, KENNETH R. H.

His favorite pen name was Cryptonymus, a Latin word meaning One whose name is hidden. Editor of The Royal Masonic Cyclopedia of History, Rites, Symbolism, and Biography, published in London in 1877, by Brother John Hogg, Paternoster Row. He was one of the founders of the Rosicrucian Society in England (see Rosicrucianism).

MACKEY, ALBERT GALLATIN

The American Masonic historian. He was born at Charleston, South Carolina, March 12, 1807. This scholarly Brother lived to the age of seventy-four years. He died at Fortress Monroe, Virginia, June 20, 1881, and was buried at Washington, District of Columbia, Sunday, June 26, with all the solemnity of the Masonic Rites wherein he had long been an active leader. From 1834, when he was graduated with honors at the Charleston Medical College, until 1854 he gave attention to the practice of his profession, but from that time on literary and Masonic labors engrossed his efforts. Doctor Mackey was a Union adherent during the Civil War and in July, 1865, President Johnson appointed him Collector of the Port. In a contest for senatorial honors Brother Mackey was defeated by Senator Sawyer. Doctor Mackey removed to Washington. District of Columbia, in l870.

Doctor Mackey was Initiated, Passed and Raised in Saint Andrews Lodge No. 10, Charleston, South Carolina, in 1841. Shortly thereafter he affiliated with Solomon’s Lodge No. 1, also of Charleston, and was elected Worshipful Master in December, 1842. From 1842 until 1867 he held the office of Grand Secretary and during this period prepared all the reports of the Foreign Correspondence Committee of the Grand Lodge. In 1851 he was a founder member of Landmark Lodge No. 76. During the winter of 1841-2 he was advanced and exalted in Capitular Freemasonry; elected High Priest in December, 1844; and also elected Deputy Grand High Priest in 1848 and successively re-selected until 1855. From 1855 to 1867 he was each year elected as Grand High Priest of his State. Elected in 1859 to the office of General Grand High Priest, he continued in that position until 1868. Created a Knight Templar in South Carolina Commandery No. 1, in 1842, he was elected Eminent Commander in 1844, later being honored as a Past Grand Warden of the Grand Encampment of the United States. Crowned a Sovereign Grand Inspector General of the Thirty-third and last Degree in 1844, he was for many years Secretary-General of the Supreme Council, Southern Jurisdiction of the Ancient and Accepted Scottish Rite.

As a contributor to the literature and science of Freemasonry, Doctor Mackey’s labors have been more extensive than those of any other in America or in Europe. In 1845 he published his first Masonic work, entitled A Lexicon of Freemasonry; in 1851 he published his second work entitled Tame True Mystic Tie. Then followed The A11iman Rezon of South Carolina, 1852; Principles of Masonic Laun, 1856; Book of tile Chapter, 1858; Text-Book of Masonic Jurisprudence; 1859; History of freemasonry in South Carolina, 1861, Manual of the Lodge, 1869; Cryptic Masonry, 1877; Symbolism of Freemasonry, and Masonic Ritual, 1869; Encyclopedia of Freemasonry, 1874; and Masonic Parliamentary Law, 1875. Doctor Mackey also contributed freely to Masonic periodicals and edited several of them with conspicuous ability. In 1849 he established and edited the Southern and Western Masonic Miscellany for five years. In 1857 he undertook the publication of the Masonic Quarterly Review which continued for two years. Then he was invited to assume editorial charge of a department in the American Freemason which he accepted in July, 1859, and he held this position for one year. He was solicited to take charge of a department in the Masonic Trowel, his first article appearing in the September number of 1865, and he wrote for this publication for nearly three years. In October, 1871, Doctor Mackey again published a Masonic magazine of his own, Mackey’s Nationd Freemason. Although a periodical of great merit, after three years it was discontinued. In January, 1875, Doctor Mackey became one of the editors of the Voice of Masonry, and for over four years was a constant contributor to that periodical, when failing health necessitated his giving up this work.

After Doctor Mackey located at Washington, District of Columbia, he affiliated with Lafayette Lodge No. 19, Lafayette Chapter No. 5, and Washington Commandery No. 1.

The funeral services in Washington in 1881 were begun at All Souls Church, Unitarian, of which Doctor Mackey was a member, by the pastor and were followed by the ceremonies of a Lodge of Sorrow, Rose Croix Chapter, Ancient and Accepted Scottish Rite, Southern Jurisdiction, and were in charge of the venerable General Albert Pike and his associate officers. General Albert Pike wrote a touching and ape precative message at the time of the death of Doctor Mackey, which was sent out officially by the Sovereign Grand Commander of the Southern Jurisdiction in which the various Masonic Bodies were instructed to “drape in black the altars and working tools and the Brethren will wear the proper badge of mourning during the space of sixty days.”

The following Memorial was presented by a Committee headed by Brother Charles F. Stansbury at a Special Communication of the Grand Lodge of the District of Columbia:

Our illustrious Brother, Albert Gallatin Mackey, is no more! He died at Fortress Monroe, Virginia, on the 20th day of June, 1881, at the venerable age of 74, and was buried at Washington on Sunday June 26, 1881, with the highest honors of the Craft, ah Rites and Orders of Masonry uniting in the last sad services over his remains. The announcement of his death has carried a genuine sentiment of sorrow wherever Freemasonry is known. His ripe scholarship, his profound knowledge of Masonic law and usage, his broad views of Masonic philosophy, his ceaseless and invaluable literary labors in the service of the Order, his noble ideal of its character and mission, as well as his genial personal qualities and his lofty character, had united to make him personally known and vividly respected and beloved by the Masonic world. While this Grand Lodge shares in the common sorrow of the Craft everywhere at this irreparable loss she can properly lay claim to a more intimate and peculiar sense of bereavement, inasmuch as our illustrious Brother had been for many years an active member of this Body Chairman of the Committee on Jurisprudence, and an advisor ever ready to assist our deliberations with his knowledge and counsel. In testimony of our affectionate respect for his memory the Grand Lodge jewels, and insignia will be appropriately draped, and its members near the usual badge of mourning for thirty days.

A memorial page of our proceedings will also be dedicated to the honor of his name. We extend to his family the assurance of our sincere and respectful sympathy, and direct that an attested copy of this Minute be transmitted to them.

In the eulogy over Doctor Mackey, delivered by Past Grand Master Henry Buist, of Georgia, before the Supreme Council for the Southern Jurisdiction, he said of the Doctor: He was a fearless and gifted speaker; his language was courteous and manner dignified; and occasionally, in his earnestness to maintain what he conceived to be right, he became animated and eloquent. Positive in his convictions, he was bold in their advocacy. His course of action once determined on, supported by an approving conscience no fear or disfavor or discomfiture could swerve him from his fixed purpose. Whatever was the emergency, he was always equal to it. Where others doubted. he was confident; where others faltered, he was immovable; where others queried, he affirmed. He was faithful to every public and Masonic duty. Treachery found no place in his character. He never betrayed a trust. He was eminently sincere and loyal to his friends, and those who were most intimately associated with him learned to appreciate him the most. He was generous and frank in his impulses, and cherished malice toward none, and charity for all. His monument is in the hearts of those who knew him longest and best. He is no longer of this earth. His work among men is ended; his earthly record is complete.

MACO

See Macio

The following is substantially from Renning’s Cydopedia of Freemasonry: The Norman-French word for mason as the Operative Mason in early days was called “le rnaçon and this was corrupted into maccon, maccouyn, masoun, masouyn, messouyn, and even mageon. The word seems to come from maçonner, which had both its operative meaning and derivative meaning of conspiring, in 1238, and which again comes from mansio, a word of classic use. The word mason, as it appears to us, is clear evidence of the development of the operative Gilds through the Norman-French artificers of the Conquest, who carried the Operative Gilds, as it were, back to Latin terminology, and to a Roman origin,

In addition to the above paragraph by the Rev. A. F. A. Woodford, see Mason, Macemo and Macio.

MAÇON DANS LA VOIE DROITE

French, meaning The Mason in the Right Way. The second grade of the Hermetic system of Montpellier (Thory, ActaLatomorum i, page 321).

MAÇON DU SECRET

French, meaning The Mason of the Secret. The sixth grade of the reformed Rite of Baron Tschoudy, and the seventh in the reformed rite of Saint Martin (Thory, ActaLatomorum i, page 321).

MAÇON, ECOSSAIS, MAITRE

These French words are explained under their English equivalents (see Mason, Scottish Master).

MAÇONETUS

Low Latin, signifying a Mason, and found in documents of the fourteenth century.

MAÇONNE

A French word signifying a Female Mason, that is to say, a woman who has received the Degrees of the Rite of Adoption. It is a very convenient word. The formation of the English language might permit the use of the equivalent word Masoness, if custom would sanction it.

MAÇONNE EGYPTIENNE

The Third Degree in Cagliostro’s Egyptian Rite of Adoption.

MAÇONNE MAITRESSE

Third grade of the Maçonnerie d’ Adoption.

MAÇONNER

Du Cange gives citations from documents of the fourteenth century, where this word is used as signifying to build.

MAÇONNERIE ROUGE

French for Red Freemasonry. The designation of the four advanced grades of the French Rite. Bazot says that the name comes from the color worn in the fourth grade.

MAÇONNIEKE SOCIETEITEN

Dutch Masonic Clubs, somewhat like unto the English Lodges of Instruction with more, perhaps, of the character of a Club. Renning’s Cyclopedia says “there were about nineteen of these associations in the principal towns of Holland in 1860.”

MACOY’S CYCLOPEDIA

“A General History, Cyclopedia, and Dictionary of Freemasonry,” containing some 300 engravings, by Robert Macoy, 33 , published in New York, which has passed through a number of editions. It was originally founded on A Dictionary of Symbolical Masonry, by Dr. George Oliver. Brother Macoy has occupied the prominent position of Deputy Grand Master of the Grand Lodge of New York, and that of Grand Recorder of the State Grand Commandery of the Order of the Temple, Knights Templar.

MACROCOSM

Greek, she great world. The visible system of worlds; the outer world or universe. It is opposed to Microcosm, the little world, as in man. It has been used as the Macric soul in opposition to the Micric animal life, and as the soul of the universe as opposed to the soul of a single world or being. A subject of much note to the Rosicrucians in the study of the Mysterium Magnum.

MACZO

Latin of the Middle Ages for a mason. Du Cange quotes a Computum of the year 1324, in which it is said that the work was done “per manum Petri, maczonis de Lagnicio,” meaning “by the hand of Peter, a mason of Lagnicio,”

MADAGASCAR

L’Action Républicaine Lodge, from June 25,1913, at Diego Suarez, and La France Australe, from July 20, 1903, at Tananarivo, are subject both to the Grand Orient of France. Three others, La Fraternite Universale, from 1917, at Ambositra, Imerina, from 1903, at Tananarivo and Les Trois Freres, The Three Brothers, at Majungo, are controlled by the Grand Lodge of France. Madagascar is an island, under the French Government, is 975 miles long, with some three million inhabitants, and is in the Indian Ocean, 230 miles from the east coast of Africa.

MADE

A technical word signifying initiated into Freemasonry (see Make).

MADMAN

Madmen are specially designated in the oral law as disqualified for initiation (see Qualifications).

*

MADRAS

A presidency of British India. The first Lodge in Southern India was established at Madras. Others were opened in 1765 and in the following year Captain Edmond Pascal was appointed Provincial Grand Master for Madras and its Dependencies. A Provincial Grand Lodge was established in 1781 by the Athol Grand Lodge of England but after about seven years the state of warfare round about Madras caused its decline. Unity among the Brethren in Southern India was finally achieved by the appointment of Brigadier-General Horn as “Provincial Grand Master for the Coast of Coromandel, the Presidency of Madras and parts adjacent.” The older Lodges had all ceased work when in 1786 the Carnatic Military Lodge was established at Arcot. The early attempts of the Freneh to plant Freemasonry in Madras were even less successful than those of the English. The first Lodge, La Fraternite Cosmopolite, meaning in French World wide Fraternity, was chartered in 1786, but after Iying dormant for some time finally ceased to exist. The Grand Lodge of Scotland has chartered many surviving and successful Lodges in Madras and other parts of India (see Bombay and India).

MAFIA

Sometimes spelled Maffia, a name for a Sicilian secret society active early in the nineteenth century, perhaps more usually the title is employed to mean the persons impatient and contemptuous of constitutional processes of law who reserve vengeance for execution by themselves. The Chief of Police of New Orleans was killed, following the severity of his course in hunting the murderers of an Italian. Several Mafiusi were implicated, six were acquitted but the verdict was credited to the fears of the jury, and the gaol was entered by a mob and eleven prisoners were lynched, March 14, 1891 (see Carbonari, Camorra, and Secret Societies).

MAGAZINE, MASONIC

The earliest Masonic magazine was published at Leipsic in 1738 and named Der Freimaurer. The second, in 1742, was Der bedachtiae Frei7naurer, at Hamburg, and then the Aufmerksamn Freimaurer, 1743, at Gorlitz, according to Brother Woodford (Renning’s CycZopedia). In 1783 theFreimaurerzeitung appeared at Berlin, having only a short existence of six numbers. The Journal fur Freimaurer, which appeared in 1784 at Vienna, had a longer life of some three years. In England, the first work of this kind was The Freemasons Magazine or General and Complete Library, begun in 1793, and continued until 1798. In Ireland, in 1792, the Sentimental and Masonic Magazine appeared and ran to seven volumes (1792-5). In France the Miroir de laverite seems to have been issued 1800-2, followed by Nermes in 1808. In England the Free7naso7~s Quarterly Review commenced in 1834 and was continued until 1849, followed by the Freemasons Quarterly Magazine in 1853, which lived until 1858. In 1873 a new Masonic Mapazine was issued, but it had not a very long existence. Of American Masonic magazines the earliest is the Freemasons Magazine and General Miscellany, published at Philadelphia in 1811. An old and constant periodical devoted to Freemasonry was the Freemasonry’s Monthly Magazine, published by Charles W. Moore, at Boston. It was established in the year 1842 (see Literature).

MAGI

The ancient Greek historians so term the hereditary priests among the Persians and Medians. The word is derived from mog or amp, signifying Priest in the Pehlevi language. The Illuminati first introduced the word into Freemasonry, and employed it in the nomenclature of their Degrees to signify men of superior wisdom.

MAGI, THE THREE

The “Wise Men of the East” who came to Jerusalem, bringing gifts to the infant Jesus. The traditional names of the three are Melchior, an old man, with a long beard, offering gold; Jasper, a beardless youth, rho offers frankincense; Balthazar, a black or Moor, with a large spreading beard, who tenders myrrh. The patron saints of travelers. “Tradition fixed their number at three, probably in allusion to the three races springing from the sons of Noah. The Empress Helena caused their corpses to be transported to Milan from Constantinople. Frederick Barbarossa carried them to Cologne, the place of their special glora as the Three Kings of Cologne.” Yonge. The three principal officers ruling the Society of the Rosicrucians are styled Magi.

MAGIC

The idea that any connection exists between Freemasonry and magic is to be attributed to the French writers, especially to Ragon, who gives many pages of his Masonic Orthodozy to the subject of Masonic magic; and still more to Alphonse Louis Constant, who has written three large volumes on the History of Magic, on the Ritual and Dogma of the Higher Magic, and on the Key of the Grand Mysteries, in all of which he seeks to trace an intimate connection between the Masonic mysteries and the science of magic (see Levi, Eliphas). Ragon designates this sort of Freemasonry by the name of Occult Freemasonry But he loosely confounds magic with the magism of the ancient Persians, the medieval philosophy and modern magnetism, all of which, as identical sciences, were engaged in the investigation of the nature of man. the mechanism of his thoughts, the faculties of his soul, his power over nature, and the essence of the occult virtues of all things.

Magism, he says, is to be found in the Sentences of Zoroaster, in the Hymns of Orpheus, in the Invocations of the Hierophants, and in the Symbols of Pythagoras; it is reproduced in the Philosophy of Agrippa and of Cardan, and is recognized under the name of Magic in the marvelous results of magnetism. Cagliostro, it is well known, mingled with his Spurious Freemasonry the Superstitions of Magic and the Operations of Animal Magnetism. But the writers who have sought to establish a scheme of Magical Freemasonry refer almost altogether to the supposed power of mystical names or words, which they say is common to both Freemasonry and magic. It is certain that on omatology, or the science of names, forms a very interesting part of the investigations of the higher Freemasonry, and it is only in this way that any connection can be created between the two sciences. Much light, it must be confessed, is thrown on many of the mystical names in the advanced Degrees by the dogmas of magic; and hence magic furnishes a curious and interesting study for the Freemason (see Magic Squares and Alchemy).

MAGIAN SOCIETY

Founded in New York City on September 29, 1913, by Brother Frank C. Higgins, for the study of Masonic symbolism (see American Freemason, November, 1913, and Miscellanea Latomorum, volume i, pages 63 and 128, new series).

MAGICIANS, SOCIETY OF THE

A society founded at Florence, which became a division of the Brothers of Rose Croix. They wore in their Chapters the habit of members of the Inquisition. This must not be confused with a society of the same na ne but not claiming to be exclusively Masonic in the United States.

MAGIC SQUARES

A magic square is a series of numbers arranged in an equal number of cells constituting a square figure, the enumeration of all of whose columns, vertically, horizontally and diagonally, wilt give the same sum. The Oriental philosophers, and especially the Jewish Talmudists, have indulged in many fanciful speculations in reference to these magic squares, many of which were considered as talismans. The accompanying figure of nine squares containing the nine digits so arranged as to make fifteen when counted in every way, was of peculiar import.

There was no talisman more sacred than this among the Orientalists, when arranged as in Figure 1-6. Thus designed, they called it by the name of the planet Saturn, ZaHaL, because the sum of the 9 digits in the square was equal to 45 (1+2+3+4+5+6+7+8 +g) which is the numerical value of the letters in the word ZaHaL, in the Arabic alphabet. The talmudists also esteemed it as a sacred talisman because 15 is the numerical value of the letters of the word JaH, which is one of the forms of the Tetragrammaton.

The Hermetic Philosophers called these magic squares Tables of the Planets, and attributed to them many occult virtues. The Table of Saturn consisted of 9 squares, and has Just been given. The Table of Jupiter consisted of 16 squares of numbers, whose total value is 136, and the sum of them added, horizontally, perpendicularly, and diagonally, in rows, is always 34; as in Figure 3. So the Table of Mars consists of 25 squares, of the Sun of 36, of Venus of 49, of Mercury of 64, and of the Moon of 81. These magic squares and their values have been used in the symbolism of numbers in some of the advanced Degrees of Freemasonry.

This subject should not be dismissed as a purely imaginative study. The matter has for many years engaged the attention of mathematicians of the highest quality. The Magic Square has been worn as an emblem or talisman insuring good luck to the possessor and evidently it formed an essential part in the early symbolism connected with the Craft. That singular picture by Albrecht Durer of the sixteenth century, Malancolia, shows a Magic Square with many other symbols easily recognized by members of the Masonic institution. The history of the Magie Square goes back hundreds of years and there has been undoubtedly through this period a superstitious, as vrell as a scientific, esteem for this device. They have not been worked out to their present perfection in any other than by systematic methods. The earliest known writer on the subject was a Greek, Emanuel Moscopulus, who flourished in the fourth or fifth century. Since that time there have been many laborers upon this work.

One of the very interesting of these Magic Squares is referred to above by Doctor Mackey. This occurs in a book by Agrippa (De Occulta Philosophie, logo) and is quoted on page 279 of George Falkener’s Gaines Ancient arid Moderns By first arrangement the numerals from 1 to 16 in four rows as in Figure 4 it will be seen that by leaving the numerals unchanged at each corner of the large square, namely 1, 4, 16, and 13, and also at the inner square of 6, 7, 10, and 11, and substituting the other pairs of numerals, reversing them at the time, we have in Figure 5, this remarkable Magic Square reversed, which Brother Mackey has called the Table of Jupiter. The combinations of this figure are surprising, amounting to fifty-six arrangements, each totaling thirty-four. The four horizontals, as 1+15+14+4=34, 12+6+7+9=34, etc; and the four perpendicular columns, as 1+12+8+13 = 34, and 15+6+10+3=34, etc.; the diagonals,1+6+11+16= 34, and4+7+10+13=34; the diamonds, 1+7+16+ 10=34, and 4+11+13+6=34; the squares, 1+4+ 16+13=34, and 6+7+11+10=34; the oblongs, 15+ 14+2+3 =34, 12+9+5+8=34, and the romboids, 1+15+16+2=34, and 4+9+13+8=34, etc.

The method of working out a Magic Square with an uneven number of cells was suggested by De la Loubere. The several steps may be considered as follows: In assigning consecutive numbers, proceed in an oblique direction up and to the right as 4, 5, 6, as in Figure 6. When this would carry a number out of the Magic Square, write that number in the cell at the opposite end of the column or row, as shown by the numbers in the margin of Figure 6. When the application of the first of these rules in the present paragraph would place a number in a cell already occupied, write the new number in the cell beneath the one last filled. For instance, the cell above and to the right of 3 being occupied, 4 is written under 3. Treat the marginal square at the upper nght-hand corner marked x as an occupied cell and apply the rule given in the last sentence. Begin by putting 1 in the top cell of the middle column. A comparison of Figure 6 will show that it is a reflection of Figure 1 given by Doctor Mackey.

One of the most successful of all students of the subject unquestionably was Brother Benjamin Franklin. Two of his efforts, an 8xS and a 16×16, are today unsurpassed as purely remarkably successful attempts at the making of Magic Squares. A communication to an English friend by Brother Franklin appears in the work entitled Letters and Papers on Philosophical Subjects by Benjamin Franklin, printed in 1769. This letter is in part as follows:

According to your request I now send you the arithmetical curiosity of which this is the history. Being one day in the country at the house of our common friend, the late learned Mr. Logan, he showed me a folio French book filled with magic squares, wrote, if I forget not by one Mr. Frenicle, in which he said the author had discovered great ingenuity and dexterity in the management of numbers; and though several other foreigners had distinguished themselves in the same way, he did not recollect that any one Englishman had done anything of the kind remarkable.

I said it was perhaps a mark of the good sense of our mathematicians that they would not spend their time in things that were merely domiciles novae, incapable of any useful application. He answered that many of the arithmetical or mathematical questions publicly proposed in England were equally trifling and useless. Perhaps the considering and answering such questions, I replied, may not be altogether useless if it produces by practice an habitual readiness and exactness in mathematical disquisitions, which readiness may, on many occasions be of real use. In the same way, says he, may the making of these squares be of use. I then confessed to him that in my younger days, having once some leisure (which I still think I might have employed more usefully) I had amused myself in making this kind of magic squares, and, at length had acquired such a knack at it, that I could fill the cells of any magic square of reasonable size with a series of numbers as fast as I could write them, disposed in such a manner that the sums of every row, horizontal, perpendicular, or diagonal, should be equal; but not being satisfied with these, which I looked on as common and easy things, I had imposed on myself more difficult tasks, and succeeded in making other magic squares with a varietal of properties, and much more curious. He then showed me several in the same book of an uncommon and more curious kind, but as I thought none of them equal to some I remembered to have made, he desired me to let him see them; and accordingly the next time I visited him, I carried him a square of 8 which I found among my old papers, and which I will now give you with an account of its properties Figure 7-9. The properties are:

1. That every straight rov., horizontal or vertical, of 8 numbers added together, make 260, and half of each row, half of 260.

2. That the bent row of 8 numbers ascending and descending diagonally, viz., from 16 ascending to 10 and from 23 descending to 17 and every one of its parallel bent rows of 8 numbers make 260, etc., etc. And lastly the four corner numbers with the four middle numbers make 260. So this magical square seems perfect in its kind, but these are not all its properties, there are five other curious ones which at some time I will explain to you.

This Magic Square by Franklin is given here as Figure 7.

Brother Paul Carus has investigated the means by which Brother Franklin may have worked out his system of Magic Squares but it is really somewhat a question even now with all the later studies that have been given to the subject whether any one has perfected an ability capable of preparing a means of producing these designs with the facility that Brother Franklin mentions. Those who wish to examine the subject further will find it discussed in the Encyclopedia Britannica, in Magic Squares and Cubes, by W. S. Andrews, containing chapters by Brother Paul Carus and others, and in a Scrap Book of Elementary Mathematics by William F. White, as well as in Mathematical Recreations by Professor W. W. R. Ball.

This subject is somewhat allied as a mathematical curiosity with two other figures which come down to us through the Middle Ages, the Magic Pentagon or the Five Pointed Star, as a symbol of the School of Pythagoras, as in Figure 8, and the Magic Hexagram, Figure 9, commonly called the Shield of David and frequently used on synagogues, as Brother Carus points out. these two designs, Figures 8 and 9, have a peculiarity that is not perhaps noticed at the first glance- They can be drawn by one stroke of the pencil, beginning at any point. If they be compared in this respect with any square having two diagonals the difference can soon be tested as the square is not capable of being drawn as a complete figure, including the two diagonals, with one stroke. In order to better illustrate the operation of drawing Figures 8 and 9, numerals have been attached to illustrate the movement of the pencil in tracing them out. Of course, they can be begun at any place in any one of the lines composing the figures.

MAGISTER CAEMENTARIORUM

A title applied in the Middle Ages to one who presided over the building of edifices, and means Master of the Masons.

MAGISTER HOSPITALIS

See Master of the Hospital

MAGISTER LAPIDUM

Du Cange (Glossiarum) defines this as Master Meson; and he cites the statutes of Marseilles as saying: “Tres Magistros Lapidis bonos et legates, ” that is, three good and lawful Master Masons “shall be selected to decide on all questions about water in the city.”

MAGISTER MILITIAE CHRISTI

Latin, meaning Master of the Chivalry or Knight of Christ which see under this title.

MAGISTER PERRERIUS

A name given in the Middle Ages to a Mason; literally, a Master of Stones, from the French pierre, a stone.

MAGISTER TEMPLI

See Master of the Temple

MAGISTRI COMACINI

SeeComacxneMasters; bo Como

MAGNA EST VERITAS ET PRAEVALEBIT

Istin, meaning The Truth is mighty, and will prevail. The motto of the Red Cross Degree, or Knights of the Red Cross.

MAGNAN, B. P.

A Marshal of France, nominated by Napoleon III, Emperor, as Grand Master of the Grand Orient of France, in 1862, and, though not a member of the great Fraternity at the time, was initiated and installed Grand Master, February 8, 1862, and so remained until May 29, 1865.

MAGNANIMOUS

The title applied in modern usage to the Order of Knights Templar. Well does John Ruskin say (sesame and Lilies, 1865, page 65), “Mighty of heart, mighty of mind -magnanimous to be this, is indeed to be great in life.” The word is compounded from the Latin magnus, great, and animus, soul, signifying Great of Soul.

MAGNETIC FREEMASONRY

This is a form of Freemasonry which, although long ago practiced by Cagliostro as a species of charlatanism, in the opinion of Brother Mackey was first introduced to notice as a philosophic system by Ragon in his treatise on Uafonnerie Occulte.

“The occult sciences,” says this writer, “reveal to man the mysteries of his nature, the secrets of his organization, the means of attaining perfection and happiness; and, in short, the decree of his destiny. Their study was that of the high initiations of the Egyptians; it is time that they should become the study of modern Masons.” And again he Id “A Masonic society which should establish in its bosom a magnetic academy would soon find the reward of its labors in the good that it would do, and the happiness which it would create.” There can be no doubt that the Masonic investigator has a right to search everywhere for the means of moral, intellectual, and religious perfection; and if he can find anything in magnetism which would aid him in the search, it is his duty and wisest policy to avail himself of it. But, nevertheless, Magnetic Freemasonry, as a special regime, or Rite, will hardly ever be adopted by the Fraternity.

MAGUS

This word has at least two important references.

1. The Fourteenth Degree, and the first of the Greater Mysteries of the system of Illuminism.

2. The Ninth and last Degree of the German Rosicrucians. It is the singular of Magi, which see.

MAH

The Hebrew interrogative pronoun me, signifying What? It is a component part of a significant word in Freemasonry. The combination Mahhah, literally “Thatt the,” is equivalent, according to the Hebrew method of ellipsis, to the question, “What! is this the ?”

MAHABHARATA

A Sanskrit poem, recounting the rivalries of the descendants of King Bharata, and occupying a place among the Masters of the Hindus. It contains many thousand verses, written at various unknown periods since the completion of the Ramayana.

MAHADEVA

Meaning the great god. one of the common names by which the Hindu god Siva is called. His consort, Durga, is similarly styled MahAdevi, the great goddess. In Buddhistic history, Mahadeva, who lived two hundred years after the death of the Buddha Sakyamuni, or 343, is a renowned teacher who caused a schism in the Buddhistic Church.

MAHAKASYAPA

The renowned disciple of Buddha Sakyamuni, who arranged the metaphysical portion of the sacred writings called Abhidharma.

MAHER-SHALAL-HASH-BAZ

Hebrew. Four Hebrew words which the prophet Isaiah was ordered to write upon a tablet, and which were afterward to be the name of his son. They signify, “make haste to the prey, fall upon the spoil,” and were prognostic of the sudden attack of the Assyrians. They may be said, in their Masonic use, to be symbolic of the readiness for action which should distinguish a warrior, and are therefore of significant service in the system of Masonic Templarism.

MAIER, MICHAEL

A celebrated Rosicrucian and interpreter and defender of Rosicrueianism. He was born at Resinsburg, in Holstein, in 1568, and died at Magdeburg in 1620, Spence says 1622 (EncycZopsedia of Occultism, 1920) though the former figure is usually given. He is said to have been the first to introduce Rosicrucianism into England. He wrote many works on the system, among which the most noted are Atlanta Fugiens, 1618; Septimana Philosophica, 1620; De Fraternitate Rosoe Crucis, 1618; and Lusus Serius, 1617. Some of his contemporaries having denied the existence of the Rosicrucian Order, Maier in his writings has refuted the calumny and warmly defended the Society, of which, in one of his works, he speaks thus: “Like the Pythagoreans and Fgyptians, the Rosicrucians exact vows of silence and secrecy. Ignorant men have treated the whole as a fiction; but this has arisen from the five years probation to which they subject even well-qualified novices before they se admitted to the higher mysteries, and within this period they are to learn how to govern their own tongues.”

MAINE

Jeremy Gridley, Provincial Grand Master for Massachusetts, granted authority to Alexander Ross to constitute the first Lodge in Maine at Falmouth, afterwards Portland. Ross died November 24, 1768, and a petition signed by eleven Brethren was sent to John Rowe who succeeded Gridley. On March 30, 1769, he granted a new Charter, deputizing William Tyng to act as Master. In 1772 this Lodge resolved, as there was some dispute about the matter, to use the Ancient and Modern Rituals on alternate evenings. Maine was admitted into the Union of the States in 1819, at which time there were thirty-one Lodges in the new State. Twenty-nine of these at a meeting called by Simon Greenleaf agreed to constitute a Grand Lodge. On June 1, 1820, twenty-four Bodies were represented and chose their Grand Officers.. William King, Governor of the State, was elected the first Grand Master. The disappearance of Morgan in 1826 and the consequent anti-Masonic feeling caused a great number of the Lodges in Maine as in New York and Pennsylvania to cease work for a considerable period. In 1870, however, the Craft had grown so strong again that there were one hundred and fifty-four Lodges at work in the State.

The Grand Chapter of Massachusetts granted a Warrant to organize a Chapter in Portland, February 13, 1805, as Mount Vernon Chapter. Montgomery, New Jerusalem, Jerusalem and Mount Vernon Chapters met in convention at Portland on February 7, 1821, and adopted provisionally the Constitution of the Grand Chapter of Massachusetts. Companion Charles Fox of Portland was elected Grand High Priest and Companion James Lorin Child of Augusta, Grand Secretary. The Grand Royal Arch Chapter of Maine, thus constituted, was incorporated by special Act of the State Legislature, approved by the Governor, January 22, 1822.

In the early days of Select Freemasonry in Maine a Council was organized, and worked under the General Grand Chapter. Later, when the General Grand Chapter gave up control of the Degrees, the Brethren organized three Councils King Solomon, Mount Vernon and Jerusalem all chartered by the Grand Council of Massachusetts and Rhode Island. Three representatives of each of these Councils with twenty other Companions met in Convention at Portland, May 3, 1855, to organize a Grand Council. Companion Robert P. Dunlap of Brunswick was chosen chairman and elected Grand Puissant.

The date of Maine Commandery, No. 1, at Gardiner, is recorded in the Proceedings of 1856 as March 17, 1827, but in the Proceedings of 1916 it appears as May 14, 1821. Maine, No. 1; Portland, No. 2, and Saint John’s, No. 3, met in Convention and constituted on May 5, 1852, the Grand Commandery of Maine.

Portland saw the first introduction of the Ancient and Accepted Scottish Rite to the State. On May 14, 1857, were chartered the Yates Lodge of Perfection, the Portland Council of Princes of Jerusalem. and the Dunlap Chapter of Rose Croix. The Maine Consistory, Portland was chartered May 22, 1862.

MAINWARING, COLONEL

Initiated into Freeze masonry at Warrington, 1646, with his brother-inlaw, Elias Ashmole.

MAISTRE, JOSEPH DE

Born at Chamberg, France, April 1, 1754; died February 2Gr 1821. Diplomat and man of letters. A Roman Catholic of orthodox extremes against the Revolution in France and supporting the infallibility of the Pope. He is mentioned in Albert Lantoine’s Histoire de la FrancMagonnerie, 1925, as a Freemason (see page 179 and other references in above work; also Joseph de Maistre, franc-mason, Paul Vulliaud, Paris, 1926).

MAITRE

The French word meaning Master and freely used as a part of many names of Degrees (see Master) .

MAITRE MAÇON

The name of the Third Degree in French

MAITRESSE AGISSANTE

French, meaning Ading Mistress. The title of the presiding officer of a female Lodge in the Egyptian Rite of Cagliostro.

MAITRESSE MAÇON

The Third Degree of the French Rite of Adoption. We have no equivalent word in English. It signifies a Mistress in Freemasonry.

MAÎTRISE

This expressive word wants an equivalent in English, Preeman’s Right and Mastership come nearest. The French use La Maîtrise to designate the Third or Master’s Degree.

MAJOR

The Sixth Degree of the German Rose Croix.

MAJOR ILLUMINATE

The Latin term is Illuminatus Major. The Eighth Degree of the Illuminati of Bavaria.

MAJORITY

Elections in Masonic Bodies are as a general rule decided by a majority of the votes cast A plurality vote is not admissible unless it has been provided for by a special by-law.

MAKE

“To make Masons” is a very ancient term; used in the oldest Charges extant as synonymous with the verb to initiate or receive into the Fraternity. It is found in the Larzsdowree Manuscript, whose date is the latter half of the sixteenth century. “These be all the charges . . . read at the making of a Mason.”

MALACH

Hebrew word, meaning an angel. A significant word in the advanced Degrees. Lenning gives it as Melek or Melech.

MALACHI or MALACHIAS

The last of the prophets. A significant word in the Thirty-second Degree of the Ancient and Accepted Scottish Rite.

MALAY PENINSULA

The most southern part of continental Asia. The Grand Lodges of England and Scotland have each chartered several Lodges in this district, and Freemasonry flourishes in Singapore, Selangor, Penang, Ipoh, Malacca, Seremban, Taiping Perak, and Teluk Anson. The first Lodge ever established here was the Neptune Lodge at Penang, warranted September 6, 1809, but, after becoming dormant and then reviving, it finally became extinct in 1862.

MALCOLM CANMORE CHARTER

See Manuscripts, Aprocriphal

MALCOLM III

King of Scotland. Reported to have chartered the Lodge of Saint John of Glasgow in the year 1051.

MALLET

One of the Working-Tools of a Mark Master, having the same emblematic meaning as the Common Gavel in the Entered Apprentice’s Degree.

It teaches us to correct the irregularities of temper, and, like enlightened reason, to curb the aspirations of unbridled ambition, to depress the malignity of envy, and to moderate the ebullition of anger. It removes from the mind all the excrescences of nce, and fits it, as a well-wrought stone, for that exalted station in the great temple of nature to which, as an emanation of the Deity, it is entitled.

The Mallet or Setting Maul is also an emblem of the Third Degree, and is said to have been the implement by which the stones were set up at the Temple. It is often improperly confounded with the Common Gavel.

The French Freemasons, to whom the word Gavel is unknown, uniformly use maillet, or mallet, in its stead, and confound its sym bolic use, as the implelnent of the presiding officer, with the mallet of the English and American Mark Master.

MALTA

Anciently known as Melita (see Acts xxviii, 1). A small island in the Mediterranean Sea, which, although occupying only about 91 square miles, possessed for several centuries a greater degree of celebrity than was attached to any other territory of so little extent. It is now a possession of the British Government, but was occupied from 1530 to 1798 by the Knights Hospitalers, then called Knights of Malta, upon whom it was conferred in the former year by Charles V.

The Saint John’s Lodge of Secrecy and Harmony is claimed to “have assembled as a Lodge since 30 June 1788” (see Lane’s Masonic Record, page 220).

On July 2, 1788, Secrecy and Harmony Lodge was reopened and on March 30 the following year it was warranted as No. 539 by the Grand Lodge of England. In 1815 Brother Waller R. Wright was appointed Provincial Grand Master.

Gibraltar was at one time part of the Malta Masonic territory and in 1914 there were five English Lodges located there.

Tunis became part of the Malta District in 1869.

MALTA, CROSS OF

See Cross, Maltese

MALTA, KNIGHT OF

See Knight of Malta

MALTESE CROSS

See Cross, Maltese

MAN

Among the several significance of word are the following:

1. Man has been called the Microcosm, or little world, in contradistinction to the Macrocosm, or great world, by some fanciful writers on metaphysics, by reason of a supposed correspondence between the different parts and qualities of his nature and those of the universe. But in Masonic symbolism the idea is borrowed from Christ and the Apostles, who repeatedly refer to man as a symbol of the Temple.

2. A man was inscribed on the standard of the Tribe of Reuben, and is borne on the Royal Arch banners as appropriate to the Grand Master of the Second Veil. It was also the charge in the third quarter of the arms of the Atholl Grand Lodge.

3. Der Mann, or the 7nan, is the Second Degree of the German Union.

4. To be “a man, not a woman,” is one of the qualifications for Masonic initiation. It is the first, and therefore the most important, qualification mentioned in the ritual.

MAN or PERFECTED CREATION

The symbol representing perfected creation, which is very common on ancient Hindu monuments in China,” embraces so many of the Masonic emblems, and so directly refers to several of the elementary principles taught in philosophic Freemasonry, that it is here introduced with its explanations. Forlong, in his Faiths of Man, gives this arrangement:

A—is the Earth, or foundation on which all build.

Wa—Water, as in an egg, or as condensed fire and ether.

Ra—Flie, or the elements in motion.

Ka—Air, or wind—Juno. or Io ni; a condensed element.

Cha—Ether, or Heaven, the cosmical Fermer

The accompanying illustration sholvs a design that is frequently found in India. As these symbols are readily interpretable by those conversant with Masonic hieroglyph it may be seen that the elements, in their ascending scale, show the perfected creation. Forlong remarks that:

As it was difficult to show the All-pervading Ether Egypt for this purpose. surrounded her figures with a powder of stars instead of flame, which on Indra’s garments were Yonis. This figure gradually developed, becoming in time a very concrete man, standing on two legs instead of a square base—the horns of the crescent Air, being outstretched. formed the arms, and the refulgent Flame. the head, which, with the Greeks and Romans, represented the Sun, or Fire, and gives Light to all. To this being, it was claimed, there were given seven senses; and thus, perfect and erect, stood Man, rising above the animal state.

A discussion of the subject is to be found in Chinese Thought, by Brother Paul Carus, a treatise of decided interest.

The seven senses were seeing, hearing, tasting, feeling, smelling, understanding, and speech (see Ecclesiasticus, in the Apocrypha xvii, 1-5):

“The Lord created man,” and “They received the use of the five operations of the Lord; and in the sixth place he imparted (to) them understanding, and in the seventh speech, an interpreter of the cogitations thereof.”

The words “seven senses” also occur in the poem of Taliesin, called Y Bid Mavrr, or the Macrocosm (British Magazine, volume xxi, page 30). See further the Mysterium Magnum of Jacob Boehmen, which teaches “how the soul of man, or his inward holy body,” was compounded of the seven properties under the influence of the seven planets:

I will adore my Father,

My God, my Supporter,

Who placed, throughout my head,

The soul of my reason,

And made for my perception

My seren faculties

Of Fire, and Earth, and Water, and Air

And mist, and flowers, And the southerly wind,

As it were seven senses of reason

For my Father to impel me:

With the first I shall be animated

With the second I shall touch,

With the third I shall cry out,

With the fourth I shall taste

With the fifth I shall see,

With the sixth I shall hear,

With the seventh I shall smell.

MANDATE

From the Latin, meaning That which is commanded. The Benedictine editors of Du Cange define mandatum as “Breve aut Edictum Regium,” that is, a Royal Brief or Edict, and mandamentum as “literae quibus magistratus aliquid mandat,” meaning, letters in which a magistrate commands anything. Hence the orders and decrees of a Grand Master or a Grand Lodge are called Mandates, and implicit obedience to them is a Masonic obligation. There is an appeal, yet not a suspensive one, from the Mandate of a Grand Master to the Grand Lodge, but there is none from the latter.

MANGO

The branches of this tree are a prominent feature in all Eastern religious ceremonies. The mango is the apple-tree of India, with which man, in Indian tale, tempted Eve.

MANGOURIT, MICHELANGE BERNARD DE

A distinguished member of the Grand Orient of France. He founded in 1776, at Rennes, the Rite of Sublimes Elus de la Vérité, or Sublime Elects of Truth, and at Paris the androgynous, both sexes, society of Dames of Mount Thabor. He also created the Masonic Literary Society of Free Thinkers, which existed for three years. He delivered lectures which were subsequently published under the title of Cours de Philosophic Maçonnique, in 500 pages, quarto. He also delivered a great many lectures and discourses before various Lodges, several of which were published. He died, after a long and severe illness, February 17, 1829.

MANICHAEANS

Also termed Gnostics. A sect taking its rise in the middle of the third century, whose belief was in two eternal principles of good and evil. They derived their name from Manes, a philosopher of Persian birth, sometimes called Manichaeus. Of the two principles, Ormudz was the author of the good, while Ahriman was the master spirit of evil. The two classes of neophytes were, the true, siddi kun; the listeners, Samma un.

MANICHEENS, LES FRERES

A secret Italian Society, founded, according to Thory (Acta Latomorum i, 325), and Clavel (Histoire Pittoresque, page 407) in the eighteenth century, at which the doctrines of Manes were set forth in several grades.

MANITOBA

Northern Light Lodge was granted a Dispensation in 1864 by Brother A. T. Pierson, then Grand Master in Minnesota. The new Lodge was organized at Fort Garry (Winnipeg) with Brother Dr. John Schultz as Worshipful Master but it ceased to exist after a few years’ work. When Red River Settlement, as it was then called, became the Province of Manitoba the Grand Lodge of Canada assumed Jurisdiction and chartered Prince Rupert’s Lodge, Winnipeg, in December, 1870. Prince Rupert, Lisgar, and Ancient Landmark Lodges held a Convention on May 12, 1875, and formed the Grand Lodge of Manitoba with the Rev. Dr. XV. C. Clarke as Grand Master. Until the Provinces of Alberta and Saskatchewan were established and created Grand Lodges of their own the Grand Lodge of Manitoba controlled the Craft in the Northwest Territories and the Yukon Territory as well as in Manitoba

MANN, DER

German, meaning the Man, the second grade of the Deutsche Union.

MANNA, POT OF

Among the articles laid up in the Ark of the Covenant by Aaron was a Pot of Manna. In the Substitute Ark, commemorated in the Royal Arch Degree, there was, of course, a representation of it. Manna has been considered as a symbol of life; not the transitory, but the enduring one of a future world. Hence the Pot of Manna, Aaron’s Rod that budded anew, and the Book of the Law, which teaches Divine Truth, all found together, are appropriately considered as the symbols of that eternal life which it is the design of the Royal Arch Degree to teach.

MANNINGHAM, THOMAS

Dr. Thomas Manningham was a physician, of London, of much repute in the eighteenth century. He took an active interest in the concerns of Freemasonry, being Deputy Grand Master of England, 1752-6. According to Oliver ( Revelations of a Square, page 86), he was the author of the prayer now so well known to the Fraternity, which was presented by him to the Grand Lodge, and adopted as a form of prayer to be used at the initiation of a candidate. Before that period, no prayer was used on such occasions, and the one composed by Manningham, Oliver says with the assistance of Anderson, which is doubtful, as Anderson died in 1739, is here given as a document of the time. It will be seen that in our day it has been somewhat modified, Preston making the first change; and that, originally used as one prayer, it has since been divided, in this country at least, into two, the first part being used as a prayer at the opening of a Lodge, and the latter at the initiation of a candidate.

Most Holy and Glorious Lord God, thou Architect of Heaven and Earth, who art the Giver of all good Gifts and Graces- and hath promised that where two or three are gathered together in thy Name, thou wilt be in the Midst of them- in thy Name we assemble and meet together, most humbly beseeching thee to bless us in all our Undertakings: to give us thy Holy Spirit to enlighten our minds with Wisdom and Understanding- that we may know and serve thee aright, that all our Doinhs may tend to thy Glory and the Salvation of our Souls. And we beseech thee, O Lord God, to bless this our present Undertaking, and to grant that this our Brother may dedicate his Life to thy Service, and be a true and faithful Brother amongst us. undue him with Divine Wisdom, that he may, with the secrets of Masonry, be able to unfold the Mysteries of Godliness and Christianity This we humbly beg, in the Name and for the Sake of Jesus Christ our Lord and Savior, Amen.

Doctor Manningham rendered other important services to Freemasonry by his advocacy of healthy reforms and his determined opposition to the schismatic efforts of the Ancient Freemasons. He died February 3, 1794. The third edition of the Boot; of Constitutions (1756, page 258) speaks of him in exalted terms as “a diligent and active officer.” Two interesting letters written by Doctor Manningham are given at length in Gould’s Concise History of Freemasonry (pages 328-34); one dated December 3, 1756, and addressed to what was then the Provincial Grand Lodge of Holland, refusing leave for the holding of Scotch Lodges and pointing out that Freemasonry is the same in all parts of the world; and another dated July 1, 1757, also dealing with the so-called Scotch Freemasonry, and explaining that its orders of Knighthood were unknown in England, where the only Orders known are those of Masters, Fellow Crafts, and Apprentices.

We may add to the above article, written by Brother Hawkins, retarding the prayer, a further comment upon its age with the addition of the word new preceding Brother it is found in the edition of the Constitutions printed at Dublin, 1730, and reprinted by Brother Richard Spencer, 1870. This seems to antedate the activity of Doctor Manningham.

MANTLE

A dress placed over all the others. It is of very ancient date, being a part of the costume of the Hebrews, Greeks, and Romans. Among the Anglo-Saxons it was the decisive mark of military rank, being confined to the cavalry. In the medieval ages, and on the institution of chivalry, the long, trailing mantle was especially reserved as one of the insignia of knighthood, and was worn by the knight as the most August and noble decoration that he could have, when he was not dressed in his armor.

The general color of the mantle, in imitation of that of the Roman soldiers, was scarlet, which was lined with ermine or other precious furs. But some of the Orders wore mantles of other colors. Thus the Knights Templar were clothed with a white mantle having a red cross on the breast, and the Knights Hospitaler a black mantle with a white cross. The mantle is still worn in England and other countries of Europe as a mark of rank on state occasions by peers, and by some magistrates as a token of official rank.

MANTLE OF HONOR

The mantle worn by a knight was called the Mantle of donor. This mantle was presented to a knight whenever he was made by the king.

MANU

By reference to the Book of the Dead, it will be found that this word covers an ideal space corresponding to the word West, in whose bosom is received the setting sun (see Truth).

MANUAL

Relating to the hand, from the Latin manus, a hand. see the Masonic use of the word in the next two articles.

MANUAL POINT OF ENTRANCE

Freemasons are, in a peculiar manner, reminded, by the hand, of the necessity of a prudent and careful observance of all their pledges and duties, and hence this organ suggests certain symbolic instructions in relation to the virtue of prudence.

MANUAL SIGN

In the early English lectures this term is applied to what is now called the Manual Point of Entrance.

MANUSCRIPTS

Anderson tells us, in the second edition of his Constitutions, that in the year 1717 Grand Master Payne “desired any Brethren to bring to the Grand Lodge any old writings and records concerning Masons and Masonry, in order to show the usages of ancient times, and several old copies of the Gothic Constitutions were produced and collated” (constitutions 1738, page 110); but in consequence of a jealous supposition that it would be wrong to commit anything to print which related to Freemasonry, an act of Masonic vandalism was perpetrated.

For Anderson further informs us (page 111D, that in 1720, “at some private Lodges, several very valuable manuscripts, for they had nothing yet in print, concerning the Fraternity, their Lodges, Regulations, Charges, Secrets, and Usa yes, particularly one written by Mr. Nicholas Stone, the Warden of Inigo Jones, were too hastily burnt by some scrupulous Brothers, that those papers might not fall into strange hands.” The recent labors of Masonic scholars in England, among whom the late William James Hughan deserves especial notice, have succeeded in rescuing many of the old Masonic manuscripts from oblivion, and we are now actually in possession of more of these heretofore unpublished treasures of the Craft than were probably accessible to Anderson and his contemporaries (see Records, Old, and Manuscripts, Old).

MANUSCRIPTS, APOCRYPHAL

There are certain documents that at various times have been accepted as genuine, but which are now rejected, and considered to be fabrications, by most, if not by all, critical Masonic writers. The question of their authenticity has been thoroughly gone into by Brother R. F. Gould History of Freemasonry, chapter xi and he places them all “within the category of Apocryphal Manuscripts.”

The first is the Leland-Locke Manuscript (see Leland Manuscript) .

The second is the Steinmetz Catechism, given by Krause as one of the three oldest documents belonging to the Craft, but of which Gould says, “there appears to me nothing in the preceding ‘examination’ (or catechism) that is capable of sustaining the c